A short brotherly examination of a sermon. At first preached by Mr Salomon Saffery, and after published in print; intituled, Part of a discourse, tending only to invite those that believe in Christ, to be conformable to him by baptisme. But intending to disswade from infant-baptisme. / By Robert Pittillok, a Scottish man.
A short Brotherly Examination of a SERMON, At first Preached by Mr Salomon Saffery, And after published in Print, Intituled, Part of a DISCOURSE ▪ tending only to invite those that believe in CHRIST, to be conformable to him by Baptisme.
A short Brotherly Examination of a SERMON, At First Preached by Mr Solomon Saffery, And After published in Print, Entitled, Part of a DISCOURSE ▪ tending only to invite those that believe in CHRIST, to be conformable to him by Baptism.
SECT. I. NOt being desirous to multiply words unnecessarily, on strive about words wherein there is no profit, 2. Tim. 2.14. we take up all about which we purpose to speak, in reference to this Treatise, in these three;
SECT. I. NOt being desirous to multiply words unnecessarily, on strive about words wherein there is no profit, 2. Tim. 2.14. we take up all about which we purpose to speak, in Referente to this Treatise, in these three;
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and resists him, though in Infancie he hath been formerly baptized, page 10. line 1. and 16. It seems to me a strange way of bearing in Truths, to propound and inlarge a doctrine in such amoiguous terms, that a judicious and sanctified hearer, not acquaint with the speakers temper, cannot know his meaning, till near the two part of the Discourse and Arguments be spent, and then to clear it;
and resists him, though in Infancy he hath been formerly baptised, page 10. line 1. and 16. It seems to me a strange Way of bearing in Truths, to propound and enlarge a Doctrine in such amoiguous terms, that a judicious and sanctified hearer, not acquaint with the Speakers temper, cannot know his meaning, till near the two part of the Discourse and Arguments be spent, and then to clear it;
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than neglect the other, suspected to be a dutie, whose neglect is attended with so dreadfull consequents? Or is it by taking that for granted, which is in controversie, to make hearers the more easily conceive it is no controversie? Or is it to keep the mindes of hearers in the smoother frame, that with patience they might hear unto the close? Or the better to shunne the dint of adverse arguments? Whatsoever it be, it looks not like the simplicity of Christ, 1. Cor. 2.4.
than neglect the other, suspected to be a duty, whose neglect is attended with so dreadful consequents? Or is it by taking that for granted, which is in controversy, to make hearers the more Easily conceive it is no controversy? Or is it to keep the minds of hearers in the smoother frame, that with patience they might hear unto the close? Or the better to shun the dint of adverse Arguments? Whatsoever it be, it looks not like the simplicity of christ, 1. Cor. 2.4.
as also, the first commanded to be observed by Believers, in so far as the Scriptures cited prove, to wit, such Disciples or Believers (which by the Author, page 6. line 11. are granted to be reciprocall) as were never formerly visible Disciples of the New Testament,
as also, the First commanded to be observed by Believers, in so Far as the Scriptures cited prove, to wit, such Disciples or Believers (which by the Author, page 6. line 11. Are granted to be reciprocal) as were never formerly visible Disciples of the New Testament,
and in this estate baptized, we say, visible, because some may be visible Disciples, who after appear not to have had reall union and communion with Christ:
and in this estate baptised, we say, visible, Because Some may be visible Disciples, who After appear not to have had real Union and communion with christ:
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though they themselves should afterwards (God working effectually upon their hearts) confesse they were but hypocrites at first receiving of Baptisme in their fellowship,
though they themselves should afterwards (God working effectually upon their hearts) confess they were but Hypocrites At First receiving of Baptism in their fellowship,
For, the case may fall out, that some part of the Gospel fall in the hands of an unbeliever in India, which by the working of the Spirit, may become effectuall for his conversion, wherein there is no mention of Baptisme;
For, the case may fallen out, that Some part of the Gospel fallen in the hands of an unbeliever in India, which by the working of the Spirit, may become effectual for his conversion, wherein there is no mention of Baptism;
and able to confesse with their mouth, and should not have been administrate to them sooner; (which we dare not yet believe) it is not in them a wearinesse of God, till it be discovered to them to be their duty;
and able to confess with their Mouth, and should not have been administrate to them sooner; (which we Dare not yet believe) it is not in them a weariness of God, till it be discovered to them to be their duty;
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And as for proving the conclusion intended, to wit, that notwithstanding persons have been baptized in their Infancie (so we speak because we reckon it Baptisme,
And as for proving the conclusion intended, to wit, that notwithstanding Persons have been baptised in their Infancy (so we speak Because we reckon it Baptism,
compared with 10.46, 47, 48. For neither Cornelius (though a devout man) nor any of his house were ever formerly Disciples of the New Testament, and baptized. Neither the second, Luke 7.30.
