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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04710	A short brotherly examination of a sermon. At first preached by Mr Salomon Saffery, and after published in print; intituled, Part of a discourse, tending only to invite those that believe in Christ, to be conformable to him by baptisme. But intending to disswade from infant-baptisme. / By Robert Pittillok, a Scottish man.	Pittilloh, Robert, 1621?-1698.	1652 (1652)	Wing P2312A; ESTC R187082	15,814	21

A SHORT BROTHERLY EXAMINATION OF A SERMON At first Preached by Mr SALOMON SAFFERY And after published in Print INTITULED Part of a DISCOURSE Tending only to invite those that believe in CHRIST to be conformable to him by Baptisme But intending to disswade from Infant-Baptisme Text ISAIAH 43.22 But thou hast not called upon me O Jacob but thou hast been weary of me O Israel By ROBERT PITTILLOK a Scottish man Printed at Leith by Evan Tyler Anno Dom. 1652. Christian Reader SEeing these are dayes wherein Scribimus indocti doctique poemata passim I purpose to make no more Apologie for my under-taking in the following animadversions but knowing of none either abler or weaker setting to work for discovering such rocks in the Treatise to which they relate as we conceive might prove stumbling blocks to the weak we conceived our duty was it coming to the hands of many of those among whom at present the Lord hath honoured us to labour in the Gospel to set a hand upon the margin for discovery of such dangers as either might affect those that are not able to discern or through manifold imployments have not such leisure to ponder Wherein our purpose is not either to speak against the person of the Author or exasperate the spirits of any of our contrary-minded Brethren some whereof known to us we look upon as eminent Saints of the most High but in modesty and sobriety to contend for the saith once given unto the Saints and act in our station for the truth with a heart willing to take with our guilt and lay our hand upon our mouth when by the golden rule of the Sanctuary we are convinced to have gone astray If thou findest hereby any spirituall advantage he hath his reward who is Leith from my Quarters May 5. 1652. Thine as thou art a follower of CHRIST RO. PITTILLOK 1. Cor. 14.32 The spirits of the Prophets are subject to the Prophets 1. Thess 5.21 Prove all things hold fast that which is good A short Brotherly Examination of a SERMON At first Preached by Mr Salomon Saffery And after published in Print Intituled Part of a DISCOURSE tending only to invite those that believe in CHRIST to be conformable to him by Baptisme But intending to disswade from Infant-Baptisme Text ISAIAH 43.22 But thou hast not called upon me O Jacob but thou hast been weary of me O Israel SECT I. NOt being desirous to multiply words unnecessarily on strive about words wherein there is no profit 2. Tim. 2.14 we take up all about which we purpose to speak in reference to this Treatise in these three The scope or that which is intended to be proven The Proofs brought to this purpose as they stand in relation to proving And lastly some particulars we shall glance at here and there in Preface Proofs or Conclusion as we finde reason As touching the first we conceive there is one thing pretended and another intended That which is pretended is to prove that Baptisme is an Ordinance of God and the first Ordinance by Believers commanded to be observed and he that is weary of it is weary of God p. 4. line 17. and p. 5. line 2. that which is intended is that he who neglects to be baptized after he hath attained to practick holinesse and is become able to make confession of his Faith by mouth is weary of God and resists him though in Infancie he hath been formerly baptized page 10. line 1. and 16. It seems to me a strange way of bearing in Truths to propound and inlarge a doctrine in such amoiguous terms that a judicious and sanctified hearer not acquaint with the speakers temper cannot know his meaning till near the two part of the Discourse and Arguments be spent and then to clear it but by some falling expressions from which it must be gathered by consequence a Logick which our Brethren of the Authors judgment much shunne though the antecedent be expresse Scripture Whether is it for catching the more easily the mindes of the simple by making them first afraid of great hazard by neglect of Baptisme and then to take it up though in a way contrary to their conscience choosing rather to hazard upon this rock than neglect the other suspected to be a dutie whose neglect is attended with so dreadfull consequents Or is it by taking that for granted which is in controversie to make hearers the more easily conceive it is no controversie Or is it to keep the mindes of hearers in the smoother frame that with patience they might hear unto the close Or the better to shunne the dint of adverse arguments Whatsoever it be it looks not like the simplicity of Christ 1. Cor. 2.4 It s embleme if weaknesse make us not mistake may fitly be the shell-fish which looks one way and goes another