The Plea of the Children of Believing Parents, Title page – Preface
THE PLEA OF THE CHILDREN OF BELIEVING-PARENTS, for their Intereſt in Abraham's Covenant, their Right to Church-Member-ſhip with their Parents, and conſequently their Title to BAPTISM.
The Cauſe of publiſhing this Diſcourſe after ſo many Learned Men have laboured in this Province, is declared in the Preface to the Reader.
Baptizandos eſſe paruulos, nemo dubitet: quando nec illi hinc dubitant, qui ex parte aliqua Contradicunt. Auguſt, de verbis Apoſtoli. Serm. 14.
It will ſurely be rewarded by Chriſt at the latter day, as a work of more then ordinary Charity, to have pleaded, and maintained the Right of theſe poor Members of his, who want a Tongue to ſpeak for themſelves.
Dr. Tho. Goodwin, in his Preface to Mr. Cotton, of Infant-Baptiſm.
By GILES FIRMIN.
1 Cor. 7.14. —Elſe were your Children Ʋnclean, but now they are Holy.
LONDON, Printed for Tho. Simons, at the Princes Arms in Ludgate-Street, near Ludgate, 1683.
THE PREFACE TO THE READER.
IF the Reader demands a reaſon, why after ſo many Books written by other Men (far more able then my ſelf) upon this Subject, that now I ſhould appear? my anſwer is ready. I had as few thoughts of writing, as any Man could have of reading any thing of mine upon the Subject. But hearing of a Book againſt Infant-Baptiſm, very much cryed up, and obſerving ſome diſcourſe about Anabaptiſm this Spring, more in the Town then ever I heard before, I ſent to borrow the Book, I took a brief view of it, and the Book was ſent for again. To ſpend the Lord's-Day ſo much as one Exerciſe upon any Controverſie, I did much diſlike it, yet I thought I was bound to ſay ſomething to it, and did borrow a little time, before I went on my other courſe.
About … We…ks after I had done, come… down an An…aptiſt from London, to a Town Seven … Miles diſtant from me, and writes me … Letter, informing me, That he was one that …d walk in Goſpel-Communion with Col. Danvers, (ſometimes he ſtiles him Eſq Danvers) then writes to me thus. You have caſt the Odium of Falſhood and Fergery upon his Book to your Auditory: If it was to deter your Hearers from reading his Book, it doth demonſtrate the badneſs of your Cauſe, in that you are not willing it ſhould be inſpected. If you deſign thereby to degrade the Gentleman, as infamous, though unknown, you have therein greatly erred,—therefore I requeſt you on the behalf of Col. Danvers, that you be pleaſed to do him the common Juſtice, as to publiſh to the World in Print, what you have ſpoken in your more private Meetings, by way of detection of his Forgery,—and not only to Print what you have traduced him with, but alſo any other new things you have Preached, that will lend any aſſiſtance to your Infant-Baptiſm, that this Gentleman doth endeavour to throw down as a ſpurious thing;—ſeveral of your own Party have written againſt him, but he, with others, have ſo anſwered them, that they have ſet down ſilent under—The Collonel hath a better Character than you give of him,—he hath a large Portion of this Worlds goods, &c. Thus he runs on in commendation of the Collonel, and ends it in ſuch a way, that neither I, nor others that read the Letter, could underſtand his meaning.
As to this Letter, the Reader may pleaſe to underſtand, the Book which I borrowed had in the Title Page, only H.D. I could not tell whither D. ſtood for Den (whoſe name I had ſeen) or Dell, or Danvars, of whoſe name only I had heard, but never ſaw any thing of his; but whoever was the Author, I found fault with him. 1. For his Falſhood in the Hiſtorical part (which if my Memory fails me not, took up above half his Book.) 2ly, His fraudulent dealing. 3ly, His raiſing a duſt upon the Scriptures he quotes, to trouble his Reader. 4ly, For his Logick. But for any other Opinions, or any thing concerning his Converſation, I ſpeak not one word: for how could I, when I knew nothing of him, and only heard three times (as I remember) there was one Collonel Danvers, an Anabaptiſt, and that was all; nor was I certain the Book was his.
