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

The Reasons given, why none shall be Confirmed, till they can answer such questions of the Catechism, as they shall be apposed in, are these, 1. Because that when Children come to the years of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptism, they may then ⟨p. 221⟩themselves with their own mouth, and with their own consent, openly before the Church ratify and confirm the same; and also promise, that by the Grace of God they will evermore endeavour themselves, faithfully to observe and keep such things as they by their own mouth and confession have assented unto. 2. Forasmuch as Confirmation is ministered to them that be baptised, that by imposition of hands and prayer they may receive strength and defence, against all temptations to sin, and the assaults of the world and the Devil, it is most meet to be admitted, when Children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the Devil, they begin to be in danger, to fall into sundry kinds of sin. 3. For that it is agreeable with the usage of the Church in times past: whereby it was ordained, that Confirmation should be ministered to them that were of perfect age, that they being instructed in Christs Religion, should openly Profess their own Faith, and promise to be obedient to the Will of God.

The Reasons given, why none shall be Confirmed, till they can answer such questions of the Catechism, as they shall be apposed in, are these, 1. Because that when Children come to the years of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptism, they may then ⟨p. 221⟩themselves with their own mouth, and with their own consent, openly before the Curch ratifie and confirme the same; and also promise, that by the Grace of God they will evermore endeavour themselves, faithfully to observe and keep such things as they by their own mouth and confession have assented unto. 2. Forasmuch as Confirmation is ministred to them that be baptised, that by imposition of hands and prayer they may receive strength and defence, against all temptations to sinne, and the assaults of the world and the Devil, it is most meet to be admitted, when Children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the Devil, they begin to be in danger, to fall into sundry kinds of sinne. 3. For that it is agreeable with the usage of the Church in times past: whereby it was ordained, that Confirmation should be ministred to them that were of perfect age, that they being instructed in Christs Religion, should openly Profess their own Faith, and promise to be obedient to the Will of God.

This, with what was before cited shows, that in this main Point we are agreed with the Brethren of the Episcopal Judgment, and therefore may expect their concurrence: and to that end, we desire them to promote the Practice of their own Principles: and let us ⟨p. 222⟩not leave the Work of God undone, while we strive who shall do it or rather who shall not do it. If the Canons allow the Bishops suffragan to do it, you may bear with others of the same order to do it, rather then leave it undone.

This, with what was before cited shews, that in this main Point we are agreed with the Brethren of the Episcopal Judgment, and therefore may expect their concurrence: and to that end, we desire them to promote the Practice of their own Principles: and let us ⟨p. 222⟩not leave the Work of God undone, while we strive who shall do it or rather who shall not do it. If the Canons allow the Bishops suffragane to do it, you may beare with others of the same order to do it, rather then leave it undone.

2. And for the Presbyterians, I entreat them to Consider, 1. H•w much the faithful practise of this duty, will put by all the offence and mistaking-reasons of the Erastians, who ask them so earnestly, how they can prove that people must be examined by the Minister, in order to the Lords Supper, any more then in order to a day of thanksgiving? I know it is an easy matter, to prove that a Pastor may call his People to private, personal Instruction, at any fit season; and therefore before a Sacrament when he sees just cause: and they are bound to obey him, ordinarily, by virtue of the general precept, Heb. 13. 17. Obey them that Rule over you, &c. But if you make this the season and use of your Examination, to admit men out of a state either of Catechumens, or Infant-members, into the number of Adult members, and never trouble them afterward with Examinations, unless upon some special occasion, or in your ordinary course of personal Instruction, this would put by the opposition ⟨p. 223⟩of gainsayers; and I think, satisfy all of them that have any sober considerations and love to the prosperity of the Church.

2. And for the Presbyterians, I intreat them to Consider, 1. H•w much the faithfull practise of this duty, will put by all the offence and mistaking-reasons of the Erastians, who ask them so earnestly, how they can prove that people must be examined by the Minister, in order to the Lords Supper, any more then in order to a day of thanksgiving? I know it is an easy matter, to prove that a Pastour may call his People to private, personal Instruction, at any fit season; and therefore before a Sacrament when he sees just cause: and they are bound to obey him, ordinarily, by virtue of the general precept, Heb. 13. 17. Obey them that Rule over you, &c. But if you make this the season and use of your Examination, to admit men out of a state either of Catechumens, or Infant-members, into the number of Adultmembers, and never trouble them afterward with Examinations, unless upon some special occasion, or in your ordinary course of personal Instruction, this would put by the opposition ⟨p. 223⟩

