Christian | Husband| Father | Reformed or Particular Baptist | 1689 Confession | ๐ณ๐ฌ๐ฌ๐ง "Sovereign grace over sin abounding!" - John Kent
London, England
Joined March 2024
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The distinction between "absolute certainty" and "moral certainty" is an important one to remember in conversations regarding the subjects of baptism.
That Particular Baptist retweeted
Things are getting a bit Gregorian around here.
โโฆ the whole of Scripture was indeed written for us but not all of it is understood by us.
So many truths were written there simply, to nourish children, but some in obscure sayings that they may occupy the strong, since things understood with effort are the more welcome.
But some things in it are closed so that when we do not understand them, recognizing the weakness of our blindness, we may advance to humility rather than to intelligence.โ
That Particular Baptist retweeted
kindly click this link to register now: bit.ly/lagosbibleconference2โฆ โ at Lagos, Nigeria
'Why Hanserd Knollys and others wrote a forward to it, is up for debate.'
It is not up for debate, there is no need to cast doubt upon their own stated reason. We can take them at their word:
'The main Arguments that are made use of by Pรฆdobaptists for the support of their Practice herein, are taken from the Covenant with Abraham, Gen. 17. 2, 3, 4, &c. Some of themselves confessing, That Arguments taken from the Baptizing of whole Families, from Christ's blessing little Children, and from 1 Cor. 7. 14. have no weight in them. And as for those Arguments which are taken from the Covenant made with Abraham above-mentioned, several of our learned Authors have thoroughly examined, and sufficiently answered. ๐๐ค๐ฉ๐ฌ๐๐ฉ๐๐จ๐ฉ๐๐ฃ๐๐๐ฃ๐ ๐ฌ๐ ๐๐๐ฃ๐ฃ๐ค๐ฉ, ๐๐๐๐๐๐๐ ๐๐๐
๐๐๐ ๐๐ ๐๐๐๐๐, ๐ค๐ข๐๐ฉ ๐ฉ๐ค ๐ง๐๐๐ค๐ข๐ข๐๐ฃ๐ ๐ฉ๐๐ ๐๐๐๐ค๐ช๐ง๐จ ๐ค๐ ๐ฉ๐๐๐จ ๐ค๐ช๐ง ๐ฌ๐ค๐ง๐ฉ๐๐ฎ ๐ฝ๐ง๐ค๐ฉ๐๐๐ง, ๐ฌ๐๐ค ๐๐๐ซ๐๐ฃ๐ ๐๐๐ ๐ฉ๐๐ ๐๐๐ซ๐๐ฃ๐ฉ๐๐๐ ๐ค๐ ๐ค๐ฉ๐๐๐ง ๐๐๐ฃ'๐จ ๐๐ง๐๐ฉ๐๐ฃ๐๐จ, ๐ฉ๐๐๐ฉ ๐๐๐ซ๐ ๐๐ค๐ฃ๐ ๐๐๐๐ค๐ง๐ ๐๐๐ข, ๐๐ฃ๐ ๐จ๐ค ๐จ๐ฉ๐๐ฃ๐๐๐ฃ๐ ๐ค๐ฃ ๐ฉ๐๐๐๐ง ๐๐๐ค๐ช๐ก๐๐๐ง๐จ, ๐ข๐๐ฎ ๐จ๐๐ ๐๐ช๐ง๐ฉ๐๐๐ง ๐ฉ๐๐๐ฃ ๐ฉ๐๐๐ฎ ๐๐๐. ๐๐๐ฉ ๐๐ ๐๐๐ฉ๐ ๐จ๐ค๐ข๐ ๐๐ค๐ฉ๐๐ค๐ฃ๐จ ๐ค๐ ๐จ๐ค ๐ง๐๐ง๐ ๐ ๐๐๐ฉ๐ช๐ง๐, ๐ฉ๐๐๐ฉ ๐๐ ๐๐จ ๐ฃ๐ค๐ฉ ๐๐๐๐ค๐ก๐๐๐ฃ๐ ๐ฉ๐ค ๐๐ฃ๐ฎ ๐ค๐ฉ๐๐๐ง ๐๐ค๐ง ๐ฉ๐๐๐ข ๐๐ช๐ฉ ๐ค๐ฃ๐ก๐ฎ ๐ฉ๐ค ๐๐๐จ ๐ค๐ฌ๐ฃ ๐จ๐ฉ๐ช๐๐๐ค๐ช๐จ๐ฃ๐๐จ๐จ ๐๐ฃ๐ ๐๐๐ญ๐ฉ๐๐ง๐๐ฉ๐ฎ, ๐๐ฃ๐ ๐ฉ๐๐ ๐ฝ๐ก๐๐จ๐จ๐๐ฃ๐ ๐ค๐ ๐๐ค๐ ๐ช๐ฅ๐ค๐ฃ ๐๐๐จ ๐๐๐๐ค๐ช๐ง๐จ.
