The Ancient Way of Completing Church Members, To the reader 3
Chriſtian READER.
IT is now many years ſince I wrote a paſſage in a book, called, The Sains Reſt, Part, 4: Chap. 4. Sect 3. which ſince I printed ſome miſunderſtood, as if I affirmed the ſufficiency of Baptiſm alone for qualifying perſons to be admitted by us to the Church-Communion of the Adult: Whereas I there expreſſe that [A Sober Profeſſion of Repentance and Faith in Chriſt] if they be adult, is neceſſary to qualifie them firſt for that Baptiſm, and that they muſt after [produce that Evidence, not blotted by Hereſie or Scandalous ſin,] In which I plainly ſuppoſed that thoſe that were Baptized in infancy, muſt alſo at age produce the Evidence of an Infant-Baptiſm, upon the Parents profeſſion, with their own actual profeſſion when adult. But becauſe I found ſome underſtood not that which is written in few words, I have ſince divers times explained it in ſeveral Treatiſes, eſpecially in one of Infant-Baptiſm, and one lately of Right to Sacraments. In the former, many years ſince I found it meet in dealing with the Anabaptiſts, to plead for the reſtoring of Solemn, Publick Confirmation of all that have bin Baptized in Infancy, as their ſolemn entrance into the ſtate of Adult Members; and I preſumed to make an humble motion to the Magiſtracy and Miniſtry to take it into conſideration, and (pag. 120, 121, 122.) gave in ſome proofs of the neceſſity of a perſonal Covenanting of the Adult, beſides the Infant-Covenant by their parents.
What others thought of this Motion, I know not, but my Reverend Brethren of this County, who after Aſſociated for the better managing of their Miniſterial work, did ſo far approve the matter, that they readily concurred to make it one Article of their agreement at our Aſſociation, in theſe words, [R. 7. We ſhall diſtinguiſh between Infant-Members and Adult: and for the former we ſhall take their Parents profeſſion; and for the latter we ſhall expect their own. And though it cannot be determined juſt to a day or year when any is paſt his Infant Church-eſtate, yet none muſt be Enrolled and accounted among Adult and Perfect Members, till they perſonally and publickly ſhall make their Profeſſion; whether it be only of their Faith and Obedience to Chriſt, that they may be eſteemed Adult Members of the Ʋ niverſal Church; or alſo their conſent to be Members of a particular Church.] We thought not meet to make Impoſition of hands then an Article of our Agreement, becauſe its poſſible ſome good men might differ in it. But the neceſſity of publick perſonal profeſſion we agreed of. But ſtill the moſt are too ſlack in the execution. Yeſterday in the concluſion of a Diſcourſe of Converſion, I thought it my duty to motion ſuch a thing to my Auditory, as the publick owning of Converſion, and lamenting the ſins of unregeneracy, and profeſſion of Reſolutions for a Holy life: And preſently the ſame day this Treatiſe came to be offered to my peruſal, though my judgment be not of that weight as to add much to the reputation of it, yet the Treatiſe hath that Evidence which I hope hath added ſomewhat to my judgment.
The Reverend Author I am utterly unacquainted with: but in this Learned, Judicious, Pious Exercitation, I ſee much more of him than the face. The ſubject I take to be of very great uſefulneſſe; and the manner of handling it needs not my commendations. I hope the Lord hath in compaſſion to this diſtempred Church, ſent them this Reforming, Healing Truth, by the hand of this our Reverend Brother. It is a point that ſhould be entertained with univerſal alacrity, upon ſeveral accounts.
1. Becauſe it is ſo commonly received by Proteſtants; and therefore among us the leſſe lyable to oppoſition; though unhapily the practice of too many hath overlooked it, yet by the eaſier, cheaper way of writing and ſpeaking for it, the moſt have given it a fair complemental entertainment.
2. Becauſe it is ſo excellently ſuited to the joint promoteing of Holineſſe and Unity, that it ſeems a ſalve juſt fitted to our ſore; where one part runs away from Purity, for fear of Diviſions; and the other runs away from Unity, for fear of Impurity.
3. And withall, our great ſin againſt God and his Church, by ſo long and common a neglect of this Duty, ſhould awake tender conſciences to penitency, and the readier obedience for the time to come.
