Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. I. Treateth of fit Pastors, or Gatherers, &c.

SECT. 1.

HAving thus discovered the corruptions, with which the man of sinne hath infected this Nation, and in as much as the Spirit of God exhorteth us to come out of Babilon; as also in that I would not only search the wound to the bottome, but also apply a salve where∣by to cure it; I have therefore (by Gods assistance,) ventred up∣on the Cure, which soveraigne Plaster, if the Patients, (viz. the people of God be willing to admit, and suffer to continue on,) un∣till the vertue thereof infuse it selfe into the Malady, (I doubt not but to set them in a perfect state) and condition, which doubt∣lesse is the ultimate end, and desire of every true Christian.

Obj. What materials are they, which you would compose the remedy of?

Ans. They consist of foure ingredients, viz. First, in meet Ga∣therers* 1.1 of Churches; 2. Of meet Members to be gathered. 3. Of a meet way to distinguish them, from others which are not meet Members; and 4. Of a meanes to governe them being so gathe∣red; of each of which in order, and first of the first, viz. Touching the qualities, and conditions of such persons, as are fit Gatherers, or to be imployed in the gathering of the Church of Christ, out of the Kingdome of the world, and Antichrist.

SECT. 2.

Obj. VVHat qualified people would you have them to be?

Ans. Such as wil most conforme themselves to* 1.2 the nature, and disposition of them, whom our Saviour first im∣ployed, in gathering it out of Judisme, and Heathenisme, &c.

1. Of such as wil freely labour in the work, and willingly be content with the like allowance for their labour, as the Apostles of Christ were, viz. of such things are set before them, or which is given them as a free benevolence, by the Churches which they shall gather, Luk. 10. 7, 8.

2. Of such as wil take the over-sight of the Flock of Christ, not by constraint, but willingly; not for filthy lucre, but of a ready minde; not as being Lords over Gods heritage, but examples to the flock, 1 Pet. 5. 2. 3.

3. Of such as with the Apostles, seeke not theirs, but them, that wil willingly spend, aad be spent for the flock of Christ, 2 Cor. 12. 14, 15. that wil acknowledge a necessity to be laid upon them, and a woe to be pronounced against them▪ if they preach not the Gospel, 1 Cor. 9. 15, 16, 17, 18. yea rather then they wil be bur∣thensome, wil cause their owne hands to minister unto their necessi∣ti••••▪ Act. 20. 33, 34. 1 Thess. 3. 6. 7. 9. 10. & 2 Thess. 3. 8. 1 Cor. 4. 12.

4. Of such as wil rejoyce in the tribulations, and afflictions which shall happen unto them, for the dispensing of the Gospel; that w•••• freely hazzard their lives amongst Pagans, and unbeleevers, to bring them to the knowledge of the truth, as it is in Jesus, Act. 15. 26. 2 Cor. 11. 24, &c. and wil think themselves happy, that they are accounted worthy to suffer for the profession of their Master Christ, Act. 5. 41.

Such like men as these, would I have imployed, to rebuild the* 1.3 walls of the spirituall Jerusalem, to seperate the stones which shall be sound (in the ruines of the Antichristian fabricks) to be pollishing proofe, (at least in their esteeme) out of that masse of rubbish which they lye amongst, according to the method which the Apostles used in their gatherings of the like nature in the primative times, for without all controversie, to take any other course to effect the work▪ is a way to joyne light, with darknesse, Christ with Beliall, Beleevers and unbeleevers, to make Christs Kingdome, an imperfect Kingdome, his Government an imperfect Government, his Agents imperfect Agents, and so become wil∣full & stubborn opposers of that method, and order, which was used by our Saviour, and his Apostles in their gatherings of Churches.

SECT. 3.

Obj. You will finde but few instruments of such a minde to imploy in that service?

Ans. I am of your judgement in that, yet neverthelesse, see∣ing they ought to be such men (who are to take the imployment

(upon them) we ought to make use of no other; and having con∣fined* 1.4 our selves by Covenant, to observe that method, and order (in the Reformation, we are now upon) as is Jure Divine, or ac∣cording to the wil and appointment of Jesus Christ, and the best reforming Churches of the times) let us in the name, and feare of God, be obedient to every precept, which he, and his Apostles hath left to direct us by▪ not turning either to the right hand of addition, or the left of detraction, to what is prescribed by them; it being chiefly by that meanes, that the Church planted by the Apostles became adulterated: Therefore though there he but few such men to be imployed ••s is mentioned, yet let us consi∣der the battell is the Lords, and he hath promised victory to the Saints, Rev. 17. 14. and he that hath promised, is both faithfull, Heb. 10. 23. and able to performe.

