Infant Baptism Asserted and Vindicated, Tract 2
A Perſwaſive to UNITY amongst all that fear the Lord, though of different judgments about Baptiſm, enforced from Scripture-Arguments, and the dangerous Conſequences of Diviſions.
IT is well adviſed by Jacobus Acontius, in his Book entituled Stratagemata Sathana, that in all diſputes about points of Religion, this ſhould be engraven upon our hearts, That we have not to deal with the man with whom we diſpute, but with Satan himſelf; and that the main quarrel is not that point about which we argue, but ſomething of a greater concern. For the deſign of that envious One hath been in all Ages to ſow tares of Diviſion: He it was that made the firſt Schiſm in the glorious Communion, and hath ever ſince out of an intenſe hatred to the peace and quiet of mankind ſtirred up Emulations, Wrath, Strife, and mutual Antipathies in the minds of men; eſpecially among Chriſtians, hath he laboured to his utmoſt to foment and cheriſh Differences, to agitate Schiſms, and to rend and tear the Church of Chriſt into divers Sects and Parties, and by his notable ſubtilty and influence upon our corrupt nature, to make our very Arguings and Contendings for the Faith once delivered, too often managed with Pride, Prejudice, and carnal Intereſt, a means rather of widening than healing our Breaches. So that in our Conteſts of this nature, if we gain but a grain of Truth, we are in danger of loſing a pound of Charity. There is (as the Apoſtle James terms it) a foreign, a bitter Zeal, bitter indeed in its root, iſſuing from a root of bitterneſs within, and bitter in its fruits, accurſed diſcords and irreconcilable diſtances amongſt Brethren. The conſideration whereof hath made me even jealous of my ſelf, leſt in the foregoing Reſponſatory-diſcourſe, any thing hath dropt from my Pen, which may tend rather to the exaſperating than convincing our Oppoſites; for 'tis hard in diſputes both not to be provoked, and not to provoke. Nevertheleſs, I hope the Godly, Sobery, and Ingenuous amongſt them, will put the beſt interpretation upon all; and the rather, becauſe they cannot but perceive how tender I have been of them, manifeſting reſpect to ſuch throughout all the Diſcourſe: And though I contend with what I conceive is an error in them, yet I cannot but love their perſons; for I know there are ſome of that Perſwaſion who for their eminency in Grace, ought to be had in eſtimation by us: And I would always diſtinguiſh the Humble and Holy from the Heady and High-minded, the Tender and Conſcientious from the Turbulent and Factions of that Party. And Oh! how much do I long to ſee all rigidneſs on every ſide remov'd, and a ſweet correſpondency and complyance between God's People, though of different judgments, as to the Subject of Baptiſm. I have for more than twenty years conſidered the point, and weighed what hath been ſaid on both ſides, and cannot poſſibly be brought to judg it a matter of that moment as to break Communion, or to be proſecuted with ſo much Vehemency, as it is by ſome of the Diſſenters. 1. It being only about a point not ſo expreſly revealed, but that Godly Perſons both in Chriſt viſibly, may differ in their light about it. 2. Alſo it being only about the right or wrong application of an external Ceremony, or Solemnity of Chriſt's Inſtitution (for Baptiſm in the outward Act of it can be eſteemed no more). Wherefore I could heartily wiſh there were a reviving of the Primitive Moderation, when Chriſtians did bear one with another, and allow a liberty in matters of an higher nature, without breach of Communion. For I verily believe, the Church of Chriſt hath received more prejudice by conteſting about this thing than is commonly thought of; for it hath always produced heart-burnings amongſt Chriſtians, and undermined the Power of Godlineſs. And it would be more for the honour of Religion, if our Spirits were ſo attempered and ſweetned, as to indulge each other a latitude of practice according to our light and perſwaſion, without impoſing or condemning, according to the Apoſtolical Rule, Phil. 3.15, 16.
