The Baptist Against the Papist, Treatise · Part 2

The Baptist Against the Papist · Treatise · Part 2

p. 34THE SECOND PART, SHEWETH, That the preſent Papal Church of Rome, is not the Church of Chriſt, for divers important Cauſes or Reaſons.

VVE have heard of how dangerous a Conſequence that Papal Opinion is, which leads them to ſet up their own Authority (under pretence of their being the Church) above the holy Scripture; inſomuch as they allow it no Authority, till it be delivered to us for God's Word, by their Church; ſo that by this Doctrine, we muſt find their Church, before we can find the Word of God, as it is contained in the Scripture.

Upon which Conſideration, we ſhall endeavour to ſhew, That the preſent Papal Church, is not the true Church of Chriſt; and therefore what Power ſoever the Church hath, yet they cannot have it; Becauſe they are not the Church of Chriſt.

The Firſt Reaſon.

The preſent Papal Church of Rome, cannot poſſibly prove her ſelf to be the Church of Chriſt: Therefore ſhe is not the Church of Chriſt.

The Firſt Reaſon maintained.

THe Conſequence of the Argument no underſtanding man can deny; for unleſs a party pretending to be the Church of Chriſt, can ſome wayes ſufficiently prove that they are his Church, they cannot reaſonably blame any body that refuſes ſo to account of them. And for the Antecedent, namely, that it is impoſſible for the preſent p. 35Papal Church to prove her ſelf the Church of Chriſt, it is evident from this ground, viz. They make both the Scripture, and all other Writings, depend on their Church for their Authority; and therefore they muſt prove themſelves to be the Church without the help of any authentical or authoritative Writings; which thing is impoſſible for them to do.

Being thus diveſted of the help of all Records, as is more fully ſhewed above, there remains now nothing for them to lean upon but their own Evidence, or the Tradition of their Fore-fathers; not that which is contained in any Records, but only that which hath been delivered by word from man to man, &c. But alas! what Tradition is this they ſpeak of? Not the Tradition of the Church to us, till the perſons delivering the ſame, be found to be the Church; which, as before, they cannot be found to be, without the Scripture. And for their own Evidence, that may not prove them to be the Church to thoſe that contend with them; it cannot avail them, ſith each party contending in this caſe, will, and may, as reaſonably as the Papiſts, look that their own Teſtimony ſhould be as available for theſe, as the other for thoſe.

It is as vain here to tell us, they are the Church, becauſe the true marks of the Church do agree to the Papal Church, and none elſe. For, firſt, the true marks of the Church are confeſſed by the Papiſts, to be found in the Scripture; which Scripture they receive not, but from the authority of their Church (yea, their preſent Church) ſo Author of the 7. Queriesthat till the Scripture can tell us authoritatively which be the marks of the Church, no Church can be found by thoſe marks; nor can the Scripture tell us of thoſe marks authoritatively, till Rome, as a Church, give it us for God's Word: So then Rome muſt be found the Church, before there be any marks to find her by; which is impoſſible.

As for example: To clear this matter further, the Papiſts ſay, That Holineſs is a mark of the true Church: But now ſet the Holy Scripture aſide, and how ſhall I know holineſs from unholineſs, without the Scripture? Here the Papiſts being in a ſtrait, rather than they will let the Law of God, or the Scripture, have the preheminence, do Anſwer thus; That we have a Law in our Conſciences, which Author of the 7. Queriesdictates what is good, and what is otherwiſe; and by this Law, even a Heathen may judge our Church holier than any other Congregations of Chriſtians.

What a miſerable plunge (of Heatheniſm or Quakeriſm) are they brought to here? How do they know that a Heathen may, by the p. 36Law of Conſcience, judge their Church to be more holy than ANY other Congregation of Chriſtians? Were they ever Heathens to know this? But alas! what holineſs can a Heathen judge of? Surely not that which is an infallible mark of the true Church; for this Spiritual matter is fooliſhneſs to the Natural man, nor can he know it, becauſe 'tis ſpiritually diſcerned. It is true, there is a Holineſs diſcernable by the Law of our Conſciences. But this only, is not an infallible mark, that any Society is the Church of Chriſt; nor did ever any man (I am perſwaded) hold forth ſuch a Doctrine, that was a faithful Miniſter of the New Teſtament, or Spirit.

Again, What of this kind of Holineſs, whereof a Heathen (as ſuch) can judge, is there found among the Papiſts, which may not be found among the Baptiſts? yea, among thoſe that are oppoſite to both, as the Quakers, and others; yea, among the very Jews and Turks may be found as much of this kind of Holineſs as among the Papists, if any credit may be given to Hiſtories.

Sometimes the Papiſts do object the **It would be here noted, That neither the marks of Unity, Univerſality, &c. nor the Creed, do prove a People that hath them all, to be the Church; becauſe none of them mention Baptiſm, without which there cannot be a viſible Church.Creed as ſufficient, to demonſtrate a man to be a Member of the Church, though he know not whether there be any Scripture. But I Anſwer, How ſhall this be proved to be the Creed? it muſt not be its own evidence; for then the Scripture may as well ſpeak for it ſelf, which the Papiſts will not allow; nor can the Church of Rome confer any authority upon the Creed, till they be found to be the Church: So then this is the Concluſion, Rome muſt be found to be the Church, before there be a Creed.

I do therefore humbly deſire theſe few Obſervations may be ſeriouſly thought upon by all ſober men, but eſpecially the Papists, that ſo men may give to the holy Scriptures, that which is proper to them; that is, That they may ſpeak, without controul, both for themſelves, and every thing elſe of a Religious conſideration; or elſe all Volumns of the Antients, and Societies of men, pretending to Chriſtianity (as things ſtand in our dayes) muſt depart into utter ſilence.

p. 37The Second Reaſon.

The preſent Papal Church of Rome, hath no Baptiſm: Therefore ſhe is not the Church of Chriſt.

The Second Reaſon maintained.

BY the word Baptiſm in the Argument, I mean only the Baptiſm of Water in the Name of the Father, &c. or, which is all one, the Baptiſm of Repentance for the Remiſſion of ſins. Now that the preſent Papal Church of Rome hath not this Baptiſm, is evident by this Argument, taken from their own Confeſſion, viz.

The Baptiſm of the true Church is found in the Scripture. But the Baptiſm of the preſent Papal Church of Rome is not grounded upon, nor mentioned in the Scripture. Therefore the preſent Papal Church of Rome hath no Baptiſm.

The firſt Propoſition is moſt clear, from Matth. 28. 19, 20. Act. 2. Act. 8. Act. 9. Act. 16. Act. 18. Act. 19. Act. 22. 16. Rom. 6. Gal. 3. 27. Col. 2. 11, 12. Heb. 6. 1, 2. 1 Pet. 3. 21.

And, that the Papiſts Baptiſm is not found in the Scripture, I prove thus. Becauſe they themſelves do confeſs, that Infant Baptiſm is not mentioned in the Scripture, nor grounded upon the Scripture, nor any Scripture for it. See to this purpoſe, the Works of Bellarmine; and a Book, entituled, An Antidote, written by S. N. a Popiſh Doctor; as alſo T. B. his End to Controverſie. In which Books you will find the very words which I have repeated. Adde hereunto the Anſwer which I received from the Author of the Seven Queries, when I asked him what Controverſies in Religion he could reſolve without the written Word of God? he aſſigned Infant Baptiſm, as one that was ſo to be reſolved.

So then, we have it pro confeſſo from the Papiſts own mouths, That their Baptiſm (which is Infant Baptiſm) is a Scriptureleſs-Baptiſm: Therefore ſay I, it is no Baptiſm.