3. And if any should have a jealousy of this design, as seeming to set up the Congregational way of Covenanting, I entreat such to remember; 1. What an enemy to the Unity of the Church, and how unbeseeming a charitable Christian, a spirit of causeless jealousy is. 2. That it should be the more ⟨p. 224⟩grateful to you, because it is acceptable to your Brethren: If you are Lovers of Unity and Peace, you will be far from avoiding a Practice, because those hold it with whom you would be united, that is, because it tends to Unity; but rather you will be glad of such a healing means. 3. Consider that it is no more the Congregational mens Principle, then the Episcopal, Presbyterians and the Erastians. It is our common Principle, let us therefore make it our common Practice; an easy, a reasonable way of Agreement. The not Practising of this hath cast us into confusions; and the Practise of it must be it, that must restore our Church Order, and heal most of our Divisions. I know it is agreeable to your Judgments. I move you not to forsake your Principles, but to Practice them. Do but enrol those only for your Adult Church-members, that are Confirmed, or Approve, upon a personal credible Profession, of true Christianity, and consent to live under your Ministerial Discipline; and it will do more, then you can easily now apprehend, for an Union with your Brethren, and for the closing of the sad, and long-continued divisions of the Churches.

3. And if any should have a jealousie of this designe, as seeming to set up the Congregational way of Covenanting, I intreat such to remember; 1. What an enemy to the Unity of the Church, and how unbeseeming a charitable Christian, a spirit of causeless jealousie is. 2. That it should be the more ⟨p. 224⟩gratefull to you, because it is acceptable to your Brethren: If you are Lovers of Unity and Peace, you will be far from avoiding a Practice, because those hold it with whom you would be united, that is, because it tends to Unity; but rather you will be glad of such a healing means. 3. Consider that it is no more the Congregational mens Principle, then the Episcopal, Presbyterians and the Erastians. It is our common Principle, let us therefore make it our common Practice; an easy, a reasonable way of Agreement. The not Practising of this hath cast us into confusions; and the Practise of it must be it, that must restore our Church Order, and heale most of our Divisions. I know it is agreeable to your Judgments. I move you not to forsake your Principles, but to Practice them. Do but enrol those only for your Adult Church-members, that are Confirmed, or Approve, upon a personal credible Profession, of true Christianity, and consent to live under your Ministerial Discipline; and it will do more, then you can easily now apprehend, for an Union with your Brethren, and for the closing of the sad, and long-continued divisions of the Churches.

3. And to the Congregational Brethren, I ⟨p. 225⟩may boldly say, it is a Practice so suitable to your own Practice already, (though I think it is a more Regular performance of it that I propound, then most have used) that in reason we may expect your approbation and concurrence. Perhaps you'll fear that some of your Brethren may slubber over the work, and make but a Ceremony of it: But so may some of your Own mind, if they be personally remiss and negligent, as well as others. And perhaps others will fear lest you should use it over rigorously, and make it a pretence for excluding many that are not to be excluded. But this will be according to the Prudence, and Charity of particular Pastors; and is nothing to those Principles, in which we are all agreed. Only I beseech you in the fear of God, take heed of giving just occasion of this offence. Be not Righteous overmuch: Remember how tender Christ is of his little ones: and how he is displeased with those that keep them from him: and will not break the bruised Reed: If he carry the Lambs in his arms, and gently drive those that are with-young, it beseems not us to turn them out of the fold, or to disown them. We are commanded to Receive him that is weak in the Faith, though not to doubtful disputations, Rom. 15. 1. It's a conjunction ⟨p. 226⟩of impiety, injustice and uncharitableness, to thrust back those that Christ would have admitted. It's Impiety, to rob Christ of his Church-members, and diminish his Visible Flock, and wrong those whom he values as his Jewels, and is tender of, as the apple of his eye. It is great Injustice, to defraud men of their Due, in so great a matter as his Church-privileges and helps to Heaven. It's greater Injustice, then to turn them out of their houses and lands; for the Benefits are greater. It's Uncharitableness, to deal so cruelly with us, in matters of such Consequence. And it's the greater, 1. Because it is none of our own, but our Masters treasure which we deny them. 2. And because we are Conscious, if we are Christians indeed, of so much sin and unworthiness our selves, as should provoke us to deal the more tenderly and compassionately with others. I would not have you blind under pretence of Charity, nor to let in known swine, for fear of keeping out the sheep.