We freely acknowledge, that many learned and holy Men, whom we much honour, do differ from us in the point of Baptism, yet we must not let go any Truth of God for their sakes: ๐ผ๐ฃ๐ ๐ฌ๐ ๐๐ค๐ช๐๐ฉ ๐ฃ๐ค๐ฉ, ๐๐ช๐ฉ ๐ฉ๐๐ ๐ฉ๐๐ข๐ ๐๐จ ๐๐ง๐๐ฌ๐๐ฃ๐ ๐ฃ๐๐๐, ๐ฌ๐๐๐ฃ ๐๐ค๐ ๐ฌ๐๐ก๐ก ๐๐๐ช๐จ๐ ๐ฉ๐๐ ๐๐๐๐๐ฉ ๐ค๐ ๐๐๐จ ๐๐ค๐ก๐ฎ ๐๐ค๐ง๐ ๐จ๐ค ๐ฉ๐ค ๐จ๐๐๐ฃ๐ ๐๐ค๐ง๐ฉ๐, ๐ฉ๐๐๐ฉ ๐๐ก๐ก ๐ง๐๐ข๐๐๐ฃ๐๐ฃ๐ ๐ฟ๐๐ง๐ ๐ฃ๐๐จ๐จ ๐ค๐ฃ ๐ฉ๐๐ ๐๐๐ฃ๐๐จ ๐ค๐ ๐ฉ๐๐ ๐๐ค๐ง๐'๐จ ๐๐๐ค๐ฅ๐ก๐ ๐จ๐๐๐ก๐ก ๐ซ๐๐ฃ๐๐จ๐ ๐๐ฌ๐๐ฎ; and then Sion's Builders shall no more take a Stone for a Corner, nor a Stone for a Foundation of Babylon's Rubbish.
๐ผ๐ฃ๐ ๐ฃ๐ค๐ฌ (๐พ๐๐ง๐๐จ๐ฉ๐๐๐ฃ ๐๐๐๐๐๐ง) ๐จ๐๐๐๐ฃ๐ ๐ฉ๐๐ ๐ผ๐ช๐ฉ๐๐ค๐ง ๐๐๐ฉ๐ ๐ฉ๐๐ ๐๐ฃ ๐จ๐ค ๐๐ง๐๐๐ฉ ๐ฅ๐๐๐ฃ๐จ ๐๐ฃ ๐๐ง๐๐ฉ๐๐ฃ๐ ๐ฉ๐๐๐จ ๐๐ง๐๐๐ฉ๐๐จ๐ ๐๐ค๐ง ๐ฉ๐๐ ๐๐ฃ๐๐ค๐ง๐ข๐๐ฉ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐๐ ๐๐ฃ๐ ๐ค๐ฉ๐๐๐ง๐จ, ๐๐ฃ ๐ ๐๐ง๐๐๐ฉ ๐๐ค๐จ๐ฅ๐๐ก ๐๐ง๐๐๐ฃ๐๐ฃ๐๐; ๐๐ ๐ฉ๐๐ค๐ช ๐ฅ๐๐ง๐จ๐ช๐๐๐๐ ๐ฉ๐ค ๐ก๐๐ฎ ๐๐ฎ ๐ฅ๐ง๐๐๐ช๐๐๐๐, ๐๐ฃ๐ ๐ง๐๐๐ ๐๐ฉ ๐๐๐ก๐๐๐๐ฃ๐ฉ๐ก๐ฎ, ๐๐ญ๐๐ข๐๐ฃ๐ ๐๐ฎ ๐ฉ๐๐ ๐๐ค๐ก๐ฎ ๐๐๐ง๐๐ฅ๐ฉ๐ช๐ง๐๐จ, ๐๐ฃ๐ ๐๐ ๐ฉ๐๐ค๐ช ๐ข๐๐๐ฉ ๐ฌ๐๐ฉ๐ ๐๐ฃ๐ฎ ๐ฉ๐๐๐ฃ๐ ๐ค๐ ๐๐ง๐ช๐ฉ๐, ๐ฌ๐๐๐ง๐๐๐ฃ ๐ฉ๐๐ค๐ช ๐ฌ๐๐จ๐ฉ ๐ฃ๐ค๐ฉ ๐๐๐๐ค๐ง๐ ๐๐ฃ๐ก๐๐๐๐ฉ๐๐ฃ๐๐, ๐จ๐ช๐๐๐๐๐ฉ ๐ฉ๐ค ๐๐ฉ, ๐ก๐๐จ๐ฉ ๐ฉ๐๐ค๐ช ๐๐ ๐๐ค๐ช๐ฃ๐ ๐ง๐๐๐๐๐ฉ๐๐ฃ๐ ๐ฉ๐๐ ๐๐ช๐ฉ๐๐ค๐ง๐๐ฉ๐ฎ ๐ค๐ ๐พ๐๐ง๐๐จ๐ฉ. *๐๐ช๐ค๐ ๐ฟ๐๐ ๐๐จ๐ฉ, ๐๐๐ฃ๐ค๐จ๐๐, & ๐ฆ๐ช๐ค๐ ๐๐ค๐ข๐๐ฃ๐๐จ ๐๐จ๐ฉ, ๐๐๐ฃ๐ค๐จ๐๐.* ๐๐ ๐๐ฃ๐ฎ ๐๐ก๐ค๐ง๐ฎ ๐ข๐๐ฎ ๐๐ค๐ข๐ ๐ฉ๐ค ๐พ๐๐ง๐๐จ๐ฉ, ๐ค๐ง ๐๐ค๐ข๐๐ค๐ง๐ฉ ๐ฉ๐ค ๐๐๐จ ๐๐๐ข๐๐๐ง๐จ ๐๐๐ง๐๐๐ฎ, ๐๐ฉ ๐๐จ ๐๐ฃ๐ค๐ช๐๐, ๐๐ฃ๐ ๐๐จ ๐ข๐ช๐๐ ๐๐จ ๐๐จ ๐๐๐ข๐๐ ๐๐ฉ ๐๐ฎ ๐ฉ๐๐ ๐ผ๐ช๐ฉ๐๐ค๐ง, ๐๐ฃ๐ ๐ฉ๐๐ฎ ๐๐ค๐ช๐ก'๐จ ๐๐ง๐๐๐ฃ๐๐จ.
William Kiffin [Pastor, Devonshire-square, London - signer of 2LBCF]
