way of quaere and so let it passe viz. First if the seales in plurall marke your words therefore both at least yet both are but signs neither in true locution must both follow the right of the inheritance of which children are in capacity as well as men then to fill you with your own phrase why is not one seal of the same inheritance of the same salvation given to infants by you as well as the other i. e. the supper as well as baptism Secondly if these in plurali or if no more then baptism be to be given to children consequently upon no more then capacity of salvation the capacities of infants being equal and they quoad nos all alike capable to enjoy it if God who is neither bound nor barred please to bestow salvation why are not both these or at least that one sign of baptism which you give to some infants given by you to all infants as well as some i. e. to ungodly mens children as well as to those of godly parents the Dr. strives with all his strength and straines one point more yet to strain Tertullians testimony to his turn yet will it not do in any wise Babist Tertullian in that text mentions not onely childrens being holy but he mentions also that place Iohn 3. 4. in relation to children except a man be born again of water and of the spirit c. from which we may perceive that Tertullian grounds infants baptism upon Scripture Baptist. To which first supposing that by that birth of water and the spirit is meant nothing but baptism in that place of Tertullian we are yet upon I reply Secondly thus viz. appealing to the Drs own conscience and Mr. Marshals also whether he speak that very clause of Scripture in that very place of his we are now upon to that very intent as to ground infant baptism upon it or whether if it be read with a right and true Emphasis and reference it doth not of the two rather suppose it was not to be in infancy for having as Mr. Marshal understands confessed so far of infants of the faithful that they are designati sanctitatis et salutis i. e. to be held in the mean time to wit in childhood and before baptism as holy and happy reputatively only yet he saies that none of all them are sancti i. e. holy indeed for that we see is Tertullians sense of the word enter into the kingdom unlesse they be born of water and the spirit that is as I conceive till they be converted and baptized which thing that it is at all to the infants of the faithful in their minority he saith not at all here nor any thinglike it but elsewhere mentioning the same Scripture Iohn 3. 5. as he puts the water and the spirit together so both before and behind it he puts teaching and dipping faith and baptism as things that by the law of dipping are imposed as of necessity to go together saying he hath bound faith to the necessity of baptism therefore all believers speaking of none else were baptized and then Paul when he believed was baptized in his book de baptismo advers Quintil. Editio de la. cerda vol. 2. p. 153. ibid. c. 13. as Mr. Blackwood quotes him in his storm of Antichrist p. 28. 29. so that in the quotation were are yet upon the Antithesis lies thus in my conscience as I read him viz. infants of the faithful in their infancy may be reputatively holy but not really holy none being really holy till such time as they be born of water and the spirit which was not in infancy in Tertullians apprehension as it seems to me in that very place which the Dr. and Mr. Marshall make so much of as the words designati sanctitatis non sancti do shew whereupon I perswade my self it was that in that other place of his that I must return to he uses disswasion from dispensing and perswasion to deferring baptism to all but specially to infants not of infidels onely but believers also as I shall shew clearly to Mr. Marshal now who scruples it and that by such reasons as shall take that rub and stumbling block of his out of the way I mean this last text of Tertullian of his own and Dr. Holmes his alleading by which they were both gravelled from believing Tertullian to be ours for indeed whereas that place he last alleadged did give him supposed ground to scruple whether Tertullians disswasion from baptizing of infants were from any but the infants of infidels I hope to shew him such a necessity of understanding his disswasion to be from the baptism of any infants whatsoever as shall give him contrarily sure ground of belief that howbeit Tertullian would have some infants higher accounted on then some yet he would not from thence have any baptized to which end I shall set down Tertullians disswasions of infant baptism in English as I find them quoted by Mr Marshall in latin who I observe seldom Englishes what may make against him p. 34. of Mr. Marshall against Mr. Tombes and in p. 122. of Dr. Holmes in English and more largely then by either of them by Mr. Blackwood in his storm p. 29. together with the grounds why he would not have little ones baptized and leave it to be judged what little ones he means Tertullians words are these viz. According to every ones condition and disposition and age the delay of baptism is more profitable but especially concerning little children for what necessity is there if it be not so much a necessity as to have the sureties also brought into danger who may both by their own mortallity fail of fulfilling their promises and by the increase of an ill disposition be deceived The Lord saith indeed forbid them not to come unto me let them come therefore when they grow up to youth c. thus far Mr. Marshal and the Dr. Mr. Blackwood writes further thus Let them come whilst they are young whilst wherein they come they are taught