But remember that when the case is but so doubtful and difficult, that you cannot know certainly the tares from the wheat, or cannot make a separation without a danger of pulling up the wheat with the tares, it's better let both alone till harvest. We will ⟨p. 227⟩not be wilfully guilty of mens Lying, or Hypocritical Professions: but if they be guilty of them, we may yet believe, that God hath much service for Hypocrites in his Church. And the number shall be some honour to him; and some encouragement to some that are yet without, to draw nearer us. Though it be the Intention of Christ in Instituting his Ordinances, and the Intention of the Church, that men be truly Penitent believers before they are Baptized (at age) or admitted into the number of Adult Church-members, and to the Lords Table; and so never made the Eucharist an Ordinance which is Primarily and Directly intended for Conversion of the unregenerate, and which known ungodly men may seek, and be admitted to, in order to their Conversion: (Bellarmin himself confessing that such come into the Church praeter intentionem Ecclesiae) Yet Christ that knew abundance of unsound Professors would thrust themselves into the Church, hath provided those Ordinances there, which conduce much to their regeneration: And even the Lords Supper, though instituted primarily for another use, may be a means of this, to those that yet unworthily drew near it. However, if we be commanded to invite, yea and compel men ⟨p. 228⟩to come in to the Church, that the house of Christ may be filled, we must not be too scrupulous in admitting them, nor to busy in keeping them back. If any where, it's here that Christ is like to say, Odi servum nimis diligentem. If men make a Credible Profession, I dare not refuse them: Nor dare I by my uncharitable Incredulity, take that for Incredible, which I cannot Prove to be so. His Profession is the Evidence of his Title with the Church. If I will deny him when he seeks admittance, I must disprove that Profession, and show it to be invalid.

But remember that when the case is but so doubtfull and difficult, that you cannot know certainly the tares from the wheat, or cannot make a separation without a danger of pulling up the wheate with the tares, it's better let both alone till harvest. We will ⟨p. 227⟩

Truly much experience hath taught me, that many that were never commonly noted for Godliness, and that through bashfulness, or want of expressions, or the hinderance of carnal friends, and worldly affairs, have lived as strangers to those that are eminent for the fear of Cod, have yet at last, disclosed themselves to me, to have been humble, serious Christians many years, as far as I was able to judge. Especially take heed how you slight or reject people for want of parts, or gifts, or utterance. I have known excellent Christians, that through bashfulness are not able to give an account of their knowledge of the very fundamentals of Religion, to a person whom they much Reverence, and are in ⟨p. 229⟩awe of. And I meet with many ignorant people, that in answer to many of my Questions do seem to be ignorant of Christ himself, who yet show the contrary, when by other words, I have caused them better to understand me. If people be but desirous, and willing and diligent, it must be very gross Ignorance indeed, that must warrant us to refuse them. Many thousands are guilty of wrong intruding into the Church, when the Ministers and Church were not guilty of wrong admitting them, but had been culpable if they had refused them.

Truly much experience hath taught me, that many that were never commonly noted for Godliness, and that through bashfulness, or want of expressions, or the hinderance of carnal friends, and worldly affaires, have lived as strangers to those that are eminent for the feare of Cod, have yet at last, disclosed themselves to me, to have been humble, serious Christians many years, as far as I was able to judge. Especially take heed how you slight or reject people for want of parts, or gifts, or utterance. I have known excellent Christians, that through bashfulness are not able to give an account of their knowledg of the very fundamentals of Religion, to a person whom they much Reverence, and are in ⟨p. 229⟩awe of. And I meet with many ignorant people, that in answer to many of my Questions do seem to be ignorant of Christ himself, who yet shew the contrary, when by other words, I have caused them better to understand me. If people be but desirous, and willing and diligent, it must be very gross Ignorance indeed, that must warrant us to refuse them. Many thousands are guilty of wrong intruding into the Church, when the Ministers and Church were not guilty of wrong admitting them, but had been culpable if they had refused them.

I speak all this to the Congregational Brethren rather then the rest, because they are most suspected to be overstrict in their admissions; and because I would entreat them, to avoid all just occasions of offence and disunion in their Practise, when we are all so happily agreed in our Principles, in this great point, of the Necessity of an Approved Profession.

I speak all this to the Congregational Brethren rather then the rest, because they are most suspected to be overstrict in their admissions; and because I would intreate them, to avoid all just occasions of offence and disunion in their Practise, when we are all so happily agreed in our Principles, in this great point, of the Necessity of an Approved Profession.