compared with 10.46, 47, 48. For neither Cornelius (though a devout man) nor any of his house were ever formerly Disciples of the New Testament, and baptised. Neither the second, Lycia 7.30.
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Neither the Spirituality of it (to keep the Authors own words) except it be what is said anent the Spirituality of the Subject, to wit, that confession of the month is essentiall to Baptism, and actuall Repentance, from dead Works,
Neither the Spirituality of it (to keep the Authors own words) except it be what is said anent the Spirituality of the Subject, to wit, that Confessi of the Monn is essential to Baptism, and actual Repentance, from dead Works,
But he must give me leave to say in sobriety and Truth, what Galen profanely said of a worthy Pen-man of sacred Scripture, Multa asserit, sed nihil probat.
But he must give me leave to say in sobriety and Truth, what Galen profanely said of a worthy Penman of sacred Scripture, Multa asserit, sed nihil Probat.
as they relate to proving the intended conclusion foresaid, may be reduced to this, whatsoever is necessarily required of Persons said to be baptized, in the places cited, is necessarily in like manner, to be required of all persons who are to be baptized:
as they relate to proving the intended conclusion foresaid, may be reduced to this, whatsoever is necessarily required of Persons said to be baptised, in the places cited, is necessarily in like manner, to be required of all Persons who Are to be baptised:
But Confession, actuall holinesse, actuall repentance, good fruits, &c. is required in all those; Therefore it is required in all that are to be baptized.
But Confessi, actual holiness, actual Repentance, good fruits, etc. is required in all those; Therefore it is required in all that Are to be baptised.
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Because some may be made, and are Disciples, who cannot actually believe and confesse, Acts 15.10. compared with 1. and 5. shews Infants may be Disciples.
Because Some may be made, and Are Disciples, who cannot actually believe and confess, Acts 15.10. compared with 1. and 5. shows Infants may be Disciples.
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brought to fortifie, prove that none can be Disciples but such as have actual repentance, &c. It will appear to the meanest impartiall Logician, to be a bad consequence,
brought to fortify, prove that none can be Disciples but such as have actual Repentance, etc. It will appear to the Meanest impartial Logician, to be a bad consequence,
But especially we answer unto the first Proposition, That none of the Texts cited prove whatsoever is mentioned in them, is required of all to be baptized;
But especially we answer unto the First Proposition, That none of the Texts cited prove whatsoever is mentioned in them, is required of all to be baptised;
or Scriptures alleadged to speak generally; And neither prove the point; not the first, because the persons spoken of Math. 3.8, &c. and John 4.2. were all in the Authors judgement, persons come to age, and the Eunuch, Acts 1.37. was without all controversy of the same condition;
or Scriptures alleged to speak generally; And neither prove the point; not the First, Because the Persons spoken of Math. 3.8, etc. and John 4.2. were all in the Authors judgement, Persons come to age, and the Eunuch, Acts 1.37. was without all controversy of the same condition;
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and instances of all particulars by-gone, being able to afforde but a proportionall argument; for the time to come can prove onely concerning persons of that same condition.
and instances of all particulars bygone, being able to afford but a proportional argument; for the time to come can prove only Concerning Persons of that same condition.
