Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	faith_n	speak_v	2,156	5	4.5953	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85418	Theomachia; or The grand imprudence of men running the hazard of fighting against God, in suppressing any way, doctrine, or practice, concerning which they know not certainly whether it be from God or no. Being the substance of two sermons, preached in Colemanstreet, upon occasion of the late disaster sustain'd in the west. With some necessary enlargements thereunto. / By John Goodvvin, pastor of the Church of God there.	Goodwin, John, 1594?-1665.	1644 (1644)	Wing G1206; Thomason E12_1; ESTC R5086	47,494	57

considerable ground and reason that that ancient and learned Father * Gregorie N●zianzene should say that he never saw good end or desirable successe of any Councell or that they procur'd any decrease but rather increase of evi●s Yea and adds that the pertinacious contentions and inordinate desires of domineering or bearing rule were such as words could not expresse Him saith the Apostle God raised up the third day and shewed him openly not unto lith● people but unto witnesses chosen before of God even unto us who did eat and drink with him after he rose from the dead Mary a woman had both the first revelation made unto her of Christs rising againe from the dead and also the first enterview and sight of him after he was risen Joh. 20. 12. 14. The Scripture takes speciall notice of Lots departure from Abraham before God was pleased to make that excellent discovery of himselfe unto him spoken of Gen. 13. 14 15 c. Yea most of those revelations of himselfe which he was graciously pleas'd to impart unto his ancient Church of the Jewes were not imparted unto them by their Synedrion or Great Councell but by particular men who likewise usually if not alwayes received their inspirations from God in their greatest privacie and sequestration yea and that if the observation of the Rabbins will hold in that behalfe whilst they were yong That light of Evangelicall truth wherein the Reformed Churches rejoyce at this day yea and triumph over Antichristian darkness did not break out of the clouds of Councels and Synods unto them but God caused it to shine upon them from scattered and single starres as Luther Calvin Zuinglius Martyr c. God never took any pleasure to cumber his arme with flesh and bloud when he meant to doe any great thing for his Church by it Wee find him once complaining right out that the people were too many for him to give deliverance or victory by but we never heard of any complaint from him that they were too few And why may we not think but that God may as well say within himselfe that there are too many learned and wise men in a great Councell for him to reveale truth or to give victory against error by The reason of this kind of dispensation is obvious and therefore I forbeare for the present to insist upon it 3. As a presuming confidence of a mans leggs is a signe of such a time or chance in Solomons phrase wherein the race shall not be to the swift and so the challenging a victorie as it were of course because we have chariots and horses and vast multitudes of men expert in warre above our enemies is a presage seldome failing that the battell will not be to the strong in like manner when Synods and Councels shall beare themselves inordinately upon their numbers and multitudes upon their wisdome learning and pietie and because of these shall upon the matter challenge an infallibilitie for what doe they lesse when they command all mens judgements and consciences to bow downe at the feet of their determinations this is little lesse then an authorized ground of Divination that they will miscarry and that God will not honour them with the discovery of any of his Truth unto the world A Synod or Councell though of men never so conscientious and learned though never so both frequent and fervent in fasting and prayer before God that shall assemble and meet together upon such terms I meane so as either to expect but especially peremptorily to conclude before hand that all men shall make Faith and practise of their decisions or else be censur'd and made to suffer like evill doers doe in this set up their idols in their heart and put the stumbling block of their iniquitie before their face and consequently devest themselves of that capacitie wherein they should be meet to enquire of the Lord Should I be enquired of at all by them saith God himselfe Ezek. 14. 3. of such Indeed where greater numbers of men accomplished with grace and parts of learning shall assemble together with humilitie and meeknesse and for ends proportioned to the line and sphere of men as viz. candidly and unpartially to argue and debate and so to finde out the Truth in things appertaining unto God onely with an intent and desire to be helpers of the Saints as by making rough things plaine and things that were hard easie and dark things lightsome and not to exercise a dominion over their Faith as the Apostle speaketh by an authoritative commanding them out of their present judgement what ever it be to doe homage to the results of their debates whether they see light and truth in them or no they may expect a speciall presence of God with them and the Churches of God about them may comfortably waite for somewhat more of the minde of Christ from them then they knew In the multitude of such Counsellors there may be safetie as Solomon speaketh I would gladly beleeve if I could find where to set the sole of the foot of such a Faith that Councels and Synods are wont to meet upon such terms which if they doe not