Certainly the differences that are amongſt us about Baptiſm, were they put in the Ballance of the Sanctuary, to try whether they bear proportion to the diſtances and animoſities attending the ſame, they would be found too light. And if Auſtin did ſo much lay to heart the breach which was between two ſingle perſons, Jerom and Ruffinus (concerning which we have ſpoken before in our Anſwer) that he cryed out, Hei mihi qui vos alicubi ſimul invenire non poſſum, &c. Wo is me that I cannot find you both together, I would even fall down at your feet with much love, and many tears; I would beſeech you for your ſelves, and for one another, and for weak Chriſtians for whom Chriſt died, that you ſuffer not theſe diſſentions to ſpread. Oh! how much more cauſe have we to lament the breaches of ſo many thouſands of God's People, and to uſe our utmoſt endeavours to repair the ſame. I wiſh there were more of Melancthons Spirit amongſt us, who profeſſed that though he had many domeſtical troubles, yet the publick wounds of the Church (ariſing much from the difference 'twixt Lutherans and Calviniſts about the Sacrament of the Lord's Supper, which Chriſt intended for a bond of love, as he did the other of Baptiſm) did moſt deeply afflict him. Oh! how ſad is it to behold the Staff of Beauty, and the Staff of Bands, Zech. 11.10, 11. Zeph. 3.9.ſo broken amongſt us. And that we cannot call upon the Lord, and ſerve him with one conſent. Thoſe were Halcyon and bleſſed days when the multitude of Believers were of one heart and one ſoul; when they held communion in Doctrine, in Fellowſhip, in breaking of Bread, and Prayer. When the People of God could hear together, and pray together, and receive together, Act. 4.32. When thoſe thouſands of Believers were as if they had but one heart and ſoul to animate and actuate them in God's ſervice. What an eminent anſwer was this of Chriſt's Prayer, Joh. 17.21. That they all may be One, foreign, the words are very emphatical; it is not ſaid that they may love and agree, though this be intended,Burges on Joh. 17.21. but thoſe words —that they may be One, is, as if the Church of Chriſt ſhould be but as one perſon; and, as the Apoſtle argues, none ever hated his own fleſh, Eph. 5.30. and we are members of his Body, and of his Fleſh, and of his Bones. On this account there ſhould be no diviſions amongſt the Members of Chriſt, for they are one Spirit as it were. They ſhould no more hate one another, than a man doth his own fleſh; And Dionyſius the Arcopagite calls the Godly foreign, that is, perſons cloſely compacted into One, according as the Apoſtle hath it, Eph. 4.16. where he ſpeaks of the Body's being compacted. For they ſhould be as the Pearl, which is united in it ſelf, and is called Ʋnio. He that is joyned to the Lord, ſaith St. Paul, is one Spirit, One Spirit in himſelf, One with God, and One with all his People. In order to this bleſſed Unon and Accommodation of the Godly, I ſhall in all humility addreſs my ſelf to both Parties, to them who are for, and to them that are againſt Infant-Baptiſm. 1. To the Diſſenters in general. 2. To the Antipoedobaptiſts in particular.
1. Concerning the firſt of theſe, the Diſſenters in general that fear God, I can with great confidence expect to meet with better meaſure from them, than to be condemned for an overweening conceit of my own ſufficiency to undertake the Work of a Conciliator; I only humbly ſubmit what I have to ſay to their judicious & godly Conſideration, Whether it be not their duty to entertain and keep up Fellowſhip and Communion in all other Ordinances wherein they are agreed, notwithſtanding this their difference about Baptiſm? which to me ſeems clear for ſeveral Reaſons; as,
Firſt, Becauſe they are Members of the ſame Body, of which Chriſt is the Head. Rom. 12.4, 5. We being many, are one body in Chriſt, and every one Members of another,— the import of which is, that all Believers ſtand to Chriſt in the ſame relation that the natural Body doth ſtand to the natural Head, and that they all ſtand in relation one to another, as the Members of the natural Body do ſtand one to another. To the ſame purpoſe is that, 1 Cor. 12.12. where from the 4th to the 7th verſe, the Apoſtle ſhews, That there are diverſities of Gifts, and differences of Adminiſtrations, and diverſities of Operations; but all come from the ſame Spirit, Lord and God, and are given for this end, that they may be for the profiting of the whole. And that we might more plainly apprehend him, he further tells us, that as in the natural Body there are divers Members joined, and each Member hath its ſeveral office for the good of all; ſo is Chriſt, ſaith he, that is, Chriſt collectively and myſtically, Chriſt and all his Members: and then he adds, verſ. 13. That by one Spirit we are all baptized into one Body, Chriſtum intellige cum Eccleſia ſuâ conjunctim, et quatenùs est corporis myſtici caput. Beza in loc.whether Jews or Gentiles, bond or free; which cannot be meant of Water-Baptiſm, ſaith Mr. Jeſſe (an eminent godly Antipaedobaptiſt) in regard all the Body of Chriſt, Jews and Gentiles, bond and free, partook not of that Sacrament of Chriſt inſtituted for the Goſpel-Adminiſtration) and are made to drink into the ſame Spirit; which is alſo to be underſtood metaphorically and ſpiritually, Potionati ſumus, ſaith Piſcator, and ſo prove our ſelves to be of one and the ſame Corporation of Believers. Like to this is that Eph. 4.16. from whom the whole Body fitly joyned and compacted together, &c. From what hath been ſaid there follow theſe five Corrollaries.