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The strength of the proof of the generall Scriptures, consists (to take up all together) in the universal Particles in the 10. to the Ro. 9. If thou shalt confesse with thy mouth, v. 10. With the heart man believeth, v. 11. Whosoever believeth, Math. 10.32.
The strength of the proof of the general Scriptures, consists (to take up all together) in the universal Particles in the 10. to the Ro. 9. If thou shalt confess with thy Mouth, v. 10. With the heart man Believeth, v. 11. Whosoever Believeth, Math. 10.32.
though accused & before a judge, keeps up many particulars in christianity, though for this, he was accused in Christian Prudence, mentioning but one the hope, and resurrection of the dead, common to him and the Pharisees, his Adversaties,
though accused & before a judge, keeps up many particulars in christianity, though for this, he was accused in Christian Prudence, mentioning but one the hope, and resurrection of the dead, Common to him and the Pharisees, his Adversities,
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but many times lawfull not to confesse, lest casting Holy things to dogs, they turn again all torent us ) The third universal particle is, Heb. 12.14. VVithout holines, no man, &c. the last brought to clear the third, is, Jam. 2.17. Faith if it have no works is dead alone.
but many times lawful not to confess, lest casting Holy things to Dogs, they turn again all torent us) The third universal particle is, Hebrew 12.14. Without holiness, no man, etc. the last brought to clear the third, is, Jam. 2.17. Faith if it have no works is dead alone.
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It had been a very imprudent and discouraging argument for so prudent a Pen-man, as the Author of that Epistle held by a great many of the Learned, to have been Paul concealing his name,
It had been a very imprudent and discouraging argument for so prudent a Penman, as the Author of that Epistle held by a great many of the Learned, to have been Paul concealing his name,
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and the compleatnesse, and perpetuitie of Christs. The last, James 2.17. speaks to those who were in hazard of being partial in themselves, and judges of evil thoughts, v. 4. and whose duty it was to give unto a brother, naked and destitute of daily food, those things which are needfull to the body.
and the completeness, and perpetuity of Christ. The last, James 2.17. speaks to those who were in hazard of being partial in themselves, and judges of evil thoughts, v. 4. and whose duty it was to give unto a brother, naked and destitute of daily food, those things which Are needful to the body.
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therefore they are necessary to all who are to be baptized, which to such as have saluted the rudiments of Sophistry, will appear a nonconcluding caption a dicto secundum quid, ad dictum simpliciter.
Therefore they Are necessary to all who Are to be baptised, which to such as have saluted the rudiments of Sophistry, will appear a nonconcluding caption a Dicto secundum quid, ad dictum simpliciter.
To which a Philosoph speaking to another, would answer in two words NONLATINALPHABET and NONLATINALPHABET, in some sense they are all universall simply, it will never be proven.
To which a Philosoph speaking to Another, would answer in two words and, in Some sense they Are all universal simply, it will never be proven.
but of all ranks, such as were godlesse and wicked, and to whom they became known. From Luke 14.26. If any man come to me, and hate not his father and mother, and wife and children, he cannot be my disciple.
but of all ranks, such as were godless and wicked, and to whom they became known. From Lycia 14.26. If any man come to me, and hate not his father and mother, and wife and children, he cannot be my disciple.