I am almost as farre out of hope of having the joy of my Faith holpen or increased by them as I am of gathering grapes from thornes or figgs of thistles And therefore 4. and lastly Whereas the objection urgeth that wise men are like to see more then those that are weake and many then few I answer That this is not alwayes found true no not in naturall civill or artificiall things wherein notwithstanding there is usually a greater regularitie and uniformitie in the actings and workings of second causes much lesse is it alwayes true in matters belonging unto God wherein himselfe more frequently interposeth by his prerogative and ordereth the tenor and course of occurrences and effects besides the proportion of second causes by the good pleasure of his will All the great and rare inventions of the world which either former or latter ages have brought to light were not the issues or results either of the thoughts or studies of the wisest or learnedest of men nor yet of the consultations or communications of the greatest numbers or multitudes of men but the wise Disposer of all things according to his owne good pleasure and will cast this honour upon particular and single men for the most part and those not alwayes of the most learned or profound as by many instances might readily be evicted if it were necessary And Solomon reports unto us a case wherein one poore man by his wisdome delivered a Citie out of imminent danger which it seems all the rest of the Inhabitants did not see or apprehend how to doe Yea in Councels themselves or greater assemblies of men it is usually seene that some one or few either of predominant parts or authoritie amongst them sway and steere all the proceedings and act the judgements and

ΘΕΟΜΑΧΙΑ OR THE GRAND IMPRUDENCE of men running the hazard of FIGHTING AGAINST GOD In suppressing any Way Doctrine or Practice concerning which they know not certainly whether it be from God or no Being the substance of two Sermons Preached in Colemanstreet upon occasion of the late disaster sustain'd in the West With some necessary Enlargements thereunto By JOHN GOODVVIN Pastor of the Church of God there HEB. 10. 31. It is a fearefull thing to fall into the hands of the living God MAT. 21. 44. Whosoever shall fall on or stumble at this stone shall be broken in pieces Imprimatur John Bachiler LONDON Printed for Henry Overton and are to be sold at his Shop entring into Popes-head Alley out of Lumbard-street 1644. READER WE have an English saying that the burnt childe dreads the fire I have oft been cast into the fire of mens zealous indignations by an uncleane spirit of calumnie and slander Some have reported that I deny justification by Christ i. that the Sun is up at noone day Others that I deny the immortalitie of the soule i. that I murthered my father and my mother Others that I have preached against the Parliament and Assembly i. that I am out of my wits and weary of my present life and carelesse of that which is to come I perceive there are more Sons of Belial then those that witnessed against Naboth that he blasphemed God and the King But having no vineyard to accommodate any man I cannot easily conceive what men and their tongues meane to be still up in such unchristian contestations with me except this be it Because I speak the truth and men are not able to beare it therefore they resolve it seems to make me speak such untruths that I my selfe shall not be able to beare I confesse I doe not much dread this fire made of the tongues of asps and vipers not because I have not been sufficiently burnt by it but partly because I have been a long time accustomed to such burnings and have found them rather purifying then consuming partly because the great Apostle informs me that the way by which he passed into his glory was through honour and dishonour through good report and evill report Yet neverthelesse I had rather give an account of mine own words then of other mens pretending to be mine and so to keep out of the fire as farre as the peace and safety of my own soule and other mens will suffer me And this is the true account Reader of the publishing of these Sermons which haply had not been an action so necessary otherwise Understanding that the soule spirit which hath for severall years haunted my ministery was beginning to practise upō 〈…〉 ●ermons also I thought it the safer course of the two to put my self into the hands of the Truth which yet perhaps will not much befirend me neither in the thoughts and hearts of men though with God I am certain it will then to expose both it and my selfe to be rent and torne by him What good or hurt they will or are like to doe now they are gotten abroad is not easie either for thee or me so much as to conjecture Be it in this as God and men shall agree When the danger of the disease runs high there is little hope but onely in that physicke whereof there is some feare We are under a bondage of much misery and it is onely the Truth as our Saviour saith that can make us free and yet such is our condition and misery that there is cause to feare lest the Truth which onely is able to make us free should increase our bondage and misery by being rejected and opposed by us when it comes in love and mercy to visit us and to blesse us out of our misery For this end I was borne as our Saviour saith of himself Joh. 18. 