let them become Christians when they know Christ a little further he saith shall it be done more warily insecular things that to whom earthly substance is not committed Divine should be committed they shâ—…ll know to beg salvation that thou mayst seem to give it to him that asketh it al so in the 20 chapter of the same book he saith it behoves them that are about to enter into baptism to pray with frequent prayers fastings kneeling and watchings and with the confession of their sins past in all these words is he recorded by the three authors above named disswading from baptizing infants now whereas Mr. Marshall professes he stands much inclined to believe that these little ones to whom Tertullian would have baptism delayed are to be interpreted of the infants of infidels onely and Dr. Holmes helps him what he can in this by quoting the words of learned Iunim upon the place who is just of the same opinion
Candlesticks holy Fonts holy Windows you your selves pulld down and prophaned before that part of the wheele where the Baptists dwell did at all appear so plainly as now it doth in the Horizon of this English Nation for which sort of sacriledge D â— Featley much mistaking you and being half afraid that you had been Anabaptists when God wot you are so far from Rebaptization that you neither do baptize nor ever were so much as once truly baptized your selves cries out against you who were in truth the men that first began to digrade and divest all those holy trinkets of that denomination of holiness wherewith they had invested them and that with a most hideous out-cry saying pa. 181. of his book thus What evil their disciples mingled with the Brownists have done in the Sanctuaries of God in England and Ireland though I should hold my peace the timber out of the beams and the Chalices out of the vestry and the Marble and brass out of the Monuments of the dead would proclaim it to the Everlasting infamy of this prophane sect You then being together by the ears so much among your selves about this question viz. whether Temples Vestments Altars Fonts and Monuments and other Steeple house stuff and Temple trumpery which was in the Bishops times be holy yea or no with that Relative holiness as D â— Featley calls it wherwith the holy places and Temple furniture of the Jewes was holy I might safely slink away here and leave you Presbyters to tugg it out with your Fathers the Bishops who have indeed already drawn that controversy so neer to an end as to determine all the holy things and well nigh all the holiness they had out of doors Yet that you may know I own and honor you so far as freely to side with you so far as you are willing to reform indeed and renounce Rome and her Religion but Alas Sirs that is not fully yet for notwithstanding the covenants whereby you have sworn both me and your selves to extirpate to your power all popery superstition Idolatry and meer mens inventions yet Oh what Remnants of Romish rubbish viz. national Churches popish parochial postures popish payments and profits old tricks of trotting after tythes more then truth and seeking to benefice your selves well rather then to benefit the people do yet abide unabolished among you yet so far I say as you do reform I am willing to go along with you and therefore will lend you my hand so farr as to sling one stone after all that Canaanitish holiness wherewith the Pope and his Clergy hath consecrated and christened not only all the babes born in Christendome but also the very bells and other bawbles belonging to the several sanctuaries with the name of HOLINES to the Lord as far as t is possible to keep it out from creeping into England any more and that shall be an Argument from the meer typicallness of all that Dedicative holiness that was once resident in the Iewish Church and every thing almost that pertained thereunto the like to which D â— Featley feigns to be now in the Christian nations and thus I frame it All that holiness which was but typical was but temporal or ceremoniall and so to be abolished under the Gospel But all that holiness whereby the Iewes land City Temple Altar Priest-hood people first fruits profits and all the appertenances of that first Tabernacle were denominated holy was but meerly typicall and figurative of a future holiness that was to come in more fully under the new Covenant second tabernacle or Church under the Gospel Ergo all that holyness wherewith the Iewes land City Temple i. was holy was but temporal or ceremonial and so to be abolished under the Gospel The first Proposition needs no proof for your selves deny not but that all things under the law that were but types of things to come were terminated and taken clean away when the truth or things typified thereby did come in under Christ. The Minor is no less cleer then the other for the Law had but the shadow of things to come not the very Image of the things Heb 10. 1. it had but the patterns of holy things in the heavens not the holy or heavenly things themselves those holy places made with hands and all the holy furniture thereunto pertaining were but figures of the true holy place i. e. heaven it self into which our high-priest is gone there to appear in the presence God for us Heb. 9. 23. 