1. Ʋnity of the Body in the Church floweth from Unity to the Head; firſt, the Members are united to the Head, and then to one another, and with the Head.
2. This Spiritual Union and Conjunction with the Lord Jeſus, is the foundation of all their Communion with one another.
3. As in the Natural Body, all the Members do not only meet in the Head, as the Lines in the Center, but have real Union one with another; ſo in this Myſtical and Spiritual Body, all Believers have not only each for his own part Union and Conjunction with Chriſt, but alſo a real Union and Conjunction with each other, which is the ground of all offices of Love, and reciprocal Fellowſhip and Communion, wherein they ſtand obliged amongſt themſelves.
4. Union to the whole, the Catholick or Univerſal Church or Body of Chriſt, gives right to Communion with any particular Church of Chriſt in the World; and there is no Believer (as Mr. Marſhal obſerves) in any part of the World, but where-ever he comes, might demand, upon the profeſſion of his Faith, and his voluntary ſubjection to the Goſpel, his right in the Ordinances, to hear, and pray, and receive the Sacrament with them.
5. To deny Communion to any who give evidence that they are of the ſame Body, is to be guilty of a great Schiſm in the Body, and moſt oppoſit to the deſign of God's Grace, in compacting all his People into one Body; which was,
1. That there ſhould be no Schiſm in the Body.
2. That therefore the Members ſhould have the like care of one another.
They therefore who in contrariety hereto ſtand at a diſtance one from another, and refuſe Communion, do that which is not practicable from Scripture: for it is unnatural and deſtructive to the Body, and not only ſo, but fouly ſcandalous to the Chriſtian Religion: for, as the Lord Verulam ſpeaks,Lord Bacon's Eſſayes. like a Divine as well as a Philoſopher, Schiſm is one of the greateſt Scandals, yea more than corruption of Manners: For, as in the Natural Body, a Wound or Solution of Continuity is worſe than a Corrupt Humour, ſo in the Spiritual: So that nothing doth ſo much keep men out of the Church, and drive men out of the Church as breach of Unity. This then is the firſt Argument, they are both viſibly Members of Chriſt's Body, and therefore ſhould have Communion one with another.
2. Becauſe both parties agree in the main Fundamentals of Religion; and Union in the great things of Religion ſhould oblige them to bear with one another in leſſer matters. Phil. 3.15, 16. If in any things ye be otherwiſe minded, God ſhall reveal even that to you: Nevertheleſs, whereto we have already attained, let us walk by the ſame Rule, let us mind the ſame thing. Here's an excellent direction to preſerve Unity amongſt God's People, notwithſtanding difference in judgment, and for compoſing and healing of differences when they ariſe.
1. Chriſtians are to conſider whereunto they have already attained, and how far they do agree, Whether there be not a mutual Conſent in the Principles and Fundamentals of Religion; for, if this be wanting, all Union is but a daubing with untempeted mortar, and a Conſpiracy againſt Chriſt: but when there is a Conſent in Fundamentals, and the Marks of Godlineſs upon Perſons, Wiſdom and Charity ſhould teach us to condeſcend unto, and forbear one another: but alas, how much is this wanting! may we not ſigh out that doleful ſentence, Heu pro quantillo pacem perdidimus! for what poor inconſiderable things do we jar and differ!
2. To walk by the ſame Rule, or to put in practice thoſe Truths wherein they do agree. They agree in Prayer, in Hearing, in the Lord's Supper, let them walk together in theſe. The beſt way to attain Unity in Judgment, is to maintain it in Obedience, and jointly to walk together in the Ordinances and Duties wherein Chriſtians do agree.