Though the Papiſts themſelves do agree with us for Confirmation, yet their Confirmation and ours is not indeed the ſame thing. The Council of Trent were ſo much offended at the Proteſtants difference from them about Confirmation, that they thundred againſt them divers Anathema's [Si quis dixerit Confirmationem Baptizatorum otiaſam Ceremoniam eſſe, & non potius verum & proprium ſacramentum, aut olim nihil aliud fuiſſe quam Catecheſin quandam qua adoleſcentiae proximi fidei ſuae rationem coram Eccleſia exponebant, Anathema, ſit. 3. ſiquis dixerit ſanctae Confirmationis ordinarium Miniſtrum non eſſe ſolum Epiſcopum ſed quemvis ſimplicem Sacerdotem, Anathema ſit.—But theſe Fathers might have leſt out the nihil aliud, when they read our Divines maintaining the uſe of Exploration, Prayer, Approbation with Impoſition of hands alſo, in this duty. But I hope no Proteſtants now will diſown or caſt by that ſort of Confirmation, which the Papal Council curſed our Anceſtors for maintaining, I confeſſe this duty was ſo timely corrupted, that hath given the Papiſts the greater pretence to Antiquity for their way! They did betimes make ſuch haſte to it, as that they annexed it cloſe to Baptiſm; and they quickly introduced the Croſſing and Chriſm. But from the beginning it was not ſo.
If any call to us for Scripture proof of the duty of this Confirmation;
1. This Reverend Author hath here given him ſome.
2. And ſome I have given in the aforeſaid Treatiſe of Infant-Baptiſm, pag. 120 &c. But we muſt deſire you to diſtinguiſh between the Name and the Thing.
1. If your queſtion be only of the Name.
1. We will not quarrel about a word, ſo you will but grant and practiſe the duty.
2. And yet the name [Confirmation] is ſo fit, and ſo antient, and ſo generally uſed, that we know no reaſon to lay it by at the groundleſs cavils of every excepter.
2. If it be the Work it ſelf that you queſtion which part is it?
1. That Infant covenanting by Parents will ſerve only for an Infant Church-ſtate and Priviledges, is paſt all queſtion. Otherwiſe an Atheiſt might be ſaved, or at leaſt have communion with the Church upon his Infant-title. But its paſt doubt that an infant-title is upon the parents faith (for nothing is required beforehand, but if he be the ſeed of a believer) and this ceaſeth when he comes to age, if he add not the title of the adult, which is perſonal faith (or profeſſion, coram Eccleſiâ.)
2. And if the Adult muſt have a new title, the Church muſt have notice of it, before ſhe can admit them to the Communion of the Adult: for we judg not of things that have no manifeſtation.
3. And the ſolemn perſonal covenanting with God, (or owning the Baptiſmal Covenant) which is this very title, I have in the place forecited proved from Scripture, and it hath been the conſtant practice of the Church.
4. And for the ſolemnization of it by Impoſition of hands, as you have here ſomewhat offered you for it from Scripture, ſo the Church hath conſtantly uſed it, which ſhould not be a contemptible conſideration in our eyes: and if any ſcrupulous brother ſhall yeild to the Duty and refuſe the Ceremony, we ſhall make it no matter for a breach of Communion, but allow him his liberty, as he allows us ours. If any ſay that this is commonly done already, in that our children come to Church, and by degrees make a profeſſion of perſonal faith, and alſo the very reception of the Euchariſt itſelf, is an actual profeſſion.