Rob Steed [Pastor, Broken Wharf, London - signer of the 2LBCF]
John Harris [Pastor, Joiner's Hall, London - signer of the 2LBCF]
Benjamin Keach [Pastor, Horse-lie-down, Southwark - signer of 2LBCF]
Richard Adams [Minister, Shad Thames, Southwark - signer of 2LBCF]'
Note: One of the signers to the preface to the reader, John Harris, is the one who requested the publication from the printers (see image).
While you're at it, read the whole of Cary's work titled "A Solemn Call" (1690) and his response to Flavel called "A Just Reply" (1690).
Hercules Collins [Pastor, Wapping, London - signer of 2LBCF] makes positive reference to Cary in "Believer's Baptism from Heaven" (1691).
What if a member of the 1689 London Baptist GA got into a debate on covenant theology and baptism with a puritan neighbor? What if it was published? What if that puritan was John Flavel, and his absolute dismantling of Philip Cary is included in Vol 6 of Flavel's works (Vindiciae Legis et Foederi)?
Unfortunately, Cary's view of the Old Covenant as a Covenant of Works for Justification is not the 1689 Federalist view. Why Hanserd Knollys and others wrote a forward to it, is up for debate. Regardless, the 1689 Federalist position is that the Old Covenant was a Covenant of Works for the promises of land and prosperity.
This leads to much of Flavel's argument falling on a strawman of Cary's own making, regarding justification by faith. However, Flavel's critique of a Covenant of Works after the fall is still one of the best available.