37. that I should beare witnesse to the truth not to the opinions or apprehensions of men In which respect I know I am like to have the harder quarter and service in the world but God hath made me a lover of men in such a degree that I can willingly consecrate my selfe unto their service through any sufferings from them If this world faile me I know God hath prepared another for a reserve which will stand by me and will not faile Reader take my prayers along with thee and an honest heart of thine own and so passe on to the Sermons before thee doubtlesse they will either strengthen thy hand in the way thou art in or guide thy feet into a way thou art not in or at least qualifie thy spirit with christian patience and respects towards such a way From my study in Colemanstreet Octob. 2. 1644. Thine with an upright and single heart in Christ Jesus JOHN GOODVVIN θεομαχια OR The Grand Imprudence of men running the hazard of Fighting against God in suppressing any Way Doctrine or Practice concerning which they know not certainly whether it be from God or no ACTS 5. 38. And now I say unto you Refraine your selves from these men and let them alone for if this counsell or work be of men it will come to nought but if it be of God yee cannot destroy it lest yee be found even fighters against God WHen the Children of Israel in the progresse of their Warres upon the Canaanites wherein God had promised to be with them and to give them successe and that a man of their enemies should not be able to stand against them notwithstanding they fought under the protection of many such promises as these yet met with a disaster and losse thirty six of them being slaine by the men of Ai and the rest of the partie ingaged in that service put to rout and chased by their enemies God himselfe upon the great dejection and solemne humiliation of the Elders of Israel and Joshua their Generall was pleased to make knowne unto him by speciall revelation what root of bitternesse it was that brought forth this fruit of death what sin by name it was amongst them that had separated between him and them in their late sad miscarriage yea and would separate still to their further and greater misery except they took a course to make an atonement for themselves by purging and clensing themselves from it Onely the discovery or finding out of the person that had committed the sin was put upon Joshua and the people wherein yet againe they were directed by God to such a method or means for this discovery that God himselfe may be said too to have discovered even the sinner also For he it was that by a speciall directing hand of his providence caused the lot to fall upon Achan who was the man that in taking the excommunicate thing had fin'd that great and speciall provocation which was fallen in this gust of wrath from Heaven upon the people These things you shall finde related more at large Josh. 7. From which passages by

one of them that Gamaliel we speake of a man of a better temper and deeper reach then his fellowes excited to speak and assisted in speciall manner by God in speaking by a grave Speech tending to moderation qualified their spirits in part and brought them to accept of somewhat a lighter attonement from the Apostles for their supposed sin then their lives would have amounted unto For their spirits were so full of bitterness and indignation against them that notwithstanding all that Gamaliel could say they were resolved to have their peniworths of them as we use to say to ease themselves on them so far as to cause them to be beaten and withall severely to charge them the second time to give over preaching their erroneous and dangerous Doctrine to speak no more in the name of Jesus ver. 40. What the tenor of Gamaliels Speech was from the begining to the end of it you may read beginning at ver. 35. untill the end of 39. Men of Israel take heed to your selves what yee do to these men as if he should have said yee will but run a needlesse hazard of bringing evill or ruine upon your selves by attempting any thing for the present in a way of violence against these men implying that men had need take heed how they ingage themselves to suppresse molest or destroy any generation or sort of men whatsoever untill they have a cleer and expresse warrant from heaven for the execution To perswade them not to be too precipitate or forward in any course of violence against the Apostles he declares to them by a double instance well known unto themselves that if they be seducers and evill men and so worthy to be destroyed God himself would in a short time reveal his wrath from heaven against them and bring them and their work to ruin For thus he had done both formerly by one T●e●d●● and more lately by Judas of Galilee who projecting great matters for themselves without any warrant or authority from God though they went on and seem'd for a while to prosper in their way drawing great numbers of people after them were yet both they and all their complices and followers by a speciall hand of God scattered and brought to nought Upon the mention of these two memorable examples of Divine justice against Seducers and Deceivers he infers as followeth in the words read unto you And now I say unto you Refraine from these men and let them alone c. This for the coherence For the sense of the words briefly Refrain from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is stand or keep off from them depart from them go yee your way and let them go their way {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} let them alone or suffer them that is as some understand it do not only forbeare persecuting of them your selves by your authority but be no occasion that the Roman power any wayes interposeth to molest them do not betray them into the hand of violence otherwise or else the doubling of the caution may import the weightinesse of the matter