No Baptiſm, I ſay; becauſe the Church hath but one Baptiſm of Water, and it is mentioned in the Scripture, and grounded upon it, and much Scripture found for it; ſo is not Infant Baptiſm, which is the Baptiſm of the preſent Papal Church. Therefore the Papal Baptiſm, is no Baptiſm. How can they defend themſelves? Will they ſay, the Church hath a Scripture-Baptiſm, and an unwritten Baptiſm? This they muſt ſay and prove, or elſe deny their Infant Baptiſm.

p. 38But, ſecondly, The preſent Papal Church is ſo adulterated in the manner of the Adminiſtration of Baptiſm, as that, had they a true ſubject for Baptiſm, yet, they would be found to have no Baptiſm. This will appear as clear as the Light, from the Papiſts own confeſſion; for they grant, that the antient and primitive way of baptizing, was, by dipping the party baptized, over the head and ears in Water; and that it was their Church which changed this way, to a little ſprinkling upon the forehead. This is plainly to be ſeen in a Book, entituled, Certamen Religioſum.

This bold Change, which men, without any allowance from God, have made in this Miniſtration of Baptiſm, is directly againſt the Scripture. Mat. 3. 16. Mark 15. 9. John 3. 23. Act. 8. 38, 39. Rom. 6. In all which places it's evident, that our Lord Jeſus, John Baptist, and the other Baptiſts of thoſe times, did ſo underſtand the mind of God in reſpect of the manner of the Adminiſtration of Baptiſm, as that they thought it could not be done without ſo much Water as they might go into (both the Perſon baptizing, and the Perſon to be baptized) And now, do not all that will preſume to ſatisfie themſelves in this thing with a few drops of Water put on the face only, from a Man's fingers ends, or out of a Glaſs in the Midwifes pocket, lay great folly and ignorance to the charge of Chriſt and his primitive followers? doubtleſs ſuch, as is not leſs than the folly of that man, that hath occaſion only for one Gill of Water, and he may take it up at the ſide of the Brook, and yet will needs wade into the middle of a River to take it up; or a man that hath occaſion to waſh his hands only, which he may perform very commodiouſly without wetting his foot, and yet is ſo ſimple that he will needs go into the middle of the River to that purpoſe, eſpecially ſuch a River where there is much Water. I ſay, the practice of Sprinkling which the Papiſts and others uſe, if that anſwer the mind of God in the caſe of Baptiſm, doth even thus reflect upon Chriſt and the Chriſtians in thoſe dayes. But let our Saviours practice herein be juſtified, and all ſuch practices as tend to the rendring it ridiculous, condemned.

The Papiſts only Reſerve for the defence of Infant Baptiſm, is this: They ſay it is an Apoſtolical Tradition, that is, a Precept delivered by the Apoſtles Word, but not mentioned in their Writings.

This I ſhall ſhew to be utterly falſe, for divers important Reaſons. Firſt, No Apoſtolical Tradition, tends to the making null or void any Apoſtolical Writing. But Infant Sprinkling makes null and void all that is written in the Scriptures, concerning the ſubject and manner p. 39of Baptiſm, in all that part of the World where the Papiſts (or ſuch as they) get the Civil Power on their ſide: yea, we ſee that by this means the ſons of men are great enemies to the way of God in this matter. How long have many Nations lain deſtitute of the knowledge of the Baptiſm of Repentance for the remiſſion of ſins, by reaſon of the interpoſition of this cloudy Tradition of Pedo-Rantiſm? How have men, pretending to be Miniſters of Chriſt, never, in many Generations, preached Peter's Doctrine, Repent, and be baptized, every one of you, for the Remiſſion of ſins? Note this Obſervation well; for although the Baptiſm of Repentance, &c. hath not been cryed down in the Nations of Chriſtendom, (by ſuch as counted themſelves the only Preachers of the Goſpel) yet it was not for that theſe Nations had no need of the practice of Baptiſm; for they daily have practiſed ſomething under that notion, which is rheir Infant-ſprinkling; So that it's plain, Infant-Baptiſm makes void the Apoſtolical Writings: Therefore Infant-Baptiſm is no Apoſtolical Tradition.

Secondly, Infant-Baptiſm is not an Apoſtolical Tradition, becauſe no mention is made of it in the firſt hundred of years after Chriſt. Although I am not much read, yet I have uſed the utmoſt of my diligence to know the Truth in this Point, and I have attained to ſufficient ſatisfaction, that the greateſt favourer of Infant-Baptiſm that yet I have met with, durſt not ſay that ever he ſaw any Record of Antiquity that mentioned ſuch a thing, and that the Scriptures do not mention it, the Papiſts grant.

And becauſe the Papiſts make ſuch boaſt of the conſent which they have in this matter from Antiquity, I will therefore here put in ſomething by way of Evidence to the contrary. For it is certain that Infant Baptiſm, as it was not heard of in the firſt hundred, ſo neither was it generally received till above half a thouſand years revolved from Chriſt, as is undeniable; for that it is plain, that the moſt famous (or at leaſt, very famous) Chriſtian Parents brought up their Children without having them baptized; ſuch were the Parents of Greg. Nazianzen, Ambroſe, Auguſtine, and others; yea, the Emperour Conſtantius, born of Chriſtian Parents, was not baptized till he was about thirty years of age **See a Book, entituled, A well grounded Treattiſe concerning Baptiſm.. See alſo theſe enſuing Teſtimonies.

I will declare unto you, how we offer up our ſelves unto God in Juſtin Mart. in or at. ad Autho. pium.Baptiſm. After that we are renewed through Chriſt, ſuch as are inſtructed in the Faith, and believe that which we teach them, being to live according to the ſame; we admoniſh to faſt and pray, and we faſt and pray with them; then they are brought to the Water, p. 40and there calling on the Name of the Father, &c. they are waſhed in it. So ſaith Eraſmus, paraphraſe on Matth. 28. If they believe that which you teach them, and begin to be repentant of their former life, then dip them In Water, In the Name, &c.

The Lord commanded his Apoſtles, that they ſhould firſt inſtruct Jerom. ſuper Mat. 28Matt 28all Nations, and afterward baptiſe thoſe that were inſtructed: for it cannot be that the body ſhould receive the Sacrament of Baptiſm, unleſs the ſoul have received before the true Faith.

Our Saviour did not ſlightly command to baptize, but firſt of all Athan. in ſerm. 3. cont. Arrian.he ſaid, teach, and then baptize, that true Faith might come by teaching, and Baptiſm be perfected by Faith.

Haimo ſaith, In this place (Matth. 28.) is ſet down a Rule rightly how to baptize, that is, that Teaching ſhould go before Baptiſm: for, he ſaith, Teach all Nations, (and then he ſaith) and baptize them: for, Haimo. in poſtil. ſup. texthe that is to be baptized, must be before inſtructed, that he first learn to believe, that which in Baptiſm he ſhall receive: For, as Faith without Works is dead; ſo Works, if they have no Faith, are nothing worth.

Beda ſaith, All they that came to the Apostles to be baptized, were instructed of them, and when they were inſtructed concerning the Sacrament Beda ſuper Act. 19.Acts 19of Baptiſm, they received the holy adminiſtration thereof.

Tertullian, who lived about the time when Infant-Baptiſm began to appear, did diſpute againſt it, as an unneceſſary practice, for divers cauſes. 1. For that it is not meet to commit heavenly things, to thoſe Tertul. qui ſunt Bapt. parvil.who are not capable of keeping treaſure of an earthly nature. 2. For that the Sponſors might be endangered. 3. For that it became them that were to be baptized, to fast, pray, and confeſs their ſins. 4. Becauſe they that receive Chriſt, muſt ask him; let them (that is, little ones) come therefore, ſaith he, while they are youths, whilſt wherein they come, they are taught, &c.