24. yea read through the 8th 9th 10th chapters to the Hebrews and you shall find that all things under the law did but serve unto the example and shadow of heavenly things and were but as it it were a figure for the time then being imposed on the Iewes untill the time of Reformation i. e. till Christ came Now as to the Minor in the Prosyllogism which is this viz. that the holinesse which sanctified the Jews seed was the same and no other then that which sanctified all the other appertenances of that Covenant t is but a folly for me to offer to prove it sith Mr. Blake himself the man that most earnestly pleads the present being of that same holinesse in believers seed as in the Iews seed of old doth little less then clearly confess it in the 3 and 4 page of his birth priviledge where he writes thus viz. common things dedicated for holy service and use are holy a people by nature sinners dedicated to the Lord are for holy use and service of the Lord when others are for the service of Idols therefore Ierusalem a City none of the holiest for any transcendent holiness of the Inhabitants thereof is yet called by the Evangelist the holy City by reason of the Temple and worship there that were holy and from thence saith he this observation follows A people that enjoy Gods ordinances convey to their issue a priviledge to be reputed of a society that is holy to be numbered amongst not unclean but holy persons in proof of which observation among other things he saies thus viz. The land of their habitation where they dwelt and injoyed this peculiar priviledge is ordinarily stiled the Holy Land being the land of Emanuel and the language there spoke the holy language being a mark to discern the people of God the distinguishing and discrimminating Epithite given to them was still holy even all of this root who were branches of Abraham Isaac Iacob all of this lump whereof Abraham Isaac Iacob were the first fruits they peculiarly had this honor to receive c. and that in infancy c. distinction from all others All which words of his collectively considered must needs bear such a sense as this viz. That as the things that were else wise common were holy things and in such sort as the City Ierusalem was a holy City their Temple a holy place their service which we know stood mainly in offering of gifts and sacrifices
is as universally as well in respect of the subject made miserable thereby viz. whole mankind as of the misery befalling that subject by the coming of the Second Adam taken away for which tenet I could give more proof then you can easily disprove were it not besides the Argument I am in hand with but that faith is in any persons without the consent of those in whom it is is a lesson thâ—…t I shall never consent to learn while mine eies are open I have found many Divines defining faith by the very term of an assent or consent unto the things promised preacht profered or propounded to us to believe and making assent or consent such a necessary ingredient to the very essence being or nature of faith that faith cannot be faith without it thus Mr. Baxter your fiercest fellow-fendent of infants baptism the very essence of faith saith be p. 98. lyeth in assenting that Christ is king and saviour and consenting that he be so to us Yea he denies them to have any true faith who do not thus assent and consent but of all the faiths that ever I have heard or read of and of all the kinds of believing that ever were broacht in the brains of men I never yet heard of a believing of things whether one will or no I mean a real believing and not such a feigned forced faith as that of those who must say they believe as the Church believes when happily they know not what that is nor did I ever hear of believing without assenting to the things believed since I was born till I met with this figment of yours nor ever shall again I am perswaded while the world stands from any men but such as having uttered one absurdity are resolved rather then to recant it to uphold it with an 100 worse then it self Determination It is further added that there is no other way revealed for the salvation of little infants but by justification and that by faith that way of the presentment of the righteousness of Christ without faith is 〈◊〉 figment of the Anabaptists without ground or reason from Scripture the Covenant of the Gospel being the righteousness of faith Detection To which I contradictorily reply that there is another way revealed for the salvation and justification of little infants from all the guilt that lies upon them in infancy which is no other then that which comes upon them for the sin of Adam onely and from all that mischief which comes on them onely meerly and simply for that sin then that way of faith and that is the presentment of the righteousnesse of Christ to God on their behalf without faith and this way is no figment of the Anabaptists as you No-Baptists do foolishly fancy but that which hath such strong ground and reason from Scripture as you will never overthrow while you live although to men at years that have acted transgression in their own persons and are capable to act faith and other good as well as evil the Gospel is granted to be a Covenant that gives righteousnesse by Christ in no other way then that way of faith and obedience to him We usually put cloaths upon infanâ—…s but men put their clothes on themselves and so must we put on Christ by faith in order to justification when we come to years of discretion Gal. 3. 27. and not before I know the multitude of Scriptures that speak in general or at least in such indefinit terms as are in sense equivalent to universal concerning salvation to all them that believe and nothing but condemnation to all them that believe not as Mark 16. 15. 16. Iohn 3. 15. 16. 18. 19. 36. 11. 26. Act. 10. 42. Act. 13. 43. Rom. 1. 17. 3. 22. 25. 26. 28. 30. 4. 6. 