It was never my intent to anſwer every particular in his Book, partly becauſe I would not ſpend the Lord's Day in Controverſies, and partly becauſe Catechizing was the thing I intended, being far more neceſſary, ſo that I did grudge the time I ſpent about this Book; out of which I only wrote the moſt material things, and the Book was ſent for away.
For the new things, this Epiſtoler would have me publiſh. Doth he mean new Scriptures, or new Arguments, or both?
1ſt. Why new? ſince the old are not yet anſwered; it is one thing to write againſt Men, another to anſwer them.
2ly, Why new? ſince my Author borrows ſo much old out of Mr. Tombes's Book, which I look upon as inſtar omnium, and is the only Anabaptiſt Book I have.
3ly, Why new? ſince my Author oppoſes old Texts, and I muſt take the part of a Reſpondent.
4ly, Why new? my Epiſtoler ſhould tell me what Controverſies are there, which have been handled ſo long, by very able Divines as this hath been, that he that comes laſt, hath wrote all new?
5ly, To conclude then, as to theſe new things, I am forced to take up the old Texts, becauſe of my Author's oppoſing them: I do but touch other Texts, and not inſiſt upon them, where others have been before me: for other Mens Arguments, I borrow but one from Mr. Baxter, and tell you whoſe it is, and improve it my way. If I have hit upon other Mens notions, it is unknown to me, as I ſee I have upon Mr. Wills, in anſwer to the old Britains: but I had given the anſwer in the Congregation, and wrote it in my Coppy, before I ſaw Mr. Wills.
For his crying Victoria, telling me our Divines ſit ſilent under the Anſwers the Collonel, and his Party have given them. If this Epiſtoler, read Mr. Baxter's Second Defence of Infants, &c. he may read a full anſwer to this, and the reaſon of their ſilence, p. 211. We may allow ſome Honour to a Collonel, but why do they ſit ſilent? not becauſe the Collonel, or any other Anabaptiſt have put them to ſilence, by Arguments from Scripture, by Truth in Hiſtory, or Strength of Learning, the contrary appears to judicious Readers: but who will care for dealing with unreaſonable Men? They have other work to do of higher concernment: Let the Anabaptiſts indulge themſelves in their Opinions and Practiſes, Redgneſſ. 24. Auguſt, 1682.if they pleaſe, I have performed that common Juſtice my Epiſtoler requires of me, only for brevities ſake, I left out ſeveral things I would have added; if this may do the Church of Chriſt any ſervice, I ſhall have my end, and bleſs God,
G. FIRMIN.
THE PLEA OF THE CHILDREN OF Beleiving-Parents, &c.
THE Right of the Children of Beleiving-Parents to Church-Memberſhip with their Parents, and conſequently to Baptiſm, was never ſo ſtrongly oppoſed, nor better defended, than it hath been within theſe forty yearts in this Engliſh Nation. I think there is enough Written to ſatisfie the minds of ſober Chriſtians; but the Enemy of the Church is not yet quiet, nor will be, till the Church Militant becomes Triumphant.