Again, though there be but few who wil lay their helping hands to the work, or put their fingers in the rubbish, to grope out the stones fit for use, yet had we better make use of that few, then to imploy such builders as wil put in such stones as wil first come to hand, although unpollished, or approved of, by the Master builder Christ Jesus, and his Apostles, in the Word.

Obj. Would you have every stone, brought to the Master builders for their approbation, before they be put into the building?

Ans. There is a Rule and Square, which they have left to try* 1.5 by, viz. Faith and Repentance, which if they be not capable of, are not fit for the worke.

Obj. Must every stone be answerable to that Rule, and Square, which is to be imployed in that building?

Ans. As none were admitted into the first Temple of Christ, (built by himselfe and his Apostles) without being answerable to the proportion of their Rule, and Square aforesaid; no more ought they now to be, in the second Temple which is to be built, but further of this, in its due place.

SECT. 4.

Obj. VVHo are they whom you terme such builders as afore∣said?

Ans. Such as build with unhew••n stones, daubing them with* 1.6 untempered M••rter, and so cover them over, with an Orthodoxall

varnish, by which Hipocriticall dealing, they have exceedingly inriched themselves, which craft doth cleerly appeare; by the materials which are now found in their dismantled fabrickes of Papacy, Prelacy, and Presbitery, there being few, or none of them fit to rebuild the Temple of Christ.

Obj. True, in the two former buildings you have named, there hath been found much deceit, and cous••••age, whereby they have ve∣ry much inriched themselves, but the Presbiterian buildings is not taken to be such, for the Parliament doth esteeme them builders as honest men, and their buildings without deceit, yea as such a building as they themselves intend to live under; therefore the Presbiterian builders are none of that linniage, with the two former Builders, or buildings.

Ans. As the Pope, and his Hierarchy, prevailed with Empe∣rors, & the Prelates with Kings, so have the Presbiterians lately with Parliaments; to support their powers, and justifie their Doctrines to be Jure Divino. But the falsity of the two first I presume is manifest to all Gods people, & as for that of Presbitery▪ it is one, and the same with them, in many degrees (as I have & shal prove); and therefore, seeing the Lord is pleased to discover the faultinesse, and errours of it, as of the other, the Magistrate ought no more to countenance it then the other of Popery, and Prelacy, they certainly being the three materiall foundations, of* 1.7 the Popes assumption of his Triple Crown, viz. one for Papacy, another for Prelacy, and the other for Presbitery; the three P P P^s of pleasure, profit, and preferment, by which the Dragon, and the Beast hath subsisted, and been supported, that of Pres∣bitery being the Dragons tayle.

SECT. 5.

Obj. Presbitery is a Government which all or most of the refor∣med Churches now enjoy, and have done for many yeares, and therefore without doubt, it is according to the will and appoint∣ment of Jesus Christ.

Ans. Antiquity cannot make errour truth, neither is it a sure* 1.8 marke of the true Church of Jesus Christ, unlesse fetched from the Radex, or the first root of it, (viz. from himselfe, and his Apostles;) for if Antiquity any other waies should carry it,

the Papists would have it cleere both from Prelates, Presbiteri∣ans, and Independants. Againe, that Antiquity is no sure marke of the truth, may be proved by severall instances, viz.

1. In the time before the Law, where we finde that Laban* 1.9 pretended Antiquity for his Gods, Gen. 31. 53. whom his Father, and Grand-father worshipped; but Jacob sweareth by the feare of his Father Isaac, he ••iseth no higher, neither to Grand-father, or Grand-fathers Father; Terah Abrahams Father, being an Idolater, Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house; for the Lord appearing unto Jacob in a Visi∣on, Gen. 4••. 3. calleth himselfe, The God of thy Father; Jacob then could not at the furthest goe beyond Abraham, for divers hundred yeares to fetch his faith, though the most ancient Pa∣triarkes, Noah, Sem▪ Heber, was not of the same faith and Reli∣gion, Antiquity therefore is no sure marke, unlesse as before; for so indeed the truth is more ancient then error.