4. And for the Erastians, as in the point of Discipline, they commonly contend with us upon a mere mistake, thinking we claim a proper Imperium, or Magisterial Power, when as we claim but the Power of an Ambassador, with such a kind of Power, as a Physician hath over his Patients, or as Plato ⟨p. 230⟩or Zeno had in their Schools, (besides the Ministerial Power in Worshipping) so their Principal quarrel with us, will be removed by the Practice of Confirmation. You talk much of the Sacraments being converting Ordinances, and against examining men in order to the Lords Supper, and keeping men away. But are you not Agreed with us, that a personal understanding, serious Profession of Christianity, even of Faith, and Repentance (which containeth a Renouncing the flesh, the world, and the Devil) is necessary to those that will (either by Baptism or Confirmation) be admitted into the Number of Adult-members of the Church? And do you not grant that the Adult, whether before Baptism or Confirmation, are to be tried and approved by the Pastors, before they Baptize them, or Confirm them? Grant us but this (and that the ancient Discipline should be exercised in the Church, which the Scriptures and all the Church Canons do record) and we shall be agreed with you in a moment. For Baptism we are no stricter then the Common-Prayer Book, that required that the party (by him self or others) did Promise and vow 1. To forsake the Devil and all his works, the Pomps and vanities of the wicked world, and all the ⟨p. 231⟩sinful lusts of the flesh. 2. To believe all the Articles of the Christian Faith. 3. To keep Gods holy will and Commandments, and walk in the same all the days of his life. That so, it may be truly said of the Baptized, that he is made a member of Christ, a Child of God, and an inheritor, (or heir) of the Kingdom of Heaven: and of the Confirmed, we expect but that which is here said to be given and assured in Baptism, viz. A Death unto sin, and a New birth unto Righteousness; that being by Nature born in sin, and the children of wrath, we are hereby made the Children of Grace: yea we expect but what is required of persons to be baptized; viz. Repentance whereby they forsake sin; and Faith, whereby they steadfastly believe the Promises of God made to them in that Sacrament. All these are the words of the Catechism in the Common-Prayer Book.

4. And for the Erastians, as in the point of Discipline, they commonly contend with us upon a meer mistake, thinking we claime a proper Imperium, or Magisterial Power, when as we claime but the Power of an Embassadour, with such a kind of Power, as a Physician hath over his Patients, or as Plato

Yea we expect but that open Profession before the Congregation, which the forecited Rubric of Confirmation requireth: no nor alway so much as that. So that I may well suppose, that no Godly, moderate man of the Erastian way, can dissent from us in this point of Confirmation: And a Consent in this, will be next to a Consent in all, between us and them.

Yea we expect but that open Profession before the Congregation, which the forecited Rubricke of Confirmation requireth: no nor alway so much as that. So that I may well suppose, that no Godly, moderate man of the Erastian way, can dissent from us in this point of Confirmation: And a Consent in this, will be next to a Consent in all, between us and them.

5. And for the Anabaptists themselves, ⟨p. 232⟩though we expect not their Consent, yet we may well expect their Moderation, and nonopposition, and that as we thus draw as near them, as possibly (in our present judgment) we can, so they would lay by all bitterness and reproach, and divisive carriage, and come as near us as they can. And as now with the more moderate of them, our difference appeareth less then many of them imagined, so it may appear, that the distance in affection and Communion shall be no greater then there is cause. The odium of Division, and unpeaceableness, hath so long lain upon their party, that methinks they should be willing to have it taken off. And there is no way to take it off, but their visible amendment: by becoming Lovers and Promoters of Union, Communion, and Peace among the Churches of Christ. Men will never take your opinion to be of God, while general experience shall show them, that it will not stand with that Love, Union, and Communion of the Saints, but engageth almost all that receive it, in Divisions, Opposition, and Reproach, of the Servants of Christ and his Churches. Though you think your own Opinion right, let it not so far dispossess you of Charity, and Reason, as to unchurch all the Churches of Christ, that ⟨p. 233⟩think otherwise, or to cast off Communion with the Godly, that are not of your Opinion; as long as we come so near you, as to take none into the Number of Adult Church-members, but those that are Confirmed, or Approved by Christs Ministers, upon their personal, credible Profession of Faith and Holiness.

