More Proofs of Infants Church Membership and Right to Baptism, Chapter 2
CHAP. II. More of my Judgement of the Anabaptiſts and their Cauſe, with a motion to them for peace.
§. 1. I Confeſs that in my Book againſt Mr. Tombes I wrote ſeveral pages enigmatically of the offenſive ſcandals of the Anabaptiſts: And they that now read them when the occaſion is forgotten or unknown, will either not underſtand them, or think them too ſharp. But in all military Controverſies, no man is ſo meet a Judge as he that is on the ground.
§. 2. I am almoſt ready to condemn my ſelf for that and many other things paſt when I forget the occaſion of them and the ſtate that we were in: But I will not deny that at that time my heart felt more than I expreſt, 1. When I heard Anabaptiſtry obtruded on the religious people, as a great and needful part of their integrity: 2. And when they that abhorred to hear of old ſcandals were buſily making more and greater: 3. When I ſaw what was done againſt the Parliament, by them that profeſſed to be their ſervants, and that the Anabaptiſts and their Aſſociates were the forwardeſt in the work: 4. And what was done againſt the King, when they had thruſt out the Parliament; 5. And what was done in the wars againſt Scotland; 6. And what orders paſt for ſequeſtring all ſuch as my ſelf that were not for their Engagement or Keeping their days of faſting and thanksgiving in cauſes of blood: 7. And when I ſaw theſe executed on many excellent men that were Maſters of Colledges in the Univerſities, and uſeful Miniſters in the Country: 8. And when I ſaw what that called the Little Parliament was and did, and how it was put to the Vote whether all the Pariſh Miniſters of England ſhould be put out at once? and carried againſt them but by a few: And that the Anabaptiſts were of the forwardeſt in all this work: 9. And after when I ſaw how many of them turned Ranters, and read my ſelf ſome of their Letters, full of horrid Oathes and Blaſphemies; All theſe things made me think that they were not friends to the Churches welfare, and this was not the way of holineſs or peace.
§. 3. All this while I deſired to have lived by them in peace and quietneſs, but I could not obtain it: Mr. Tombes thought that I ſtood in the way of his ſucceſſes, even when I medled not with them. And therefore I muſt be either converted to them or conquered, that the triumph might promote their ends. And when that quarrel was over I was glad, and purpoſed to meddle with them no more.
§. 4. One of the greateſt things that offended me, was that (even in the Pariſhes where there were the ableſt faithful laborious Miniſters,) they laboured to gather ſeparated Churches, upon the account of their opinion; And when they had gathered them, they were militant Churches: Preſently that Town was in a war; and the meetings employed for the extolling of their opinions, and vilifying the Miniſters and Churches that were againſt them, and making them odious or contemptible to their followers: which could not be the work of God.
§. 5. I dare challenge any man to make it good, that ever I fought to perſecute any Anabaptiſts, or ſtirred up others to perſecute them for their judgements: I know not that ever I did any of them any harm, except by not being of their minds, or contradicting them.
But though my ſufferings by them were nothing, (that honour being aſſumed by another party) yet they have not carried it ſo to me: But have convinced me that were they uppermoſt they would then have had too little tenderneſs for thoſe that hindred their ſucceſſes: Even ſome of Mr. Tombes his flock, my neighbours and familiar friends, I think, ſought my life or ruine when I meddled not with them. When Sir George Booth had done what was done in Cheſhire, I wrote a Letter to Major Beak at Coventry, and the Meſſenger telling them at Bewdley that he had a Letter from me, ſome of them made themſelves Souldiers, and in arms way-laid the meſſenger, aſſaulted him, and took his Letters, and though they found not what I ſuppoſe they expected, yet finding in it but a great mans name, who then much ruled publick affairs, they ſent it up to the Council to him, who ſummoned Major Beak to London to anſwer it, who had never ſeen it and knew nothing of it: And though he ſo ſcaped, I was loudly threatned; but General Monks approach out of Scotland ſtayed the execution of their diſpleaſure. Thus did my familiar Friends unprovoked (ſome of them yet alive).