2. Stephen (under the Gospel) could not prove his faith from* 1.10 the immediate discent of his Parents▪ for of them saith he, Yee have alwaies resisted the Holy Ghost, as your Fathers did, so doe ye••, Act. 7. 53. he ascended up to Abraham, Moses, and the Pro∣phets time, and so must the Government of Christ be now fetched from its primative purity, viz. from Chr••st and his Apostles, and not from Prelacy or Presbitery, they being the Reliques of Po∣p••ry, as I have and shall prove. Againe▪ we are not to worship God any other way, then he hath prescribed in the Word; for as he is only to be ••or••••ipped, ••o he is only to prescribe a rule how he wil be worshipped, and therefore all will-worship (as the Apostle 〈◊〉〈◊〉 i••, ••••l. ••, ••3.) is condemned, seeing he wil not be* 1.11 worshipped, according to the ph••n••••sie of men, as our Saviour also ••••••••meth. It can then be no warrant for us, to be of the same Religion with our Fathers, or Grand-fathers, because all the worl•• hath been blinded with Superstition, and ignorance, for divers hundreds of yeares▪ and therefore we are to acsend up to the first Originall, viz. to Christ and his Apostles.

Obj. Doubtlesse the Presbiterian Government is according to the will, and appointment of Jesus Christ, in regard it hath past so many refinings?

Ans. I shall prove there is but one step betwixt it, and Pa∣pacy* 1.12 in grosse (viz. Prelacy) and therefore until it be purged al∣so from its drosse, we are not to joyne in League with it, viz. un∣til they conforme unto the rule prescribed in the Word.

SECT. 6.

Obj. IF the Government which ought to be established be not yet knowne, what is become of all since the primative times (••••∣ring the Apostacy) that have practised contrary to th•• truth, (through ignorance) and yet have thought they have sacrifi•••••• their lives for it; witnesse the many Martyrs, that hath suffered fire, and faggot, for their judgements, which since are de••me•• ••ro••ious?

Ans. Ignorance is of two sorts, viz. Simple ignorance▪ and* 1.13 Wilfull ignorance; simple ignorance is such as was in the Disci∣ples of Ephesus, that did not know whether there were any Ho∣ly Ghost or no, Act. 19. 2. under which notion may be conclu∣ded all those whom the Lord is not pleased to reveale many of his secrets, and yet practise according to that knowledge they have, with a desire to improve their Talent, and not to bury it* 1.14 in a Napkin; such people (I say) though they come farre short of the knowledge which others have, may be saved thereby; (yea albeit under the least degree of Knowledge in Christianity, if it be but as a graine of Mustard seed) as wel as he that hath attai∣ned to the highest pitch of it, for to whom little is given, little will be required.

2. Wilfull ignorance is such as the Psalmist speaketh of, where* 1.15 he saith, The foole hath said in his heart that there is ••o God, Psal. 14. 1. such an one was Pharaoh, who said, I know no•• the Lord, Exod. 5. 2. and such are all Athists, and wicked people, which love darknesse rather then light; such as ••••••e to be bet∣ter reformed, and reject apparant light being offered, and under this stubbornesse of Spirit, men may as wel be damned under the notion of Presbitery, or Independenly, as of Papacy, and rather, for to whom much is given, of them much will be required.

Again, God hath had his Church in all ages, & albeit that every* 1.16 age hath not had the same measure of light to worship him by (for Abraham saw more of Christ then Adam, Moses more then〈2 pages missing〉〈2 pages missing〉

a patterne for us to imitate; (as that in the Mount was unto Moses for building the Tabernacle,) and in so doing, I hope I shall not be gaine-sayed; presuming also, that it is the desire of all, that the Reformation (now intended) may be punctually according to the wil, and appointment of Jesus Christ, and not to be mixed with humane inventions, or traditions of men, it being a thing so much de••ested (both of Christ, and all true Christians) as that it de••er••eth to be hissed out of the Church of Christ.

Obj. Hold me no longer in di••••ence, but acquaint me with your intention.