24. a most monstrous mistake of all which as also of the whole Scripture makes you miserably misbelieve this matter viz. the way that all dying infants are saved in for you deem or rather dream that the Lord by these expressions whosoever believeth in me shall never dye he that believeth not shall be damned he that believeth not on the Son shall not see life c. delivers his will and testament not onely concerning persons at age but concerning infants in their very infancy also whereas if you Divines had not Divin'd your selves to very dotage you could not but understand that little infants are not intended in any of these or any other places that hold out faith as the way of our salvation for do but judge in your selves were it not shameful senslessnesse to read thus out of those places viz. God so loved the world c. that whosoever infants in infancy as well as men believe in him should not perish but have everlasting life those infants that do believe on him are not condemned but those infants that believe not are condemned already and why because they have not believed in the name of the onely begotten Son of God And this shall be the condemnation of infants as well as men that light and life is come to them and yet infants believe it not neither will come unto Christ that they might have life but but love darknesse more then light because their deeds are evil for thus you may read it if infants as well as men be there meant and so were it not sottish to read thus out of Rom. 4. 23. it was not written for Abraham onely that faith was imputed to him for righteousnesse but for infants also to whom it shall be imputed if they do believe on him that raised up Iesus our Lord from the dead c. so would it sound any whit savourly in the ears of one that 's of a sound judgement to read Mark 16. 15. 16. so as to understand infants together with others viz. go preach the Gospel to every creature who ere believeth and is baptized shall be saved but whoever believes not man or woman old or young infant or suckling shall be damned would not this grate harshly upon charitable ears but surely infants are not spoken of here nor are they in any other Scripture for ought I can find with the best sight I have where faith is spoken of as the condition on our part without which nothing is to be expected but condemnation I am sorry Sirs to see you Clergy men cloath your selves with such darke conceits and confusednesse of mind as not to know of whom and to whom things are spoken in the word nor whom in general the Scriptures you professe to be so profound in concern and preach to and I beseech you be not too wise in your own conceits to learn one lesson at least from him that is a fool among you for Christs sake viz. whereas you say infants must believe or not be saved the Scriptures declaring no other way to salvation but faith in Christ that the Scriptures were written only for our instruction that are at years to understand them and
believers or unbelievers nor both nor if of believers onely whether all or onely some of them have the spirit and faith I shall be as bold to deny it ever till they give some better specimen of it then the best infant that ever you or I saw did in that nonage wherein you sprinkle them specially so long as to the stark spoiling utter unsaying and clear contradicting of whatever your own selves would prove it by you are fain to confesse page 16. That all have them not and p. 18. Which have and which have not the spirit being no more bound to believers infants then others and no more bar'd from working in unbelievers infants than believers cannot be certainly presumed and that whatever the spirit may work in children yet this is not known to us so that there can be no conclusion made And howbeit this Argument being by your own concession thus crushed in the head i. e. this Prosyllogism turns about with his tail and thrusts at us therewith I mean this ensuing Syllogism viz. No Iustification nor salvation to them that have not faith But justification and salvation is to infants Ergo infants have faith Yet I return thus to your Major viz. that though there is no justification nor salvation without faith of such as are capable to believe and of whom to believe it is required yet of such as neither are capable nor called on to believe in order thereunto there may be and is a justification and salvation without it and this is the case of all dying infants in the world the presentment of the satisfaction of Christ without faith and without obedience also in any thing else both which are in ordine ad vitam injoined to adult ones doth save dying infants or else innumerable of those infants are damned neither is this any new way for the salvation of infants dying in minority nor a grounding their salvaâ—…ion upon a figment and invention of our own braines nor such as the Scripture is altogether silent in nor such as destroyes the Gospel Covenant which is the righteousness of faith for howbeit it is true that the Scripture runs on this wise saying The just shall live by faith he that believes shall be saved he that believes not shall be damned and to him that worketh not but believeth on him that justifyeth the ungodly his faith shall be accounted unto him for righteousnesse and twenty more such like expressions of the Gospel Covenant Rom. 1. Rom. 3. Iohn 3. c. as that which gives righteousnesse and life by faith only without the works of the Law yet I beseech you set your wits on work and see whether these Scriptures were written of infants or to them either or whether only of and to mens at years only to shew unto them on what terms the Lord will accept and save them in the Covenant and promise of the Gospel Me thinks your own reason should dictate thus much that all those places