A DISCOURSE TENDING TO PROVE THE BAPTISME IN OR UNDER The Defection of ANTICHRIST to be the Ordinance of Jesus Christ. AS ALSO That the Baptisme of Infants or Children is warrantable and agreeable to the word of GOD. Where the perpetuity of the estate of Christs Church in the world and the everlastingnesse of the Covenant of Almighty GOD to Abraham are set forth as maine Grounds and sundry other particular things are controverted and discussed By P. B. Stand in the way aske for the old way which is the good way walke therein and you shall finde rest to your Soules Jer. 6. 16. If it be of God yee cannot destroy it lest you become fighters against God Acts 5. 38. Stand fast Brethren and keepe the Ordinances or Traditions you have bin taught by word or by Epistle 2 Thes 2. 15. LONDON Printed by R Oulton G. Dexter and are to be sold by Benjamine Allen over against the signe of the Angell in Popes-head Ally 1642. The Epistle to the READER Courteous READER IT seemeth to be the worke of this present age to be upon the measuring of the Temple the Altar and them that worship Rev. 11. 1. therin about the measuring of which things though the truth and true measure be but one yet the persons measuring are very various and much differing not only concerning the right understanding of the measure but also concerning the things measured hence it is that diversitie of opinions and practises are found amongst persons concerning mattâ—â—s of Religion and Godlinesse amongst which the matter of this Discourse is not the least but rather ouâ— of the greatest differences in outward Religion so as it both on the one side and on the other is as a Foundation to be built upon in regard of many things which must needs follow according as persons shall hold and beleeve one way or other and so great a difference and distance doth it lead men into that it admitteth of no healing for till men be agreed about the matter of a thing that being first essentiall how should they â—ossibly agree about the thing it selfe The things held forth and maintained to wit the Baptisme under the defection to be the Ordinance of Christ and the Baptisme of the seed of Beleevers to be Gods will and appointment as also the things opposed namely rebaptizing or the new way of Baptisme taken up by some and the refusing or denying the Baptisme of Infants are in this Discourse argued and discussed not by way of Schoole learning but by plaine inferences and such necessary consequences as are not to be denyed The opposite part in regard of this Discourse are commonly called by a Nic-name put upon them Anâ—baptists some of which are my loving friends and acquaintance whom I would not displease but rather please whom I envy not but love but the truth is to be loved above all being most deare and precious Indeed these seeme to have the zeale of GOD if it were according to right knowledge they seeke after truth and thinke they have found it when they imbrace an error which the further they goe on in the further out of the way which appeareth in that summe they misse it only in the point of Baptisme c. whereas others as by an Honourable Person was lately observed erre in points of an higher Nature as namely in holding Free-will fallâ—ng from Grace conditionall Election and denying Originall sinne opinions accounted as destructive to the truth by the Godly Indeed I have had great reasoning within me whether I should conceale this Discourse and keepe it for private use or make it publike but minding what great distraction of minde and unsetlednesse doe attend not a few about this matter and minding that some of the learned doe give in no further concerning Baptisme of Infants or Children then as a Tradition of long and ancient use whereby many take occasion to strengthen themselves and to confirme others against the Baptizing of Children I have adventured for the truths sake to make this common hoping it may tend to some satisfaction and stay of mens mindes in this matter and the truth and true ground of things may be the better wayed and the truth some way furthered and some persons kept from such wonderfull changes and rechanges as are found with them Vnitie or onenesse of minde among the Godly is an excellent thing and greatly to be desired so it be in the truth but GOD that of his Infinite wisdome causeth good to come out of evill causeth much profit to attend the variations of his Servants the truth is the more sought into and discovered and cometh to shine forth more fully afterward The Children of the truth come to be approved 1 Co. 11. 19. so as the matter being so unavoydable in asmuch as the Scripture must needs be true and every part thereof fulfilled It were much to be desired that persons would not be so much offended about the differences and variation that are in the matters of Religion and the service of GOD if they would consider that great darknesse had for a long time attended the world by the prevailing of the man of sinne so as men coming out into the light see men like trees as the Proverb is And againe would minde how great onenesse and agreement there is in those that dâ—ffer agreeing in the maine points of Beliefe of one GOD one Lord Iesus Christ touching his Natures and Offices as also in the Doctrine of Iustification Redemption Sanctification in the Doctrine of Free-grace and perseverance therein and many more too large to be rehearsed here And then on the otherside would consider how that