Benjamin Keach also wrote in Cary's defense in a work titled "Believer's Baptism or Love to the Ancient Britains Displayed", from Pg. 54 to 58 (1696).
Works linked here:
A Solem Call - I can send you the PDF.
A Just Reply to Mr J. Flavell's Arguments [in his"Vindiciae Legis"], by way of answer to a Discourse [by P. Cary]... entituled a Solemn Call ... Together with a reply to Mr. Joseph Whiston's Reflections on the forementioned discourse in a ... tract ... entituled, The Right Method for the proving of Infants Baptism, etc, Philip CARY (Apothecary).
play.google.com/store/books/โฆ
All of Cary's works have been published for the first time in one volume by @BaptistBooks.
Believers-Baptism from Heaven, and of Divine Institution. Infants-Baptism from Earth, and Human Invention. Proved from the commission of Christ ... With a brief, yet sufficient answer to Thomas Wall's book, called, Baptism anatomized. Together with a brief answer to a part of Mr. Daniel Williams's Catechism, in his Book unto youth, Hercules Collins.
play.google.com/store/books/โฆ
Light broke forth in Wales, expelling Darkness; or the Englishman's Love to the Antient Britains. Being an answer to a book, intituled, Children's Baptism from Heaven; ... by Mr J. Owen, etc, Benjamin KEACH.
play.google.com/store/books/โฆ
That Particular Baptist retweeted
"But thousands are Papists in heart who are Protestants in creed."
- J.C. Philpot on Jeremiah 8:22
That Particular Baptist retweeted
This is a helpful book from @BaptistBooks. A paedobaptist turned Baptist, and a treatment weโd expect from James Haldane.
'Article 16
Although a true believer, whether baptized or unbaptized, is in the state of salvation, and shall certainly be saved; yet in obedience to the command of Christ every believer ought to desire baptism, and to yield himself to be baptized according to the rule of Christ in His Word. And where this obedience is in faith performed, there Christ makes this His ordinance a means of unspeakable benefit to the believing soul (Acts 2:38; 22:16; Rom. 6:3-4; 1 Peter 3:21). And a true believer that here sees the command of Christ lying upon him, cannot allow himself in disobedience thereunto (Acts 24:16).'
- Benjamin Cox, An Appendix to a Confession of Faith (1646)
That Particular Baptist retweeted
Check out this post on Nextdoor: nextdoor.co.uk/p/Dz7xb6-jfdtโฆ
That Particular Baptist retweeted
Corporate worship and church membership:
โWhat shall I render to the LORD for all his benefits to me? I will lift up the cup of salvation and call on the name of the LORD, I will pay my vows to the LORD in the presence of all his people.โ
Psalm 116:12-14
That Particular Baptist retweeted
If Andrew Fuller saw the state of the West today he would not be surprised:
'The human heart has ever been averse from the gospel of Christ, but the turn or temper of the present age is peculiarly in favour of infidelity. In much the same manner as in former ages men were violently attached to a persecuting superstition, they are now verging to the opposite extreme, and are in danger of throwing off all religion. Our temptations, and those which will attend our posterity after us, are likely, therefore, to be widely different from what they have hitherto hitherto been. Hitherto nominal Christianity has been no reproach; but reproach has attached itself to the other side. The case, in this respect, may soon be altered. Men grow bold in avowing their contempt of Christianity; and many among the dissipated part of the youth are following their example. Now if characters of this description should spring up in sufficient numbers, not only to keep each other in countenance, but to turn the tide of reproach against Christians, as a company of wrong-headed enthusiasts, we shall soon see which side the mass of mankind will take. Their characters being loose and profligate, they have long felt themselves condemned by the gospel; and this is a matter that does not sit very easy upon them. Nothing has kept them from rejecting it before but the disgrace that would follow upon their becoming open infidels; whenever, therefore, this disgrace shall be removed, we may expect them to go off in great companies. The slightest observation of human nature must convince us that the greater part of mankind, even in religious matters, are governed by fashion; n; they go with "the course of this world." So great an influence has the tide of public opinion upon them, that even where it is not altogether agreeable to their own views and inclinations, they are, nevertheless, frequently carried away by it; but if it be thus where public opinion and private inclination are at variance, it must, of course, be much more so in those cases wherein they are agreed. This will be like a union of the wind and tide; and the vessel which is carried along by such a joint influence can scarcely have any thing left to impede its progress.'
โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
That Particular Baptist retweeted
'It is not unlikely that almost all our religious controversies will soon be reduced to one, upon which the great body of men will divide. Is Christianity true or false? Is there a God? Is there a heaven and a hell? or is it all a fiction? Agitated by these important questions, the greater part of the inhabitants of Europe, and perhaps of America, including our own posterity, may rank either as real Christians or as open infidels.
What shall we say to these things? Ought they to depress us? We ought, undoubtedly, to feel for the welfare of men's souls, and cannot but feel for those who are more intimately connected with us; but upon any other principle I know not that they ought to have any such effect upon us. God is upon his throne; his church is upon a rock: whatever "hour of temptation may be coming upon the world, to try them that dwell upon the earth, those who hold fast the word of his patience will be kept through it." "All things work together for good to them that love God." With these views Christians may rejoice, and rejoice always.'
Andrew Fuller, โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
If Andrew Fuller saw the state of the West today he would not be surprised:
'The human heart has ever been averse from the gospel of Christ, but the turn or temper of the present age is peculiarly in favour of infidelity. In much the same manner as in former ages men were violently attached to a persecuting superstition, they are now verging to the opposite extreme, and are in danger of throwing off all religion. Our temptations, and those which will attend our posterity after us, are likely, therefore, to be widely different from what they have hitherto hitherto been. Hitherto nominal Christianity has been no reproach; but reproach has attached itself to the other side. The case, in this respect, may soon be altered. Men grow bold in avowing their contempt of Christianity; and many among the dissipated part of the youth are following their example. Now if characters of this description should spring up in sufficient numbers, not only to keep each other in countenance, but to turn the tide of reproach against Christians, as a company of wrong-headed enthusiasts, we shall soon see which side the mass of mankind will take. Their characters being loose and profligate, they have long felt themselves condemned by the gospel; and this is a matter that does not sit very easy upon them. Nothing has kept them from rejecting it before but the disgrace that would follow upon their becoming open infidels; whenever, therefore, this disgrace shall be removed, we may expect them to go off in great companies. The slightest observation of human nature must convince us that the greater part of mankind, even in religious matters, are governed by fashion; n; they go with "the course of this world." So great an influence has the tide of public opinion upon them, that even where it is not altogether agreeable to their own views and inclinations, they are, nevertheless, frequently carried away by it; but if it be thus where public opinion and private inclination are at variance, it must, of course, be much more so in those cases wherein they are agreed. This will be like a union of the wind and tide; and the vessel which is carried along by such a joint influence can scarcely have any thing left to impede its progress.'
โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
That Particular Baptist retweeted
I would that more predominantly black churches today were aware of these great men, but I doubt that most even know who they are, perhaps with the exception of Richard Allen in the A.M.E. denomination.
That Particular Baptist retweeted
"The Amyraldian humanization of God was the threat to orthodoxy most vigorously resisted by Francis Turretin."
James Dennison Jr., "The Twilight of Scholasticism: Francis Turretin at the Dawn of the Enlightenment," Protestant Scholasticism, eds. Carl Trueman and R. Scott Clark
'It is not unlikely that almost all our religious controversies will soon be reduced to one, upon which the great body of men will divide. Is Christianity true or false? Is there a God? Is there a heaven and a hell? or is it all a fiction? Agitated by these important questions, the greater part of the inhabitants of Europe, and perhaps of America, including our own posterity, may rank either as real Christians or as open infidels.
What shall we say to these things? Ought they to depress us? We ought, undoubtedly, to feel for the welfare of men's souls, and cannot but feel for those who are more intimately connected with us; but upon any other principle I know not that they ought to have any such effect upon us. God is upon his throne; his church is upon a rock: whatever "hour of temptation may be coming upon the world, to try them that dwell upon the earth, those who hold fast the word of his patience will be kept through it." "All things work together for good to them that love God." With these views Christians may rejoice, and rejoice always.'