A difference we may obſerve between Chriſtians now, and thoſe in former times in England, ſince I can remember: How wary were they then, what Doctrines they received: Tho' they would not pin their Faith upon any Mans Sleeve, yet they would conſider what Perſons they were for ſoundeſt of Faith, and Holineſs in Converſation, from whom they would receive any Doctrine, which hath made me wonder many times how this Doctrine of Anti-Pado Baptiſm, which was firſt hatch'd in the Brain of that Notorious Heretick [for ſo upon ſearch I find him] Auxentius, Chereſhed by Pelagius, and afterwards revived by Men of corrupt Minds, and lewd Converſations; as that Learned and Pious Martyr, Mr. Philpot, tells his Fellow Priſoner in Newgate, That this wretched Doctrine as Mr. Thomas Hooker calls it, ſhould fi… entertainment in the Hearts of any truly Godly as it hath done in England of late: At this, as I ſaid, I have wondered! For this was not the frame of the Right Old Engliſh Puritans, they would have abhorred the Doctrine for the Authors ſake, Good Mr. Jeſſey, I knew between 50 and 60 years ſince, but then I heard of no Inclination this way: and one I have met with, truly Pious, ſound in all other Points humble, made no noiſe of his Opinion, [whither Re-baptiſed, I cannot tell] with him we held Communion in the Holy Supper.
To me it ſeems ſtrange, and ſo ſtrange, that I will never believe it, That Chriſt ſhould Promiſe his Spirit to his Church, and that good Spirit ſhould ſuffer both his Martyrs and choice People to err in ſuch a Point [if it be an Error] from the Apoſtles days to this day. Since the Reformation, I believe England, Scotland, and Ireland, have, through Gods Rich Grace, afforded as many Holy, Heavenly, Gracious, and Learned Men, as any Nations under the Sun; As ſmart Enemies to Myſtical Babylon, [of which the Anabaptiſts tells us, Infant-Baptiſm is a Relique] as any Anabaptiſts can be; and have done more againſt that Babylon, than all the Anabaptiſts that ever were or ſhall be, have done, or can do: and till of late years, I never heard of one [what others have done I know not] that did approve, but did deteſt this Doctrine, till our unhappy Wars: in which time, and ſince that time, this Doctrine is much ſpread.
May I have leave to inquire what ſhould occaſion the ſpreading of this Opinion in this Nation, [beſides the Soveraign pleaſure of God, who for wiſe ends, may ſuffer a Gracious Man to err in ſome particular] duplicate page duplicate page I have thought of theſe Cauſes.
Firſt, The firſt and chief Reaſon was, even good Men did not improve their Father-Abrahams-Covenant, nor their Infant-Baptiſm Covenant, as they ought. Hence not improving theſe, they did not experience the goodneſs of God in them, and our advantage by them; Then no wonder tho' Men in times of Diſpute and Temptations, be at a loſs, and come at laſt to deny that, which others, who have improved and experienced, have found to be a greater priviledge, advantage, and ſupport to their Souls, under their fears, and other temptations.
Experiences (you ſay) unleſs well grounded upon Scriptures, are but deluding Fancies; I know it very well, therefore the grounds have been well weighed. On the other ſide, tho' the Scriptures be plain, yet the Goſpel, and things apprehended only by Faith, are ſuch, and Temptations about them [eſpecially in ſome Men] ſo ſtrong, that if a Man hath not attained to ſome experience of what he doth believe, if his Faith hath not brought in ſome Spiritual Senſe, in the Hurricanes of long and ſtrong Temptations, a Mans Faith will be terribly ſhaken in the very Goſpel it ſelf. The wind having blown at that Door before. I could not but take ſpecial notice of what the worthy Author of the Book, Intituled, The fulfilling of Scriptures, hath told us concerning that Holy Man, and Eminent Servant of Chriſt, Mr. Bruce, telling his People, I think it to be a greater matter to believe there is a God, than people judge, p. 430. The ſame Author ſpeaking about Experience [from his own Experience I doubt not] how it helps to Witneſs that great Truth of Godhead, p. 111. in the next Page, 112. ſpeaks thus, It is not the Contemplation of Nature in its higheſt flight, can anſwer ſuch an Aſſault of the Devil, which may try the moſt Eſtabliſhed Chriſtian Adult in the being of a God, &c. but then he ſhews how Experience of God helps the Soul. Whether theſe be not Truths, I leave it to thoſe who have been long exerciſed with theſe Temptations; now if in that Point, as to the being of a God, than much more as to Goſpel Truths: that no wonder the Apoſtle Prays, that Beleivers may abound in all Knowledge and Senſe, foreign 1 Phil. 9. we read Judgment, but the Greek word, and ſo the Margent tells you, is Senſe. The Arabick word is very ſignificant, Grotius and Gomarus, underſtand by Senſe, Experience: Hemmingius and Zanchie, opens the word excellently.