Auguſtine ſaith, We ſpend much time in exhorting thoſe whom we baptize—Ludovicus vives, commenting upon this place, ſaith, Leſt Aug. de Civitat. Dei.any man ſhould mistake this place of Auguſtine, let him know that in old time it was the custom to baptize NONE, except they were of full age, and did deſire Baptiſm in their own perſons, and that ſeveral times, and did understand what that Mystical Water meant, which we ſee reſembled in our baptizing of Infants.

[Lo here your Pedo-baptiſm is not the old cuſtom of the Church.]

p. 41The Third Reaſon.

The preſent Papal Church of Rome, is a National Church: Therefore ſhe is not the Church of Chriſt.

The third Reaſon maintained.

1. TO make the Goſpel-Church National, conſequently deſtroyes the Doctrin of Converſion, as it is a principle of the Doctrin of Chriſt appertaining to the beginning of a Chriſtian man: For, if men can regenerate, or beget perſons to God in their infancy, then the Word of Regeneration or new-birth is needleſs in order to our admiſſion into the Church of Chriſt, and ſo the preaching of Faith and Repentance muſt ceaſe (as it is a Principle pertaining to a Chriſtian man) in all thoſe Nations which are called Chriſtendom, which is a great part of the World. And indeed, Experience hath long ago proved this Concluſion to be moſt true; for ſince the Church (as they term it) was National, the Word, or Work of Converſion, hath been little known in the life and power of it: nay, verily, the very term [Converſion] is become a reproach among our National-Churchmembers. But thus to make the Word of Converſion unneceſſary, in order to perſons admiſſion into the Church of Chriſt, is contrary to the Scripture, John 3. 5. Luke 24. 47. Matth. 20. 19. 2 Cor. 5. 16, 17. Heb. 8. 10, 11. Gal. 3. 26, 27, 28. Matth. 3. 8, 9, 10.

2. To make the Goſpel-Church National, puts an end to the Doctrine of Chriſt touching that Separation, and thoſe Diviſions, which for the Goſpel-ſake muſt be in Nations and Families, as appears from theſe Scriptures; John 15. 19. and 17. 14, 16. Acts 2. 40, 47. 1 Cor. 6. Luke 12. 49, to 54. And therefore in vain doth any perſon think to do God ſervice, by compelling Families, Towns, Countries, Nations, or many Nations, to be of one mind in matters of Religion. I ſay, it is in vain, becauſe the Scripture foreſees, and alſo foreſhews, that the contrary effects muſt follow the preaching of the Goſpel; and yet they may, yea, and ought to live in one form of Civil Government: for that is the will of God concerning every ſoul, Rom. 13. 1, to 8.

3. The Goſpel-Church cannot be National; becauſe that takes away from her, Perſecution for the Goſpel-ſake, & makes her become a Perſecutor: For it is impoſſible for a Church to be National without penal Laws, whereby to force men to that kind of Worſhip which p. 42the greater part approveth, which may as poſſibly be falſe as true. But the true Church muſt not look to be free from Perſecution, if ſhe live godly in Chriſt Jeſus; nor is any thing more ††2 Cor. 5. 20.2 Cor 5:20uncomly for her than to puniſh or perſecute men into a Conformity to her Faith or religious practice, John 15. 19, 20. Mat. 10. 22. 2 Tim. 3. 12. Luke 9. 56. And the greateſt part of the Revelations do ſhew, that the Church was to be in a ſuffering condition, and are therefore bid to be patient, until the coming of the Lord, Jam. 5.

4. A National-Church cannot obſerve the diſcipline of the Church of Chriſt; for, in the caſe of withdrawing from diſorderly perſons, they do not only ſeparate men of diſorder from the Church, both in Civil and Religious concerns, but they caſt them wholly out of the World, from all Markets and Fairs, yea, quite out of their Livelihoods, &c. which kind of Excommunication the Scripture foreſees to be proper to the Churches Adverſary, Rev. 13. 16, 17.

5. If the Goſpel-Church ought to be National, then ſhe was imperfect in point of Power in the Apoſtles dayes: for ſhe had not then any Power to put Hereticks to death for their Hereſie. But to ſay, that the Primitive Church wanted any Power to puniſh any ſin, as it concerns the Church to puniſh it, is to diſparage the Apoſtolical Churches, and is alſo contrary to the Scriptures, which plainly ſhew they had Power then to revenge all diſobedience, 2 Cor. 10. 4, 5, 6.

The Fourth Reaſon.

The Papal Church encreaſeth her ſelf more by the Carnal Sword, than by the Spiritual Word: Therefore ſhe is not the Church of Chriſt.

The fourth Reaſon maintained.

THat ſuch Churches as are National, do moſt encreaſe their numbers, and keep them alſo when they have them, by the terror of Death and Penal Laws, both Experience ſhews, and Reaſon tels that it cannot be otherwiſe. How often hath our Nation changed their Religion, with the breath of a Prince? ſometime to Popery, and otherwhiles to Proteſtancy, and under O. Cromwel to a compound of half Presbytery and half Independency, according to the temper of thoſe that ſat at the Stern of Affairs? And now, how are they turn'd again to Prelacy? Of which laſt change, I ſay, if any have conformed, as p. 43judging it their duty to God ſo to do, thoſe (though this doth not juſtifie their way to be good, yet) are honeſt men: But if any for ſelf-intereſt have done it, they are the very dregs of men, and will be any thing, and ſo nothing.

2. I remember a notable ſaying of Hillary, who lived about the 4th or 5th hundred, and in his dayes the Church was a degenerating from her Regeneral Conſtitution into a National Form, where he Hillar. contra Auxen.ſaith, Ambition doth aid it ſelf by the Name of CHRIST; the Church doth fear and compel the People through Baniſhments and Impriſonment, to believe her in thoſe things, which ſhe had received through being impriſoned—She that could not be beloved of Chriſt if the World had not hated her, now glorieth to be extolled and beloved of the World, &c.

And that the Papal Church hath ordinarily encreaſed her ſelf more by terror of the Carnal Sword than the Word of God, doleful Hiſtories do declare; namely theſe, Sleidan Comment. A Book entituled, The Indians Tears, or, Inquiſition for Blood: as alſo, Fox his Acts and Monuments.

And here I think it meet to give an inſtance from one of their own Hiſtoriagraphers, namely Fabinus. He tells us that after Auſtin the Monk had gotten a conſiderable ſettlement in England, it happened that there was a Council aſſembled in this Nation, where Auſtin propoſed ſeveral things, to which the other Biſhops could not conſent; but, by your leave, when Auſtin could not prevail by the Word (or rather, his words) he told them, If they would not ſubmit, they ſhould be compelled, by the waſting that ſhould be made in their Country through War and Miſery. This was not Paul's way, 2 Cor. 5. 20.

The Fifth Reaſon.

The preſent Papal Church of Rome, labours to keep the World in darkneſs, and the Church alſo: Therefore ſhe is not the Church of Chriſt.

The fifth Reaſon maintained.

THe Conſequence of this Argument no man can deny; for there is nothing more oppoſit to the true Church, than to love, or cauſe darkneſs to ſeize upon any. And that the preſent Papal Church of Rome labours to keep all men in darkneſs, is thus proved. 1. She forbids almoſt all men to reade the Scriptures, and thereupon hath p. 44greatly withſtood the Tranſlation of them into every Tongue, as is evident, partly from what Hiſtory declares, and partly from that which themſelves do ſay. To omit Hiſtory, hear what they ſay themſelves. In their Preface to the Reader in the Rhemist Teſtament, thus they ſpeak:

Order was taken by the Deputies of the late famous Council of Trent in this behalf, and confirmed by ſupream Authority, That the Scripture, though truly tranſlated into the vulgar Tongues, yet may not be indifferently read of all men, nor of any other than ſuch as have expreſs Order thereunto of their lawful Ordinaries. So that we ſee the Liberty here given, is unlike the Liberty given by Chriſt to his enemies, whom he commanded to ſearch the Scripture, John 5. 39. And the rich Glutton's Friends are ſaid to have the Prophets and Moſes, Luk. 16. 29. Iſrael was of old indifinitly required to lay up the Book of the Law in their heart; to talk of it as they ſate in their houſes; as they went abroad; they muſt teach them to their children, and write them upon the poſts of their doors, Deut. 6. 4, to 9.