Ans. I wil deliver it in the expresse words of our Saviour to* 1.17 his Apostles, to that very purpose, viz. Goe teach all Nations, and Baptize them, &c. Mat. 28. 19. As also, Goe yee into all the world, and preach the Gospel to every creature; he that beleeveth, and is baptized, shall be saved, &c.

SECT. 2.

Obj. WHat would you infer from them words of our Saviour?* 1.18

Ans. That Doctrine and Faith ought to goe be∣fore Baptisme, and if we duly observe the words of Christ, they testifie as much. For he doth not say, Goe, baptize all Nations and teach them, but he giveth them directions in the first place to teach them, and then Baptize them. As also in that other place, he sayeth not, He that is baptized and then beleeveth, but con∣trariwise, he that beleeveth before Baptisme. Baptisme being a consequence thereof, so that of necessity Doctrine and Faith must precede Baptisme, and Baptisme the initiating of a Chri∣stian into the society of the Church Militant; yea for the fuller confirmation of it, our S••••iour doth iterate the word (teach) as if he should have said; First teach them the principles of Reli∣gion, by way of 〈◊〉〈◊〉, which is the milke of the Word, and when they h••ve learnt to k••ow me, and what I have done for 〈◊〉〈◊〉, as also what I have injoyned them that are my Disciples to observe, if they be willing 〈◊〉〈◊〉, then Baptize them, then 〈◊〉〈◊〉 th•••• into my ••••••••k▪ and after they be so admitted, then 〈◊〉〈◊〉 them with the strongest meat of the Word, with the Miste∣r•••••• of Sal••ation; then te••••h them to observe all things whatso∣•••••••• I have commanded you, and 〈◊〉〈◊〉 doing, I will be with you unto the end of the world.

As also in them words of our Saviour, (Mark 16. 16. He that beleeveth and is baptized, shall be saved) maketh it evident, that Droctrine and faith must goe before Baptisme; for there can be no beliefe, without faith, and faith is said to come by hearing, and he that heareth, must first be capable of hearing, before he can understand what be is to beleeve, and until then (the text saith) he is not to be admitted a member of the Church of Christ.

SECT. 3.

Obj. BY your expressions, I perceive you would not have Infants admitted to the Sacrament of Baptisme?

Ans. We ought not to admit any as Members, of the Church* 1.19 of Christ, until they be capable of the profession of a Christian, would you not think it a meere madnesse to binde an Infant to a Trade, before it can either goe or speake?

Obj. Yes certainly it were a madnesse indeed, but what of that?

Ans. It is as great a folly in Parents to desire, or the Church to* 1.20 admit of such Infants, as Members of the Church of Christ, and so consequently professors of his Name (for the Apostle saith, that as many as are baptized into Christ, have put 〈◊〉〈◊〉 Christ Gal. 3. 27.) before they know either the Church, or Christ.

Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians, Independants, &c.

Ans. By them words, I shew my selfe such an one, as would be guided and directed by the precepts and examples of Christ, and his Apostles.

Obj. Did not Christ and his Apostles allow of Infants, as Mem∣bers of his Church?

Ans. The elect of them he did, and doth admit, as Members of his Church triumphant, but not of his Church Militant.

Obj. Did not the Apostles of Christ baptize Infants?

Ans. Where doe you read of any that they baptized?

Obj. True, we doe not read nominally that they did baptize in∣fants, but we read that they did baptize whole families (amongst which infants might be included) as the family of Lidia, the Jaylor, &c.

Ans. That is but a meere supposition, without any ground

from the Word, for doe you thinke that Christ would leave the Sacrament of Baptisme, without a sufficient discovery to whom it did belong.

SECT. 3.

Obj. IT doth belong to the children of the faithfull, for if the root be holy, so are the branches?

Ans. That doth not alwaies follow, for Isaac and Rebecca was holy roots (as you terme them) and yet Esau was not an holy branch, whom the Lord hath rejected before his birth.

Obj. It is said concerning him, that the elder shall serve the younger, or the greater the lesse, but not as you say?

Ans.. I pray whether are you, or the Prophet Malachy, the* 1.21 more able to expound the meaning of that text of Scripture, if the Prophet, he rendereth it thus? I loved Jacob, and I hated Esau, Mal. 1. 1, 2. Againe, the Prophet Ezekiel telleth us, that godly Parents may have wicked children, Ezek. 18. 5. 10. 14. 17, &c. and wicked Parents may have godly children, so that your Argu∣ment cannot hold water.