3. To mind the ſame thing; that is, I conceive, to propoſe the ſame ends in Religion. Nothing cauſeth more difference than poor, narrow, ſelfiſh-ends. If Profeſſors had all one common end, viz. to be really Godly, and to advance the Glory of God in the World, there would be an end of theſe bickerings. St. Paul hath an eye to this, Phil. 2.1, 2. There he uſeth moſt pathetical Arguments to Love and Union; and for to further it, he preſſeth the Philippians to be like-minded, and let nothing, ſaith he, be done through ſtrife or vain-glory. v. 2, 3. and in the 4th vers — look not every man at his own things, &c. that is, at his own Intereſt, Honour, Party, &c. Were we better United in our ends and aims, and did jointly level at God's Glory, and Chriſt's Intereſt in the advancement of piety, we ſhould quickly agree in the uſe of means.
3. Becauſe we are Commanded not to refuſe Chriſtian Communion, though the difference be in far greater matters than this of Baptiſm. Rom. 14.1. Him that is weak in the Faith receive you &c. By Faith is meant the Doctrine of Faith, as Beza notes on the place. Him that is weak, and ſo weak,Fides hoc in loco declarat Chriſtianam ipſam Doctrinam in qua ſit aliquis rudis, ac proinde diſcrimen Ciborum & Dierum nondum intelligat Chriſti beneficio fuiſſe ſublatum. as not to diſcern that by Chriſt's coming the difference of days and meats was taken away. There was it ſeems a great difference amongſt them, and ſome were more thorowly inſtructed in the doctrine of Chriſtian Liberty, as touching the ceſſation of legal Ceremonies, who held all days alike, and all meats in themſelves indifferent; whereas others being not well informed, obſerved ſtill a difference both of meats, accounting them clean or unclean, and of days accounting them holy or ſervile, according as they ſtood in under the Levitical-Law. This cauſed no little ſtir and trouble amongſt them—Now the courſe the Apoſtle takes to heal theſe breaches is worth obſerving: He doth not caſt the Ballance to one ſide, requiring the other to come up to their Practice, but exhorts them to allow a Latitude; and not only for Opinions, but Practices, and to forbear one another in love, and not to cenſure and condemn thoſe that differ from them. Seeing the Men of contrary Perſwaſions in leſſer matters may yet agree in the main fundamentals; and the reaſon why the ſtronger ſhould receive the weaker, is, becauſe God had received him, that is, into Communion with himſelf. We have the ſame urged again Chap. 15.6. Wherefore, receive ye one another as Chriſt alſo hath received us: by all which it appears that no ſuppoſed or real error can be a reaſon why others ſhould not be received to Communion, farther than it is a reaſon to prove that the Lord hath not received them; & the concluſion is that let the Error be where 'twill, either on the Paedobaptiſt's or Antipaedobaptiſt's ſide, it is all one, if God and Chriſt have received theſe of both Perſwaſions into Communion with himſelf, they break the Command, if they refuſe to receive one another into mutual Communion.
4. Is that Command of the Apoſtle, to follow after ſuch things as make for Peace, and mutual Edification. Rom. 14.19. The Word is foreign, that is, let us eagerly purſue after it as the Hunter doth his Prey; and it denotes,
1. That we are not barely to deſire it, or accept of any reaſonable terms that are propoſed for accommodation and agreement, but we are to purſue and go after it, if by any means we may overtake it, or apprehend it. The ſame duty is preſt; Eph. 4.3. where the Exhortation is to keep the Ʋnity of the Spirit in the Bound of Peace; the Word is foreign, which ſignifies a moſt earneſt ſtudying which way it may be effected: Ita alicui rei ſtudere, ut ad eam omni impetu feraris, & approperes; to be ſo intent upon a thing, as to further it with might and main as we uſe to ſay. The Gramarians oppoſe this Word foreign to foreign, which ſignifies Inconſiderate, Perfunctorie, & extempore aliquid agere; to do a thing careleſly; but this in the Text ſignifies Diligenter, & intent â cogitatione efficere; to be diligent and very thoughtful how to accompliſh a thing, and it points out this, that we ought on all hands to uſe a ſedulous endeavour to preſerve the Unity of the Spirit.