Notwithſtanding all this and much more liberty given by the Lord both to his Enemies and Friends, to reade his Word, you ſee the Council of Trent will have none permitted, but whom the Ordinaries permit, to reade the Scripture, and they are only ſuch as they judge diſcreet, &c. Pref. Rhem. Teſt.

Is it not ſtrange that men, pretending to be Chriſt's true Followers, ſhould thus contradict him? He allowed that to his Enemies, which they will not allow to his Friends. Sure they have neither heard his Voice, nor ſeen his Shape, or, at leaſt, not learned of him. Miſerable is the Goſpel-Church by the Council of Trents Doctrine, they have not that priviledge which Iſrael under the Law was allowed; and yet they are as ſtrictly bound to bring up their Children in the admonition of the Lord; which they cannot do, unleſs they have the Law in their heart, that ſo they may talk of it to their Children. But ſurely, thoſe that will not let the Law come within the ſight of our eyes, have no mind it ſhould ever come in our hearts: So then they labour to keep us in the dark.

What can they ſay againſt mens reading the Scripture, which hath not the ſame force againſt the hearing of it preached? Did not ſome conceive as groſs opinions concerning Chriſt's ſaying, men muſt eat his fleſh, as ſome have by reading them? The Jews thought they were ſo to be underſtood, as that they might eat his real fleſh; and that was not a greater nor a leſſe Error, than is found in the Papiſts, who read the ſame word. It is doubtleſs a ſhrewd ſign that thoſe p. 45who will not ſuffer us to ſee the Law of God, do not intend that we ſhall hear very much of it; peradventure ſuch Points as talk of Tythes, &c.

Yea, it is evident, that they intend not to let us hear much that ſhall profit us; for they have deviſed, that the very Prayers and Services of their Church, be ſaid and ſung in a tongue which the People underſtand not. Yea, they tell us, That it is enough for the People to underſtand that the Prayer is made to call upon God in all our deſires; and more than this is not neceſſary (they ſay:) So that the poor People in the Papacy, know not what are the things deſired; only they are told, The Prayer is made to God in all that is therein deſired. Are not theſe People kept in darkneſs? But ſaith Paul, How ſhould the unlearned ſay, Amen? 1 Cor. 14.

That which is moſt ſtrange, is, That the Papiſts ſhould deliver this dark Doctrine, from 1 Cor. 14. then which no Scripture more requireth an underſtanding in thoſe that pray, and in thoſe that joyn with them; nor doth any Scripture more clearly ſhew us, to how little purpoſe it is to perform any Service in the Church in an unknown tongue. Read the Chapter; ſaith Paul, If I come unto you ſpeaking with tongues, what ſhall I profit you?—but in the Church I will ſpeak five words with my underſtanding, that I may inſtruct others alſo, rather than ten thouſand words in an unknown tongue. Theſe are Paul's words, as the Papiſts themſelves tranſlate them.

Another way whereby they keep men in darkneſs is this, They cumber mens minds with ſuch a MULTITUDE of Ceremonies, and Repetitions in their Prayers, that the mind is ſufficiently charged to remember how many times over they muſt ſay ſome two or three words; nay, it's evident this is no wrong, witneſs their Beads which ſerve to ſupply the defect of their memories. As I remember, there is not leſs than fifty Orations and Poſtulations, &c. which Willit. Synopſ.the Prieſt is to make, and act, before the Bread be Conſecrated when they ſay Maſs; and the like doings they have in the moſt of their Services, which I can more deſire the Lord would deliver them from, than mention.

p. 46The Sixth Reaſon.

The preſent Papal Church, is generally (if not only at this day) gathered of perſons unregenerate, or not new born, as the Scriptures do require new-birth in that caſe: Therefore ſhe is not the Church of Chriſt.

The Sixth Reaſon maintained.

1. THe Scripture ſaith, That except a man (or any one) be born again (SO) as to be like the winde THAT BLOWETH, and that bloweth in ſuch ſort, as the ſound thereof IS HEARD, he cannot enter into the Kingdom (or Church) of God: But the many millions of Infants, whereof the Papal Church conſiſts moſtly (if not only) in reſpect of her Members Initiation, are not thus regenerate. So that the Papal Church is gathered (generally) of ſuch Perſons as are not ſo regenerate, as Perſons ought to be, and muſt of neceſſity be, before they be admitted into the Church of Chriſt. The Seed of the Woman (or Goſpel-Church) are all ſuch as have the Faith of Jeſus, and keep the Commandments of God, at leaſt in Profeſſion; for that is the thing that is abſolutely neceſſary, in order to any Perſon's admiſſion into the Church of Chriſt, John 3. 5, 6. 2 Cor. 5. 16, 17. Rev. 12. ult. Gal. 3. 26, 27, 28.

2. All the Children of the new Covenant, or Church of Chriſt, do DIFFER from the Church under Moſes, SO, as that they, each individual, do ſo know the Lord, as that they need not, in ſome ſort, teach one another, ſaying, Know the Lord, Heb. 8. Jer. 31. But either all, or the generality of the Papal Church, differ nothing from the Church under Moſes, in reſpect of their KNOWLEDGE, when admitted into their Church, Being ſuch as are not capable of the firſt, or leaſt degree of the knowledge of him.

3. There appears no more ſign of Regeneration, or new-Birth, in the Infants, or Members of the Papal Church, at their admiſſion, than there appears in ſuch as the Papiſts ſay are not regenerate. Now where the Spirit of regeneration is, it is not without ſome demonſtrable operation; for ſaith Chriſt, The wind bloweth, &c. and thou heareſt the ſound thereof, &c. SO IS EVERY One that is born of the Spirit. So that I conclude, That the Infants whom the Papiſts ſay they baptize, are not born of the Spirit, unleſs they can give ſome demonſtrative ſign of it.

p. 474. There can be no Regeneration in an ordinary way, without preaching the Doctrine of Chriſt, Rom. 10. But the Papal Church is generally (if not only) gathered without the Word preached, in order to the regeneration of the Members, before their admiſſion. Therefore they are not regenerate in an ordinary way. And if they have an extraordinary regeneration, let them ſhew it.

The Seventh Reaſon.

The preſent Papal Church of Rome, maintaineth the Doctrine of Devils, and that ſo violently, as that they puniſh the Non-obſervation thereof with Excommunication and Death: Therefore ſhe is not the Church of Chriſt.

This Argument maintained.

THis Reaſon, or Argument, may ſeem to be harſhly laid down; yet if it be true, there is neceſſity to propound it. And for the truth of it, I deſire you weigh what followeth.