Some Men are exerciſed with Temptations exceedingly more than others, and God is pleaſed to be more Dark, or exceeding Dark to ſome over he is to others, which hath made me often think and ſay,
It is only Divine Teaching, and the experimental Senſe of what is taught, that can make a ſound Chriſtian bear up and hold to the Word in the time of long and ſore Temptations. I could here give a very ſad but true Story, the like ſcarce ever heard before, pertinent to the Point in hand; but I fear the Devil would make ill uſe of it among tempted Chriſtians, and therefore I will not commit it to Writing.
To return to the Head I am upon. If the Anabaptiſts ſay, How can a Man improve a Nullity, and get Experience of it? Abrahams Covenant with the Seed of Believers, now is Null, Infant-Baptiſm is Null. True, I do not know how a Man can improve a Nullity. But I doubt not there are many Anabaptiſts in England, who lived ſeveral years before they drank in this Opinion of Anabaptiſm, and in that time did not think Abrahams Covenant, nor their Infant-Baptiſm to be Null; many of them alſo had Parents not only viſible, but real Chriſtians; I appeal to their Conſciences, did you in that time before you drank in this Opinion, improve the Covenant, and your Infant-Baptiſm? did you mind theſe? did you meditate well upon them? did you believe them upon theſe Meditations and Faith? did you follow God cloſe and earneſtly in Prayer for the benefits of them? and tho' you met with Temptations, yet did you hold on? and what, did God give you in nothing, no ſupport, no relief, no comfort from theſe? did you find no advantage to your Souls by theſe? I will never believe it. God is gracious, God is faithful, what ever we think of him in our dark hours I will rather believe they did not follow cloſe their improvement of theſe, for I meet but with very few, even good Chriſtians, tho' they hate Anabaptiſm, that do improve them as they ought. No wonder then tho' Men cry out, Abrahams Covenant is Null, and Infant-Baptiſm Null, when they never improved them, ſo found no good by them, and now turn Anabaptiſts.
I know Chriſtians that lie under ſome Temptations, may, and do expect more from the Covenant, Promiſe, and Sacraments, than God intended, or the Scripture holds forth, they would make one Scripture contradict another: If God gives in but a little, and will ſuffer us to lie under our Temptations, but yet will ſupply us with ſo much from his Covenant, that we are able to hold up our hands in the day of Battel: that our Hearts are kept cloſe to him, and do not in the leaſt depart from him; If we cannot get the fatted Calf, and Muſick, &c. Luke 15.23. [which ſome Chriſtians have] if we can but get a Kid, and have a Father to own us at laſt, 'tis worth our Beleiving, Praying, and Writing.
What it was that Woman [a noted Midwife I knew] expected to find at the Lords Supper, I know not, but it ſeems ſhe found it not: whereupon ſhe forſooke the Lords Table, with this blaſphemous Speech, A Man may find as much good by a Loaf in the Bakers Shop, as by the Bread in the Lords Supper, for ſhe had been often there and could find no good. Hearing of this Speech, I inquired after her, by thoſe who had been long acquainted with her [I know not whether I ſaw her after I heard it] they took her alwaies for a civil Woman, but did not think ſhe was acquainted with the work of Regeneration; but that made me to wonder the more, for ſuch perſons commonly take up their Prieſt in the work done, in above partaking of the Ordinance.