2. It denotes unwearied patience in the purſuit after it, notwithſtanding all diſappointments and diſcouragements met with in our attempts after it. We ought not to give over, but perſevere in ſo good a Work. I like not that ſpeech of Hornbeck Summa Controv. L. 9. de Luther. who ſaith, The Calviniſts had done too much in overtures for a Reconciliation with the Lutherans; much leſs can I approve of ſuch who by word and writing endeavour to widen breaches, and ſet Chriſtians at farther diſtances. Certainly the Pride, Conceit, and Diſcontent of ſome ſpirits have done much miſchief this way: and to ſpeak plainly the inconſiderableneſs of our differences, and inconſiderateneſs wherewith it is purſued, argues that much of the Zeal of the Diſſenters, is not, as one ſays, that holy fire which is kindled by a Coal from the Altar, but rather an Ignis fatuus that leads men quite out of God's Way; or a Wild Fire that rends and tears where it goes. Now in aſmuch as nothing hinders endeavours like to deſpair, and all Eſſays for Union hitherto have proved ſucceſleſs, and there are few to be found of healing, and peaceable Spirits, but much of Pride, humor, and ſelfconceitedneſs appears every-where, even in thoſe that we cannot but think are good Men in them main; we may conclude, if we look no farther than our ſelves, that the differences amongſt us will never be compoſed. But we are to look higher than our ſelves, and for the erecting of our hopes and quickning our endeavours after it; we ſhould conſider,
1. Chriſt hath prayed that all Believers may be one, John 17.21. and he was heard in all that he prayed for. That they All may be one, (All) of them there is, the Univerſal Extent of it; One in Affection, and not only ſo, but alſo One in Worſhip, and Communion and Ordinances, although there may be variety of Opinions amongſt them.
2. God hath promiſed to bring this about. Jer. 32.39. I will give them one heart, and one way. And in Zeph. 3.9. They ſhall call upon the name of the Lord and ſerve him with one conſent, the Word in the Original is one Shoulder. They ſhall all of them have as it were but one Shoulder, that they ſhall ſet to the ſervice of God. And Hoſea 1.11. Then ſhall the Children of Judah, and the Children of Iſrael be gathered together; Here (ſaith Mr. Burroughs) we have a Promiſe both to Iſrael and Judah together; great was their Enmity, heretofore they Worſhipped the ſame God, though in a diverſe manner, Judah keeping cloſe to God's Inſtitutions, but Iſrael not. There was a great deal of bitterneſs between them, though Worſhipping the ſame God. But God hath promiſed they ſhall be gathered together, upon which he raiſeth two Obſervations.
1. That there ſhall be Union between Judah and Iſrael. Here's a mercy, (ſaith he) a wonderful work of God! Many times between ſuch as profeſs the ſame Religion, and ſeem not to differ much, and yet to differ; their Oppoſitions are moſt bitter and irreconcilable, and requires a mighty Work of God to bring them in and Reconcile them.
2. God hath a time, [there is a ſet time appointed] to gather Judah and Iſrael both together, that is, to bring Peace to his Church; God hath a time to gather all his Church together in a way of Peace, that there ſhall be a Univerſal Peace amongſt his Churches; for though 'tis true it be meant here of Judah and Iſrael literally, yet Iſrael and Judah is to ſet out to us all the Churches of Chriſt, that ſhall be afterward amongſt the Gentiles So that Ephraim ſhall not envy Judah, and Judah ſhall not envy Ephraim. Iſa. 11. 13. The envy of Ephraim ſhall depart. God will take away this Envious, Vexatious Spirit.
3. Let it be conſidered that we (upon whom the ends of the Earth are come) live nearer the accompliſhment of theſe Promiſes than the former generations: yea,
4. The day of their fulfilling begins to dawn, the Spirits of many excellent Chriſtians incline, and work towards Union; yea ſome are actually in Union and Communion in all other Ordinances, though they differ in the point of Baptiſm: they are come off from their former rigidneſs, and can hear and pray, and receive together in divers places of this Nation.
5. Light increaſeth more and more, whereby they ſee what is the right Baſis, and ground of Communion; That it is for grace-ſake and not a Syncretiſm, or agreement in Opinions, That Chriſtians ſhould love and imbrace one another; and that heart-Religion, and Godlineſs is to be preferred before Notions and Forms.
