Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

4. What is the more sure Rule for our proceeding, which is here mentioned? I must profess, that upon my most diligent search, with a willingness to discover it, I am not yet able to know what Mr. Blake's Rule is, (sure or not sure:) I mean, what that qualification is, which he saith doth entitle to Baptism. Though he call it a Dogmatical Faith, yet he requireth the will's consent; but to what, I am not able to discern, he doth so vary his Phrase and contradict himself. Only by his Title on the top of the Leaf, I know that it is [A Faith short of Justifying] which he meaneth, which telleth me what faith it is not, though not what it is.

4. What is the more sure Rule for our proceeding, which is here mentioned? I must profess, that upon my most diligent search, with a willingness to discover it, I am not yet able to know what Mr. Blakes Rule is, (sure or not sure:) I mean, what that qualification is, which he saith doth entitle to Baptism. Though he call it a Dogmatical Faith, yet he requireth the will's consent; but to what, I am not able to discern, he doth so vary his Phrase and contradict himself. Onle by his Title on the top of the Leaf, I know that it is [A Faith short of Justifying] which he meaneth, which telleth me what faith it is not, though not what it is.

5. Either he will require a Profession of true Faith, or not: If not, then we are not yet fit to dispute about the ends to which that Profession is requisite, seeing we are not agreed whether the Profession it self be requisite in those whom we must admit. If the Profession it self be acknowledged necessary, then either for it self, or for another thing. Not for it self; For, 1. There is nothing in the thing. 2. Nor in Scripture, to intimate any such thing. But on the contrary. 1. It is signum mentis, and therefore is required to signify what is in the mind. 2. Else a false Profession should be requisite and acceptable as well as a true, if it were Profession, quâ talis, and propter se, that were requisite. If it be not for the signification of what is in the mind; then though it signify not the mind, it is acceptable: But that cannot be: for God hath forbidden lying, and never accepteth it, nor maketh it a condition of our Title to his benefits, as given to us by him. 3. It is not any one sign that God tieth us to: Not speaking, for then the dumb could not profess: Not writing; for then none could be Professors that cannot write: But its any thing that may signify the mind; which plainly shows, that it is required to this end, that it may signify the mind. God never encouraged any to speak the bare words, be they true or false; but only to speak the truth.