I anſwer, 1. As to the latter, it is true: But it is a profeſſion connexed with ſuch high priviledges, that a precedent Profeſſion is neceſſary to prove mens title to them As to the former, If the profeſſion he not ſolemn, ſerious, underſtanding, explicite, it will be next to none, and unfit to attain its ends. Some men in avoiding Forms, do deſtroy the Subſtance of duties, and make them meer Tranſitory, Obſcure, Inſignificant acts. And by a diſp…ting perverſneſſe they would reaſon us down to the very loweſt degree, as the profane would do about the ſubſtance of godlineſs: and becauſe an implicite and hardly-diſcernable Covenant or ſignification of conſent, may prove the truth of our Churches, therefore in dayes of Liberty we muſt go no higher; though experience tells us, that many conſent, not as not underſtanding the thing they ſhould have conſented to! God in Nature hath made the tongue to expreſs the mind, and yet ſome quarrel with us for calling them to this natural expreſſion; and if we aske them an account of their Faith and holineſs, or whether they are Chriſtians or Church-members, we are ſuppoſed to do them wrong, becauſe we take it not for granted, or diſcern not their mind by their coming to Church, or ſome more dumb and uncertain ſignes, even when we ſee the common ignorance, ungodlineſs and looſneſs of the world, and multitudes maliciouſly oppoſing holineſs. Sure I am, that the adult in the Apoſtles daies were called to publick profeſſion of their Faith and Repentance, even at the time of their baptizing, (if baptized at age): and I doubt not but that will prove the continued neceſſity of ſuch profeſſion of the Adult, though they were baptized in infancy upon another account. The benefits that this Ordinance of Confirmation upon ſolemn perſonal profeſſion is like to bring to the Church, are very many and very great.
1. It is like to be a great means to deſtroy the groundleſſe ſecurity and falſe hopes of multitudes of the ungodly: Now they truſt to this, that they are Chriſtians and regenerate, becauſe they are baptized and come to Church, with ſuch like grounds; but then they would be brought to ſee that more is neceſſary: when their perſonal converſion, faith, repentance, hope, love are inquired after, and they underſtand that an account muſt be ſolemnly given of them, or els they ſhall remain viſibly in the rank of the impenitent and unbelievers, or of meer ſeekers after a Chriſtian faith, and when they ſee a Viſible difference made by a publick Ordinance between Believing Penitent perſons and other men, this is like to do much to awaken them to look after a true converted ſtate that they may be Confirmed: And though ſome will but ſpeak to avoid the ſhame that follows their abode in an unconfirmed ſtate, that ſo they may be taken to be Chriſtians, yet I ſhould rejoice that Chriſtianity may have ſuch an advantage, as may entice men generally to deſire to ſeem converted men; for while they are learning how to ſeem ſo, they may meet with that which may teach them to be ſo; in the mean time diſcouragements are removed and godlineſs it ſelf by their profeſſion honoured.
2. It will do very much to ſatisfie the common ſcruples of Miniſters and Churches about the qualifications of Communicants, and end the differences about it.
3. It may much tend to the agreement of the Presbyterians, Congregationals, Eraſtians and others about the quality of Church-members, and general admiſſion to the Lords Supper.
4. If it calm not the Anabaptiſts, yet it will anſwer their greateſt objection; which is, That Adult Baptiſm layeth a moſt ſolemn obligation on men, and without it moſt are brought to delude themſelves by a confidence in their infant-baptiſm: Whereas we ſhall ſhew them that we take a meer Infant-title to be inſufficient for the Adult as well as they, and that it ceaſeth if perſonal faith be not added: and that we are deſirous as well as they that the fulleſt engagements be laid on the adult; and that ſo great a work ſhould be publickly and ſolemnly done, that the obligation may be the greater, and the tarnſitus into ſo deſirable a condition, may by the ſolemnity be made the more obſervable to all, eſpecially to the careleſs that are apt without ſuch ſolemn diſcrimination to overlook it: And ſo Confirmation will attain thoſe ends, which they miſtakingly think rebaptizing muſt obtain.
Object. But who be they that you would have Confirmed? the truly converted only, or thoſe that profeſs ſo much, or thoſe that profeſs a common ſort of faith.
Anſw. I have ſpoken to this in my Diſputations about Right to Sacraments, at large. The caſe is eaſie: Sincerity we know not certainly in others: Profeſſion with ſeeming ſeriouſnes and underſtanding, is undoubtedly the ſign by which we muſt judge of it.
He that Profeſſeth true Faith, Repentance, Love and Reſolution for a Holy life, doth profeſſe Regeneration: and no lower profeſſion muſt ſerve the turn.
Object. But this will bring up an affected formal ſhew of Holineſs, when men are thus tempted to make a profeſſion of it, before the experience of it on their ſouls do conſtrain them.
