A26864:386
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.
London: printed by A.M. for Thomas Underhill, 1654
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
yet in different degrees, as the signs of their graces are more or less probable. In some common professing Christians, we see but small probability: yet dare we not exclude them from the Church, nor the number of true believers, as long as there is any probability: Others that are more judicious, zealous, diligent, and upright of life, we have far stronger probability of; and therefore love and honour them much more.
yet in different degrees, as the signes of their graces are more or less propable. In some common professing Christians, we see but small probability: yet dare we not exclude them from the Church, nor the number of true believers, as long as there is any probability: Others that are more judicious, zealous, diligent, and upright of life, we have far stronger probability of; and therefore love and honour them much more.
Mr. Blake therefore in my judgement had done better, if, with that moderate, Reverend, Godly man Mr. Stephen Marshall, he had distinguished between these two Questions, [Who are Christians or Church-members?] and [Whom are we to judge such and use as such?] and to bring in the unregenerate in the later rank only.
Next we are to see what is Mr. Blake's judgement herein, that we may not argue against him before we understand: which yet I think I shall in some measure be ⟨p. 65⟩forced to do, or say nothing, 1. I find it very hard to understand what persons they be that he takes to be in Covenant: 2. And as hard to understand what Covenant he means. For the first, I find it clear that negatively he means, They are not truly Regenerate persons, but Positively how they must be qualified I find not so clear. Pag. 189. he saith it was with all that bore the name of Israel (which is no further true then I have laid down in the former Conclusions) so that it may seem that he takes all to be in Covenant that bear the name of Christians. What? though they know not what Christ or Christianity is? Is taking a name, entering into Covenant? The poor Indians that by thousands are forced by the Spaniards to be baptized, are said to know so little what they do, that some of them forget the name of [a Christian] which they assumed.