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earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90720	Sectaries vnmasked and confuted. By the treating upon divers points of doctrine in debate betwixt the Presbyterialists and sectarists, Anabaptists, Independents, and Papists. / By George Palmer wel-wisher to a warrantable uniformity in godly religious exercises.	Palmer, George, b. 1596 or 7.	1647 (1647)	Wing P229; Thomason E396_27; ESTC R201662	58,190	61

subjects of Ahab were accessory to Ahabs sparing of Benhad●d and see what they were to receive of God for that sin as in 1 King 20. 42. they must die for it Here followeth certain Scriptures shewing what was to be done to the places where the Idolaters worshipped their false Gods viz. the places that were built for that purpose and so used publickly and the reason rendred by God himself viz. to take away or destroy the name of Idolatry and Idolaters out of that place c. Neverthelesse their Cities Vineyards and dwelling Houses were to stand still for their habitations except those places where they publickly or usually wove hangings for their Groves c. 2 Kin. 23. 7. as you may see in Deut. 6. 10. and Chap. 19. 1. Idolatry it seemes is too easily entertained into the hearts of men by small occasions and we have had wofull experience of it with us in not watching to prevent it before it was entertained into many hearts so prevalent is this sin with the sons of men How soon were the Asian Churches be-pestered with corruption in this sin as others also but that God out of his infinite mercy forewarned them before they were utterly faln away and so have we now been warned from God by many instruments which hee hath stirred up in his Cause to set us in a right way again contrary to the expectation of the Roman frogs which have troubled us with Baalzebubs sulphur When some did wink and closely think To leave us in their lurches God did provide with Pen and Ink His Johns to save his Churches FINIS THE VOICE of INFANTS BY INFANTS DEFENDER LUKE 9. 50. Forbid him not for he that is not against us is for us Is there not a cause 1 Sam. 17. 29. Behold the Babe wept Exod. 2. 6. And I Brethren when I came to you came not with excellency of speech or of wisdome declaring to you the testimony of God 1 Cor. 2. 1. But truly I am full of power by the Spirit of the Lord and of judgement and of might to declare unto Jacob his transgressions and to Israel his sins Micah 3. 8. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes even so Father for so it seemed good in thy sight Matth. 11. 25. Now I beseech you Brethren mark them which cause divisions and offences contrary to the doctrine which yee have learned and avoid them for they that are such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Rom. 16. 17 18. London Printed by R. Cotes 1647. An Advertisement to the Reader for the better understanding of the Subject in the ensuing Discourse as a preparative 1. I Pray you note the occasion of this Discourse it was upon a challenge to dispute the case of Baptisme at which time I found the party so weak that I was both ashamed to observe his imbecillity and grieved to observe people so misled therefore out of pity I have thought good to shew the chief heads of the discourse though it bee not so exquisite as perhaps you all could wish it but I did not intend any more should see it then himself and some few of his followers but perceiving the importunity of some of my acquaintance I supposed they would cause it to bee somewhat more publike But had my thoughts stretched so farre at first I would have inlarged the matter and drawn the Discourse into more particulars and more orderly whereas now you have but the substantialls summarily and somewhat confusedly 2. Observe I have shewed the institution of Circumcision and that it was an outward sign or token of inward Circumcision in the party to whom it was first given he being a man namely Abraham 3. That his seed were to receive the same signe in their Infancy whether they had inherent holinesse yea or nay as having a right to the ordinance they being children of the faithfull or at least children of the Professors of the faith of Abraham 4. That this sign of Circumcision was belonging to those that were not of Abrahams naturall seed also if they would joyn to Abraham and his seed in the profession of the same faith and that then the children of those strangers were to receive the same signe of Circumcision also and to the same end that Abraham and his seed were untill the comming of Christ at which time the sign of faith was changed from Circumcision to Baptism to the beleeving Jewes or those of Abrahams naturall seed as well as to the Gentiles which then did beleeve 5. That the signe being changed from Circumcision to Baptisme them for with their mouth they shew much love but their heart goeth after their covetousnesse And loe thou art unto them as a very lovely song of one that hath a pleasant voyce c. Ezek. 33. 31 32. And ●ee that departeth from evill maketh himselfe a pray and the Lord saw it and it displeased him c. Esay 57. 16. I will make thy tongue cleave to the roofe of thy mouth that thou shalt be dumb and shalt not bee to them a reprover for they are a rebellious house Ezek. 3. 26. By men of other tongues and stammering lips will I speake to this people c. Isay 28. 11. If a man walking in the spirit of falsehood doe lie saying I will prophesie of wine and strong drinke even hee shall bee the prophet of this people Micah 2. 11. Oh Ephraim what shall I doe unto thee Oh Judah what shall I doe unto thee for your goodnesse is as a morning cloude and as the early dew it goeth away Hosea 6. 4. Repent and turne your selves from all your transgressions so iniquitie shall not bee your ruine Ezek. 18. 30. Come and let us returne unto the Lord for hee hath torne and hee will heale us hee hath smitten and hee will bind us up Hosea 6. 1. Turne yee Oh turne yee for why will yee die O yee people of England Ezek. 33. 11. Let us search and try our wayes and turne againe to the Lord let us lift up our hearts with our hands unto God in the heavens Lam. 3. 40 41. To the Law and to the testimony if they speake not according to this rule it is because there is no light in them Esay 8. 20. If any man will doe his will hee shall know the doctrine whether it bee of God or whether I speake of my selfe John 7. 17. When the heart shall bee turned to the Lord the vaile shall bee taken away 2 Cor. 3. 16. To him that ordereth his conversation aright will I shew the salvation of God Psal. 50 2● If yee bee willing and obedient yee shall ●ate the good of the land but if yee bee wicked and rebell yee shall bee consumed with the sword c. Esay 1. 19