We remember this in the first place for that much hurt often redounds to the weak and unlearned by fair appearances when in the mean time there is an hook under the bait which hurts if not timely adverted SECT II. AS for the second the proofs as they stand in order to proving are of two sorts The first are four Scriptures brought to prove that Baptisme is not onely an Ordinance of God but the first commanded to be observed by Believers Math. 28. v. 19. John 4.2 Heb. 6.1 and 2. Acts 10.46 47 48. That it is an Ordinance of God we judge out of all question as also the first commanded to be observed by Believers in so far as the Scriptures cited prove to wit such Disciples or Believers which by the Author page 6. line 11. are granted to be reciprocall as were never formerly visible Disciples of the New Testament and in this estate baptized we say visible because some may be visible Disciples who after appear not to have had reall union and communion with Christ And we believe our dissenting Brethren do not themselves rebaptize those whom they have formerly baptized upon their appearing Disciples though they themselves should afterwards God working effectually upon their hearts confesse they were but hypocrites at first receiving of Baptisme in their fellowship and more to this purpose these Scriptures do not hold forth As also while we grant it the first we understand a fit administrator element and other circumstances necessary concurring or in a word after conversion with the first conveniencie but all this speaks nothing to prove what is intended as the main scope that such as were soomtime formerly baptized should be rebaptized when they become actuall Believers if they were not so at first The Proofs as the words of the doctrine import are brought to clear that he who neglects Baptisme is weary of God With which truth as the words import we so fully close that if there were nothing more intended we should rejoyce to hear this and every Ordinance of Christ powerfully pressed upon the conscience onely whileas we speak of neglect it would be understood as it imports

shall be Gods leaving the whole Scriptures to be perused by every man wherein all Truth is contained and Christs injoyning natural men to learch the Scriptures John 5.39 For knowing what sort of persons they were let the preceeding verses be consulted and in particular the 37 and 38. where Christ testifies of them they had neither seen the Fathers shape at any time nor heard his voice they had not his word abiding in them neither believed they him whom the Father had sent If it be laid upon them to search the Scriptures and no limitation laid upon their inquiry was it not as lawful for such as knew all the Scripture if any such there had been to explain all the Scriptures unto them We hope none will aver that Christ injoyns them to search what they might not labour to know And if it shall be said Christ refers them to such places as testifie of himself We Answer 1. The Law comprehending all Morall Duties was publickly taught the Prophets did publish their Prophecies to all sorts of persons The Words of our Saviour have no restriction Therefore there is no reason to make it narrower then the Author doth Ans 2. Though it were but onely to such as testified of Christ how much might offer it self to their view before they came to Passages testifying of him Ans 3. How many places in the Prophets and Psalmes do speak of Duties to be performed to him Which persons not knowing God are not able to perform and Comforts flowing out from him whereof persons not knowing God are not the Subject and yet testifying of him But we judge it needlesse further to insist in this We hope the Author will acknowledge it is a Popish principle he ownes not to restrain the vulgar people Converted or unconverted to peruse Scriptures in their native Language Secondly Christ himself did sound Truths in the cares of such as knew not the God of Truth which could not be made use of as to obedience before Regeneration Math. 19. from the 17. to the 22. Math. 23. Jesus spake to the multitude and his Disciples of humility rectifying of Oaths Judgement Mercy and Faith where we conceive faith 23. is not taken for Justifying Faith but for fidelity and uprightnesse in dealing In the 6. of Lukes Gospel from the 20. to the close of the Chapter our Saviour teaches many Duties which could not be performed but by such as knew the God of Truth and many comforts which none other had right to enjoy and that it was in the presence of many who knew not the God of Truth Beside that it is added immediatly after it is said in the 19. The whole multitude sought to touch him in the 20. immediatly thereafter He lift up his eyes on his disciples and said without mentioning any change of place The Woes denounced in the 24. 