6. They do alſo ſee the diſmal and fatal conſequences of their Diviſions, and thoſe who are wiſe and ſolid, muſt needs on that account be ſtudious of Accommodation: they do now experimentally find that it is this:
1. That ſtrengthens the hands of the common Enemies of Religion, Divide & impera; Diſſolution is the Daughter of Diviſion: It is even Nuts to the common Enemy to ſee how God's People wrangle and divide: they may well conclude that though they are quiet and let them alone, deſtruction will ariſe out of themſelves; they may fit ſtill, and laugh and ſay, Aha ſo would we have it. And as the Apoſtle ſpeaks, if ey bite and devoure one another, take heed ye be not conſumed one of another. This is like to be the finis operis though not operantis, Gal. 5.15.the Event though not the Intent. Si colligimur frangimur; theſe Claſhings, if not ſtopt, will prove (horreſco ſcribere) fatal to the intereſt of Religion, and welfare and ſafety of Profeſſors in the Nation.
2. This alſo opens the Mouths of Men to Blaſpheme, and ſpeak evil of the good ways of God. Diocleſian (that perſecuting Roman Emperour lookt upon the Chriſtian Religion as a wretched device of wicked Men, and that becauſe of the pride and diſſentions he obſerv'd amongſt the Paſtors and Biſhops; ſo now adays ſome Atheiſts, and time-ſervers ſet their Wits on work to vilify the pure Worſhip of God, and to bring the power of Godlineſs into contempt, and the main Topic from whence they fetch their Helliſh Arguments is the Diviſions and Diſſentions of Profeſſors. There be ſome of late have been notable Factors for Hell, and would deride and jeer Men out of ſtrictneſs and purity; and not a few Books of this kind have been printed whoſe deſign have been meerly to diſcountenance Religion, and the Authors of them have done as much for the Devil this way, that he can hardly tell what to deſire more of them; and 'tis to be feared he will pay them their wages ſhortly: And verily the Diviſions of God's People have occaſioned much of theſe mens Blaſphemies, it hath been a woful ſtumbling Block before them.
7 It is that which in all likelyhood will draw perſecution upon all their heads at laſt; they fear it, and they need it, and it is juſt with God to bring it upon them.Remarkable is that ſaying of Cyprian, viz. non veniſſent Fratribu… haec mala, ſi in unum Fraternitas fuiſſet animata. Theſe evils had not happened to the Brethren, if they had joyned together in Brotherly Unaminity. As when there is no quietneſs in the houſe but a continual clamour, and brawling among the Children, and they ſcratch and fight and tear one another, the Father comes in, and whips them all: So if Chriſtians will not be quiet, but ſtill go on to perſecute one another with their Tongues, and tear one another by Diſſentions, Gods way to divert this humour, is, to ſet the Common Enemy upon them, if they rend themſelves from one another, and forſake the Aſſembling themſelves together, God will let looſe the Dogs to worry them and drive them together. He will melt them into one piece in the fire of perſecution. Common ſufferings long ſince under thoſe perſecuting Emperours Conſtantius and Julian, Zozomen. Lib. 4. C. 20.brought the Chriſtians to agreement who before were at great Enmity. And Bullinger in his Book of the Perſecution of the Church, ſaith more than once, that the diſſentions of God's People is that which gives them up into the hands of their Enemies ad abſtergendum aeruginem, to ſcour off their ruſt as he phraſeth it. And Mr. Burroughs ut ſupra in his Comment upon Hoſea Chap. 3. ſaith, God may juſtly give us over into the hands of our Enemies, if we agree not among our ſelves, and they may Chain us together: perhaps a Priſon may make us agree, as it was ſaid of Ridley and Hooper, though Ridley ſtood much againſt Hooper in point of Ceremonies, and they could not agree, yet when they came to Priſon they did well enough there; the Lord deliver us, ſaith he, from that Medicine of our diſſentions, that we be not made ſo to agree, yea that we be not ſodered together with our own blood.
2dly, There is one thing yet behind, and that is to apply my ſelf more particularly to thoſe who are Antipaedobaptiſts, that fear the Lord in this Nation, and let it be reſented, as offered to them in all love and humility. There are a few things I would leave with them by way of Caution. The Lord knows I deſire not to ſcatter in Iſrael nor to divide in Jacob.