1. To forbid Marriage, and to command to abſtain from Meats which God hath created to be received, of ſuch as believe and obey the Truth; this is the doctrine of Devils. But it is well known that the Papiſts do forbid the whole Calling of their Clergy to Marry, and thouſands beſide of thoſe that live in their Monaſteries and Nunries, &c. and this under pain of Curſing and Death. You ſhall hear them ſpeak their own words, wherein they do not only prohibit Marriage for ever to ſuch as enter into the Miniſtry; but if any be married, and afterwards come into the Miniſtry, they wholly deprive ſuch of the enjoyment of their Yoke-fellows. Thus they ſpeak; The cauſe why the Church requireth chaſtity in the Clergie, and Rhem. Teſt. Annot.forbiddeth not only fornication, but all carnal copulation, even in lawful wedlock, is to the end, that God's Prieſts be not divided from him by the clogs of Marriage, but be clean and pure from all the fleſhly acts of copulation: And this doctrine they teach from 1 Cor. 7. where if you reade the 4, 5, 6, 7. verſes, you may eaſily learn the quite contrary Doctrine. Again, They teach from 1 Tim. 3. 2. That none ſhall Marry that come into holy Orders. And, that if any of the Clergie, in other Countries, had been permitted, in times paſt, to enjoy their Wives, yet they Rhem. Teſt. Annot.now declare it to be against the Apoſtles Rule; And this they ſay is the Sentence of the Council of Nice. But ſurely Paul's words are clear p. 48contrary; for he ſaith, A Biſhop muſt be the Husband of one Wife, having his Children in ſubjection, &c.

In further proof of this matter, it is upon Record, That Greg. 7. An. 1070. did enforce Miniſters by Excommunication, to leave their Wives. And Ʋrban 2. Anno. 1066. Decreed, That it might be Diſt. 32 cap. 10.lawful to make the Miniſters Wives bond-women. And Fox recordeth, That it was made Felony, by the Act of the Six Articles, for Miniſters to marry Wives, Fox, p. 1135. And this cruelty Bellarmine defends by a ſaying of Jerome, That a Biſhop begetting Children, ſhall be condemned as an Adulterer.

Now whereas I ſay they forbid Meats, &c. I do not mean, that it is not meet for the Church to Faſt and Pray, and in ſuch a ſenſe to forbid meat. But for their Church to forbid one kind of meat above another; as that we may not eat Eggs in Lent, and divers other creatures which God hath created, to be received of ſuch as believe. For the true way of Faſting, is a total faſting for the time (unleſs neceſſity deny.) And truly the Papal Faſt of Lent is in a manner no Faſt, which allows the drinking of Wines, and the eating to the full of ſuch delicacies as do inflame the fleſh as much as Eggs, &c. which yet the Papiſts by no means will permit men to eat. For my Author tells me, That they make the eating of Eggs in Lent, a damnable ſin. Fox, p. 1043. I might fill much Paper about their forbidding meats. But to proceed:

The Eighth Reaſon.

The preſent Papal Church of Rome, is Myſtery Babylon: Therefore ſhe is not the Church of Chriſt.

The Eighth Reaſon maintained.

1. I Know, that generally all that diſſent from Rome, do account her as in her preſent ſtate to be Mystery Babylon; And truly for my part, I have conſidered of this matter, and I find it is ſo clearly meant of Rome, that even the Papiſts do not wholly exempt her from this Name. Yet they deny that Rome, as now conſidered, is Mystery Babylon; only, ſay they, it is to be referred to Rome in her Heatheniſh eſtate. But thus I reaſon;

2. If the preſent Papal Church of Rome be not Mystery Babylon, then either the Papiſts, or ſome body elſe, can ſhew us a People which better deſerves that title. But this no man can do (ſo far as yet I have learned) and therefore (as yet) I muſt ſay, p. 49The preſent Papal Church of Rome (together with her Daughter Churches) is Mystery Babylon. And for further proof in this Point, I thus reaſon:

3. The preſent Papal Church hath the Marks of Mystery Babylon; therefore ſhe is Mystery Babylon.

I prove it thus:

One Mark of Mystery Babylon, is a Regiment over the Kings of the Earth, Rev. 17. The Woman which thou ſaweſt, is that great City which reigneth over the Kings of the Earth. This Mark the preſent Papal Church of Rome hath above all other; Witneſs the Papiſts own Books, T. B. End to Controv. chap. 26, 27. where he ſets up the Pope above all Kings and Emperors; and plainly calls the Popes, Kings and Monarchs; and the Papal Church, he terms an invincible Empreſs, &c.

Another Mark of Mystery Babylon, is great Riches and wordly Pomp. That Rome, in her preſent Church-ſtate, hath this Mark, her Doctor, T. B. is my witneſs. So is Helen. Geog. p. 192, 193. and Napier, Rev. 9. which Authors ſhew her Riches (even of the Clergy only) to be quite out of the reach of the beſt Arithmaticks to paſs an Entrado upon it. Add to all other witneſſes that of Expeperience, and it will ſhew us, That when their Church had her domination in this Land, they knew where the beſt Ground lay; as the Ruins of their Abbeys do evince. Compare all theſe with Rev. 18. and ſee if they do not agree.

Another Mark of Mystery Babylon is, She ſits upon Nations, Tongues, and Peoples. Rome hath this Mark; T. B. in his End to Controverſies, chap. 26, 27.

Another Mark of Mystery Babylon is, She enſlaves the Souls of men, and is drunk with blood. Now that the Papal Church of Rome hath this Mark, I need only to refer my Readers to thoſe large Hiſtories of Sleidan, Fox, and Benzo the Italian.

Laſtly, As I noted, it is confeſſed by the Papiſts, That Mystery Babylon, Rev. 17. & 18. chapters, is meant of Rome; only they think to free themſelves from the force of that blow, by telling us, That it's meant of Rome in her Heatheniſm, and under the perſecuting Emperors. But this is but a poor ſhift, as may appear, by ſhewing, That the Antients do write againſt Rome, as Mystery Babylon, Fab. Chron.after the perſecuting Emperors were down; for the Papiſts ſay, That Conſtatine put an end to the Perſecution, when he was converted, which was about the year 300, and a few odd years; at which time p. 50the Papiſts ſay, That Rome was given up to the Pope. 1. Jeroms, who lived about the fourth hundred, writing to Euſtoch. & Marcelus, doth Rhem. Teſt. Annot. in Rev. 17.Rev 17apply theſe words to Rome, viz. Fly out of Babylon, let every man ſave his own Soul, for Babylon is fallen, and is become the Habitation of Devils. Yea, he ſaith further, as he is quoted by the Proteſtants, That Rome IS the Babylonical Harlot, according to the Revelation of St. John, appointed for the birth of Antichriſt, which there ſhould ariſe, and exerciſe all tyranny; and from thence ſhould deceive the whole world with his wicked Wiles.

And Augustine is moſt clear in this matter, in his Book of the Aug. de Civitat. Dei, lib. 18.City of God; where he calls Rome another Babylon in the Weſt. And Babylon in the Eaſt, firſt Rome: and Rome of Italy, ſecond Babylon. Willing men to conſider, That in the beginning of the City of God, which was in Abraham's time, the firſt Rome, that was, Eaſtern Babylon was builded in Chaldea. And about what the firſt Babylon was deſtroyed, leſt the City of God ſhould want her Enemy, the ſecond Babylon, which is Rome in Italy, was erected.

Chryſoſtome ſaith, Antichrist ſhall invade the vacant Empire of Rome, and aſſay to draw unto himſelf the Empires both of God and Chryſ. in Rev. 13.Rev 13man. Thus it ſeems that Rome was accounted Mystery Babylon, four or five hundred years after Chriſt; and if ſhe be not now, what ſhe was then in that reſpect, I deſire to be informed where that blood-drunken Fornicatrix, mentioned, Revelation 17. is now to be found.

p. 51The Ninth Reaſon.

The preſent Papal Church hath not thoſe Marks, which they themſelves aſſign as the Marks by which the true Church can only be known infallibly: Therefore the preſent Papal Church of Rome, is not the Church of Chriſt.

Thoſe Marks are;

1. ANTIQUITY.

2. SUCCESSION.

3. ƲNIVERSALITY (of Time and Place.

4. VISABILITY.

5. SANCTITY.

6. ƲNITY.

7. MIRACLES, &c.

Theſe are the Principal.