cursed Tenet I told you that the last Monster as I thought did arise out of the bottomlesse pit from Baalzebub but I think this is that old Dragon himself neverthelesse I beleeve some honest people might be intangled in this error also because this hath been a time of difference in many things among the learned The first Scripture is Acts 21. 20. compared with ver. 24. In ver. 20. you may see that the Jewes that were beleevers were zealous of the Law and in ver. 21. you may easily collect that they still observed the old Ceremonial rites and customes from which Paul did disswade them in teaching but in ver. 24. you may see it clearly that Paul observed the old morall Law still for there you may perceive that some had given a false information of Pauls not observing the Law as is very likely the which is by those Jewes mentioned in this verse and confessed to be an untruth being now better informed for these are the words of the Text at the latter end of it All may know that these things whereof they were informed concerning thee are nothing but that then thy self also walkest orderly and keepest the Law Now Paul had alwayes preached down the Ceremoniall Law that were but types and figures of Christ c. therefore it was the Morall Law and truly why not to be observed by us under the Gospel as well as by the beleevers before Christs comming in the flesh provided we observe it but as those beleevers did for they used it but as a guide to live honestly by for Abraham Isaac and all the servants of God recorded in the Scriptures of truth are said to be justified by faith and therefore God commanded the Jewes that were beleevers in the promise of everlasting life by faith in Christ in the time of the Prophet Malachi to remember the Law of Moses which he had commanded in Horeb these are the words of that text Remember yee the law of Moses which I commanded him in Horeb for all Israel c. Rom. 7. 14. We know the Law is spirituall saith the Apostle there viz. it is suitable to the pure Spirit of God by the which our Spirits should be qualified and guided to thoughts words and deeds and therefore in Matth. 5. 17 18. our Saviour Christ forbiddeth us to have so much as a thought that the Law or the Prophets should be destroyed but shall continue till all things be fulfilled and that will not be till heaven and earth be passed away c. Now that he meant the written Law in this Text is plaine for the words are Vntill heaven and earth passe the Law shall not passe But if hee had meant the Law onely written in the hearts of the godly darkly for so it is but darkly in the best then he would not have said till heaven and earth passe for the Law spirituall in the hearts of those that are to be saved shall be more perfect in them for evermore And beside to put you out of all doubt see 1 Cor. 9. 21. where Paul confesseth ingenuously That hee was then under the Law to Christ even then when hee was a beleever in Christ for salvation yea as in Rom. 7. 22. hee confessed hee did delight in the law of God after the inner man but even then there were some that did slander him in this very point as is more then likely as you may easily perceive in Rom. 3. 31. by his speech there as by way of vindication the words are these Doe we then make void the Law through faith God forbid yea we establish the Law thus you may see that he did not null the Moral Law by his preaching of faith nor yet by his beleeving it therefore O yee Antinomians detest your cursed Tenet for the best of us doe see our sins but dimly in our selves and although the more a man is sanctified the more hee can discerne the remnants of his sins in him yet he cannot see them all And you know the lesse a man is sanctified the darker he is in his judgement in the knowledge of sin to speak plainly thus we have all even the best of us need of a guide for God hath ordained outward meanes as well as inward for the edifying of his Saints And if we retain the Law for a looking-glasse to shew us our deformities and not to be justified by it what hurt then is there in the retaining it It is to us not a curse but a blessing but if we reject it and cast it off from using it I am sure we shall thereby procure not a blessing but a curse therefore beware lest you have unawares admitted of some Jesuiticall spirits I will note one thing more out of that in Mat. 5. 17. viz. that our Saviour joynes the Law and the Prophets together and saith That he was not come to destroy the Law or the Prophets why will you understand one of them in the spirituall sense onely and the other in the literall onely for I hope you will all conclude that he spake of the Prophets in the literall sense that their prophesies that are written shall last no longer then the end of the world therefore it is the Law also that is written that our Saviour meant and not the Law written in the hearts of his children and I hope that in 1 Cor. 9. 21. and also that in Rom. 7. 22. will fully satisfie any honest man that is capable of Babes meat but I feare they hold another dangerous Tenet which this latter cursed Tenet doth produce viz. God is not angry with his children though they act or commit such actions or deeds which God by his Morall Law hath forbid as adultery or fornication or theft or idolatry and the rest and consequently that a man needs not repent after any such vile actions To this I answer that God is angry with them when they so transgresse against him and also did usually afflict them sore see for this Deut. 9. 20. the Lord was angry with Aaron even to destroy him in making the golden Calf although he were occasioned therunto through fear of the peoples doing him some hurt this evill deed of Aaron you may see in Exod. 32. 21 22 23. 24 25. Deut. 4. 21 22. Moses said That the Lord was angry with him for their sakes for they occasioned him to be rash and unadvised in his words as in Psal. 106. 32 33. And hee smote the Rock in a rash anger and therefore God was angry with him Deut. 3. 26. 2 Chron. 19. 1. Therefore is wrath upon thee from before the Lord for my part I doe conclude with Saint Paul and say I am under the Law to Christ 1 Cor. 9. 21. for he in almost all his Epistles brings some of the Morall Law against them dehorting them from sins contained in it As for this Morall Law it brings to us no curse That Rule may still us awe