§. 6. Indeed my judgement was and is, that the point of Infant Baptiſm hath its conſiderable difficulties, which may occaſion wiſe and good men to doubt, or to be miſtaken in it. And many of the Roman party have taken it to be proveable only by the tradition and judgement of the Church: And Mr. Tombes hath publickly intimated as if one of our moſt Learned and Entire publick Profeſſors of Theologie in one of our Univerſities, had declared himſelf of the ſame mind, viz. that it is not to be proved by Scripture, (Mr. Danvers hath alſo made advantage of this teſtimony), (Though of late Scripture certain proof is found (in the new Rubrick of the Liturgie) for a great deal more.) I am not of that mind, that it is not proveable by Scripture. I think I have proved it: but not by evidence ſo clear, as every good man can perceive.
§. 7. Therefore I never took the point of it to have ſuch weight, as that all that differed from me in it, muſt be denied either Love, Liberty or Communion: If I know my own heart I do as heartily love a ſober godly man that is againſt Infant baptiſm, as I do ſuch men that differ from me in other ſuch Controverſies; and much better than one of my own judgement, who hath leſs piety and ſobriety. And I make no doubt but there are among us very many ſuch, even ſober and religious men, as there be among other parties.
§. 8. Nor do I think that there is ſo much malignity in the bare opinion which denieth Infant Baptiſm, as that all the Anabaptiſts miſcarriages ſhould ariſe from the nature of that opinion. But I am paſt doubt that they ariſe from the diſeaſed minds of many that hold it. When injudicious perſons lay hold upon an opinion which is not common, their ſingularity kindleth a proud ſelfiſh zeal, and they take that opinion as more peculiarly their own, than the common Articles which all Chriſtians hold: And therefore they grow fond of it, and are puft up thereby with a conceit of their extraordinary knowledge: And then they ſeem to themſelves more religious than others, and greater friends to the truth: And ſo Pride and Ignorance engage them in ſingularity and ſeparation: And thus they would do, were it any other opinion, which they thought as highly of as this: So that it is not an Anabaptiſt as ſuch, but the proud Church-divider, or Separatiſt that I am moſt offended at.
§. 9. I know that in the Ancient Churches men were left at liberty, both when they would be baptized themſelves, and when their Children ſhould be baptized: And though Infant-baptiſm was without any known original, ſince the Apoſtles, yet it was not a forced thing.
§. 10. And were it in my power it ſhould be ſo ſtill: I would not deny Chriſtian Love, nor Church-Communion, nor publick encouragements, to any pious peaceable man for being an Anabaptiſt: If he would not ſeparate for it from the Churches, if he would live peaceably with me, I would live peaceably with him, and ſhould be loth to be behind with him in love and peace.
§. 11. It is not (I ſay) Anabaptiſtry, Independency, nor any ſuch opinion which I impute our calamities to directly: But it is (next to Church Tyranny) the ſpirit of ſeparation; I mean, when men cannot ſo far differ in judgement from others, but a perverſe zeal for their opinion as ſome excellent truth of God, doth inſtigate them to run away from thoſe that are againſt it, as if they were the enemies of the truth and God, and unworthy of the Communion of ſuch as they: which is nothing but a conjunction of Pride, Ignorance and Ʋncharitableneſs (or Malice.)
§. 12. I have told theſe men that when they have ſpoken never ſo ſharply againſt Perſecutors, it is apparent that there is much of the ſame ſpirit in themſelves: One ſaith, of Diſſenters, Away with ſuch unworthy perſons out of the Miniſtry or out of the Country: and the other ſaith, Away with ſuch unworthy perſons from your Communion: And both contrary to Chriſts ſheep-mark which is Love, and both tend to make their Brethren ſeem unlovely: And whom they ſerve by this means, whether the Prince of Love, or the Prince of Malignity, it's pity but they knew; or at leaſt would conſider of it, inſtead of being angry with us when we tell them of it.
§. 13. I am not therefore half ſo zealous to turn men from the opinion of Anabaptiſtry, as I am to perſwade both them and others, that it is their duty to live together with mutual forbearance, in Love and Church-Communion notwithſtanding ſuch differences: For which they may ſee more reaſons given by one that once was of their mind and way (Mr. William Allen in his Retractation of Separation, *Satan will not conſent that you ſhould ſoberly read the Books.and His Perſwaſive to Ʋnity) than any of them can ſoundly refel, though they may too eaſily reject them.