Obj. Doth not Peter tell the Jewes, Act. 2. 3. 6. that the pro∣mise is to them and their children?

Ans. 'Tis true that Peter acquainted them so, but what is that to us?

Obj. Doth not the same belong to us, and our children, as did to the Jewes, and their children?

Ans. No, for the Jewes were a peculiar people, chosen of God, above all the people of the face of the earth, and so were not we Gextiles, and therefore, that holdeth no better then your former Argument.

For to whom that Covenant was made, to them only it did belong; but that Covenant was made to Abraham, and his car∣nall Seed, (of which we are not) and none other.

Ergo that Covenant belonged to them, and to none other.

SECT. 4.

Obj. BY your owne confession, that Covenant belonged unto Esau as well as to Jacob.

Ans. The externall covenant of Circumcision did, but not the internall covenant of Grace and Salvation.

Obj. It is the externall covenant which we dispute of, and therefore as Esau being included in that externall Covenant, was admitted to the externall signe, or badge of the Covenant, (viz. Circumcision) why should not our children being of that Church, as Esau and Jacob was) be admitted to the externall signe, or badge of Baptisme, which we retaine in the roome of their Cir∣cum••ision?

Ans. Because we are not borne under that externall Cove∣nant, as they were (as I have shewed you) for that Covenant was made unto Abraham, and his externall Seed, so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham, then I wil yeeld, that we ought to be Circumcised as they were, but not Baptized, as I shall hereafter shew you.

Obj. That we are sprung from the carnall loynes of Abraham, I cannot prove, but the words of Peter extend further, viz. to all that are afarre off, even as many as the Lord our God shall call.

Ans. There you have hit the naile on the head, for I yeeld that in them very words the Apostle includeth the Gentiles, but mark the Proviso, viz. no more of them or their children, then shal first be called by the Lord our God, viz. by the power of the Word preached, which was then, and is now (in relation to the Gentiles) the very meanes of their initiation into the Covenant, as the text doth verifie, Acts 2. 39. for otherwise what can you inferre from that text of Scripture?

Obj. That all the Gentiles were included under that promise.

Ans. You see it very evident to the contrary, and how no more then are so called, can be comprehended in that Covenant, or be made heires of Abraham.

SECT. 5.

Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith, as well as the Jewes, for the Apostle saith, that as many as are of faith, are of faithfull Abraham, Rom. 4. 16.

Ans. It is granted we are so, but not then, before we have* 1.22 faith, and that by your owne confession; therefore untill we have faith, we are not heires of the Promise, and so consequent∣ly ought not to be admitted to the badge or seale of the Pro∣mise.

But suppose (that which cannot be proved by Scripture) that the externall Covenant did belong to the Gentiles, as well as to the Jewes, yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham, they being the na∣turall branches of the true Olive Tree, and we branches of the wilde Olive only incerted by faith, Rom. 11. 20. 24.

Obj. We desire no greater a priviledge, but only the same.

Ans. But you doe, and that a farre greater priviledge then the Jewes could obtaine by vertue of the promise made unto them.

Obj. Wherein I pray you, did they not obtaine Circumcision by the vertue of that Covenant made to their father Abraham, where∣by they were made members of the externall Church; and doe we any more in requiring Baptisme, then to be acknowledged Mem∣bers of the same now?

Ans. Yea, and that a farre greater priviledge then the Jewes* 1.23 had; for though they by meanes of the Covenant, and promise aforesaid, were admitted to Circumcision, and so made members of the externall Church of the Jewes, yet were not them Jewes (so Circumcised) admitted to Baptisme, before an actuall ac∣knowledgement of their faith, and repentance; as in Act. 2. 23. to which purpose the Scripture is very significant; (yea upon every occasion of Baptisme, whether they were Jewes, and so in∣cluded in the externall covenant of Circumcision; or Gentiles, and so excluded the same) but we Gentiles expect to be admit∣ted to Baptisme by vertue of that Covenant made to them, and that without that faith and repentance (which was required of them) therefore certainly we claime a farre greater priviledge then the Jewes could obtaine by vertue of the Covenant aforesaid.

SECT. 6.