in his apprehension that speaketh However by this double Caution or Item he gives unto them not to have any thing to do for the present with the Apostles in any way of molestation he discovers an utter aversenesse in him to such proceedings Wherefore he gives this reason further For if this counsell or work be of men it will come to nought i. If the design which these men drive with the method course and means whereby they carry it on hath no better foundation to bear it up but either their own wisdomes interest and authority or some other mens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it will be dissolved or come to nought it will soon discover its originall by its end if it were taken out of the dust to dust it will return and they that are ingaged in it will fall and sink with it But if it be from God i. If it be countenanced or authorized by God if he be the Founder of it Yee cannot destroy or dissolve it lest c. i. you must not or you ought not to attempt any thing against it to destroy or dissolve it because by such an attempt as this you will do no better then fight against God Yee cannot viz. lawfully or wisely or upon any good ground There is a double impotency or impossibility often mentioned in Scripture the one we may call naturall or physicall the other morall With the first kinde of impossibility things are said to be unpossible when there wants a naturall or executive principle of strength or power in any kind to do them with the latter that is said to be unpossible for a man to do for the doing wherof he hath no ground or warrant either in the Word of God or in reason or equity though he hath never so much naturall strength or power to do it Of this latter kind the Apostle Paul speaketh 2 Cor. 13. 8. where he saith that hee could do nothing against the truth but for the truth meaning that he had no ground or warrant either from God or otherwise to do any such thing So again 1 Cor. 10. 21. Yee cannot drink the cup of the Lord and the cup of the Devill i. yee cannot do it lawfully or with any congruity either to the principles of Christianity or of sound reason Of this kind of impotency or impossibility that common saying in the Civill Law speaketh Id tantum possumus quod jure possumus Of the other kind we have many instances also I spake to thy Disciples to cast him out but they could not Mar. 9. 18. i. they wanted an executive principle or power whereby to do it otherwise it was lawfull enough for them to have done it So again Mar. 6. 19. and Mar. 2. 4. besides many other Destroy or dissolve it i. do or attempt any thing to destroy it Not only the endevours and attempts but even the purposes and intents of doing things are often in Scripture expressed by words which properly signifie the doing or effecting the things themselves Many good works saith our Saviour Joh. 10. 32 have I shewed you from my Father for which of these works do you stone me i. do you intend or go about to stone me for they had not yet actually stoned him Thus Heb. 11. 17. Abraham is twice said to have offered up his son Isaac because he was fully intended and had attempted to offer him Besides many the like So here you cannot destroy it i. you ought not you cannot with reason go about or attempt the destroying of it Lest you be found even fighters against God meaning that in case the Doctrine and way of those men against whom they were incensed should be from God and they nevertheless seek to destroy them they would by such a course dash themselves against such a stone as would break them to pieces they would be found even

this Way should occasion troubles divisions discontents or the like above the rate of that other Way which so much magnifies it self against it except haply this that it hath more of God and Christ in it then that other and then it is no marvell if it be more offensive and troublesome to the world But suppose both equally interessed in this I affirm and undertake to demonstrate that in the nature frame and constitution of it otherwise it is every whit as gentle sweet complying and accommodating and no whit more threatning or portending troubles or distractions then the other yea that in all such considerations as these it hath the preheminence For 1. It seeketh not it attempteth not the molestation harm or disturbance of any sort of men that are contrary-minded to it it thinketh no evill it speaketh no evill of such if it conceives them upright and faithfull with God and Jesus Christ it imbraceth them with all love tendernesse and honour as partakers of like precious faith with it self and nothing doubts but that they serve and worship God with as much sincerity and singlenesse of heart and are accordingly accepted by him in their Way as it self 2. If God should please to give it favour in the eyes and interest in the hearts of the powers of this world it thinks it very un-Christian and unworthy to arm it self with this interest to fight against the peace of the consciences of other men If any of this Way have miscarried in any of these particulars they have done it as men and not as children of this Way the principles of their Way taught them better things And why or how a way baptized into no worse or harder spirit then this should come to be arraigned as a troubler of State or strife-maker a dissention-breeder amongst men except it be by a spirit of contention and strife indeed is to me a thing incomprehensible Neverthelesse it is no new thing that both the wayes and servants of God should be charged with such crimes and demerits not only whereof they are wholly innocent and free but which have a