§. 14. I am perſwaded that the formal Miniſters, and people, who make little more uſe of Baptiſm, than to give it to Infants, and to receive it in Infancy, have been the greateſt occaſion of Anabaptiſtry among us: when the people ſee that all being Baptized in Infancy, many afterwards live all their days, and never underſtand what Baptiſm is, and few ever ſolemnly and diſtinctly own and renew that Covenant when they come to age, (unleſs coming to Church and receiving the Lords Supper with as little underſtanding, be a renewing it,) this tempteth ſerious people that underſtand not the matter well themſelves, to think that Infant-baptiſm doth but pollute the Churches, by letting in thoſe who know not what they do, and after prove prophane or Infidels: And they think that it is the only way to reformation to ſtay till they are ready to devote themſelves underſtandingly to God. But this is their miſtake: For, 1. If it were deferred till ripeneſs of age, one part would neglect it and continue Infidels; and another part would do all formally, as we ſee they do now at the other Sacrament, where the ſame Covenant is to be renewed. 2. There is a better remedy.
§. 15. For we hold that all that are Baptized in Infancy ſhould as underſtandingly, and as ſeriouſly and (if it may be conveniently) as ſolemnly, own and make that Covenant with God when they come to age, as if they had never been baptized; (if not more, as being more obliged.) The reaſons of this I have given long ago at large, in a Treatiſe of Confirmation, written when we had hope of ſetting up this Courſe, under the name of Confirmation, which ſome of us practiſed in our Aſſemblies not without ſucceſs. To be ſeriouſly devoted to God by our Parents firſt, and to be brought at age as ſeriouſly to devote our ſelves to him, as any Anabaptiſt can do, is a much liklier way to fill the Church with ſerious Chriſtians, than to leave all men without the ſenſe of an early Infant obligation.
§. 16. I am as fully perſwaded that Infants Church-memberſhip and Baptiſm is according to Gods will, as ever I was, when I was moſt engaged in the Controverſie: And I am perſwaded that theſe Papers of mine to Mr. Tombes, are ſo unſatisfactorily anſwered as is worſe than no Anſwer, and ſheweth how little is to be ſaid.
§. 17. Though the Act of Baptizing be a duty, and ſo neceſſary neceſſitate praecepti, yet Proteſtants hold that it is not ſo neceſſary neceſſitate medii, but that in ſome caſes thoſe that are unbaptized may be ſaved: As in caſe the Child die before it can be done, or in caſe the abſence or delay of the Baptizer be the cauſe: It is true-conſenting to his Covenant (for our ſelves and thoſe that we have power to conſent and accept it for) which Chriſt hath made neceſſary to ſalvation; and if he ſhould damn a true Conſenter, he ſhould damn one that hath the Love of God, and one to whom he promiſeth ſalvation, John 3.16, 18.
§. 18. It is utterly incongruous to the reſt of the Law of Grace, which is ſpiritual, and to Chriſts alterations, who took down the Law of burdenſom Ceremonies; to think that he ſhould lay ſo great a ſtreſs upon the very outward waſhing, as that he would damn true Believers that Love God, for want of it: when he hath done ſo much to convince the world, that God ſeeketh ſuch to worſhip him as will do it in ſpirit and truth, and that Circumciſion or Uncircumciſion is nothing, but Faith that worketh by Love: And if Penitent Loving Believers ſhall not be ſaved, Gods promiſes give us no aſſurance or ſecurity.