25. shew there were present persons rich full and laughing VVo unto you saith Christ that are rich c. With which consider what he teacheth Luke 11. from the 38.12 Chapter from the beginning to the 13. the whole 16. Chapter and the 18. from the beginning to the 35. Lastly Paul did reason before Felix and Drusilla of righteousnesse Temperance and Judgement Acts 24.25 and in his first Epistle to the Cor. c. 14.23 24. He puts it beyond all controversy it was the enstome of the Church to admit unbelievers to hear the members Prophecy and that this was by Paul himself approven We believe none will deny who delight not in a spirit of contradiction but it may be asked what advantage can redound to such as know not the God of Truth by hearing such Truths seing the things that are of God are foolishnesse to the naturall man 1 Cor. 2.14 Ans We know no truth serving for building up converted Christians but the Lord may make it instrumentall in Converting natures children who is free in his Working John 3.8 As for example in the hearing of a naturall man the Duty of Prayer is opened up in its nature Excellencie way of Performance and Fruits the Spirit working on his soul he is convinced of his comming short of such a way of performance of his folly in slighting so precious a Jewell and the hazard he may run if he continue in such a course whereupon his spirit is set on edge to search after the way how he may so performe it as it may be advantagious unto him The like may be said of Praise Righteousnesse Prace and joy in the Holy Ghost c. We believe if the Author will ask all of his own society if there be as much of God among them as is said to be and they begin to shew him how beneficiall the Lord hath been unto their soules it shall be found it was not alwayes Preaching of principles was the first mean making them look in to their own hearts and we shall wish all persons to take heed of limiting the holy One of Israel whose foolishnesse is wiser then the wisedom of men If it be Objected Christ spake unto the multitude in Parables c. Ans It was a judiciall act of Christs Prerogative Royall which we are no more to imitate then his sending for the Asses Colt to ride upon If Pauls practise mentioned 1 Cor. 3.1 2. be Objected it is answered in the limitations premitted SUBSECTION I. THe second particular we shall shortly glance at is It seems an aim in the discourse to magnifie Baptisme too much though it be an Ordinance of Christ a Precious Love token and a Seal of the Lords Covenant yet external Ordinances may be too much magnified when too much is attribute to them or they are too much heeded with neglect of the more precious inward Work as the Jews did the Temple Jer. 7.4 The Ack 1 Sam. 4.3 Now Moons and appointed Feasts Isaiah 1.14 And solemne fasting Isaiah 58.3 And though we shall not say it is the Authors purpose so to do we hope better things of him yet severall passages in the Discourse seem to carry along hazard of stumbling to the vveak in reference to this and therefore vve shall desire the perusers to consider first vvhileas it is called the first Ordinance commanded to be observed by Believers page 4. line 18. it is but the first in time vvith the limitations foresaid and not in dignity because vvithout it salvation may be and hath been and vvithout some other at no time any have been saved Secondly while-as it is said He that neglects it is vveary of God page 5. line 25. it is according to truth but as it is formerly explained Thirdly while-as it is said page 7. line 3. those that draw near to God in a way of worship are to have it as a preparation thereto confirmed by that Text Heb. 10.22 it holds not according to truth exclusively that is that none unbaptized may draw near to God in a way of worship acceptable to him It holds not with the rules of good Logick

is Heb. 12.14 VVithout holines no man c. the last brought to clear the third is Jam. 2.17 Faith if it have no works is dead alone To which we answer shortly All the passages alledged are universall in regard of the Subject they relate to None of them are simple universal without restriction This shall appear to impartiall viewes of all the particular Texts The first Rom. 10. relates to those to whom the word of Faith was preached and consequently such as were come to age v. 8. In the second Math. 10. Christ is speaking to guarde his D sciples and such as were actuall Believers against fear and had the faculty of confessing and denying and so persons come to age In the third Heb. 12. the Apostle is speaking to persons that had need of Patience Ch. 9.36 and confirmation as is evident from the whole 11. Chapter to which we shall adde as not of little weight It had been a very imprudent and discouraging argument for so prudent a Pen-man as the Author of that Epistle held by a great many of the Learned to have been Paul concealing his name for shunning prejudice because a countrey-man to have written unto them as a motive to make straight steps for their feet and go on in Holinesse VVithout holinesse no man shall see God Desiring them to take it in this sense though somtimes the children of you Hebrews were holy and received the Seal of the Covenant Now if they d●e before they come to age none of them shal see God In the midst of his many wise and powerfull A●guments taken from the weaknesse and transitorinesse of the Leviticall Priesthood and the compleatnesse and