Baxters Narrative of His Life and Times, Appendix · Section 3 · Letter 5
Dear Brother,
I Take my self exceedingly beholden to you for your last, it is so plain and purely Friendly. And though I seem by my Reply to excuse those things, which I take it for a kindness to be told of, I beseech you believe, that I speak but my Heart, and the truth of my meaning. The Author of the Sober Word I commended: I never talkt of his being a Jesuit: His Assertion forced me to conclude, that either he was of a very lamentable Understanding, or else he wrote not as he thought: One of the two must needs be true. Judge you whether a Christian of good Understanding can believe that Christ came at the end of Four Thousand Years to gather him a Church, and settle Ministry and Ordinances for Eighty or a Hundred Years only, and so to permit them to be extinguished! Is not this the next Step to Flat Infidelity? Is not a Christ that comes on so low a Design, and settles a Church of so narrow a Space and short Continuance next to no Church? I must profess, if I believed this to Day, I should be an Infidel to Morrow: Besides the plainness of Scripture against it. But that this Author is no Dullard, is apparent by his ingenuous Writing: I meet with few that err so far, that write in so clear and judicious a Stile; So that I still profess, be he what he will, I much value the clearness of the Author. Being then in a necesity of Judging him either lamentably weak (and worse) or else to be one that thinks better than he writes, Reason and Charity commanded me to judge the latter to be more likely: And that likelihood is all that I have asserted. But if he had rather that I judged much worse of him (viz. that he hath as contemptible Thoughts of the Kingdom and Design of Christ as he expresseth) if I may know his Mind I shall consent. Will you do me the Favour as to tell me his Name?
To your other Objections: 1. Not Infidels, but yet all Christians with us, that deny Infant Baptism are commonly called Anabaptists, and in that Sense I did intend it: But so as that I distinguish between Anabaptists and meer Anabaptists; some are only Anabaptists, and those I distinguish from other Parties of their Mind; some are Anabaptists and more, and those are commonly denominated from the greatest Differences. The greater Error in the Denomination is to carry it before the less. And yet (E. G.) a Quaker pleading against Infant-Baptism, ceaseth not to be an Anabaptist, because he is a Quaker, but yet is to be entituled from the worst. And this distinguished from meer Anabaptists: This all know is the common Custom of Speech, and a Man should not be well understood that departs from it.
2. An after owning proveth guilty, though not Agents: But I know well of abundance in the Army (more than you mention that pleaded against Infant Baptism before, and I can easily prove that (even the best that ever I knew of) the Anabaptist Churches petitioned for Justice on the King, and laboured for Hands from others to it. I am loath to Name Men publickly, and stir in this, least it occasion Offence: But I intreat you freely give me your Advice in it. I purposed not to have answered Stubs's Vindication, and the Ministers commonly were the Cause by dissuading me, saying none regarded it, and that I should exasperate Sir H. V. against them all for my sake. But now I am told that some very honest Anabaptists take it for granted, that I have written Untruths of Sir H. V. and that I owe him a Recantation, and they question History that speaks against them for my sake. Hereupon I have changed my purpose, and writ a plain Confutation of Stubs's Vindication. Now I crave your Advice in Three Things, 1. Whether indeed it be best publish the Answer I have prepared or not (supposing it true and satisfactory). 2. Whether I were best take any Notice of the Offence of the Author of the Sober Word, and say as much to him only as I have here done? 3. Whether I were best take notice of the Anabaptists Offence? I pray deal freely with me, and if it may be by the next Post; for I shall delay for your Advice, because you know the Minds of these People better than I. My own Thoughts are, 1. To publish that against Stubs, as necessary. 2. To say nothing about the Anabaptists because I must name Pastors and People that petitioned for the King's Death, and such things that are utterly unsavoury to me and unseasonable, and will increase Displeasure; and I had rather bear their Displeasure as it is, than increase it. 3. And as to the Sober Word, I am indifferent.
I received yours but a little before Mr. Lambe's Departure; but my own Thoughts had led me to harp on the same String that you directed me to. I was very glad to find you jealous of that Extreme (that is in it self much worse than Anabaptism in our Thoughts that dissent from both): But I hope yet that he hath no liking of Popery or Formality, but only Charity for the Men. I told him not of any thing concerning him in your Letters, but only afterwards I told him that I heard Mr. Gunning judged him of his Mind, but told him nothing whence I had it.
As to Mr. Tombes Book, I shall much refer it to your Advice. 1. I resolved not to meddle with it unless he signify his Desire (for it would be an abuse of him to meddle with his Works without his Consent; I should not take it well my self:) nor unless I first see the printed Sheets (which we ordinarily see before we write Epistles) but on these two Suppositions I should do it, not only willingly, but gladly: 1. Because I would further any Work against Popery that is sollid; and am troubled that no more turn their Studies and Labours that way. 2. Because I would have the World see that Mr. Tombes and I can agree against the common Adversary, and for the common Truths. But one thing only a little scruples me (which I charge you to conceal from him and all Men) A great Scandal hath been long raised of him by Collonel Clieve, who about two Years ago put it by Letters into my Hands, and I caused Mr. Tombes to have the Knowledge of it, but otherwise stifled it as well as I fairly could. But now Collonel Clieve hath made it very publick, and told it the Commissioners for Approbation, who greatly resent it, &c. If you know not of it, you shall know no more for me. Now whether under the heat of this Scandal, the prefacing to his Book will savour well, and do more good or harm, is a thing that I am willing to be advised and ruled by you in; (supposing that he desires the thing and hears not of this my Scruple; which you should not have heard from me, but that it's publick). My Confidence of your Fidelity makes me thus free and bold with you.
O, Brother! Must we be all divided in this Day of Peril, when we are ready to be assaulted by the common Enemy? O pray, and strive for Love and Unity; and if my Ignorance and Rashness hath done any thing against it, pray that I may have Pardon and more Grace. I rest
Yours unfeignedly, Rich. Baxter. July 18. 1659.
To my Loving Friend, Mr. William Allen in London.