speak no more of infants then they speak to them in minority and that you will assuredly yield that they do not yea you may as well say these places viz. T is a people that have no vnderstanding therefore he that made them will not save them and he that formed them will shew them no mercy and the lord Iesus shall come with flaming fire taking vengeance on them that know not God and obey not his Gospel and that because they received not the truth in the love thereof that they might be saved for this cause God shall send them strong delusions to believe lies that they all might be damned who had pleasure in unrighteousnesse c. who ere transgresseth and abideth not in the the doctrine of Christ hath not God every soul that heareth not the voice of that Prophet shall be destroyed with the mouth confession is made unto salvation and an hundred such like as speak of an necessity of good works as well as of faith viz. self-denyall taking up the cross and following Christ c. speak of and to infants in â—…on age while they know not their right hand from their left But Sirs oh that you would once understand for then all your intricacies sottish and absurd assertions and disputes about infants would be ended and save you a world of perplexity that now you are in by the ignorance of it that the word was not written as the way and will of God concerning infants in infancy but concerning men and women in order to their salvation by Christ Iohn 6. 39. 40. And this Sirs is no other answer then you use to give us when we argue against infants believing thus viz. Faith comes by hearing and hearing by the word preached But infants cannot hear so as to know Christ by the word preached Ergo infants cannot believe You tell us true faith in Adult is can come no other way but by preaching but in Infantibus faith is begotten otherwise so you fancy but you have no Scripture for it as we have that faith comes no way but by hearing Babist But that Scripture Rom. 10. speaks only of the way of faiths comming to adult ones Baptist So say I of welnigh the whole body of Scripture it speaks of the way wherein men at years must expect to be justifyed and saved and not of infants for they may be saved without faith so when we plead with you against the baptizing of infants I mean such of you and such there be amongst you as are ashamed as well as some that are not to say that infants have faith we tell you the Scripture speaks only of baptism of persons confessing sin professing faith that faith and baptism use still to go together as he that believeth and is baptized the Corinthians heâ—…ring believed and were baptized if thou believest with all thy heart c. therefore those that believe not may not be baptized you tell us again of these places and of all that ever we bring out of Scripture where baptism is mentioned that they speak of adult persons of whom t is confessed by you that faith and confession and profession is required in order to baptism but not of infants that cannot perform them So Pareus in Ursin Cate. p. 384. 385. and also many others and your answer is very true and grants all that we desire for indeed all the places where ever baptism is mentioned throughout the Scripture do speak of it as in relation to grown persons and not to infants therefore because the Scripture is wholly silent in such a thing we dare not meddle to baptize infants but as we grant your answer to be true so I hope you will grant it to be as true in our present case for if some of you when we call for faith to a persons baptism or else deny that person to be baptized say thus viz. true no baptism without faith of such of whom faith is required and who are capable to act it i. e. of
those dayes not onely before but also after Christ crucified for as in the dayes before Iohn the baptist was beheaded and before Christ crucified all those multitudes of disciples which by each of them were made by teaching were universally baptized either by Iohn confessing their sins or by Christs disciples who dispenst in Christs name for he dispenst not himself in Enon or Iordan or some other places that were convenient Mat. 3. 5. 6. Iohn 3. 22. 13. 4. 1. 2. so even long after Christ crucified raised and ascended were the people that were discipled and converted to the faith before ever they joined in visible Church-fellowship in one body in breaking of bread and prayers baptized all without exception for as it s said Act. 2. 38. 40. 41. 42. of that first Church of the Jews or Hebrews to whom that Epistle was after written they were bid to be baptized every one of them so as many of them as did gladly receive the word of the Lord i. e. as repented and imbraced the Gospel were baptized and then continued in the Apostles doctrine who surely taught them all the six first principles of the oracles or holy things of God at that time Heb. 5. 12. 6. 1. 2. and what more they saw occasion for for with many more other words then those that are recorded did Peter then exhort that people v. 40. and in fellowship and in breaking of bread and prayers so it s said 1. Cor. 12. 