the differences among the Godly are of inferior kinde being only for the most part about outward worship and the right way of serving GOD wherein if any doe erre he falleth to his own Master and his error cannot reach an other Ro 14 4. in way of prejudice or hurt every one being to give an account unto GOD for himselfe I say if persons did but minde such like things it would greatly abate of the prejudice that many have in their mindes touching this matter and it would take-off the offence of others which without caâ—se they have taken against such as seeke after the truth by reason â—â— this for indeed it must needs be a great weaknesse of minde and want of judgement â—o be so highly displeased as som are with varietie of judgements among men in matters of Religion And however it is most certaine that it is better there should be differences among men then that grosse ignorance should take place or Papaâ—l Tyranny beare sway and rule as it hath done and yet doth too much in the world and the same persons that are so offended about differences of opinions take little or noe offence at the same In reading of this following Discourse I shal desire of thee Courteous Reader who ever thou be that thou wouldest not
gather any such conclusion as if I held the Church of Rome a tru Church for indeed I am farre from any such thoughts holding that State to be the Mother of Fornications the great where Sodom Egypt spiritually according to the account of the Scripture Now for this Discourse sent forth if it shall come into the hands of the Learned I desire they would take no exception at any Tottologie or want of Art they shall finde in it for the Author professeth it not and did applie himselfe to weaker capacities and so went over things the ofter that they might the lesse mistake or mis-construe his meaning If it shall come into the hands of those that minde the things as truths which this Discourse opposeth I pray them to consider the whole and one thing with another before they give judgement and if it shall please any to make Answere whereat I shall be nothing offended I desire they would please to measure such measure as I have measured to them whom I trust I have not in the least wronged And if in Answere they can discover any error I shall be content to lose so the truth may gaine If any shall meet with this that are like to Gallio I only counsell them not to increase their bonds by mocking Act. 18. 17. and if they will not be warned let them mock on If any moderate and indifferent affected shall read this Discourse and gaine any knowledge by it let them give the praise to God And so forbearing to trouble thee Courteous Reader with any thing further I leave thee to the perusing of it and the blessing of God to cause thee to profit and rest Thine in the service of Love P. B. A DISCOURSE TENDING TO PROVE the Baptisme in the defection of Antichrist to be the Ordinance of JESUS CHRIST THE holy Scriptures doe very fully and clearly hold forth the perpetuity and continuation of the estate of the visible or externall Church of Christ in the world a plant of his own planting not to be rooted out for ever This having continued from Abraham to Moses from Moses to our Lord Christ and from Him to continue till he shall come and deliver it up to his Father that God may be all in all The perpetuitie and abidingnesse of 1 Cor. 15. this last period of the Church under the New Testament it was foretold by Prophesie Esay 9. 7. 59. 21. Dan. 7. witnessed very fully Luke 1. 33. Acts 5. 29. Heb. 12. 29. and it is confirmed by Promise in the 16. Math. 18. 28. 20. these promises as all other are yea and Amen stable and true for ever and so to be accounted by all the Saints To all which places that give in witnesse to this we might adde that in the 13. Hebr. 8. Jesus Christ yesterday and to day and the same for ever as in other considerations so the Head and Husband of his Church his Spouse his Body Certainly Jesus Christ was never a Widower or Head without a body be that farre from any to think which should be if at any time his Church seased to be or died out of the world This estate of Christs visible Church being thus to abide and abiding and continuing in the world It hath abode and continued under the defection of Antichrists usurpation or otherwise it hath abode and continued somwhere else in the world as from under that defection for some where remaining it must be of necessity The defection and falling away under Antichrist was very generall and marvelous universall as appeareth by what is written Rev. 13. 8. 16. And unlesse the defection had bin so how should those be the first fruits unto God that first appeared in the dawne of the day commonly accounted and that not untruly as I judge the Waldenses if there had bin any that had remained pure and undefiled as in a Church way Indeed the Greeks did not alwayes subject to the Roman power yet were very little short in defection I suppose according to the measure whereby the Romanist in defection are measured they will stand or fall together Truly it will be a piece of speciall service to the godly and very thankfully accepted if any could make it appeare such a continuance of the Church estate elsewhere in the world then as aforesaid it would tend to the settling of things very much and for my part I should blesse God for their discovery If none be foundable to make it appeare as to have continued elsewhere as I beleeve they cannot then it wil be more then probable that it hath continued under the defection of Antichrist according to that of the 2 Thess 2. 