If Chriſtians be at this Point, we expect ſo much from Promiſes, ſo much from Ordinances, or we have nothing, then we may do as ſhe did, throw off all Ordinances, and Promiſes too. Tho' I am far from attaining what I have ſought and deſired, yet I bleſs God, ſo much I have attained from my underſtanding, and improving of Abrahams Covenant, and my Infant-Baptiſm, that I have but a light eſteem of all the Anabaptiſts Books againſt them, they ſignifie nothing with me: but of this, more hereafter.
Diſputing without experiencing, ſignifies little in Divinity to a tempted Soul. But this I doubt not to affirm, Did Chriſtians ſet in earneſt to their work, and labour to improve Abrahams Covenant, and their Infant-Baptiſm, they ſhould find as much profit, advantage, and ſupport to their Souls, as any Anabaptiſts do by their Dipping when Adult. But if Ordinances be not improved, how can Men expect any good by them?
When God made that Covenant with Abraham, to be the God of him and his Seed, and appointed the ſeal of his Covenant to be Adminiſtred to the Infant on the eigth day. Might not? ought not all the Jews, and did not many of them when they came to years of diſcretion, and were taught the meaning of them, improve them to their Souls advantage? why then may not we as well improve the ſame Covenant, and our Infant-Baptiſm, when we are come to years of diſcretion, to our Spititual advantage, when we underſtand them by our Paſtors and Parents teaching?
If there be ſuch an advantage in Adult-Baptiſm, over there is in Infant-Baptiſm, what is the matter that ſome of them could ſay, they found no ſuch good by it? and I do believe them by their Converſation; but eſpecially, what is the reaſon that ſo many hundreds of them caſt off both Infant and Adult-Baptiſm, and deny Baptiſm altogether, for which they were ſometime ſo zealous? if there had been ſuch advantage in it, they would not have done ſo wickedly to caſt away ſuch an Inſtitution of Chriſt.
Secondly, A ſecond thing which might occaſion this, is, That ſo many Children of Godly Parents, who were Dedicated to God in Baptiſm in their Infancy, and Parents have beſtowed great pains in their Education, yet prove wicked.
The deeper the wounds of ſuch Parents, and the ſorer the damnation of ſuch Children without Repentance.
But firſt, We may obſerve the greateſt number of viſible, yea true Chriſtians in the viſible Church, conſiſt of the Children of ſuch Parents.
Since the Flood of Iniquity of late years brake in upon this Nation, it hath riſen ſo high that it hath flown into the Houſes of Godly Parents, more than ever it did ſince England knew the Goſpel. This is a Lamentation.
Secondly, Was it not ſo in Iſaac's Family, where but two, and one naught.
Thridly, We never underſtood that when God made that Covenant with our Father Abraham, and his Seed, that he intended to make all his Seed Godly; but we underſtand ſuch a Priviledge in it, that neither Parents nor Children, who have their Eyes opened, will part with it, let the Anabaptiſts write what they pleaſe againſt it.
Fourthly, But do this Diſping, None deny that Regenerate perſons are the ſubjects of Baptiſm, he muſt ſay only, elſe he oppoſed not us Chriſtins Scrip. pract. of Int. &c. p. 147, 148.and Re-Baptiſing of Adult perſons help it? are they all Godly? If the Elect and Regenerate be the only Subjects of Babtiſm, [as my Author tells me] I am ſure they are not of Anabaptiſm, to my knowledge, unleſs drunkenneſs and uncleanneſs, be Notes of Regeneration; we ſhall not need to go to Germany to inquire, England will afford proof enough. Mr. Baxter hath given us a ſad account of ſome of them, enough to make a ſerious Chriſtian afraid of the Opinion. By a ſerious Chriſtian who came from New-England, we are informed, That a [Sea-man as I remember] one being Baptiſed, how long the Baptiſt held him under Water I know not, but ſo ſoon as his Head was above Water, he wrapt out an Oath [ſo I heard it] what do you make account to drown me?