The Ninth Reaſon maintained.

THat the preſent Papal Church cannot have the true Mark of Antiquity, is thus evidenced; viz. The Papal Church is a National Church; But no Goſpel Church was National in the firſt Age: Therefore no National Church hath the true Mark of Antiquity.

The ſtrength of this Argument lyeth in the clear difference of the ſtate of the Church under Abraham and Moſes, to what it was under Chriſt and his Apoſtles. For,

The Jewiſh Church, which was to be National, took its form in a National way, even in the very firſt Family where it began, as appears, Gen. 17. where Parents, Children, and Servants too, muſt all be brought into that Church-ſtate forthwith, or not be ſuffered to co-habit together. Which order muſt be kept in all the Families of the Jews, as well in reſpect of their Servants, ſuch as they bought with money, as their Children, or any other. And ſo the Jewiſh Church, both in its beginning and its continuance, acted forth it ſelf in a way ſuitable to it ſelf.

p. 52But when the Goſpel Church began, it is very evident, that it Luk. 12 51, 52, 53. Mat. 10 34, 35. Luke, 21. 16. 1 Cor. 7. 11, 13, 15, 21, 22, 23.Luke 12:51Luke 12:52Luke 12:53Matt 10:34Matt 10:351 Cor 7:111 Cor 7:131 Cor 7:151 Cor 7:211 Cor 7:221 Cor 7:23took its beginning in the diviſion of Families, and that by vertue of Chriſt's Doctrine; who affirms, That he came to ſend fire on the Earth; not Peace, but rather Diviſion: For ſaith he, From henceforth there ſhall be fix… in one houſe divided three againſt two, and two againſt three; the Father againſt the Son, and the Son againſt the Father; the Daughter againſt the Mother, and the Mother againſt the Daughter, &c. and all this for the Goſpel ſake. Here a man muſt leave Father, Mother, Wife and Children; For this cauſe ye ſhall be betrayed, both by Parents and Kinsfolks. For this cauſe the unbelieving Husband will put away his believing Wife. And for this cauſe the Servant may refuſe to follow his unbelieving Maſter, being Chriſt's freeman, and yet dwell in his Service as a Servant notwithſtanding.

Thus it's evident, That the Goſpel-Church took its beginning in a way quite contrary to the Form of a National Church, even by turning the World (or Church of the Jews) up-ſide down, which cauſed the Jews to cry out, MEN OF ISRAEL, HELP.

This is yet more evident, by that thundring Doctrine of the Baptiſt, when he ſaid, Think not, or begin not to ſay within your ſelves, Mat. 3. 9. 2 Cor. 5. 16, 17, 18. Gal. 3. 2 6, 29. Acts 10 35. Rom. 9. 6, 7, 8.Matt 3:92 Cor 5:162 Cor 5:172 Cor 5:18Gal 3:2Acts 10:35Rom 9:6Rom 9:7Rom 9:8We have Abraham to our Father. No, ſaith Paul, We (meaning the Goſpel-Church) which are of Faith, are the Seed of Abraham, and Heirs according to Promiſe; For the Promiſe (which chiefly) is enjoyed in the Goſpel, was not made to ſuch as were born after the Fleſh, but ſuch as are born after the Spirit; Whereupon he ſaith, We henceforth know No man after the Fleſh [or becauſe he deſcends from the loins of Abraham, or any other.] For if any man be in Chriſt (ſo as to be a demonſtrable or viſible Member of his Goſpel-Church) he is a new-creature. Old things are paſſed away, [yea, the old priviledge of ſtanding in the Church by the Father's intereſt, though the Seed of Abraham himſelf] is [now] paſſed, behold all things [in this reſpect] are become new. Whereupon Peter contributeth his ſentence, and ſaith, Of a truth I perceive God is no reſpecter of Perſons, [but the Perſons accepted upon a Goſpel-account, ſo as to be his Church, are ſuch as in every Nation fear him, and work Righteouſneſs [which no Infant can do.] But what? Hath God rejected Infants wholly, that now he will not ſhew them ſo much favour as afore-time? God forbid. He hath not ſhut up his tender Mercies from them wholly, or in part; For as they are ſuch, and p. 53dying in their infancy through Adam's tranſgreſſion, ſo in Chriſt ſhall they be made alive. Wherefore look how far ſoever they Rom. 5. 16, 18.Rom 5:16Rom 5:18fall in the firſt man of the Earth, ſo far they ſhall be reſtored by the Lord from Heaven; yea, the Gift to them by Chriſt ſhall exceed the Loſs they had by Adam. But if they live to years of underſtanding, and become actual ſinners againſt God, then the way appointed for the remiſſion of their ſins, is, to repent, and be baptized, Acts 2. 38, to 41.Acts 2:38–41every one of them, that they may receive the holy Ghoſt, and ſo be by it led into all Truth; and attain at the end the ſalvation of their ſouls, through Jeſus Chriſt our Lord.

Another Argument whereby it appears the Church of Chriſt cannot be National, is this; No man is bound to become a Chriſtian under pain of corporal puniſhment, as Death, &c. but living peaceably as men, no man hath power to compel them to be baptized, or to walk in the Chriſtian Profeſſion, as is clear from the Texts before recited. Now take away Force in matters of Religion, and a National Church cannot ſtand in an abſolute National Form; this all experience can teſtifie.

Again, That the Church of Chriſt at the firſt, or in the firſt Ages was not National (in the firſt method or way wherein a Church beginneth to be ſo, namely, by the admiſſion of Infants into the Church) is very evident; becauſe it is utterly incredible, that the many thouſands of Infants, of ſuch as in thoſe dayes believed, ſhould be admitted into the Church, and not ſo much as the whiſper of ſuch a thing to be found in all the holy Writings of the Apoſtles. And beſide, I have ſhewed from the Teſtimony of Vives, (Auguſtines Commentor) That the Church had not the cuſtom to baptize Infants in old time.

It is likewiſe certain (if Hiſtory be true) That the Goſpel-Church uſed no compulſion in matters of Faith for more than three hundred years after Chriſt. About which time Conſtantine ordained grievous puniſhments for ſuch as ſpake againſt Fab. Chron. 4th part. Yet this Euſebius doth ſeem to contradict.Chriſt; and allowed the Chriſtians, to uſe the Unbelievers hardly. But God did not bleſs theſe doings: for Conſtantine became an Arrian Heretick, and perſecuted the Biſhop that baptized him, as alſo others that continued faithful.

Hence then I conclude, That ſeeing the preſent Papal Church of Rome hath not the true Mark of Antiquity, Therefore they loſe at once, the next three, Succeſſion, Univerſality, and Viſibility: For, p. 54Antiquity being wanting, no true Succeſſion can be found; becauſe the Root of Succeſſion, if good, muſt be the Antiquity of it. So take Antiquity from them, and then wanting that firſt Age, they cannot be found in every Age; and not being found in every Age, eſpecially the firſt Age, then they loſe Viſibility, as themſelves propoſe it for a Mark of the Church. And for their Holineſs, I have ſpoken to that before, and ſurely it is but like their neighbours. And for their Miracles, I have given you a taſte of them from Loreto: and beſide, others do claim that mark as well as they; Yea, the Turks produce Miracles; and the Proteſtants do the like; and others, as the Quakers, the like: and the Baptists can ſay of a truth, that God hath done for and amongſt them, ſome things which have Willit. Synopſ. Papiſ.exceeded the courſe of Nature. And ſo their Miracles will not more prove them a Church, than the Miracles of others will prove the contrary, unleſs they can prove the others to be Illuſions.