4. for some way and some where it must continue And as the Church that great Instituted Ordinance is to continue and hath continued so likewise the Ordinance of Baptisme by which the matter of the Church is differenced Now if what is before said concerning the perpetuity of the visible Church shall be found a truth and so esteemed then that must needs be found an errour and so accounted that supposeth or taketh that for a ground which is the direct contrary and flat deniall of this truth to wit That the Church hath leased at some time and bin utterly extinguâ—sht and Christ a Widdower for a good season till by themselves or some others it was revived and so came to live againe Such as take this for a ground of their practise they must needs erre and build upon the sands But the way of new Baptizing laâ—ely began to be practised by some supposing themselves and so others not to have bin Baptized with the Baptisme of Christ hath no grouâ—d for iâ—s practise but the sesaâ—ion of the Church and Baptisme with it as not remaining in the world That they are utterly seased where Antichrist prevailâ—d to exalt himselfe their practise doth â—ully declare and that it is so they take for granted and indeed so had they need for to prove it they cannot let that be minded 2 Thess 2. 4. Math. 16. 18. If it were so that under the defection the Ordinance of the Church and Baptisme ceased yet that it no where remayneth in the world may not be thought for the reverence of Gods Word before declared But till this also be beleeved that the estate of Christs Church and Baptisme by which the matter is differenced is no where else to be found remaining in the world there is no ground for this practise of raising Baptisme by persons Baptizing themselves But rather there would be a seeking out the Church where she were to be found and there receiving the holy Ordinance of Christs Baptisme as in a right line and so be added to the Church and from thence conveying the truth into these parts againe where Acts 2. 47. Psalm 133. it had ceased In Sion of old God appointed the blessing and life for ever and thither from the utmost parts of the earth the godly repair'd as
borne of him and if Abraham be honoured by Almighty God to be called their Father also he being a Father to all that beleeve he of old yea alwaies had such among his seed but knowne only to God that only knoweth the heart and knoweth his own As for these what ever they talke they cannot as of certaine infallibility shew us one of Abrahams Children according to this their sense but they must vaile the matter to charity and if they would please to extend their charity but a little further they without any error or absurdity may take in Children also There are sundry other Scriptures controverted about this matter and reasons pro and con which for brevity sake I will forbeare and shall only here intimate how uncomfortable a Doctrine this is of denying the lineall seed of the faithfull to be of the Church and within the Covenant of Almighty God as of old for from thence it must needs follow that Parents doe beget beare and bring forth Children to the Divell sure he is much beholding to them for increasing his Kingdome but what sad thoughts may hereupon attend them I leave it to them to consider that are of such beliefe and propound to them whether they could not thinke it were as good to burne as to marry or at least to be baren as to be fruitfull and beare Children and do such service to the Divell in the Augmenting his number But it may be they will thinke themselves that their children have no originall sinne and so resolve the case just as some doe Indeed it seemeth that such like sad and perplexed thâ—ughts or reasonings some of the Church of Corinth happily had whereof they desired to have resolution from the Apostle who telleth them that if one person either Husband or Wife be a Beleever then were their Children holy 1 Cor. 1. â— or separate otherwise they were uncleane or common This is a very considerable matter some knowne thing sure the Apostle alludeth unto that he speaketh thus we may take knowledge that of old the Nation and Church of the Iewes was holy and separate and all Nations and people else were common and uncleane The substance of which matter standing good causeth the Apostle to inferre by way of a reason here else were your Children common or uncleane but now are they holy or separate This reason hath little force or can give small satisfaction to the Corinthiaâ—s unlesse some known thing were minded or understood of them This now is like to be something which the Scripture had held forth which must be this that persons not of the Church nor within the Covenant were common and uncleane To omit the many places that might be produced out of the Law wherein there is much strength which apeareth by the Apostles alleaging the Law in a like case 1 Cor. 9. 13. That in the 10th of the Acts will informe us concerning this very fully where by a vision Peter was taught not to call any common or uncleane namely the Gentiles that did beleeve in him we may see what was counted common or uncleane in a vision the creatures of all kindes are shewed Acts. 10. him and he is bidden to eate he replieth he never eate things common or uncleane that which Peter was taught by this followeth not to count the Gentiles beleeving as common and uncleane and this appeareth by his understanding of it ver 28. So the other beleevers accounted in like manner thou wentest in to men uncircumcised and hadst fellowship with them which they accounted common chap. 11. 