Thirdly, Another is this, The great Adverſary of Chriſt and his Church, ſeeing how earneſtly the Spirits of good Chriſtians were ſet for the Reformation of the Church in all Points, according to the Holy Scriptures which we profeſs, to hinder this work, by dividing of Chriſtians, and raiſing Animoſities one againſt another, uſed this for one Engine. Baptiſing of Infants of Beleiving Parents, being the Opinion and Practiſe of ſuch Chriſtians, they muſt now be thrown by, becauſe in the Scriptures we can no where read that Chriſt gave command to his Apoſtles to Baptiſe Infants. While I was anſwering this Book, word was ſent me, That there was one who would Diſpute with me in the Congregation, expecting his coming, and knowing he had thrown away Water-Baptiſm; for an Introduction to my work, I laid down Ten Arguments to prove that Water-Baptiſm was ſtill an Inſtitution of Chriſt, obliging all that profeſſed Faith in him, to practiſe, to hear what he would ſay to them, judging it a ſilly act in him, to come to oppoſe me in Infant-Baptiſm, who had renounced Water-Baptiſm altogether: but that day which he ſaid he would come, he did not. About three Weeks after he did, and this was all he had againſt me [what concerned others I regard not] Where did Chriſt give command to Baptiſe Infants? To this I had ſpoken ſeveral times before, that this was no New thing to the Congregation. There was no ſuch expreſs command in thoſe words I granted, but there was a command to Baptiſe Infants, implyed, included in that command of Chriſt to his Apoſtles, to Baptiſe Diſciples, Matth. 28.19. I framed my Argument, but the Man could not tell which Propoſition to deny: but after ſome words [little to the purpoſe] civilly departed.
They who deſire the Reformation of the Church, do not ſay every thing muſt be expreſly ſet down in Scripture; but if it be contained in the Scripture, and by neceſſary conſequence deducted from thence, we are bound to believe, or practiſe it.
Our Lord taught us this in proving the Reſurrection againſt the Sadduces; A Point of infinite more conſequence, then the Baptiſing of an Infant. For if there be no Reſurrection, to what purpoſe is our Religion? But according to the Anabaptiſts Argument, that Call for an expreſs command to baptiſe Infants, and therefore reject it, our Lord did not prove the Reſurrection.
I will perſonate a Sadduce, and take their Argument; the Queſtion is, Shall there be a Reſurrection of the Dead? The Sadduce denies it, our Lord affirms it, and proves it from Exod. 3.6. I am the God of Abraham, &c. Matth. 22.29.31. v. But what is this to the proof of the Queſtion, Doth God ſay expreſly to Moſes, there ſhall be a Reſurrection of the Dead? if ſo, then we will believe it, elſe not. Thus the Anabaptiſt, Doth Chriſt expreſly command the Apoſtles to Ba…tiſe Infants? then we will Practiſe it, elſe we Condemn it. But tho' God did not expreſly ſay there ſhall be a Reſurrection, yet he ſaid that, which by neceſſary Conſequence will force it. For tho' Jacob, who died laſt of the three, had been dead two hundred years, when God ſpake thoſe words, yet he ſaith, he is their God, but he is not the God of the dead, but of the living; Mark 12.28. The people ſaid, He anſwer'd them well, and 22 Matth. 33. They were astoniſhed at it. Yet I may ſay, the neceſſity of this Conſequence, from that Antecedent, is nothing ſo obvious and clear to many, even good Chriſtians, as the Conſequence of Infants of Believing-Parents, being under Abrahams Covenant, and Church-Members with their Parents. But what miſchief this Principle and Practice hath done, and how it hath ſerved the Devils Deſign, we are ſad Witneſſes.
