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

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

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,

Object. 2. The proof which you bring for this Confirmation is so obscure, that it is not like to be generally received.

Answ. It was generally received in almost all the Churches on earth, till lately: And as far as I plead for it, it is yet Doctrinally at least owned and maintained, even by those ⟨p. 236⟩Churches that practically have disused it Of all the Christians on Earth, I suppose there is a thousand if not ten thousand for it, (doctrinally or dogmatically) for one that is against it, if we judge by the Laws, Confessions, and writings of their guides. Though the Greeks I know do not own the Popish Confirmation, nor have it not so formally as they should, and the Papists have corrupted it by their abuse; yet the thing in substance is owned dogmatically by almost all the Christian world: And they must be very singular persons that disown it. 2. And I think the proof that hath been given you is clearer, then you have for the Morality of the Lords day, for constant family Prayer, for Infant Baptism, and many a holy Duty, which yet we have sufficient proof for. What would you have plainer? Is there the least doubt of it, whether a Personal Profession and Covenanting with God, be necessary to him that will be taken into the Number of Adult Christians, and possess their Privileges and Communion? Or whether this Profession must be approved by the Pastor, of the Church, and known to them that must hold Communion with him? Prove if you can, that ever one man was admitted among Adult-Christians, to enjoy Communion with them, ⟨p. 237⟩without such a personal Profession. You cannot prove it. If Infant-Covenanting were enough for the Adult, then Infidels are Believers.

Answ. It was generally received in almost all the Churches on earth, till lately: And as far as I plead for it, it is yet Doctrinally at least owned and maintained, even by those ⟨p. 236⟩Churches that practically have disused it Of all the Christians on Earth, I suppose there is a thousand if not ten thousand for it, (doctrinally or dogmatically) for one that is against it, if we judge by the Laws, Confessions, and writings of their guides. Though the Greeks I know do not own the Popish Confirmation, nor have it not so formally as they should, and the Papists have corrupted it by their abuse; yet the thing in substance is owned dogmatically by almost all the Christian world: And they must be very singular persons that disowne it. 2. And I think the proofe that hath been given you is clearer, then you have for the Morality of the Lords day, for constant family Prayer, for Infant Baptism, and many a holy Duty, which yet we have sufficient proof for. What would you have plainer? Is there the least doubt of it, whether a Presonal Profession and Covenanting with God, be necessary to him that will be taken into the Number of Adult Christians, and possess their Priviledges and Communion? Or whether this Profession must be approved by the Pastour, of the Church, and known to them that must hold Communion with him? Prove if you can, that ever one man was admitted among Adult-Christians, to enjoy Communion with them,

3. Object▪ But this will make Ministers to be Lords of the Church: when no man can be taken into the Church, or possess the Privileges of a Christian, till he be Approved by them This will put a Tyrannical Power into their hands.

3. Object▪ But this will make Ministers to be Lords of the Church: when no man can be taken into the Church, or possess the Priviledges of a Christian, till he be Approved by them This will put a Tyrannical Power into their hands.

Answ. 1. Such a Tyrannical Power as every Physician hath, who may choose or refuse his patients; or every School-master hath that may choose or refuse his Scholars, if he engage not himself to the contrary, as Plato, Zeno, and every Philosopher did in his School.

Answ. 1. Such a Tyranical Power as every Physician hath, who may choose or refuse his patients; or every School-master hath that may choose or refuse his Schollars, if he engage not himself to the contrary, as Plato, Zeno, and every Philosopher did in his Schoole.

2. It is such a Tyranny as Christ hath unquestionably set up; and to accuse him of setting up Tyranny, is an unkind part of them that look to be saved by him.

3. It is a Power that hath Constantly been exercised by the Officers of Christ, and did not men smell out the Tyranny of it till now? What Prince did govern the Church doors, and judge who should be admitted, from the days of Christ, till Constantine's days, when the Church was at the purest; yea or ever after for many a hundred years? Did not ⟨p. 238⟩all the Apostles, and every Preacher of the Gospel Baptize those that they converted, and judge of them whether they were Baptizable? And did not the Bishops Confirm the Baptized, without consulting another Power? Half that were admitted into the Church by Baptism, (and more) for some hundred years after Christ, were the Adult: and of these, the Pastor required a personal Covenant and Profession. The other half were their Infants: and for them they required the Parents Profession, and entering them into Covenant: But still the Pastors were the Judges, who were the administers.

3. It is a Power that hath Constantly been exercised by the Officers of Christ, and did not men smel out the Tyranny of it till now? What Prince did govern the Church doores, and judge who should be admitted, from the daies of Christ, till Constantines daies, when the Church was at the purest; yea or ever after for many a hundred yeares? Did not ⟨p. 238⟩all the Apostles, and every Preacher of the Gospel Baptize those that they convetred, and judge of them whether they were Baptizable? And did not the Bishops Confirm the Baptized, without consulting another Power? Half that were admitted into the Church by Baptism, (and more) for some hundred yeares after Christ, were the Adult: and of these, the Pastour required a personal Covenant and Profession. The other half were their Infants: and for them they required the Parents Profession, and entering them into Covenant: But still the Pastours were the Judges, who were the administers.

4. If you think it too much Power for us, I beseech you think it too much work for us: and dream not that we have a work, and not Power to do it, or discern what we do. Set others to do it, that you can better trust.

4. If you think it too much Power for us, I beseech you think it too much work for us: and dreame not that we have a work, and not Power to do it, or discern what we do. Set others to do it, that you can better trust.