Anſw. 1. Some accidental evils will follow the nobleſt and moſt neceſſary duty: but the good that follows wil incomparably weigh down that evil.
2. And do you think that this formal ſhew of Holineſs is not a better condition, at leaſt, as to others, and the proſperity of the Goſpel, then to have men deſpiſers and perſecuters of Holineſſe? When Holineſſe is under a general reputation and owned by all, O what an attractive it is to the minds of the ignorant, and how faire are they for a true converſion! But when it is the common ſcorn, what danger are they in by examples and diſcouragements?
The Church is at the beſt when there are moſt Hypocrites: for when there are moſt Hypocrites, there are alſo moſt true Chriſtians. Hypocrites may be miſerable themſelves, but they may much help the Church when Hereticks, prophane men, and perſecuters much hinder it.
Object. But this Confirmation will grow in time but to a Ceremony: Careleſſe Miniſters will Confirm any body, and huddle it up as the Biſhops did with the Boyes, Confirming an hundred in half an hour whom they never ſpake a word to, nor ſaw before.
Anſw. All Ordinances will be uſed as the perſons be that uſe them. Bad men will abuſe them; godly ſerious Miniſters will do otherwiſe. And if this ſhould move us to lay them quite by, it may move us alſo to do ſo by Sacraments and other Ordinances, which the careleſs will uſe careleſſely.
Two paſſages in this Book I ſuſpect ſome will ſtumble at;
One is making the Catechumens to be a ſort of Church-Members. But this is eaſily decided.
1. The Catechumeni ſtrictly ſo called that are unbaptized:
Are 1. Some of them true believers, and theſe are therefore Members of the Church as inviſible.
2. Some of them do Profeſſe true Faith and Repentance openly, though the Paſtors have yet delayed their Baptiſm: Theſe are Members of the Viſible Church, as a King not yet Crowned, as a Souldier not yet Liſted, though Verbally Contracted; as married perſons contracted but not ſolemnly married, have their relations: They are incompletely Viſible Members.
3. The ſame perſons when Baptized are Completely Viſible Members.
4. But ſome of the Catechumeni are only yet learning what Chriſtianity is, and do not yet know it, or at leaſt conſent to it, or diſcover this conſent, though they are willing to be inſtructed; And theſe are not Members of the Church, but in the way to it; being under that firſt teaching that makes Diſciples, and not under that ſecond (to obſerve all things commanded) proper to Diſciples.
2. And as for the Catechumens, more largly ſo called, that is, ſuch children as were baptiſed, they are Infant-Church-Members (till they are Adult, and then their Memberſhip ceaſeth, if they add not the Profeſſion of perſonal Faith.
The other paſſage is, That (pag. 60.) the Confirmed only are made the Object of Excommunication. But undoubtedly the Reverend Author there means not thoſe only that are ſolemnly confirmed by Impoſition of hands; but any that have openly owned their Baptiſmal Covenant, and have been thereupon admitted into the Communion of the Adult.
I conclude with this earneſt requeſt to all the godly Miniſters of theſe Nations, that they would take this matter into their ſerious conſideration, whether God do not offer you by the hand of this Reverend Brother the very Key that muſt let us into Unity and Reformation? and whether …t be not for want of the right Key, that we have ſtood wrangling and groping ſo long at the door. Paſs not this over with a bare reading, but Aſſemble together, and conſult whether this be the way of God or not: If you are unſatisfied, deſire the Author to confirm his Doctrine of Confirmation, and anſwer your Objections. If you ſee it to be the way, in the Name of God let us be true to God, the Church, the Truth and our ſelves, and preſently all agree upon the practice. If we will not, it will be ſaid by this age and poſterity, That it was the idleneſſe, or unfaithfulneſſe, or contentiouſneſſe of Miniſters, that undid England.
But if we will be unanimouſly up and doing, God will be with us, and we have reaſon to expect moſt bleſſed effects; and I doubt not but England will find cauſe in the fruits of our labours, to praiſe God for the endeavours of this Reverend Author. Theſe are the perſwaſions of Your unworthy fellow-ſervant, RICH. BAXTER.
Aug. 21.1657.