speciall contrariety to some such grace or vertue wherein they have a remarkable and choyce preheminence above others Thus Joseph the great mirrour of chastity was accused of Adultery Gen. 39. Moses the meekest man upon earth of ambition and self-assuming Numb. 16. Elijah of being the troubler of Israel 1 King 18. who was the Chariot and Horse-men of Israel to defend it 2 King 2. The Lord Christ himself in whom the Godhead dwelt bodily of having a Devill Joh. 8. and so of being an enemy unto Cesar when as it was and is he by whom Kings reign with many the like Therefore however it may seem strange that a Way of God which is eminently set strongly bent and in a manner every wayes calculated for peace should suffer in the tongues and thoughts of men as a disturber of States and sower of dissentions amongst men yet is there nothing in this but what hath been acted and that over and over upon the Theatre of the world formerly If it be here replied and said Yea but experience riseth up and confirms the truth of that accusation and charge against the Way you speak of which you would wipe off this shewes and proves against all deniall and exception that where your Way is entertained Congregations are torn families rent relations distanced and divided c. I answer first that Aristotle long since observed that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was a very frequent Paralogisme or mistake amongst men nothing is more ordinary then for men to range consequents and effects under one the same notion especially where the disproportion of causality is not very notorious and broad A man in reason can hardly think that any man compos mentis as we use to say should be so defective or weak in his inellectualls as to think that the building of Tenderton Steeple should be the cause of Godwins Sands only because these sands were never known to be before the building of that Steeple yet old Mr. Latimer relates the Story in one of his Sermrns and improves it to very good purpose By such a form of arguing as this Judas his betraying his Master should have been the effect of the womans powring out that box of oyntment upon his head mentioned Mat. 26. 7. For he never betrayed him untill this oyntment was powred out upon him and immediately after he did The Way we speak of is never the more any cause of troubles dissentions or divisions because troubles dissentions and divisions many times follow upon the embracement and entertainment of it 2. If troubles or divisions were the proper effects of this way then the more and more generally it were taken up and practised in a familie Citie or Countrey the more troubles and divisions there would be Effects are still found in proportion to their causes where nothing interposeth to hinder it But where it is generally assented and submitted unto whether in families relations or otherwise there is as much unitie love and peace as touching matter of government as where Presbyterie hath its highest throne Therefore the reason why troubles and divisions sometimes accompany it is not because it is intertained but because it is not intertained sufficiently or with that generalitie of consent which is desireable 3. When troubles and divisions are occasioned in relations families Congregations c. by the meeting together of two opposite wayes why should the one way be still burthened and charged with the occasion of such troubles and the other acquitted there being no ground or reason at all why either that which is acquitted should be judged more innocent or that which is charged more obnoxious or peccant in this kind Nay 4. If matters were duly and fairely examined between the two Combatants in this case the way wee plead for would be found via lactea the candid harmlesse and peaceable way and her corrivall or competitresse via sanguinea the trouble and strife-making way Onely by pride saith Solomon cometh contention Surely that way which commandeth homage and subjection unto her from all her fellowes and threatens to breake them all in pieces like a potters vessell with a rod of iron if they will not bow and deny themselves for her sake is the way of pride and so of contention according to Solomons Logique not that which is gentle and easie to be entreated by all others claiming no superioritie or jurisdiction over any If there be any clashing or unkindnesse between the two wayes Independency so called and Presbyterie when they meet together either in a relation familie c. the very complexion of the latter bewrayes that to be still the foundresse of the quarrell To me it is a wonder of the first magnitude how men come to have so much ground of hope as to set their foot upon of composing differences and distractions of setling peace

after the passing of it by the Church effectuall to the saving of the soul or otherwise never to do it I conceive it can be no lesse then an act of high presumption in any man to undertake any such prescription or limitation As God by the voice of the Gospel calls some at the third and sixth houre so he cals others at the ninth and some at the eleventh houre and why may he not work savingly by the sentence of Excommunication with as much libertie and difference in respect of time And this sentence being the last and utmost means which God is like to afford a poore hardened impenitent soul for the eternall peace and salvation of it how can it but be conceived an act most unworthy of Christian bowels to cut him off from this also whilst God is pleased to spare him If it be here objected and said But if an heretique be suffered to live he is in danger of infecting others