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That it is spirituall in its intent, washing away sins in a sacramentall way, with all conveniencie to be put in execution, with the limitations aforesaid, we grant;
That it is spiritual in its intent, washing away Sins in a sacramental Way, with all conveniency to be put in execution, with the limitations aforesaid, we grant;
THe first particular which we conceive carryes along with it hazard of stumbling to the weak, is that in the Epistle to the Reader, wherein it is called, A bloudy Preaching, to sound all truth in the ears of those who know not the God of truth, (we passe the reproaching description given to such Preachers,
THe First particular which we conceive carries along with it hazard of stumbling to the weak, is that in the Epistle to the Reader, wherein it is called, A bloody Preaching, to found all truth in the ears of those who know not the God of truth, (we pass the reproaching description given to such Preachers,
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because the grounds being everted, it will appear but a calumny) if the Authors meaning had been, that the pressing the practice of duties of worship, acceptable onely from persons knowing God, upon persons in a naturall condition, had been unlawfull,
Because the grounds being everted, it will appear but a calumny) if the Authors meaning had been, that the pressing the practice of duties of worship, acceptable only from Persons knowing God, upon Persons in a natural condition, had been unlawful,
Likeas we grant, Preachers as faithfull workmen, that needs not be ashamed, should in all Christian prudence, shun to sound all truth in the ears of all persons, at some times,
Like as we grant, Preachers as faithful workmen, that needs not be ashamed, should in all Christian prudence, shun to found all truth in the ears of all Persons, At Some times,
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as the terriblenesse of judgment and wrath, in the ears of those who are under the terrours of God, deeply wounded in conscience already (whether knowing the God of truth,
as the terribleness of judgement and wrath, in the ears of those who Are under the terrors of God, deeply wounded in conscience already (whither knowing the God of truth,
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or but preparing by the spirit of bondage, as a forerunner to the saving knowledge of him) except a greater necessitie require it, should not be kept up.
or but preparing by the Spirit of bondage, as a forerunner to the Saving knowledge of him) except a greater necessity require it, should not be kept up.
But both the Authors words, and his practice clears, he understands it is a bloudy preaching to sound all truths serving for building up persons, knowing God in the eares of persons, in a naturall condition, or which is equivolent, to admit all persons to be hearers of Truths Preached Intentionally,
But both the Authors words, and his practice clears, he understands it is a bloody preaching to found all truths serving for building up Persons, knowing God in the ears of Persons, in a natural condition, or which is Equivalent, to admit all Persons to be hearers of Truths Preached Intentionally,
We are confident, he had never ordinary Spirituall communion with any Preachers who would not in their declared purpose, observe the limitations foresaid,
We Are confident, he had never ordinary Spiritual communion with any Preachers who would not in their declared purpose, observe the limitations foresaid,
It is no bloudy preaching but a Preaching according to the minde of Christ, to sound all Truths in the eares of those who know not the God of Truth, admitting all persons desiring to hear, without disturbance to the Preaching of the Gospel.
It is no bloody preaching but a Preaching according to the mind of christ, to found all Truths in the ears of those who know not the God of Truth, admitting all Persons desiring to hear, without disturbance to the Preaching of the Gospel.
The first Argument for clearing this, shall be Gods leaving the whole Scriptures to be perused by every man (wherein all Truth is contained (and Christs injoyning natural men to learch the Scriptures, John 5.39.
The First Argument for clearing this, shall be God's leaving the Whole Scriptures to be perused by every man (wherein all Truth is contained (and Christ enjoining natural men to learch the Scriptures, John 5.39.
was it not as lawful for such as knew all the Scripture (if any such there had been to explain all the Scriptures unto them? We hope none will aver, that Christ injoyns them to search what they might not labour to know.
was it not as lawful for such as knew all the Scripture (if any such there had been to explain all the Scriptures unto them? We hope none will aver, that christ enjoins them to search what they might not labour to know.
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before they came to Passages testifying of him? Ans. 3. How many places in the Prophets and Psalmes do speak of Duties to be performed to him? Which persons not knowing God, are not able to perform,
before they Come to Passages testifying of him? Ans. 3. How many places in the prophets and Psalms do speak of Duties to be performed to him? Which Persons not knowing God, Are not able to perform,
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Beside that it is added immediatly after, it is said in the 19. The whole multitude sought to touch him, in the 20. immediatly thereafter, He lift up his eyes on his disciples,
Beside that it is added immediately After, it is said in the 19. The Whole multitude sought to touch him, in the 20. immediately thereafter, He lift up his eyes on his Disciples,
Chapter from the beginning to the 13. the whole 16. Chapter, and the 18. from the beginning to the 35. Lastly, Paul did reason before Felix, and Drusilla, of righteousnesse, Temperance, and Judgement, Acts 24.25.