Obj. HAve not Children faith?* 1.24

Ans. Children which are of the elect of God have the seed of faith, but how shall the Church be satisfied that they are so, untill they expresse it in the fruits thereof. And we may safely conclude, that seeing faith was required of the Jewes,

(which had those former priviledges above us, as also, of such whose lives might be partly known to the Apostles) that it ought* 1.25 much more to be required of us Gentiles (which are no waies in the Covenant unlesse by faith, which doth not at all appeare in Infants) and from hence I thus argue touching the further clea∣ring of the point in controversie, viz.

1. In the thing wherein we ought to be cautalous of them, whose actions are visible, in the same thing, we ought to be more carefull of them, whose actions doth not yet appeare.

But in matters of Baptisme, the Apostles themselves were cau∣talous how they admitted of men, whose deeds or actions might be partly knowne unto them.

Ergo in the same case ought we to become more carefull how we admit of Children, whose faith, and actions doth not yet appeare.

2. The example of Christ and his Apostles in gathering of that Church out of Judisme, and Heathenisme, ought to be our patterne now to imitate.

But we read not that they did admit of Infants, as Members of their Churches.

Ergo to Baptize Infants, is a way never to compose such a Church of Beleevers, as was in the Apostles time.

3. That thing that maketh us Heires, must first be obtained, before we can be said to be Heires.

But it is only faith, that maketh us Gentiles, Heires of the Promise, made unto Abraham, and his Seed, viz. Jesus Christ.

Ergo we must first have the faith, which Abraham had, before we can be said to be Heires of Abraham; and untill then, the Promise doth in no wise belong unto us; and if not the Pro∣mise, consequently not the seale or badge of the Promise, viz. Baptisme.

SECT. 7.

AGaine, as the Sacraments of Christ are perfect, so ought the* 1.26 receivers thereof, to be capable of their perfection; and seeing faith and repentance is, or ought to be required of such parties as communicate at the Lords Supper, why ought not the like to be required of such as are admitted to Baptisme, it being

also a Sacrament as the other, the one giving admittance, and the other entertainment, to the faithfull, and penitent.

Obj. Will you say, that Infants have no faith untill they be able to expresse it to the Church?

Ans. I will not say but such of them, as are of the elect, have the seed of faith, but untill those seeds produce the fruits of faith, the Church is ignorant that they have them; and therefore un∣till then, may justly refuse to admit them as Members of the Church (which at the least ought to consist of seeming Christi∣ans) as I have and shall prove.

Obj. We ought to have a charitable opinion of all Christians, but especially of the seed of the faithfull.

Ans. It was and is such a charity, as that which hath made,* 1.27 and yet doth make our see••ing Churches as they are, viz. a Den of Thieves, a House of Merchandize; we have had too charita∣ble an Opinion of many, yea of the most, which desperately, and without reverence, have been admitted Pupels, to that Trinity Colledge of Saints, as Co-heires with Christ, who have after proved a d••sgrace, and scandall to that Divine Fellowship, which simply, and unadvisedly, we supposed they tooke upon them, when they knew not their right hand from their left, yea when Baptisme was not so much as in their thoughts.

SECT. 8.

Obj. HOw can you be assured who hath true faith, seeing the Apostles themselves were deceived, as in Simon Magus, Annanias, Saphira? &c.

Ans. Therefore ought we to be more cautelous whom we re∣ceive,* 1.28 and to require as great a testimony of their faith as possi∣ble may be before we admit of them to the Sacrament of Bap∣tisme, in regard that the more there is so admitted into that sacred Society, the more it will be polluted, and made a scandall by the enemies thereof; and the plaine truth is, out of a care∣lesse neglect of so doing▪ as also out of a too indulgent charity, that Children have the seeds of faith, and so are included in the* 1.29 covenant of grace and salvation, Religion is made abominably scandalous, by making such of the number of the faithfull, as yet never attained to the measure, or proportion of the faith of

Devils, yea by this meanes such a people is admitted as Christi∣ans, as is too apparent (if possible) would tread both Christ and his members under foot, yea by this meanes as aforesaid, what a company of debauched Water-rats, and Mault-wormes, &c. I meane Drunkards, Whore-masters, Sabboth-breakers, and what not, have we now in this Common-wealth, under the notion of Christians and Protestants, yea such, who if they, who are most invetterately bitter against this Method (which I, or rather Christ himselfe, and his Apostles hath prescribed) were now to Baptize such, they could not with modesty, without repentance, and a promise of new obedience went before.