3 and uncleane so was the common sense as is evident the Iewes meddle not with the Samaritans Yee know saith hee it is an unlawfull thing for a Jew to keepe company c. but God hath shewed that I should not account Iohn 4. 9. any common or uncleane that is for his kindred or Nation hee meaneth so hee feare God and beleeve otherwise the Scripture teacheth that the beleever hath no part with the Infidell but must come out and touch no uncleane thing and be separate Thus is the Apostles sense and 1 Cor 6. 15 17. meaning found out a common and knowne thing noe person whatsoever fearing God and beleeving are to be counted common or uncleane and as not they so not their seed or children yea if but one of them be such which is a further extending of the grace and favour to them for incouragment with comfort to continue together their Children being not uncleane or common but the children of God holy and separate which is the second thing we are to minde who according to the Scripture account and the reckoning of them to whom the Scripture did bebelong were esteemed holy and separate of old in the Law Deu. 7. 6. 14. 2. 21. 29. 9. we may plainly see and touching children in the 9 Esra 2. it is sayd the holy seed so in Dan. 8. 24 12. 7. the Apostle Peter alleadgeth an exhortation of the Law to this purpose and applieth it Be yee holy for I the Lord your God am holy 1 Pet. 1. 16. according to the substance of the truth known and held forth as before wee are to minde the Apostle here now are your Children holy or separate and so there is great satisfaction to the beleeving party that however their children are the children of God and â—oly whereas but only for them they were but common and uncleane yet now in regard of them and their being in the Covenant and of the Church their Children are accounted as Children both unto God as of old and holy as it was sayd of Israel the Sons which thou hast borne unto me Thus is this latter sense found out and discovered and the meaning of the Apostle manifested in way of Eze. 16. 20. the right of Children to the Covenant Church estate and Ordinances which they are capable of holy things belonging to holy persons such are Children according to the account of the Apostle But the opponents of the right of Children to the Covenant Church Estate and Ordinances tell us and would have us to beleeve them that by common or uncleane is meant Bastardy or illegitimacie and so they would have the sense thus else were your Children Bastards or illegitimate but noâ— they are holy that is true borne or legitimate Truly this is a wonderfull understanding and that which holds forth no light at all according to the Scriptures to satisfie the Corinthians with the Apostles reason if one be a beleever then your Children are true borne and not Bastards I say noe more to it but that sure it is a Bastardly sense and understanding of the Apostles reason and that which will make a many Bastards in the world and they will hardly exempt themselves from the number according to their own ground But they tell us further that the sanctitie of the unbeleever to the beleever is to his lawfull use which is the same
one in all the Scriptures and truly for a man to Baptise himselfe and so to begin Baptisme which he must necessarily thinke is not remaining in the world as before is so singular a course and so differing from the way and practise of the Saints that it discovereth it selfe to be erroneous and not of God The people went to John that had Commission Paul to Ananias Cornelius to Peter the Eunuch to Philip Disciples to such as were Disciples before Mar. 1. 9. them yea our Lord himselfe the King of the Church he went to Iohn If any might take liberty to himselfe sure he might but he minded the fulfilling Mar. 3. 19. of righteousnesse which how these regard it I leave it to be judged by their practise who will thus adventure to do as never any did before namely Baptise themselves and then others when as Baptised persons are in the world which they will not repaire unto as our Lord did to Iohn If they had questioned as I have heard some going over the Sea they may please to minde the example of our Lord that went over Iordan to Iohn but it is likely they question their Baptisme that went before them whether it were true or no it not being lineally descended and indeed so have they cause In like manner others do and well may question theirs as feariâ—g it is but some Idoll of their owne as before is said But all that can be said availeth not to satisfie some for by no meanes can they see how Baptisme should be Gods Ordinance under the defection of Antichrist I answere it may well be so that they cannot see this nor yet that to be the Temple of God where Antichrist sitteth Thes 2. 