perpetuitie of Christs The last James 2.17 speaks to those who were in hazard of being partial in themselves and judges of evil thoughts v. 4. and whose duty it was to give unto a brother naked and destitute of daily food those things which are needfull to the body The Argument then stands thus Confession and actuall holinesse are necessary to all persons come to age and in a faculty of confessing before Baptisme therefore they are necessary to all who are to be baptized which to such as have saluted the rudiments of Sophistry will appear a non-concluding caption a dicto secundum quid ad dictum simpliciter To which a Philosoph speaking to another would answer in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sense they are all universall simply it will never be proven And if it be replyed though the persons to whom these places speak immediatly be persons adult and come to age yet upon that occasion generall rules are laid down It is as easily denyed as asserted some things spoken formerly make it improbable and some things to be spoken will make it appear impossible And that this is the Scrip manner of speaking appears from Luke 9.5 Whosoever will not receive you c. we conceive the Author will not deny it is understood but of such as to whom they offered themselves From Math. 10.22 Ye shall be hated of all men for my sake We besieve the Author will not aver that every individuall person did hate them seeing many had tender bowels of love to them but of all ranks such as were godlesse and wicked and to whom they became known From Luke 14.26 If any man come to me and hate not his father and mother and wife and children he cannot be my disciple We hope the Author will not teach all who want those relations are in an incapacity of becoming Christs Disciples That it is spirituall in its intent washing away sins in a sacramentall way with all conveniencie to be put in execution with the limitations aforesaid we grant and studying brevitie come to speak of some particulars SECT III. THe first particular which we conceive carryes along with it hazard of stumbling to the weak is that in the Epistle to the Reader wherein it is called A bloudy Preaching to sound all truth in the ears of those who know not the God of truth we passe the reproaching description given to such Preachers because the grounds being everted it will appear but a calumny if the Authors meaning had been that the pressing the practice of duties of worship acceptable onely from persons knowing God upon persons in a naturall condition had been unlawfull and not a dealing in a Gospel-Order we could have subscribed unto it and we know no Preachers that are worthy of such a name who use to presse duties consequentiall to Regeneration to be performed before it Or if his meaning had bin that it is not the Gospel-order where Preachers preach to a multitude all unbelievers to begin with superstructures before they lay the foundation and teach the principles of Christ Likeas we grant Preachers as faithfull workmen that needs not be ashamed should in all Christian prudence shun to sound all truth in the ears of all persons at some times as the terriblenesse of judgment and wrath in the ears of those who are under the terrours of God deeply wounded in conscience already whether knowing the God of truth or but preparing by the spirit of bondage as a forerunner to the saving knowledge of him except a greater necessitie require it should not be kept up Or doubtfull disputations before weak and unconfirmed fouls Rom. 14. v. 1. As also that Preachers should labour in their pressing of duties or holding forth of comforts so to clear their bounds that no person not knowing God may have reason to think he hath done God good service when he hath but offered the lame sacrifice nor conceive he may eat of the childrens bread so long as he continues a stranger But both the Authors words and his practice clears he understands it is a bloudy preaching to sound all truths serving for building up persons knowing God in the eares of persons in a naturall condition or which is equivolent to admit all persons to be hearers of Truths Preached Intentionally as their native end to edifie persons already regenerate They are such we conceive of whose sometime-communion now he is ashamed And from communion with whom we know at present he doth abstain We are confident he had never ordinary Spirituall communion with any Preachers who would not in their declared purpose observe the limitations foresaid and failings through infirmity are no ground for persons to be ashamed of communion one with another And because the constant practice of so many godly servants of Christ by this is so highly reproached if it were not that Assertio nihil ponit in re taking in the restrictions foresaid we shall oppose unto it this contradictory conclusion It is no bloudy preaching but a Preaching according to the minde of Christ to sound all Truths in the eares of those who know not the God of Truth admitting all persons desiring to hear without disturbance to the Preaching of the Gospel The first Argument for clearing this