Chapter from the beginning to the 13. the Whole 16. Chapter, and the 18. from the beginning to the 35. Lastly, Paul did reason before Felix, and Drusilla, of righteousness, Temperance, and Judgement, Acts 24.25.
and in his first Epistle to the Cor. c. 14.23, 24. He puts it beyond all controversy, it was the enstome of the Church, to admit unbelievers to hear the members Prophecy,
and in his First Epistle to the Cor. c. 14.23, 24. He puts it beyond all controversy, it was the enstome of the Church, to admit unbelievers to hear the members Prophecy,
We believe none will deny, who delight not in a spirit of contradiction, but it may be asked what advantage can redound to such as know not the God of Truth, by hearing such Truths:
We believe none will deny, who delight not in a Spirit of contradiction, but it may be asked what advantage can redound to such as know not the God of Truth, by hearing such Truths:
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seing the things that are of God are foolishnesse to the naturall man, 1 Cor. 2.14. Ans. We know no truth serving for building up converted Christians, but the Lord may make it instrumentall in Converting natures children, who is free in his Working, John 3.8.
sing the things that Are of God Are foolishness to the natural man, 1 Cor. 2.14. Ans. We know no truth serving for building up converted Christians, but the Lord may make it instrumental in Converting nature's children, who is free in his Working, John 3.8.
and Fruits, the Spirit working on his soul, he is convinced of his comming short of such a way of performance, of his folly, in slighting so precious a Jewell,
and Fruits, the Spirit working on his soul, he is convinced of his coming short of such a Way of performance, of his folly, in slighting so precious a Jewel,
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if the Author will ask all of his own society (if there be as much of God among them as is said to be) and they begin to shew him how beneficiall the Lord hath been unto their soules, it shall be found, it was not alwayes Preaching of principles was the first mean making them look in to their own hearts,
if the Author will ask all of his own society (if there be as much of God among them as is said to be) and they begin to show him how beneficial the Lord hath been unto their Souls, it shall be found, it was not always Preaching of principles was the First mean making them look in to their own hearts,
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If it be Objected, Christ spake unto the multitude in Parables, &c. Ans. It was a judiciall act of Christs Prerogative Royall, which we are no more to imitate,
If it be Objected, christ spoke unto the multitude in Parables, etc. Ans. It was a judicial act of Christ Prerogative Royal, which we Are no more to imitate,
If Pauls practise mentioned, 1 Cor. 3.1, 2. be Objected, it is answered in the limitations premitted. SUBSECTION I. THe second particular we shall shortly glance at, is;
If Paul's practise mentioned, 1 Cor. 3.1, 2. be Objected, it is answered in the limitations premitted. SUBSECTION I THe second particular we shall shortly glance At, is;
And though we shall not say it is the Authors purpose so to do (we hope better things of him (yet severall passages in the Discourse seem to carry along hazard of stumbling to the vveak, in reference to this;
And though we shall not say it is the Authors purpose so to do (we hope better things of him (yet several passages in the Discourse seem to carry along hazard of stumbling to the weak, in Referente to this;
and therefore vve shall desire the perusers to consider, first, vvhileas it is called the first Ordinance commanded to be observed by Believers page 4. line 18. it is but the first in time vvith the limitations foresaid,
and Therefore we shall desire the perusers to Consider, First, vvhileas it is called the First Ordinance commanded to be observed by Believers page 4. line 18. it is but the First in time with the limitations foresaid,
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Thirdly, while-as it is said page 7. line 3. those that draw near to God in a way of worship, are to have it as a preparation thereto, confirmed by that Text, Heb. 10.22. it holds not according to truth exclusively;
Thirdly, whileas it is said page 7. line 3. those that draw near to God in a Way of worship, Are to have it as a preparation thereto, confirmed by that Text, Hebrew 10.22. it holds not according to truth exclusively;