13. of the whole Church of Corinth in way of sacramental metonymy whereby that is very familiarly spoken of the thing signified which can be spoken properly onely of the outward sign et retro by one spirit we are all baptized into one body Iewes or Gentiles bond or free none excepted and have been all made to drink into one spirit Yea as these Churches in Iudea Ierusalem and Corinth were all baptized before built up in a body so which of all the Churches were not to whom the Apostles directed afterward those several Epistles All the Romans to whom Paul wrote were baptized all the Galatians were baptized the Ephesians which at first were but 12 disciples that imbraced the truth were baptized in the name of the Lord Jesus the Colossians were baptized the Philippians were baptized as we see by Lydia and the Iaylor and all those that believed with them which was the beginning of the Church at Philippi and that the Thessalonians were not baptized is more then bruitish to imagine for surely Paul and Silas that went immediately thither from Philippi where the Iaylor and Lydia and many more were baptized had not got a new doctrine of no-baptism to preach before they came to Thessalonica nay it is evident by the Jews accusation of them Act. 17 6. that what doings and disturbance they were occasion of through their preachings and baptizings at Philippi the same they were by the same means no causes but occasions of at Thessalonica therefore of them say they these that have turned the world upside down are come hither also yea Paul himself hints that to us 1 Thess. 2. 2. that after they had suffered and were shamefully intreated at Philippi they yet were bold to speak to the Thessalonians the Gospel of God the same Gospel sure that they preacht at Philippi for what he did and ordained in one Church the same he did and ordained in all the Churches 1 Cor. 16. 1 with much contention By all which foregoing considerations the Minor of the third main argument above is cleared which assure baptism to be commanded to all without exception therefore a duty from which we are not exempted What Christ commanded to be taught and observed not only in and among all nations of the world but also in all ages and generations thereof even to the very end the same is not ad placitum but de jure not at mens own pleasure but of right to be taught and observed as Christs will and their duty in all nations to this very day But Christ commanded Baptism in water to be taught and observed not onely in and among all Nations of the world but also in all ages and generations therof even to the end Ergo Baptism in water is not at mens own pleasure but of right to be taught and observed as Christs will and their duty in all nations to this very day The Minor which only needs proving needs none neither to him that will but observe how plain it is to every mans understanding in the text For first if baptism be to be taught to and observed as duty among all nations and by every creature therein that hears and believes as t is clear it is both here for teach them saies Christ i. e. all nations to observe all things whatsoever I have commanded you and did he not command them in the very verse above the observation of that administration of baptism and also Mark 16. 15. 16. where he bids that the Gospel of salvation be from thenceforth tendred on terms of faith and baptism to all the world to every creature capable of being preach to then of necessity in all nations and generations to the worlds end for all nations were not then extant but many nations are risen since that the world then knew not all the world every creature was not in actual being at that time neither could possibly be all baptized unless baptism abide in its right in all ages unto the end by all nations every creature all the world Christ denoted all people of the earth that then were or thereafter should be whom as they should successively arise and grow into capacity for it he would have to be in their several generations successively taught and baptized Besides how plainly doth Christ expresse his meaning to be that this course of baptizing in waâ—…er should be kept a foot in all ages and generations v. 20. where after his precept to observe that dispensation he adds this promise of his presence And lo I am with you alwaies i. e. in your faithful observation of all these things for if men be not found in this way he is disingaged even to the end of the world Amen Whence the argument in form may be thus What way of outward administration Christ not onely required to be observed to the end but likewise promised his people to be present with them during their due observation of to the very end of the world that must stand of right to the very end of the world But Christ hath not onely required that outward administration of water baptism to be observed to the end of the world but likewise hath promised his people to be present with them during their due observation of it to the very end of the world Ergo that administration of water baptism is of right to stand even to the very end of the world The objections that are usually made against what is asserted hitherto
talkt to that say to the Sâ—…ers see not prophecy to us smooth things that will not endure sound doctrine nor any troublesome truth that say of the words of Christ the doctrine of his baptism that calls for self-denyal the practise of which exposes to the crosse censure scorn shame suffering losse of credit custome offence of friends fathers mothers husbands wives c. which whoever loves above Christ is not worthy of him these are hard sayings who can bear them take heed I say of such ears as love to hear some truth but not all that stand open gladly to any thing but the losse of Herodias the darling lust what ever t is whether the lust of the flesh the lust of the eye or the pride of life God in his Iust Iudgement suâ—…ers such to fall Learn to be doers of the word not hearers onely and doers of all that you know and not some things onely as some do and patient both hearers and doers of what God and not what man saies Temptation hardly provails against that soul that is built upon the practise