1. Take heed leſt your Zeal for your own way, which you take to be moſt agreeable to Truth, doth eat up your love to Peace and Ʋnion with the Godly,Cautions to the Antipaedobaptiſts. who are otherwiſe minded; The Apoſtle Exhors us foreign, to ſpeak the Truth in love, to truthify it in love, as Mr. Crook tranſlates it, aiming to reach the fulneſs of the Greek in one Word. So 'tis your duty (if your opinion be true as we ſuppoſe it is not) to manage your Tenents with love, meekneſs and moderation of Spirit towards thoſe who are otherwiſe minded, and yet agree with you in other things: For though every Truth be precious, yet every Truth is not neceſſary to Salvation, nor to be found in all, with whom notwithſtanding it may be neceſſary for you to hold Communion; and that becauſe you cannot but know that many Paedobaptiſts are as Godly as your ſelves, Sanctified in Chriſt Jeſus and called to be Saints. 2. In not doing ſo, you deprive your ſelves of the benefit of their Gifts and Graces, and of that help which you might have from many eminent Miniſters of Chriſt; and that aſſiſtance for Converſion of Souls and Edification, which in ſome of your Meetings you very much want; and when thoſe that are able of your way ſhall be removed by death, you are like to be ſtraitned for want of Men, of competent and fitting parts for the carrying on the work of the Miniſtry, as it ought to be done amongſt your ſelves.
2. Beware of Pride; for where this is predominant, it will not ſuffer men to recede from thoſe rigid Principles and Practices they have taken up. As Pride makes men unwilling to receive the Truth from others, ſo it will keep them from retracting an Error, though convinced thereof. Luther confeſſed to Melancthon before his death, that he would have retracted many things, (eſpecially in thoſe Sacramental Controverſies) but that he feared it would leſſen the Authority of his Works. So much of Pope hath every man in his own breaſt, as to affect to be thought infallible, malunt ſemper errare quam ſemel erraſſe videri; they had rather always err, than ſeem once to have erred. But what-ever a man may loſe in reputation of knowledg, he ſhall be ſure to gain in eſtimation of candour, ingenuity, and ſincerity. Auſtin got aſmuch eſteem by his Book of Retractations, as by any other of his works.
3. Take heed of a Cenſorious judging-Spirit: do not condemn thoſe that cloſe not in with you to act againſt their light. It is a very uncharitable paſſage which I find in Mr. Tombes his Praecurſor pag. 91. Unleſs, ſaith he, I ſpeak againſt my conſcience, I muſt needs ſay, that it is ignorance or wilfulneſs, holds Miniſters and People in their ſtiff aſſerting & Practice of Infant-Baptiſm. But what it was that kept him ſo long in the practice of it, in his Pariſh-Churches before the Aſſembly of Divines ſate, is beſt known to the ſearcher of hearts; & yet this very man 17 lines above in the ſame page, hath that which amounts to ſelf-contradiction, viz. That he reverenceth many Paedobaptiſts as Godly Miniſters of the Goſpel far beyond himſelf. The Lord baniſh from among you this Cenſorious ſpirit, unto which ſome of you have been too much addicted. How often have we been araigned at your bar for ſinning againſt light, for Obſtinacy and Wilfulneſs? & your Cenſures have lighted moſt heavily upon Miniſters, ſparing none, neither Conformiſts nor Non-conformiſts. Heretofore 'twas wordly Intereſt, Parochial Maintenance, and fear of diſpleaſing the people that blinded and corrupted them (a hard Cenſure to be paſt upon the whole body of the Miniſtry of the Nation) and how could it conſiſt with Godlineſs for them to perſiſt ſo many years in the Practice of that which they thought in their own conſciences to be but a meer Tradition and Innovation. But you have lived to ſee your miſtake herein; and tell us now (if you can) what the temptations are that blind the Non-conformiſts, ſince their Ejection, and keeps them from coming over to you? They were in number (as they ſay) about 3000. and I think you cannot ſhew us a Catalogue of one in a County, no not in ten Counties, that is proſelyted to you. God by his inſcrutable and wiſe Providence, hath found out a ſtrange way to clear the innocency of his Servants, that were ſo often branded for Hirelings, and there hath been an effectual courſe taken to clear their eye-ſight, had Wordly Intereſt blinded them: They are now out of the reach of Compliances on that account.
4. I would alſo humbly adviſe you to take heed of dividing Principles, that are inconſiſtent with the Word, eſpecially in this Circumſtance of the Church wherein we are in danger to be overwhelmed with other difficulties: if it were tolerable, and venial to divide at other times, yet now the fault is irremiſſible and irrational. Luther counſelled the Synod at Norimberg to ſilence the Diſputes until a fitter oportunity; Meum Conſilium eſt, ut cauſam hanc ſinatis ad tempus ſopitam jacere, hoc tempore enim & animis ſic affestis, venenum eſt diſputare. I counſel you that in this juncture of time, and when your minds are ſo much out of tune, you would let this Controverſy ſleep, and not diſpute about it, for it will prove poyſonous.