5. And for the Anabaptists themselves, ⟨p. 232⟩though we evpect not their Consent, yet we may well expect their Moderation, and nonopposition, and that as we thus draw as neer them, as possibly (in our present judgment) we can, so they would lay by all bitterness and reproach, and divisive carriage, and come as neer us as they can. And as now with the more moderate of them, our difference appeareth less then many of them imagined, so it may appear, that the distance in affection and Communion shall be no greater then there is cause. The odium of Division, and unpeaceableness, hath so long laine upon their party, that methinks they should be willing to have it taken off. And there is no way to take it off, but their visible amendment: by becoming Lovers and Promoters of Union, Communion, and Peace among the Churches of Christ. Men will never take your opinion to be of God, while general experience shall shew them, that it will not stand with that Love, Union, and Communion of the Saints, but engageth almost all that receive it, in Divisions, Opposition, and Reproach, of the Servants of Christ and his Churches. Though you think your own Opinion right, let it not so farre dispossess you of Charity, and Reason, as to unchurch all the Churches of Christ, that

Lay all this together, and we may well conclude, that this Practice of Ministerial Approbation, and Confirmation, (or Restoration) of all that are admitted into the Number of Adult-Christians, or visible Church-members, and to their Privileges, is so necessary, and so admirably fitted, both for Reformation, and Reconciliation, of the Episcopal, Presbyterian, Independents, Erastian and moderate Anabaptists, and to stop the mouths of the Intemperate, and of the Papists, that all Magistrates, Ministers and People, that love the Churches Purity and Peace, and long to see it cleansed and healed, should gladly embrace it, and vigorously promote it it.

Lay all this together, and we may well conclude, that this Practice of Ministerial Approbation, and Confirmation, (or Restoration) of all that are admitted into the Number of Adult-Christians, or visible Church-members, and to their Priviledges, is so necessary, and so admirably fitted, both for Reformation, and Reconciliation, of the Episcopal, Presbyterian, Independants, Erastian and moderate Anabaptists, and to stop the mouths of the Intemperate, and of the Papists, that all Magistra•es, Ministers and People, that love the Churches Purity and Peace, and long to see it clensed and healed, should gladly embrace it, and vigorously promote it it.

I Have two things yet more to do upon this Subject. 1. To answer some Objections, and 2 To give some Directions to all sorts, for the effectual putting it in execution. The Objections are these.

Object. 1. You will tempt the Anabaptists to say, that this is but a shift of our own devising, instead of Baptism, lest we should yield to them, when we are convinced of the Necessity of a personal Covenanting by the Adult.

Object. 1. You will tempt the Anabaptists to say, that this is but a shift of our own devising, instead of Baptism, lest we should yield to them, when we are convinced of the Necesity of a personal Covenanting by the Adult.

Answ. There is no Ordinance or Truth of God, that will not be spoken against by mistaking men: and yet we must not therefore cast them away. Nor is it the way to vindicate a Truth or Ordinance from reproach, to disclaim it, and so to reproach it actually our selves. Nor is it the way to get advantage of an adversary, to fly from him too far into the contrary extreme, but rather to come as near him as the truth will give us leave. And to the Anabaptists Objection, we shall give them our reasons against their way, in a fitter place, and have already done it. We are most certain that the Servants of God of old (both with Circumcision and without it, Deut. 29.) did enter their children into Covenant with God, as well as themselves. And if it be the express Word of God, that both Infants and Aged should be entered and engaged to him in Covenant, we will obey his Word, and do both, though the Anabaptists will do but the one. He must have a hard face, that will deny that it was once the duty of Parents, to offer their ⟨p. 235⟩children to God, and enter them into Covenant with him: and when they have proved that this Duty or Power is recalled, (which I never yet saw done, no not in Mr. Tombs his last Voluminous Review) then we will forbear it; but till then it is not mens talk and confident words, that must make a tender Conscience yield, to omit so great and plain a duty, or give up so great a Mercy as this is. I am sure that Infants were then no more able to believe themselves, nor enter themselves in Covenant with God then now: and I am sure the Parents by Gods appointment, did it for them, offering and engaging them to God, and that God hereupon is called their God, and they his people: and that usually the sign of the Covenant was annexed. And I am sure that Parents have as much Natural Interest in their children now as then: And I never yet saw where God had acquit us of this duty, or withdrawn this Mercy from us, and our seed.

Answ. There is no Ordinance or Truth of God, that will not be spoken against by mistaking men: and yet we must not therefore cast them away. Nor is it the way to vindicate a Truth or Ordinance from reproach, to disclame it, and so to reproach it actually our selves. Nor is it the way to get advantage of an adversary, to fly fom him too far into the contrary extreame, but rather to come as neare him as the truth will give us leave. And to the Anabaptists Objection, we shall give them our reasons against their way, in a fitter place, and have already done it. We are most certain that the Servants of God of old (both with Circumsion and without it,