SECT. 9.

Obj. DId not our Lord and Saviour Jesus Christ meekly im∣brace Infants which was brought unto him, yea and blame his Disciples, who would have kept them from him, saying, that of such were the kingdome of heaven?

Ans. Christ blessed them, because he might know them to be of the elect, for otherwise he would not have done so; for as himselfe confesseth, he prayeth not for the world, Joh. 17, 9.

2. Though he blessed them, doth it therefore follow that all Children are blessed, if so, a gallant conclusion.

3. Though he blessed them, it doth not follow that forth∣with he commanded them to be Baptized, and as for himselfe, he baptized none, Joh. 4. 2. neither is it sa••d that he commanded his Disciples to doe it, no doubtlesse he left that to doe, untill they were of yeares of knowledge what the profession was, which they were to undertake, for it is the hardest taske that ever flesh and blood tooke upon them, to become a Christian indeed.

4. Neither are we to think, that the Kingdome of God, whe∣ther* 1.30 militant or triumphant, doth consist only of young Infants, (as you would have them consequent words of our Saviour, Mat. 19. 13.) for then men of yeares should be excluded; therefore it must be that our Saviour meaneth such as become Infants by a second Birth, which is the substance of his Dis∣course with Nichodemus, Joh. 3. 3. as also whereof the Apostle Peter speaketh, 1 Pet. 2. 2. where he willeth the Jewes to be∣come

as new borne babes, desiring the sincere milke of the Word, that they might grow thereby. He sheweth them also in the third verse, how this birth is produced, viz. not of corruptible, but of the incorruptible seed of the Word of God, which liveth, and abi∣deth in them, The Apostle Paul also termeth it, the putting off the old man, and putting on the new, Col. 3. 10. and in relation to which, he testifieth himselfe to be a Father to the Corinthians, by begetting them to the Gospel, 1 Cor. 4. 15. by all which it clearly appeareth, that them words of Christ (viz. of such are the Kingdome of heaven,) are not meant possitively of little In∣fants, but such as become so, by a Spirituall birth, as infants by a Carnall birth.

SECT. 10.

Obj. THe Apostle telleth us, that the unbeleeving wife is san∣ctified by the beleeving husband, and the unbeleeving husband, by the beleeving wife, for otherwise their children would be uncleane, but by that meanes they are made holy; so that the Children of beleeving Parents are holy, and therefore to be ad∣mitted members of the Church.

Ans. The same Apostle doth also give us to know, Rom. 5. 12.* 1.31 that we are all under originall sin, and all by nature the children of wrath, and therefore faeadrall holinesse is not to be imagined in Children; yea it is very probable by my former instances of Esau, Judas, and that passage in Ezekiels Prophesie, that godly Parents may have wicked Children; and the Prophet Habakkuk also saith, that the just shall live by his faith, (viz. by his owne faith) for otherwise (if one mans faith would save more then himselfe) that Popish tenent of Supererrogation might lawfully be justified, which we utterly disclaime (as well we may) doubtlesse then the Apostles meaning in that place was no other but this, viz. that like as all things are cleane to the cleane, Tit. 1. 15. as food, raiment, &c. so was the unchristian woman to the Christian man, as that he may be conversant with her, and not offend; and that the children begotten by such a couple, are not to be, reputed as unlawfull, or impure; or else the Apostle writ to satisfie a scruple, viz. That if unbeleeving made a wife unholy unto her husband, or a husband unholy to his wife, it would make

their Children unholy too, and so both or none was to be put* 1.32 away; but in regard, that to the pure all things are pure, there∣fore as well the children, as the wife, in that sence aforesaid. And not that the beleeving husband, doth incorporate an inherent holinesse into the unbeleeving woman, or the woman to the man, in the act of Marriage, or both of them into the Childe, for that is punctually to contradict the aforesaid Scriptures, and so conse∣quently for the said Apostle to contradict himselfe.

SECT. 10.

Obj. IF Infants be not Baptized, then are they left in death, and ought to be of no more esteeme then Pagans, or Infidels.