We hope the Authors own expressions, page 4. lines 10, 11, and 12. &c. wherein he grants the conversion of some, may have been some five or ten years,
We hope the Authors own expressions, page 4. lines 10, 11, and 12. etc. wherein he grants the conversion of Some, may have been Some five or ten Years,
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That those duties accompanied with some injoyment, had among them a drawing near to God in a way of worship, acceptable to him without this preparation, being confident he will not aver, a converted Believer in the state of grace,
That those duties accompanied with Some enjoyment, had among them a drawing near to God in a Way of worship, acceptable to him without this preparation, being confident he will not aver, a converted Believer in the state of grace,
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yet let it be remembred, Circumcision an Ordinance administrate to Infants under the Law, did require a spirituall subject, being administrate to none but the seed of Abraham, and such as were Proselites of the Covenant;
yet let it be remembered, Circumcision an Ordinance administrate to Infants under the Law, did require a spiritual Subject, being administrate to none but the seed of Abraham, and such as were Proselytes of the Covenant;
and avowed interest in the Messiah to come, distinguishing them as a divine badge from the uncircumcised Gentiles, aliens from the common-wealth of Israel, and the most eminent in holinesse,
and avowed Interest in the Messiah to come, distinguishing them as a divine badge from the uncircumcised Gentiles, aliens from the commonwealth of Israel, and the most eminent in holiness,
As for the Administrator, we conceive, the Author makes him of too large extent, and desire to see proof in the next turn, that it is lavvfull for every spiritually gifted man, able to edifie the Church, to baptize.
As for the Administrator, we conceive, the Author makes him of too large extent, and desire to see proof in the next turn, that it is lawful for every spiritually gifted man, able to edify the Church, to baptise.
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And properly neither Baptisme, nor any other Ordinance, hath so high a vertue, neither vvill the distinction of mediatly and immediatly serve the businesse,
And properly neither Baptism, nor any other Ordinance, hath so high a virtue, neither will the distinction of mediately and immediately serve the business,
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vvhether mediatly or immediatly making it properly a vvasher avvay of sin, a justifier or remover of guilt, it derogates much from the merits of the immaculate Lamb, by vvhose stripes Saints are healed, the blood of Christ may be not the immediate means of bringing a sinner on his way in coming to lay hold upon him;
whether mediately or immediately making it properly a vvasher away of since, a justifier or remover of guilt, it derogates much from the merits of the immaculate Lamb, by whose stripes Saints Are healed, the blood of christ may be not the immediate means of bringing a sinner on his Way in coming to lay hold upon him;
We should be glad to know (not being able to reach it at present) how Baptisme can wash away sin more then by signification and confirmation, seeing justification consists in indiviauo, and is not capable of more and lesse;
We should be glad to know (not being able to reach it At present) how Baptism can wash away since more then by signification and confirmation, seeing justification consists in indiviauo, and is not capable of more and less;
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and it is necessarily required in the Authors judgment, that al•• •e actually converted (at least to charities judgement) before Baptisme, which without all controversie, is alwayes accompanted with washing from sin. SUBSECT. II.
and it is necessarily required in the Authors judgement, that al•• •e actually converted (At least to charities judgement) before Baptism, which without all controversy, is always accompanted with washing from since. SUBSECT. II
THe third particular we take notice of, is a twofold Assertion, p. 10. line 1, and 16. that confession with the month, is essentiall to salvation, and without practick holinesse, no man shall see God.