And that they have not the mark of Unity, is evident, if Hiſtory may be heeded; for, ſaith my Author, there is an hundred Sects of Monks and Fryars amongſt them, and ſome of them ſo divided, as they burnt one another for matters of Religion. And for different Opinions, there are no leſs than three hundred. See Fox Act. and Monument. p. 260. and Willit, in his Book called, Tetraſtilon Papiſ.

I know the Papists do make a great deal of noiſe about their Paſtoral Succeſſion, as if they could derive it from man to man, up to the Apoſtle Peter. But I find the learned Proteſtants making it a great Queſtion, whether ever Peter was Biſhop of Rome, or not. And Jerom is ſaid to have ſeen ſome old Books, which ſhew, that Jerome, in ep. ad Rom.Narciſſus ruled the Roman Church, when Paul ſaluted him and his Family, in his Epiſtle to the Romans.

No ſmall contention is there likewiſe among the Learned, Whether Linus or Clement were the ſecond Biſhop of Rome: So that this Paſtoral Succeſſion the Papiſts pretend to, meets with ſhrewd Objections in the very firſt and ſecond perſon of that Line.

Againſt the uninterrupted continuance of their pretended Succeſſion, many things are objected: as, That there were ſometimes three, and ſometimes two Popes, and that for more than twenty years time together; ſo that no man could tell where the true Paſtoral Authority lay. And then comes in that ſtrange diſaſter of Joan the female Pope, who for almoſt three years cut the chain of this pretended Succeſſion. This thing is famous in Hiſtory.

p. 55Laſtly, Although the Papiſts could prove a continued Succeſſion of perſons claiming the Title of Univerſal Biſhop, yet this would not juſtifie them all to be the Paſtors of Chriſt's Church. For theſe two Rules are given us even by the Antients; 1. That Peter left his Innocency hereditary as well as his Seat; and that he which hath not the one as well as the other, is not Peter's Succeſſor. 2. That it is not the Chair, but the Doctrine that maketh a Biſhop. Now, 3dly, add but Paul's Rule in this matter, 1 Tim. 3. and Titus 1. and then I am bold to affirm, That many Popes of Rome were not the true Succeſſors of Peter in Paſtoral Authority. For I find it laid to the charge of divers Popes, that they were Drunken-Whoremongers, Theeves, given more to War than Chriſt, rooted in all unſpeakable ſin; furious men, prophane Scoffers of Chriſt; Inceſtuous perſons, Murderers, Poyſoners of their own Parents and Kindred; open Sodomites or Buggerers; Blaſphemers, incorrigible Hereticks, Enchanters; callers upon the Devil to help them to play at Dice; Drinkers of the Devil's Health, and Traitors to Princes. Theſe things are ſo notorious and evidently true of the Popes of Rome, as that the Papiſts do not deny them. T. B. End to Controverſ. and the Author of the Seven Queries, as you may ſee in part before. Yea, Bernard was not a little moved with the wickedneſs of the Popes of Rome, when he called them, Tyrants, Defrauders, Raveners, Traytors, Darkneſs of the World, Wolves and Devils. And, can we think that Succeſſion to be good which is derived from Devils? I need ſay no more. See, for the proof of all that I have ſaid, theſe Books; Fox Act. & Monument. Willit Synopſ. Prediaux's Introduct.

p. 56The Tenth Reaſon.

The preſent Aſſemblies of Baptized Believers, and they only, are the true viſible Church of Jeſus Chriſt: Therefore the preſent Papal Church of Rome, is not the Church of Chriſt.

The Explanation of this Reaſon, or Argument.

THis Reaſon or Argument is not ſo to be underſtood, as if we do ſhut all men out of Heaven who are not Members of our Church. No verily: This is the expreſs Doctrine of the Papiſts: for they ſay, that out of the Church is no Salvation; and by Church they mean, only thoſe that adhere to the Papal Church of Rome: and hereupon they teach expreſly (and ſo do ſome Proteſtants alſo) That without Baptiſm, or the deſire of Baptiſm, &c. none can be ſaved: And therefore it is that they give power to Midwives to baptize Children ſometimes between the Womb and the World.

That which we teach, is this, That the ordinary way appointed for men to receive Salvation in, is, The preaching of Repentance and Remiſſion of ſins to all Nations, in the Name of Jeſus Chriſt; and the Luk. 24Luke 24adminiſtration of Baptiſm, as a pledge thereof, to all that give acceptance to theſe Glad-tydings; and upon this account this Miniſtration is called, The Baptiſm of Repentance for the remiſſion of ſins. And we do teach, as a moſt infallible Doctrine, That without profeſſion of Faith, manifeſtation of Repentance, and being baptized with Water in the Name of Jeſus Chriſt, &c. no perſon can be orderly admitted into the Church or Kingdom of God on Earth. And that therefore it concerns every man, living to years of underſtanding, and having the Goſpel tendred to him, only to look for Salvation this way, as he will anſwer it before the Lord, for contemning God's ordinary way, and preſuming to challenge the Grace of Eternal Life in a way of his own deviſing.

Nevertheleſs, we do not hence conclude, That all perſons ſhall be damned that ſeek not Life in this way. For, firſt, No Infant can ſeek for it in the way which the Goſpel propoſeth Life to men of years: Yet ſurely it is a moſt cruel Doctrine to ſay, that any Infants dying in their infancy ſhall be damned in Hell, becauſe (as p. 57one very well ſaid) God will not damn any perſons for that which they cannot help.

Again, in Rom. 1ſt. and 2d. chapters, Paul teacheth, That if the ſons of men act forth themſelves in a way of Love, Fear, Obedience, and Reverence to their Creator, according to the means of Light vouchſafed to them, that this ſhall be as much as ſhall be required of them, in the day when God ſhall judge the ſecrets of all men by Jeſus Chriſt (for God will not gather where he hath not ſtrewed) at which time, God will not judge them by the Law that never had it. Howbeit, let all that have it (I mean his written Law) expect to be judged by it. And therefore, though we will not preſume to judge of the final ſtate of this or that Society of men profeſſing conſcionably this or that Form of Worſhip, but leave that wholly to the Lord; yet we will not ceaſe humbly to beg of all ſuch perſons in the Name of Jeſus Chriſt, that they having his Law, would carefully obſerve the terms whereupon Life is held forth unto them, and become ſuch glad receivers of the Word, as is mentioned, Acts 2. 41. Then they which gladly received the Word, were baptized: and the ſame day were added to the Church about three thouſand ſouls. The Argument thus explained, I ſhall now endeavour to make it good.

The Tenth Argument maintained.

That the preſent Aſſemblies of Baptized Believers, and no other preſent Aſſemblies of men, are the true Church of Chriſt, I prove, thus: Either the preſent Aſſemblies of Baptized Believers, or elſe ſome other Aſſemblies now in the practice of Infant **Alias, RantiſmBaptiſm, muſt be the true Church of Chriſt; becauſe without Baptiſm, the Papiſts ſay (and ſay truly too) there can be no true Church of Chriſt at this day: Now theſe two wayes of Baptizing only (I mean of Water-Baptiſm) is pretended as neceſſary in order to a viſible Church-ſtate: viz. the dipping or baptizing perſons upon their perſonal profeſſion of Faith, as the preſent Aſſemblies of the Baptiſts do practiſe; or baptizing (or rather ſprinkling) of Infants without perſonal profeſſion of Faith, as the preſent National Churches do practiſe.

For moſt undoubtedly, the true and legitimate claim to this Title of Christ's Church, muſt be found in one of theſe two Parties: And that no National Aſſembly, gathered together by Pedo-baptiſm, can fairly claim this Title, I have ſhewed before, whither now I refer my Reader. And for the evincing yet further, that the preſent Aſſemblies p. 58of Baptized Believers are the true viſible Church of Chriſt, I thus argue:

They, and they only, have the true Eccleſiaſtical Marks of truly Antient Primitive or Apoſtolical Gathering, Conſtitution and Government: Therefore they, and they only, are the true Church of Jeſus Chriſt.