of Gods commandements but as is shewed above and exemplifyed in the parish people that are so built and no otherwise and whose fear toward God is taught after the precepts of men the soul that is built on the practise of mens commandements in his religion faith worship is easily prevailed with to be of any Religion the State pleases as well a false as a true as well Popish as Episcopall or Presbyteriall 4. To beware of the ordinary converse and needlesse society of these Schismatical Seducers the PPPriests that have drawn the whole world into a deep dotage after themselves and desperate departure from the plain doctrine of the primitive Churches and Apostles not to frequent groundlessely their popish parochial Antichristian Assemblies that say they are Jewes i. e. the Churches of Christ and are not but do ly and are the Synagogue of Satan and if any of the disciples or others think themselves strong enough to encounter with them or if they be so indeed yet to take heed of being foiled and spoiled throw their philosophy and vain deceit after the rudiments of the world and not after Christ 2 Col. 8. and however of offending weak ones by their example The Arguments of some nay of all these HHHierarchian Hereticks have not prevailed half so much to the perverting of the saith of so many millions of men and women as in all ages of their reign have been perverted from the truth as it is in Jesus as the examples of some shall I say nay of wellny all the Great ones in all nations the gentry the mighty the wiâ—…e the noble not many of which can submit to own the Carpenters son in the homely ordinances mean waies foolish and base things he hath chosen 1 Cor. 1. yea the Kings of the earth that falling â—…uto folly and committing fornication with this cunning women the CCClergy were besotted to sacrifice all their Crowns and the wealth and power and strength of their whole kingdomes to her will and to set up her waies Rev. 17. 2. 17. Who perhaps onely for noveltie or curiosity at first but at last after some few ages and generations out of principles of foolish custome and pretended antiquity have been present themselves and not by their own example onely but extremity of Lawes and Statutes which the Saints onely in each age have smarted for the breach of enforced others to be present at their will worships superstitious services extravagant dispensations and erroneous exercises and yet the bare example of great ones in a false faith without other enforcement is inforcement great enough amongst Parochiallists and the carnal commonalty who commonly live and believe much more by example then sound reason the faith of he Rulers right or wrong is usually the rule of their faith and Rex sum such a convincing reason with them as seldome receives other reply then nil ultra quaero plebeius 5. Not to be too rash to believe every Spirit nor to receive any more implicitly the spirit of the spiritualty the PPPriesthood no though it come in never so ghostly shapes and gorgeous pretences of piety humility zeal prayers tears c for she is a mystery and this is the very mystery of the Whores iniquity that she hides all her guile with a godly garb In nomine domine incipit omne malum saith the old Proverb and I wish that in homine domini occidat omne malum may be a new one if it prove a true one i. e. that in thy fall O man of God there may be an end of all mischief yet surely a worse mischief to the true Church sharp and short will arise out of thy ashes yet before the end false prophets must come in the name of the Lord as well as true ones Now gloriously did Balaam profess As Austin faith of Pelagius whose doctrine he counted devillish that his life was like a Saints so I say the Sancti Sanctorum of all Christendome in pretence have been in doctrine the veryest devils Alexander of â—…ales writes say some of Bonaventure that Adam did not sin in him and yet of all the Papists none lest more blasphemy behind him the Crocodile weeps till he hath got his prey the Priesthood won the world to it self with the name of Jesus Christ our Lord and then set up the trade of being Lords and Lawgivers themselves and rooted out his from off the earth 6. having once found out and fallen into fellowship with the true Church that is rightly constituted upon the true foundation of the Prophets and Apostles or principles of the doctrine of Christ to be stedfast and unmoveable in the way of truth not suffering themselves to be swayed aside in any wise by any deep devises or perverse pretences Satan of whatsoever and in order to their standing to avoid aweak and querrulous conscience misliking finding fault complaining taking offence at every thing where there is no cause streining at a gnat giving over the company of the flock for every rub forsaking the assembling of themselves together as the manner of some is seperating from the Congregation not so much for a ceremony as through a crooked and carnal conceit that t is but a meer ceremony to assemble and meet or meddle with any outward ordinances at all a matter in force onely for that small moment of the primitive age of the Gospel and now of no moment to us weak worships low things carnal ordinances unprofitable dispensations em pâ—…y elements bodily exercises beggerly rudiments c. like bruit beasts depraving the precious precepts of Christ even those holy matters of his which they understand not the weight and worth of these and such like have made such as of old Jude speaks of and we see so doing at this very day to depart and seperate themselves from Saintship to sensuality from Church-fellowship in the faith to fellowship