THe third particular we take notice of, is a twofold Assertion, p. 10. line 1, and 16. that Confessi with the Monn, is essential to salvation, and without practic holiness, no man shall see God.
or persons having a faculty to confesse, if we should scan the words according to the acceptation of Philosophers, from whom they had their first rise;
or Persons having a faculty to confess, if we should scan the words according to the acceptation of Philosophers, from whom they had their First rise;
but as we said at first, not desiring to contest about words, & conceiving it clear the Authors meaning is in the one, that without confession of the mouth, salvation cannot be attained;
but as we said At First, not desiring to contest about words, & conceiving it clear the Authors meaning is in the one, that without Confessi of the Mouth, salvation cannot be attained;
but two at present, to which if we shall find satisfaction, in the next turn, we shall be a degree nearer conviction, then at present we are. The first stands thus;
but two At present, to which if we shall find satisfaction, in the next turn, we shall be a degree nearer conviction, then At present we Are. The First Stands thus;
how the Disciples knew them to be of such a frame of spirit, to wit, that they were little children in humility, seing God only is searcher of the hearts. 2ly, knowing,
how the Disciples knew them to be of such a frame of Spirit, to wit, that they were little children in humility, sing God only is searcher of the hearts. 2ly, knowing,
why did they rebuke them which brought them upon this accompt? Were they men of such a profane temper, that they could endure none of humble spirits to come to Christ? 3ly, or if there were nothing to be seen in them, but what was ordinarily seen in others;
why did they rebuke them which brought them upon this account? Were they men of such a profane temper, that they could endure none of humble spirits to come to christ? 3ly, or if there were nothing to be seen in them, but what was ordinarily seen in Others;
and the Pharisees which came unto him, tempting him, Mat. 19.2. and 9 and the Ruler who asked him, what he should do to inherire eternall life? Luke 14.18.
and the Pharisees which Come unto him, tempting him, Mathew 19.2. and 9 and the Ruler who asked him, what he should do to inherire Eternal life? Luke 14.18.
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while Christ saith, Suffer them ▪ of such is the kingdom of heaven? Lastly, we shall desire the Author to remember his own words, p. 11. l. 19, 20, 21, &c. it is very improbable, that the Holy Ghost should put in one mystical thing among so many others that are literall, which is never found to be his course,
while christ Says, Suffer them ▪ of such is the Kingdom of heaven? Lastly, we shall desire the Author to Remember his own words, p. 11. l. 19, 20, 21, etc. it is very improbable, that the Holy Ghost should put in one mystical thing among so many Others that Are literal, which is never found to be his course,
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& the expression which by Luke is used NONLATINALPHABET, is properly translated Infants; to which may be adued the expression of their being brought, compared with the multitudes said to follow him, and the Pharisees came unto him, these being expressions, signifying their ovvn act,
& the expression which by Lycia is used, is properly translated Infants; to which may be adued the expression of their being brought, compared with the Multitudes said to follow him, and the Pharisees Come unto him, these being expressions, signifying their own act,
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but some not able to confess, nor having practick holines somtime received, &c. vvho lived in the days of the Nevv Test. (so vve conceive the Author understands,
but Some not able to confess, nor having practic holiness sometime received, etc. who lived in the days of the New Test. (so we conceive the Author understands,
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and all those vvho vvere the Infants of such Believers as believed suddenly after Christs Ascension, (vvhereof there were not a few, Acts 2.41.) vvhich vvere eight dayes old before Christs death and resurrection, received Circumcision, the seal of the Covenant of grace,
and all those who were the Infants of such Believers as believed suddenly After Christ Ascension, (whereof there were not a few, Acts 2.41.) which were eight days old before Christ death and resurrection, received Circumcision, the seal of the Covenant of grace,
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before he vvas baptized of John the Baptist, circumcised the eight day, and he vvas baptized the eleventh of his sons age, sure he looked upon his child the tenth day of his age,
before he was baptised of John the Baptist, circumcised the eight day, and he was baptised the eleventh of his Sons age, sure he looked upon his child the tenth day of his age,
but impartially to consider, how much it militates against the freenesse of Gods grace, that it should be said, not to be of as large extent to ages under the Gospel,
but impartially to Consider, how much it militates against the freeness of God's grace, that it should be said, not to be of as large extent to ages under the Gospel,
except it be in the estate wherein they are able to confesse, believing mothers of such a judgement, cannot look upon their dying Infants (who often in their esteem, are to them moreprecious then their own lives) but with deeply sorrowfull hearts;
except it be in the estate wherein they Are able to confess, believing mother's of such a judgement, cannot look upon their dying Infants (who often in their esteem, Are to them moreprecious then their own lives) but with deeply sorrowful hearts;
The first is, concerning a person dying of whom the report said, having been long in a deep wound of Conscience, still in dispair, without gripping any Comfort,
The First is, Concerning a person dying of whom the report said, having been long in a deep wound of Conscience, still in despair, without gripping any Comfort,
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after the failing of speech, he was desired by lifting up of his hand, to shew if he found any Assurance of Mercy, which he did with such chearfulnesse of countenance,
After the failing of speech, he was desired by lifting up of his hand, to show if he found any Assurance of Mercy, which he did with such cheerfulness of countenance,
and calmenesse of spirit, a-little before the close of his eyes, that all beholders rested assured he had the intimation of Divine favour upon his soul.