Fourthly, Tho' I do not put ſo much ſtreſs upon this, becauſe the Argument of the Anabaptiſt caſt out all the Poſterity of the ſoundeſt Believers, and holy Men, as well as the moſt wicked out of the Church; yet I believe this hath helped on with the reſt, to ſee what ignorant and debauched perſons [becauſe it is the Mode of the Nation] require Baptiſm for their Children, and it is Adminiſtred to them. The Anabaptiſts Principle is, That Regenerate Perſons are the only Subject of Baptiſm, but how far is this Practice from their Principle? This doth a little confirm me in it; becauſe that Man whom I mentioned in my firſt Page, with whom we held Communion; when thoſe who are eſteemed godly, and he did think ſo, had Children to be baptized, he deſired he might know it, and would be preſent at the Adminiſtration, though he was not clear for Infant-Baptiſm.
This I will ſay, I had rather baptize the Children of ſome Heathen, than of many who are called Chriſtians, their Ignorance is not more, nor Converſations worſe, and yet theſe Chriſtians have lived long under Goſpel-light: Had they but the knowledge required in the Catechiſm in the Common-Prayer-book, and Converſations as civil as ſome Indians I have known, it were tolerable; but when men are asked,
Queſt. What is God?
Anſ. A good old man.
Qu. What is Jeſus Chriſt?
Anſ. A courteous young Gentleman.
Queſt. How many Gods are there?
Anſ. Ten.
Qu. How many Commandments are there?
Anſ. Two.
Qu. Which is the firſt?
Anſ. Salvation.
What the ſecond was he forgot that ſtood by, and ſhewed the three laſt Queſtions, [the firſt two were another perſon's] and profeſſed to my Father-in-law, when he came to have his Child baptized, That he anſwered him as well as he could. For want of Catechiſing and good Diſcipline in Church and State: Into what a miſerable condition is this Nation fallen? That this hath helped on among theſe who are godly Anabaptiſts, I do not much doubt.
Fifthly, I cannot exclude the holy and juſt government of God. When people come to be glutted with the precious Goſpel-truths, the life of a Chriſtian; theſe are ſtale and common; new things would be welcome. I doubt not to ſay, God may permit ſome of his own dear people to fall into ſome Errour, which in them he overlooks and pardons: when others ſhall take up that Errour, and bear up themſelves in it, becauſe ſuch godly men were of that Opinion, and that Errour to them, ſhall be an inlet to other Errours, and ſo fall from one to another, filling their heads with notions, and ſpending time in diſpute about ſlight matters, and ruine their Souls at laſt. I thought it was a ſmart and terrible ſpeech of Tertullian, Nec periclitor dicere, &c. Nor do I think it any danger to ſay, The very Scriptures themſelves to be ſo ordered or diſpoſed by the will of God, that they ſhould miniſter matter to Hereticks, when I read there muſt be Hereſie, 1 Cor. 11.19. which without the Scriptures could not be. De preſcrip. adv. Haeret. p. 86.
And here I cannot but obſerve the judgment of God [I can call it no other] That two great Corporations I know, where there were great Aſſemblies of Anabaptiſts, [It is the ſame in many other places in England] the greateſt number of them turned Quakers, the Anabaptiſts Society dwindle almoſt to nothing. Thus they who threw off Infant-Baptiſm, throw off the Ordinance of Baptiſm it ſelf, the Lord's Supper, and the great Goſpel-truth, ſetting up Self, and a Heatheniſh morality, being now fallen into the Mare mortuum, from which few or none return.
Sixthly, Another thing which hath prevailed to draw away ſome honeſt meaning perſons, not able to judge, have been, the great ſtreſs and abſolute neceſſity the Anabaptiſts put upon Baptiſm, and their Baptiſm, for ſo they ſtyle themſelves the Baptized Congregations, and none baptized but themſelves, which ſtrikes divers good Chriſtians with fear; and what great good things they may expect who do come into their way, being Rebaptized, from Mark 16. This Text Peter de Bruis a Waldenſian [in great eſteem with my Author, for his judgment againſt Infant-Baptiſm; though herein, as in other things charged upon him, by his railing Popiſh Adverſary, who took them up by Report from others, he confeſſeth, it is thought he is abuſed,] makes great uſe of, neutrum enim ſine alteo ſalvat.and tells us, Not one of theſe alone doth ſave, but joyntly; not Baptiſm without our own proper Faith; nor our own proper Faith without Baptiſm, is able to do any thing; neither of them without the other ſaveth. Therefore though Infants be baptized by you, yet becauſe by the hinderance of their, they cannot believe, by no means are they ſaved. With other ſtrange Tenets, not worthy the Tranſcribing. If my Author be not of the ſame Opinion with this De Bran, [if he be not abuſed] why doth he ſo much glory of him in his Book, and in his Title-page? And if this be true, That ſound Faith in Chriſt cannot ſave without perſons be of age, and Dowzed over Head and Ears; no wonder though they who believe it, yield to Dipping.