5. Take heed of rejecting thoſe Overtures for Union, which are made by your Brethren. We are commanded to follow after thoſe things that make for Peace, and ſhall we run away from them? You ſay they differ from you, and do not you likewiſe from them? We all ſee but in part, and know but in part, and therefore ſhould bear with one another. Why ſhould you not have the like freedom which your Brethren have? Their Arms are open to receive you. You are ſtraitned in your own Bowels, and not in theirs. O why will you not imbrace where Chriſt imbraceth? and receive thoſe whom God receiveth? Or why do you refuſe Communion with thoſe here in Ordinances that you have ground to believe you ſhall have Communion with in Glory.Perſwaſive to Peace. If you ſay, becauſe they are not Baptized after Believing: This can be no more neceſſary for Church-Communion, than it is unto Salvation; for the means cannot be more neceſſary to the ſubordinat end, which is Church-Communion, than it is to the Principal which is Salvation And Baptiſm is neceſſary to Salvation but by way of duty where opportunity concurs, but not by way of means where opportunity is wanting. And if to be Baptized after Faith, were indeed the Paedobaptiſts duty, the true reaſon why they do not perform it, is the want of a Moral opportunity, that is, the want of Conviction that it is their duty, they verily believing they were ſufficiently Baptized in their Infancy: and that it is not lawful for them to be rebaptized. And all the while they remain under this perſwaſion, they can no more lawfully receive an after-Baptizing, by a voluntary ſubmiſſion to it, than they can who deſire to be Baptized, but want the opportunity of health or ſuch an Adminiſtrator (as you call it) as is neceſſary thereto. And if their Right to Salvation under theſe Circumſtances, be not cut off, as doubtleſs it is not for the reaſon before given, then no more can their Right to Church-Communion thereby be cut off for the ſame reaſon. To conclude, let us all pray for the Peace of Jeruſalem, that our Father which is in Heaven, the God of Peace, would look down upon his Divided Children, and create Peace among them; That Chriſt Jeſus who is the Peace-maker, and Prince of Peace, that prayed for it, and bequeathed it to his Diſciples as his laſt Legacy, would reconcile our hearts one to another: That the Spirit of Peace whoſe fruit is Peace would compoſe our differences and make up our breaches, and give us enlarged hearts to embrace each other: That the Bleſſed Trinity, which hath nothing ſo proper to it ſelf as Ʋnity, would pitty Zion, and raiſe up healing Inſtruments, and rebuke fiery Spirits, and remember the Promiſe that is made to the Church to be fulfilled in the times of the Goſpel, That all her Children ſhall be taught of the Lord, and great ſhall be the Peace of her Children.
foreign Mat. 5. 7.
FINIS
Errata.
PART 1.
Page 2. line 2. for our read your. P. 9. l. 3. r. only manner. Chapt. 4. P. 51. l. 29. for one r. own. Ch. 7. P. 4. l. 11 for not Dipping r. not only Dipping.
PART 2.
Chap. 3. P. 152. l. 7. r. on l. 9 dele is meant ibid P. 154. l. 22. r. we. idem P. 165. l. 22. Dele when. Ch. 7. P. 105. l. 23. r. as idem P. 106. r. prejudic'd. Ib. P. 120. l. 7 for this r. the for Kidderminſter r. Beaudly, &c.
To the Bookbinder.
By reaſon of the Author's remote diſtance from the Preſs, ſome great miſtakes have happened, ſo that ſeveral Leaves muſt be cancelled: the Alphabet is alſo confuſed, wherefore obſerve theſe directions.
The Title is a quarter of a Sheet; after that place the Preface, then B C. [cut off 25. and 26. Pages, and ſupply them with a leaf printed on the Title ſheet] D E F G. Then A a B b C c* a half-ſheet: then G g H h I i K k L l M m N n O o P p Q q R r S ſ T t a half ſheet. after T t place C c, but cut of the 2 firſt leaves of the ſaid C c] D d E e F f, but be ſure to cut off the 4 laſt leaves of the ſaid F f] then G g g H h h I i i K k k a half ſheet, and a leaf marked K k k* printed with the Title ſheet. laſtly L l l.
End of the text · Obadiah Wills, Infant Baptism Asserted and Vindicated (1674)