and calmness of Spirit, alittle before the close of his eyes, that all beholders rested assured he had the intimation of Divine favour upon his soul.
The last thing whereupon we pitch (having already drawen out this Examination to a length, beyond our intention) is, the pressing of its up-taking with expedition,
The last thing whereupon we pitch (having already drawn out this Examination to a length, beyond our intention) is, the pressing of its uptaking with expedition,
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though it is with the first conveniencie, to be taken up by those who becomming actuall Believers, were never formerly baptized (which is all the Scriptures cited prove, yet the Arguments used to press the expedition of it, compared wi•• what hath gone before, from clearly to presse, without delay, it is to 〈 ◊ 〉 taken up immediatly after persons conceive it to be a duty,
though it is with the First conveniency, to be taken up by those who becoming actual Believers, were never formerly baptised (which is all the Scriptures cited prove, yet the Arguments used to press the expedition of it, compared wi•• what hath gone before, from clearly to press, without Delay, it is to 〈 ◊ 〉 taken up immediately After Persons conceive it to be a duty,
First, to take noti•• how great a difference there is betwixt the sudden taking it up by tho•• who never were formerly baptized, which is no controversy, a•• taking it up again, by those who conceiving they were formerly baptized, have long lived in this judgement, under many comfortab•• Spirituall, enjoyments.
First, to take noti•• how great a difference there is betwixt the sudden taking it up by tho•• who never were formerly baptised, which is no controversy, a•• taking it up again, by those who conceiving they were formerly baptised, have long lived in this judgement, under many comfortab•• Spiritual, enjoyments.
if after it is thus taken up, the person who hath so take 〈 ◊ 〉 it, shall finde he did it not upon solide grounds, fear and shame, on th•• one hand, perswading him to continue in allowing it,
if After it is thus taken up, the person who hath so take 〈 ◊ 〉 it, shall find he did it not upon solid grounds, Fear and shame, on th•• one hand, persuading him to continue in allowing it,
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Thirdly, how easily Arguments power 〈 ◊ 〉 fully pressed (I had almost said subtilly) by those who are well versed i• the controversy, may put a present conviction upon the spirits of those wh•• for the present are unable to answer them,
Thirdly, how Easily Arguments power 〈 ◊ 〉 Fully pressed (I had almost said subtly) by those who Are well versed i• the controversy, may put a present conviction upon the spirits of those wh•• for the present Are unable to answer them,
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Lastly, whether it be not a great rashness on a sudden, to take it up in a way, upon whose grounds so many weighty consequences follow, of hard judgement towards others,
Lastly, whither it be not a great rashness on a sudden, to take it up in a Way, upon whose grounds so many weighty consequences follow, of hard judgement towards Others,
O• hereafter shall be have not great reason to suspend their practise of takin• it up, till they shal have well weighed reasons for both parts of the controversy,
O• hereafter shall be have not great reason to suspend their practice of takin• it up, till they shall have well weighed Reasons for both parts of the controversy,
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