§. 19. When the Apoſtle, Epheſ. 4.4, 5. putteth [one Baptiſm] among the neceſſaries of Church-Concord, by Baptiſm is meant, our ſolemn devoting our ſelves (and ours under that truſt) to Chriſt in the Baptiſmal Covenant; which can mean no more but that as there are three things (on our part) in Baptiſm, 1. Heart-conſent, …. Profeſſion of that conſent, 3. The Reception of waſhing as the profeſſing ſymbol: So, 1. The heart-conſent is neceſſary to our memberſhip of the Church as inviſible, that is, to our union with Chriſt and our ſalvation; 2. The Profeſſion of Conſent as there is opportunity is neceſſary, both to prove the ſincerity of Conſent it ſelf, and to other mens notice of it, and ſo to our memberſhip of the Church as viſible: 3. And our Profeſſing it by being Baptized is neceſſary to the regular and orderly manner of our Profeſſion: And ſo far to our concord.
§. 20. And he that knoweth Baptiſm to be hic et nunc his duty and yet will not receive it, ſheweth his unſoundneſs by his diſobedience.
§. 21. As Baptiſm is made our great duty under that name, ſo Profeſſion or Confeſſion of Chriſt, as ſuch, is oft mentioned as neceſſary, even to ſalvation, Rom. 10.9, 10. 1 Joh. 4.2.3.15. Mat. 10.32. Phil. 2.11. 2 John 7.
And Baptiſm being our Open confeſſing and Owning Chriſt by a ſolemn Vow and Covenant, it is principally as ſuch that it is neceſſary to ſalvation, yea and to a perfect memberſhip of the viſible Church.
§. 22. Therefore if any man that in a deſart or dry Countrey could have no water, or that lived where there is no Miniſter, ſhould openly before all the people devote himſelf to God the Father, Son and Holy Ghoſt, according to the Baptiſmal Covenant, and ſolemnly profeſs himſelf a Chriſtian, that man were a true member of the viſible Church, though defective as to the mode of entrance, and were to be numbered with Chriſtians: And Conſtantine and many another were called Chriſtians long before they were baptized. And it were injurious to the Rationality and ſpirituality of Chriſts Covenant, to feign him to be ſo ceremonious, as to reject a ſound profeſſing believer for want of water.
§. 23. Though Auguſtine be called durus pater Infantum, and be ſuppoſed for ſome paſſages by many Papiſts and others to damn all unbaptized perſons ſave Martyrs, yet theſe following words among others, in his later times in his deliberate diſputes againſt the Donatiſts, fully ſhew his contrary judgement (which yet I believe the Intereſt of his cauſe againſt the Donatiſts was a help to in this point) And remember that he confirmeth it in his Retractations, by retracting only the inſtance of the thief on the croſs, as uncertain whether he was baptized or not.
§. 24. Aug de baptiſ. cont. Donat. li. 4. c. 29. [Quod etiam atque etiam conſiderans invenio, non tantum Paſſionem pro nomine Chriſti, id quod ex Baptiſmo deerat poſſe ſupplere; ſed etiam Fidem converſionemque Cordis, ſi forte ad celebrandum myſterium baptiſmi in anguſtiis temporum ſuccurri non poteſt—Et Cap. 24. Cum Miniſterium baptiſmi non contemptus religionis ſed articulus neceſſitatis excludit: & baptiſmus quidem poteſt ineſſe ubi converſio cordis defuerit: Converſio autem cordis poteſt quidem ineſſe non percepto baptiſmo; ſed contempto non poteſt: neque enim ullo modo dicenda eſt converſio cordis ad Deum, cum Dei ſacramentum contemnitur. Converſion then will ſave without baptiſm, when baptiſm is not contemned: It is the contempt that deſtroyeth, and that as it proveth men unconverted. And this he profeſſeth to be his judgement after long and great conſideration.
§. 25. Baptiſm is to Chriſtianity much like what Ordination is to the ſacred Miniſtry, and what ſolemn Matrimony is to Marriage. It is neceſſary as a Duty, and as a Means to our ordinary and regular admittance to the Communion of the Church. But as in caſe there were no Ordainer to be had, in a far Countrey in America, no doubt but a qualified perſon might become a Paſtor, rather than God ſhould have no Church, nor be ſolemnly worſhipped; And as in caſe there could be no regular ſolemnization of Marriage (as in ſuch a wilderneſs) a publiſhed conſent may tie the knot; ſo in caſe there could be no Baptizing, a ſolemn Profeſſion and Covenanting would ſerve to Gods acceptance, and to a right to the Chriſtian name.