I intend not to meddle with the Opinion, only this I ſay, They who do believe Jeſus Chriſt to be God-man in one Perſon truly Immanuel, do reverence the Inſtitution of Chriſt, and do acknowledge a neceſſity of the Ordinance, both a Neceſſitas modii & praecepti, nor dare we omit it: Yea, ſome of the Socinians, [which I note becauſe of the Quaquers, ſome of which I know to be rather worſe than Socinians, as to the Perſon of Chriſt, and deny Baptiſm altogether; as alſo the Lord's Supper, and no wonder] do acknowledge Baptiſm not to be a thing indifferent, but neceſſary, as Martin. Crechonicius, and a means of Salvation, as Schlichtingius, That no man is to be eſteemed a Member of the Church of Chriſt without Baptiſm, as Oſtorodus. Therefore he thinks, and Socinus, Socin. Proflig. de Baptiſ.That Infants may be baptized. All quoted with the Pages of their Books, by Calonius; and tells us alſo, That in a Socinian Synod, held Anno 1636. in Tranſilvania, [as I underſtand it was] the Synod concluded for Water-bapiſm, In the Name of the Father, Son, and Holy Ghoſt. So that the Quaker as to Goſpel Ordinances, and other greateſt Goſpel-truths, are the worſt Enemies Chriſt hath among them who own the Goſpel, which they do after a faſhion.
But though we own the Neceſſity of Baptiſm, The neceſſity of Baptiſm, both for the Adult and little children, but not abſolute neneſſity.yet we do not think a ſound Believer in Chriſt dying without Baptiſm, ſhall be damned: Our Lord doth not ſay in the next words Mark 16.16. but he that believeth not, nor is baptized, ſhall be damned. Sound Believers may be hindred from Baptiſm, and have been ſo.
How the Hopes of ſpiritual advantage, as to more Grace and ſenſe of God's Love. Upon the Suaſions ſome Sectaries have uſed to draw honeſt perſons into their way, have prevailed, and how miſerably they have complained after of Diſappointment, I could give Inſtance.
The Learned Reignolds Praeter. 3. de Lib. Apoc. doth aſſert, with many others whom he mentions.
I can alſo inſtance one Woman reputed for a ſerious Chriſtian, who hearing an Anabaptiſt, and after diſcourſing with him, he told her, ſhe muſt unravel all again, ſhe wanted this Ordinance of Baptiſm, put her into ſuch a fright, that the Woman could not be quiet in her mind till ſhe was Dipped, and then fell diſtracted, and never recovered. I had this from her own relation. The Spaniards drive the Indians to Baptiſm; and the Anabaptiſts, ſcar…e ſound Chriſtians, baptized to Anabaptiſm.
I wrote to an Acquaintance of mine in a Corporation where were many Anabaptiſts, to certifie me about the Converſation of Anabaptiſts. He anſwers me, they are mouldered away to nothing, moſt turn Quakers. Two that lived the next door to him were the beſt he knew. The Woman, when Dipt, thought ſhe was in a ſtate of Salvation, [as ſhe ſaid] but threw off that all Ordinances and Prayer. He a little before his Death, ſlighted the Blood of Chriſt, and both died Quakers; yet by their carriage drew divers to be Quakers.