Theſe three points, namely, Gathering, Constitution and Government, I take (if right) to be the infallible Marks of a true Church. And that the preſent Aſſemblies of Baptized Believers, and they only, have them, will be evident to him that conſidereth what they were at firſt, and how they agree with what in theſe reſpects is only found in the Aſſemblies of the Baptized Congregations.

The truly Antient, Primitive and Apoſtolical Gathering, in reſpect of the firſt means uſed in order thereunto, was the preaching Repentance and Remiſſion of ſins, or the Goſpel unto every Creature; and upon their conviction, to command them, as from the Lord, to be baptized, every one of them, in the Name, &c. as appears, Matth. 28. 19, 20. Mark 16. 15, 16. Acts 2. 38. Acts 8. 37. Acts 10. 47, 48. And herein onelyonly the preſent Aſſemblies of Baptized Believers do cloſely follow Chriſt's Primitive Miniſters.

The Primative and Apoſtolical Gathering of the Church of Chriſt in reſpect of the ſubjects gathered, were only ſuch, as through the virtue and prevalency of the Word preached, or made known, did give a demonſtration of their Regeneration by the profeſſion of Faith, and manifeſtation of Repentance, and being dipped in Water in the Name of the Father, &c. For the proof whereof I appeal to thoſe ſeveral Scriptures alledged againſt the gathering of Chriſt's Church of ſuch perſons, as of whoſe Regeneration no demonſtration is or can be given, anſwerable to what the Scripture doth require, in order to perſons admiſſion into the Kingdom of God or Church on Earth. And, ſecondly, I appeal to the practice of the Apoſtles acting, in purſuance of that Commiſſion given them in that behalf. And, thirdly, I do appeal to the Churches themſelves, which were gathered by the Apoſtles, as they are deſcribed to us in theſe ſeveral Texts following.

p. 59Theſe Texts do ſhew to the diligent Reader, that here is ſuch things ſpoken of this numerous Church, as is neceſſarily excluſive of any Infants being admitted into their Society, as to participate of any Church Ordinance: And the like will appear to the Scripture-ſearching Soul, in all thoſe other Churches; as the reſpective places will ſufficiently convince.

I have it freely granted, under the hand of a learned Clergyman, That Churches, at the firſt, were gathered only as we affirm: but he tells me, That when Perſecution ceaſed, God took in all Nations, or whole Nations; which hitherto he hath not proved.

p. 60Theſe Scriptures, duely conſidered, ſhew, That all thoſe famous Churches were gathered in a way contrary to that of the National Churches, and conſonant to the way of the preſent Baptized Churches. And be it here obſerved, that no man ever yet could ſhew by any Record of ſuch Authority as may ſuffice to be a Foundation of Faith in this caſe, that by the Apoſtles any were ever admitted into the Church in their infancy. Wherefore look well upon the Scripture, and then upon the gathering of the Churches of the Baptists, and you will find that they, and they only, have the true Antient Primitive or Apoſtolical-mark of Church-gathering.

Of CONSTITUTION.

THey onelyonly can be truly conſtituted that are rightly gathered, which the Baptized Churches onelyonly are. The Primitive Conſtitution of the Church conſiſted principally in theſe two heads; viz. Free-fellowſhip in the Doctrine of the Apoſtles; Acts 2. 40, 41, 42, 47. Job. 1. 11, 12, 13. Act. 17. 4. 1 Theſſ. 1. 5, 6, 9. 1 John 1. 3. Rev. 22. 17.

No force of a worldly nature was uſed in the begetting or continuing her Fellowſhip, for it was a mutual conſent.

The ſecond thing pertaining to the Conſtitution, conſiſts in the diſpoſing of her Members to thoſe places to which they are fitted to ſerve in the body, 1 Cor. 12. 27. with verſ. 18. 28. Acts 6. 3, 4.

Now that the preſent Aſſemblies of the Baptized Believers, have this form of Conſtitution in both reſpects, is evident to all that will take knowledge of their Conſtitution.

Of GOVERNMENT.

THe true Ancient Primitive and Apoſtolical Government of the Church, was only Spiritual, and did recide not in the Paſtors apart from the Church, but in the Paſtors together with the Church; yet ſo, as that thoſe to whom the Church hath committed her Power, are the Inſtruments, that in the Name of Chriſt and his Church, are to exerciſe Government, Matth. 18. 17, 18. 1 Cor. 5. 3, 4, 5. 1 Tim. 1. 20. & 5. 20.

This Government conſiſteth in theſe things; Exhortations, Rebukes, Reproofs, &c. with all long-Suffering and Doctrine, p. 612 Tim. 1. 2. And if this prevail not with the Offenders, then is the power of Excommunication to be exerciſed, to the with-holding their Priviledges in the Church, and to the delivering them up to Satan for the deſtruction of the Fleſh; and for ſaving the ſinner from his ſin. And if this prevail not, then the ſinners ſin is retained, till the day of Judgment. But if the ſinner be humbled, the ſin is by the Church to be remitted, and the Offender reſtored, Matth. 18. 17, 18. 1 Cor. 5. 3, 4, 5, 11, 13. 2 Theſſ. 3. 6, 14, 15. Tit. 3. 11. Joh. 20. 23.

And this Government is to be exerciſed without partiality, 1 Tim. 5. 21. and without reſpect to filthy lucre, 1 Pet. 5. 2. and without domination or lordſhip, 2 Cor. 1. 24. 1 Pet. 5. 1, 2, 3, 4. 1 Theſſ. 5. 6, 7, 8.

Now that this Goverment is only found in the preſent Aſſemblies of Baptized Believers, is thus proved; Out of the Church it cannot be, and in the Church it muſt be, Epheſ. 4. till all the Saints be perfected; and that this Society, and no other, can be the Church, I have alſo proved; and for further evidence I refer every one to the exerciſe of the preſent Churches of baptized Believers, in point of Eccleſiaſtical Government.

As for other Marks, it is needleſs to inſiſt upon them; for that Church which hath theſe, cannot be without the other, ſo far as they are neceſſary. Yea, let it be well obſerved, That that Church which hath true Antiquity, is the Church alone, which hath the Promiſe of Succeſſion, or whatſoever elſe is needful in a way of neceſſity in order to her being: And therefore, though we could not prove by Hiſtory, thoſe things which many make great boaſt of; yet, having the moſt certain Mark [Antiquity] we have the other in Promiſe, and therefore muſt believe that the Church hath not failed of the accompliſhment of them; for Hiſtories (ſome of them) be quite loſt; and others, partly ſilent, and partly contradictory about theſe things. Again, if Hiſtory did mention an un-interrupted continuance of Baptized Churches, ſuch, I mean, as we contend for, yet it would be but Teſtis humano, and ſo no foundation of Faith: And beſide, it would ſuppoſe, that the Church of Chriſt is ſo beholding to humane Hiſtory, as it's impoſſible for her to prove her ſelf the Church of Chriſt without it, though ſhe have the holy Scripture. But this is ſurely to make the Church to ſtand upon too ſandy a foundation.

THE END.

The Printer to the Reader.

Courteous Reader.

THe Author being at a great diſtance, ſo that he could not attend the Preſs, this Treatiſe was haſtily read over by a Friend of his, who having obſerved theſe few faults, deſires thee to correct them with thy Pen, as alſo any other which thou ſhalt meet with, that probably he hath overſeen.

Page 16. line 19. for will allow, reade, will not allow. P. 20. l. 23. f. theſe following, r. in theſe things following. P. 31. l. 22. f. they advance, r. they might advance.

End of the text · Thomas Grantham, The Baptist Against the Papist (1663)