§. 26. I only leave it to Chriſtian Charity and wiſdom to conſider how far ſome mens Education, natural weakneſs of judgement, and other impediments of information, may make their error againſt Infant Baptiſm, to participate of ſuch a Neceſſity: The caſe hath its difficulties: Papiſts and Proteſtants confeſs it, as to Scripture evidence: Weak men cannot know all things: And even conſiderable heads, that have heard and thought of much againſt it, which they cannot anſwer, may grow very confident that they are in the right, and after by that prejudice may become uncapable of what ſhould ſatisfie them: Abundance of the ſons of the Church that talk moſt againſt them, give ſuch weak reaſons for Infant Baptiſm, and are ſo unable to confute an Anabaptiſt, as ſheweth, that it is not More knowledge, but ſomewhat elſe more inclining them to the truth therein, that keepeth them right.
§. 27. If the caſe were, whether the Lords Supper might be Adminiſtred with Beer, or Milk, where there is no Wine? Or whether Baptiſm might be Adminiſtred by Milk or Wine, where there is no water? ſuppoſe the affirming party were certainly in the right; yet if the contrary minded ſhould ſay, I own Chriſts Sacrament, and ſolemnly profeſs my conſent to his Covenant; and I would participate as you do, but that I take it to be a ſin, and with all the means that I can uſe, in conference, reading, meditation, prayer, my judgement is not changed,] I ſhould not break ſuch communion with ſuch a man, as he were capable and willing to hold with the Church. And how near ſome Anabaptiſts caſe is to this, I leave to conſideration.
§. 28. But making no queſtion but many of them are far better men than I, and knowing my ſelf lyable to error, and knowing how much Chriſt in his promiſes layeth upon ſincerity of Faith and Love more than upon ceremony; and having endeavoured to learn what this meaneth, I will have mercy and not ſacrifice; As I am far more offended at their Schiſm, or ſeparation from Communion with our Churches, than at their opinion, ſo I will here lay down thoſe terms on which I am perſwaded good and ſober men will be willing on both ſides to agree and hold communion: Or on which I am ſure I would gladly live in brotherly love and communion with them my ſelf.
§. 29. Let the Anabaptiſts conſent to and profeſs as followeth or to this ſenſe.
[Though we judge Infant Baptiſm diſſonant from Chriſts inſtituted order, yet finding that God hath made many promiſes to the ſeed of the faithful above others, and that Chriſt expreſſed his readineſs to receive little children when they were brought to him for his bleſſing, and knowing that all Chriſtian Parents ſhould earneſtly deſire that their children may be the children of God through Chriſt, and ſhould devote them to him, as far as is in their power, and knowing that there are difficulties about the extent of this power, and Chriſts promiſes; we do here ſolemnly profeſs, that we thankfully deſire all thoſe mercies for this child which God hath promiſed to ſuch in his word; and that we heartily offer, devote and dedicate this child to God the Father, Son and Holy Ghoſt, as far as he hath given us power to do it, beſeeching him accordingly to accept him: And we promiſe faithfully to endeavour to educate him in the nurture and admonition of the Lord, and as we are able to perſwade him when he is capable, to believe in Chriſt, and ſolemnly devote himſelf to God the Father, Son and Holy Ghoſt in Baptiſm.]
Let this much be done in the Church or ſo openly as may ſatisfie the Church, that they are not deſpiſers of Gods mercies, nor their childrens ſouls.
Much more would it tend to our quietneſs and concord, if thoſe that profeſs that they cannot ſatisfie their conſciences in their Infant Baptiſm, would but do as the Liturgie doth by thoſe whoſe Baptiſm is uncertain, [If thou be not Baptized, I Baptize thee,] and ſo would ſay, [Being uncertain whether my Infant Baptiſm be valid, If it be not I now receive that which is] And when they have ſatisfied their conſciences, would live quietly in the Love and communion of the Church! Who would not receive them, though we approve not of their way?
§. 30. And were it in my power as a Paſtor of the Church, I would give ſatisfaction by ſuch an anſwerable profeſſion as this.