Andrew Fuller, โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
If Andrew Fuller saw the state of the West today he would not be surprised:
'The human heart has ever been averse from the gospel of Christ, but the turn or temper of the present age is peculiarly in favour of infidelity. In much the same manner as in former ages men were violently attached to a persecuting superstition, they are now verging to the opposite extreme, and are in danger of throwing off all religion. Our temptations, and those which will attend our posterity after us, are likely, therefore, to be widely different from what they have hitherto hitherto been. Hitherto nominal Christianity has been no reproach; but reproach has attached itself to the other side. The case, in this respect, may soon be altered. Men grow bold in avowing their contempt of Christianity; and many among the dissipated part of the youth are following their example. Now if characters of this description should spring up in sufficient numbers, not only to keep each other in countenance, but to turn the tide of reproach against Christians, as a company of wrong-headed enthusiasts, we shall soon see which side the mass of mankind will take. Their characters being loose and profligate, they have long felt themselves condemned by the gospel; and this is a matter that does not sit very easy upon them. Nothing has kept them from rejecting it before but the disgrace that would follow upon their becoming open infidels; whenever, therefore, this disgrace shall be removed, we may expect them to go off in great companies. The slightest observation of human nature must convince us that the greater part of mankind, even in religious matters, are governed by fashion; n; they go with "the course of this world." So great an influence has the tide of public opinion upon them, that even where it is not altogether agreeable to their own views and inclinations, they are, nevertheless, frequently carried away by it; but if it be thus where public opinion and private inclination are at variance, it must, of course, be much more so in those cases wherein they are agreed. This will be like a union of the wind and tide; and the vessel which is carried along by such a joint influence can scarcely have any thing left to impede its progress.'
โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
If Andrew Fuller saw the state of the West today he would not be surprised:
'The human heart has ever been averse from the gospel of Christ, but the turn or temper of the present age is peculiarly in favour of infidelity. In much the same manner as in former ages men were violently attached to a persecuting superstition, they are now verging to the opposite extreme, and are in danger of throwing off all religion. Our temptations, and those which will attend our posterity after us, are likely, therefore, to be widely different from what they have hitherto hitherto been. Hitherto nominal Christianity has been no reproach; but reproach has attached itself to the other side. The case, in this respect, may soon be altered. Men grow bold in avowing their contempt of Christianity; and many among the dissipated part of the youth are following their example. Now if characters of this description should spring up in sufficient numbers, not only to keep each other in countenance, but to turn the tide of reproach against Christians, as a company of wrong-headed enthusiasts, we shall soon see which side the mass of mankind will take. Their characters being loose and profligate, they have long felt themselves condemned by the gospel; and this is a matter that does not sit very easy upon them. Nothing has kept them from rejecting it before but the disgrace that would follow upon their becoming open infidels; whenever, therefore, this disgrace shall be removed, we may expect them to go off in great companies. The slightest observation of human nature must convince us that the greater part of mankind, even in religious matters, are governed by fashion; n; they go with "the course of this world." So great an influence has the tide of public opinion upon them, that even where it is not altogether agreeable to their own views and inclinations, they are, nevertheless, frequently carried away by it; but if it be thus where public opinion and private inclination are at variance, it must, of course, be much more so in those cases wherein they are agreed. This will be like a union of the wind and tide; and the vessel which is carried along by such a joint influence can scarcely have any thing left to impede its progress.'
โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 563.
'If a writer start up, in almost any connexion [denomination], let his performance be ever so weak or extravagant, yet, if he possess but a sufficient quantity of overbearing assurance, he will have his admirers; and some serious people, too, will be in danger of being turned aside. How are these things to be accounted for? I conceive the principal reason is, that Christians content themselves with a superficial knowledge of Divine things. Great numbers, from a dislike to controversy, will never take any pains to understand the difference between one set of religious principles and another. They have no desire to enable themselves to distinguish between true and false reasonings. They are too apt to take it for granted that what they have imbibed is truth, and that nothing can be advanced, with the least colour of reason, for the contrary: when, therefore, an argument appears with a little plausibility on its face, it has only to obtain a reading or a hearing, and their assent is gained.'
- Andrew Fuller, โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 562.
'The knowledge which carnal men acquire of Divine things puffs them up; and while they think they understand great things, they know nothing as they ought to know it.'
- Andrew Fuller, โThe Nature and Importance of a Deep and Intimate Knowledge of Divine Truthโ, in The Complete Works of Andrew Fuller (1856), p. 558.
That Particular Baptist retweeted
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