and destroying them eternally I answer first so is a drunkard a fornicatour a swearer a covetous person with the like the lives of all these kinds of sinners are of as dangerous a consequence in respect of infecting yea and of destroying the souls of others as the life of an heretique is and yet no man I presume judgeth this a sufficient ground why such men should be punished with death Secondly as for those that are within the Church they are not capable of any communion or commerce with an Heretique that is cast out by Excommunication and so are not in danger of being infected by him and for those that are without these are infected already with a disease every whit as mortall as any heresie I mean unbelief So that infection with heresie will not much impaire the estates or conditions of these Thirdly and lastly the truth is that an Heretique being dead especially if punished with death for his opinion sake speaketh in his surviving heresie with every whit as much authoritie and consequently with every whit as much danger of infecting others therewith as he could do if he were alive if not with more And so Fifthly and lastly concerning other civill means for the suppression and restraint of those spirituall evils errors heresies c. as imprisonment b●nishment interdictions finings c. both reason and experience concurre in this demonstration that such fetters as these put upon the feet of errors and heresies to secure and keep them under still have prov'd and are like to prove no other but wings whereby they raise themselves the higher in the thoughts and minds of men and gain an opportunitie of a further and ranker propagation of themselves in the world It was an observation of Tacitus long since that punitis ingeniis gliscit authoritas To punish men of parts and wit is to cast a spirit of Authoritie upon them and to make their reputation glowe Men of ordinarie capacitie and vulgar apprehension are and ever will be inclinable to think that men of wisdome and worth will never expose themselves to sufferings but for that which is weightie and which hath more in it then every man seeth And besides men of better breed may easily be swayed by such a principle as this that wise men whilest they have the advantage and odds of their adversaries in reason will never renounce or disclaim this so honourable an advantage by calling in the more ignoble assistance of horn and hoof to their aid It is true when Christ was handled with this rough hand we speak of that piece of prophecie was verified I will smite the Shepherd and the sheep shall be scattered but ordinarily the smiting of the Shepherd or head of any Sect or error is the gathering together yea the multiplication and increase of his sheep But Fourthly to the main objection last propounded whereas the innocent way is condemned as opening a doore to all loosenesse and prophanenesse she may justly take up Davids complaint and say Cruell witnesses did rise up they laid to my charge things that I knew not Psal. 35. 11. The very truth is that this way above all her fellows is so farre from holding any intelligence or correspondence with loosenesse and prophanenesse that her face is set to advance righteousnesse and true holinesse in all her quarters Her heart runs parallel with Davids heart in those his meditations and vows Psal. 101. 3 4. c. I will set ●o wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me I will not know a wicked person Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will I not suffer Mine eyes shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way shall serve me He that worketh deceit shall not dwell within my house he that telleth lies shall not t●rrie in my sight I will early destroy all the wicked of the land that I may cut off all wicked doers from the Citie of the Lord This is such a draught and copie of Reformation as the Way we speak of mutatis mutandis emulates and aspires unto If David in those resolutions and practises mentioned opened a d●ore to loosenesse and prophanenesse then cannot she excuse her self from part and fellowship with him in that sin If it be replyed and said but this way taketh care for none in point of holinesse but her own she suffereth all the world about her to lie in wickednesse and to sleep in death without looking after them or taking any pitie or compassion on them To this also we answer in one word That she doth as tenderly as affectionately desire and pray for yea and with as much diligence and faithfulnesse yea and prudence of endevour otherwise and likelihood of successe attempts and seeks the salvation of those that sit in darknesse and in the shadow of death as any other way can do It is true she doth not judge it any wayes conducing towards the quickning of those that are dead in sins and trespasses to put them into a conceit that they are living stones whilest they are yet dead by putting them into the building of the spirituall temple of God she knows no such method or means of converting souls unto God as this Nor doth she willingly suffer any man to ●at and drink damnation unto himself to further him in his salvation Nor doth she make Faith of apparent unbelief in parents by baptizing their children as any wayes accommodating the souls either of the one or of the other Therefore if she declines such things as these it cannot be argued from hence except either ignorance or a worse Logician makes the syllogis●e that therefore she neglects or casts off all care of seeking the salvation of others but onely this that she thinks it no point either of wisdome or charity to expose her self to the displeasure