2. this is a great difficulty to many but what then may it not be a truth and so indeed in the one and in the other because many cannot see it yes certainly unlesse such as cannot see it had or might be thought to have infallible knowledge and understanding Nicodemus could not see into the truth of the Doctrine John 3. of Regeneration or the new birth our Lord tould him of yet it was a truth and so is this of Baptisme being Gods Ordinance in or under the defection of Antichrist though some do not and others cannot see it so to be let such minde that this is a mystery yea mysteries standing together the mysterie of the Church and the mysterie of Iniquitie these being found standing together no marvaile if they be not so easily perceived particularly especially when persons looke so fiercely upon the one that they altogether loose the sight of the other and cannot see it and so say as Nicodemus how can it be To be able to distinguish aright of things standing thâ—â— together namely Gods posts from mens and mens from Gods is a point of great wisdome which the Lord give men understanding to doe aright Oh but the Baptisme of Infants or Children is such a matter as spoyleth all and maketh voyd Baptisme forthwith where it is practised so as ever since this came into use or practise in the world Baptisme hath there and then ceased so as to be non of Christ Indeed if it doe make it voyd now it did so at the first and so it began to cease and there was a nullity of the Baptisme of many before Christ died or at least before the Apostles left the world for ought any are able to manifest to the contrary I may safely affirme But touching the Baptisme of Children or Infants if it were an error as some suppose and would have it doth it then follow that it is a nullitie and so voyd because an error is in it if it were so then is their Baptisme their Church and all their actions nullities and voyd having error attending them as they will confesse and must doe unlesse they will pleade perfection in their courses which I trust they will not doe so as now the question wiâ—l not bee concerning error but concerning the nature and degree of error which conduceth to make voyd a matter and so this of Baptisme and with reference to the quality and degree of error it is evident that as great error attends their new Baptisme as the Baptisme of Infants or theirs in infancie let the matter of the estate of defection be added to it So as here is no ground to goe upon but that which leadeth into an endlesse Labyrinth and indeed this some of them have come to see and to confesse and so have rejected their second Baptisme also and taken up a third which in time no doubt when their heate is over and they have more seriously considered of it they will see it to be as faulty as their first or second and that it is to be rejected also But if an error doe not make a nullitie as it is most sure it doth not no though the error should be great then may the Baptisme in and under the defection be and remaine Gods Ordinance notwithstanding all the error or errors that attend it or are in it And indeed so it doth so as there is no need of this new way never heard of in the word of God namely of a persons Baptising of himselfe and so others afterward or others before he himselfe being Unbaptised when as they sayd persons were before partakers of the true Baptisme of Iesus Christ notwithstanding there were some errors attending the administring of it to them for all that the premisses will beare or can be gathered in this matter concerning the subject is but at the most that persons should keepe back their Infants or Children from the Ordinance least they happily should prophane the same by overtimely using and partaking of it and so tarrying till nature had given some ripenesse in speech and utterance and art by Industry in way of Education had done its part also before seaven yeares they might become capable subjects according to these mens ground confessing Faith and professing Repentance when they have never a whit more grace then theâ— had the first day they came into the world and in this way as I am informed some in the Nether-lands are fully pleased and contented a very empty businesse But now very lately some are mightily taken as having found out a new defect in the Baptisme under the defection which maketh such a nullitie of Baptisme in their conceit that it is none at all and it is concerning the manner of Baptizing wherein they have espyed such default as it maketh an absolute nullity of all persons Baptisme but such as have bin so Baptized according to their new discovery and so partly as before in regard of the subject and partly in regard of so great default in the manner They not only conclude as is before sayd a nullity of their present Baptisme And so but addresse themselves to be Baptized a third time after the true way and manner they have found out which they account a
precious truth The particular of their opinion and practise is to Dip and that persons are to be Dipped all and every part to be under the Water for if all the whole person be not under the Water then they hold they are not Baptized with the Baptisme of Christ As for Sprinkling or pouring Water on the Face it is nothing at all as they account and so measuring themselves by these new thoughts as unbaptized they addresse themselves to take it up after the manner of Dipping but truly they want a Dipper that hath Authority from heaven as had John whom they please to call a Dipper of whom it is sayd that it might be manifested his Baptisme was from heaven A man can receive nothing that is lawfull authority or power to Baptize unlesse it be given from heaven which I desire they John 3. 