Ans. To the first of these I answer, that the Lord knoweth who* 1.33 are his; and though Children should dye unbaptized, yet if, of Gods elect, they shall be saved, as if they had been Baptized; but though these things be knowne unto God, yet as I said before, the Church is ignorant, who are elect, and who are not; and therefore they ought to be as carefull as may be, whom they ad∣mit into their Societies, for feare of the scandals which may ac∣crew by the entertainment of the wicked.

And as touching the second, viz. that Children unbaptized are* 1.34 of no more esteeme then Pagans, or Infidels, I answer; that to speake such words is like a Pagan or Infidell; for being Children of beleeving Parents, they may have great hopes that they appertaine unto election and salvation; as also they may be comforted, by their godly indeavour to educate them in the feare, and nurture of the Lord.

To conclude then this point touching Infants Baptisme I af∣firme, that Infants being detained from Baptisme, untill they be capable of the profession of a Christian, will be a great induce∣ment* 1.35 to Parents to educate their Children in the wayes of godli∣nesse. (that they may fit them as soone as possible they can, to be ingrafted into the Church of Christ, or communion of Saints) knowing that the longer they are kept o••t of the Church, the more will be their disgrace and disesteem of the Church; and con∣trariwise, the admitting of Infants to Baptisme, before such edu∣cation, is a way to make Parents carelesse, and their Children refractory.

Notes

• * 1.1

  Foure ingre∣dients to cu••e the Churches malady.
• * 1.2

  Of what qua∣lity the mini∣sters ought to be.
• * 1.3

  The practise•• of the Apostles ought to be our patterne to imitate.
• * 1.4

  Those few that are me•••• for employ∣ment ought to be imployed, and no ••the••.
• * 1.5

  Faith and re¦pentance the instru•••••••••• to fi•• us ••o▪ th•• building.
• * 1.6

  The H••p••cri∣cy o•• ••h•• ••at•• builders▪
• * 1.7

  Presbitery ought to 〈◊〉〈◊〉 no more coun¦tenanc••d then Prelacy.
• * 1.8

  Antiquity how a sure mark of the truth, and how not.
• * 1.9

  〈◊〉〈◊〉 be¦••or•• ••h•• L••••
• * 1.10

  Under ••••e Gosp••l.
• * 1.11

  Ma••. 15. 8 9.
• * 1.12

  But one step betwix•• Pres∣b••••ery and Papacy
• * 1.13

  O•• simple ig∣norance.
• * 1.14

  M••n mig•••• he sa••ed formerly by such means ••s 〈◊◊〉〈◊◊〉 co••dem••••.
• * 1.15

  O•• 〈…〉〈…〉.
• * 1.16

  〈◊〉〈◊〉 no••••∣••n▪ 〈◊〉〈◊〉 kn••w∣•••••• 〈…〉〈…〉
• * 1.17

  Christs way of gath••••i••g Churches.
• * 1.18

  Doctrine an•• faith ought to goe before baptisme.
• * 1.19

  Against in∣fants Bap∣tisme.
• * 1.20

  The folly of baptizing in∣fants.
• * 1.21

  Godly Pa∣rents may have wicked children.
• * 1.22

  We are not of Abrahams seed untill we have Abra∣hams faith.
• * 1.23

  We assume a greater privi∣ledge in Gods Covenant to Abraham then did the J••wes.
• * 1.24

  The Church cannot be as∣su••ed that this or tha•• Infant ••ath faith.
• * 1.25

  Three argu∣ments against Infants Bap∣tisms.
• * 1.26

  Receivers of Sacraments ought to he capable of them.
• * 1.27

  Charity to∣wards in••an••s hath 〈◊〉〈◊〉 the Chu••ch.
• * 1.28

  We ough•• to be mo•••• Wa•••• se••••••g the A∣post••es were mistaken.
• * 1.29

  The fruit of baptizing Infants.
• * 1.30

  The Kingdom of God con∣sisteth not of young infants
• * 1.31

  No feadrall holinesse in Infants.
• * 1.32

  No holinesse incorporated into the wo∣man by the man, &c.
• * 1.33

  Infants though not baptized may be saved.
• * 1.34

  Beleeving Pa∣••en••s may be comforted in ••••eir children▪
• * 1.35

  The bapti∣zing of In∣fants doe make Parents ca••el••sse, and their children refracto••y.