[Though it be our judgement that Infants have ever been members of Gods viſible Church, ſince he had a Church and there were Infants in the world, and do believe that Chriſt hath ſignified in the Goſpel that it is his gracious will that they ſhould ſtill be ſo; And that he that commanded, Mat. 28.19. [Go ye and Diſciple all Nations Baptizing them] would have his Miniſters endeavour accordingly to do it, and hath hereby made Baptiſm the regular orderly way of ſolemn entrance into a viſible Church ſtate; and therefore we devote this child to God in the Baptiſmal Covenant: Yet we do alſo hold, that when he cometh to age, it will be his duty as ſeriouſly and devoutly to make this Covenant with God underſtandingly himſelf, and to dedicate himſelf to God the Father, Son and Holy Ghoſt, as thoſe muſt do that never were Baptized in Infancie: And we promiſe to endeavour faithfully as we have opportunity, to inſtruct and perſwade him ſo to do, hoping that this his early Baptiſmal dedication, and obligation to God will rather much prepare him for it, than hinder it.
§. 31. Me thinks theſe Profeſſions ſhould put off the chief matter of offence and exception againſt each other, as to the ill conſequents of our opinions? And if ſober good men would by ſuch a mutual approach, be the more diſpoſed to live together in love and holy peace, how eaſily ſhould I bear the ſcorns of thoſe Formaliſts that will reproach me for ſo much as motioning [a Peace with the Anabaptiſts, even in the ſame Communion!] Who by making it a reproach will but perſwade me, that ſuch as they are leſs worthy of Chriſtian Communion than ſober, pious, and peaceable Anabaptiſts.
§. 32. And if with the partial ſort of themſelves ſuch motions of Peace be turned into matter of contempt, and they proceed in their clamours and reviling of me, as an enemy of the truth, for being againſt their way, I ſhall account it no wonder nor matter of much provocation, finding in all Sects as well as theirs, that the injudicious ſort are apt to be abuſively cenſorious, and the more mens Pride, Ignorance and uncharitableneſs remain, the more they will ſwell into ſelf-conceit, and trouble the Church with a miſtaking wrangling hurtful ſort of zeal.
§. 33. And as I muſt needs believe as ill of ſome ſort of Zeal as St. James hath ſpoken of it, Jam. 3. and experience hath too long told the world of it; yet I take it for truly amiable in men, that they have a love and Zeal for Truth in general, and a hatred to that which they think to be againſt it; and that their bitterneſs againſt the truth and me, is upon a ſuppoſition that both are againſt the truth and God; for this beareth them witneſs that they have a zeal of God, though it be not according to Knowledge; and if they knew truth indeed, they would be zealous for it.
§. 34. I conclude with this notice to the contrary minded, that the evidence for Infants Church-memberſhip ſeemeth to me ſo clear, both in nature and in Scripture, that I bid them deſpair of ever perſwading me againſt it: But if they will have any hope of changing my judgement, it muſt be by confeſſing the viſible Church-memberſhip of Infants, and proving that yet they are not to be baptized, and that Baptiſm was appointed for initiating none but adult converts, and not to be the common entrance into the Church: which yet I think they can never do, while the plain Law of Chriſt Mat. 29.19. and the expoſition of the univerſal Church, doth ſtand on record to confute ſuch an opinion! But here they have more room for a diſpute.
§. 35. But (though I expect to be cenſured for it) I will ſay once (becauſe truth is truth) that though Rebaptizing and Reordaining are juſtly both condemned by the ancient Churches, and pronounced alike ridiculous by Gregory Mag. Lib. 2. Ep. Indict. 11. c. 46. and many others; yet were men Rebaptized but for Certainty to themſelves or to the Church, and to quiet their conſciences, and on ſuch terms as in my Chriſtian Directory I have ſhewed that a ſeeming Reordination might in ſome caſes be tolerated, and would not wrong Infants, nor make it an occaſion of diviſion or alienation; I know not by any Scripture or reaſon that ſuch Rebaptizing is ſo heinous a ſin, as ſhould warrant us to contemn our brethren: No though it were as faulty as the oft commemorative baptizing uſed by the Abaſſines.