17. would be pleased to mind and they will easily see their third Baptisme is from the Earth and not from heaven as Iohns was And if this case be further considered it will appeare at the most to be but a defect in the manner and a coming short in the quantity of the Element It is a wonderfull thing that a nullity should thereof follow forthwith of which more may be seen in the same case before Againe that the substance of an Ordinance of so high a nature and great concernment should be founded in the Criticknesse of a word and in the quantity of an Element is no lesse marveilous to say no more Oh but Baptisme is a Buriall as it is written Colo 2. 12. We are Buried with him in Baptisme c. and we are raised up also to newnesse of life This Buriall and resurrection only Dipping can import and hold forth Whereunto I say it is very true that Baptisme is a Buriall and holdeth forth our Buriall and rising with Christ And so it is in regard of the person that is Baptized by Sprinckling or powring Water on the Face as they are pleased to say they are under the water and Buried I desire they would shew how else they were Baptized unto Moses in the Cloud and in the Sea when not so much as an hair of their 1 Cor. 10. heads was wet But while they force Baptisme to hold forth Buriall c. they lose that which it holdeth forth equally with Buriall and Resurrection namely the sprinckling of the Conscience of persons â—saâ— 52 15. Heb. 10. 2â— Ezek 36 25 Heb. 12. 24. Act. 23. 16. Heb. 10. 22. 1 Cor 6. 11. Rev 1. 5. in the blood of Christ and the laver of Regeneration or washing in the blood of Christ that blessed Fountaine imparted and held forth by Baptisme as well as Buriall and Resurrection which is wholly lost in this way of inforcing only Dipping to hold forth Buriall c. For all doe or may know that a thing Dipped in Water is not therfore washed or made clean neither is washing alwayes intended in the Dipping of a thing in Water Indeed washing to make cleane is by the way of Dipping many times that by putting the thing into Water and rubbing of it or the like it might be cleansed which I conceive it was the way of their washing in those times and Countries where Baptisme was first begun as it is the manner now in many cases especially where there is much Water and much filth in the thing washed And that it is or may be a laudable way especially in the hot Countries to dip a part rather then the whole I will not gaine-say but that washing intimating washing in the blood of CHRIST is the maine thing held forth in Baptisme I suppose it cannot be denyed and that a little water sufficeth to hold forth aswell as a great deale and that to one part as the face as the usuall manner now is as to the whole So as he that is washed â—eeds not but to be washed in one part and is cleane all according as our Lord tould Peter who it seemeth was of the Joh. 13 9. minde these are of who would have his hands and his head even as these will have the whole over head and eares as men use to say dipped but not therefore washed as before And furthermore to resolve and determine how this totall dipping can stand with modesty and shamfastnesse is a hard matter to be made apparant If out of modesty persons shall use a linnen garment or the like it will be very considerable whether this is not to be modest above what is written If that shall be resolved sure those vestments must needs be very holy vestments that shall be Baptised into the death and Resurrection of Iesus Christ I suppose they may equallize the Surplice if not excel it being the fruit of voluntary Religion both of them The Romanists some of them and some of the poore ignorant Welch do use dipping I thinke these will not say they learned this new truth of them neither do I thinke they will hold their Baptisme ever the truer for their dipping I hope when they have further considered this matter they may abate of the fiercenes of their opinion so as to thinke that Baptisme under or in the defection may be Gods Ordinance so as there shall be no need of this new dipping But in asmuch as this is a very new way and the full growth of it and settling is not yet known if it be to themselves yet not to me and others I will forbeare to say further to it And here let me declare how wonderfull strange the thoughts of men seem to me in the minding of the things of Gods Ordaining that if it happen that mens devises are added to them or set by them they conceive them to cease and lose their being when as the things of God are more strong and durable then so easily to fade and vanish It is most certaine that every plant not planted by God shall be plucked up Ma. 15. Act. 5 1 Sam 5. 4. but what is of God cannot so easily be destroyed Dagon may fall before the Arke and be broken to peeces but the Arke be unshaken though among the Philistines and from thence brought forth againe without any alteration of the nature of it and thâ— Vessells in like manner brought out of Babell without change of their relation which thing if persons Eâ—â— 1. 8. would minde they would expect the ruins of Babell and all mens Inventions rather then to admit of any such conceit of the ruine of Gods waies â—â— the devices of Satan as if he were stronger then God But woting well that many have a vaine this way to pull up the Wheate with the Tares and to Ma 13. 29. Ezek. 43. 8. destroy Gods posts together with mens because mens posts are set neere unto them and unlesse they doe thus they thinke they do nothing at all never minding any severing or distinguishing I will leave the further prosecuting of this last trade