Promises do onely belong under the terme seed for if it were otherwise then must they be comprehended Gen. 17. 7 8. under the terme thee And then the rest of the Phrase to wit and to thy seed would be in vaine and superfluous which to thinke were very irrationall But put case it be granted them to be fathers as they desire to be like to Abraham then must they be fathers of only such as beleeve and not untill they beleeve for according to the Tennor of this New Covenant and in the Gospell sense Abraham himselfe is father of none other nor otherwise And then are they Fathers of their owne Children no otherwise then they are fathers of Iewes and Turkes Children which is when they beleeve and not before and then let them baptize all such their Children warrantably Hence therefore I affirme that Puplicans and Harlâ—ts may be the seed and have as much right to Baptisme as any Beleevers seed or as any of Abrahams owne naturall seed for all and every of these must first repent and then be baptized Act. 2. 38. And upon the same termes may any yea the most wicked in the world and their seed be baptized for the partition wall being now broken downe the Gospâ—ll knowes no difference betweene any but is to be Preached to every Creature in all the World and whosoever beleeveth and is Baptized shall be saved Mar. 16. 15 16. And go make Disciples all Nations baptizing them Mat. 28. 19. For to Christ Iesus neither Circumcision avayleth any tâ—ing nor uncircumcision but a new Creature Gal. 6. 15. And if any be Christs then they are Abrahams seed and Heires according to Promise Gal. 8. 29. And no otherwise ought any to challenge to be the seed or to have inteâ—rest to the Promise or grace of the Gospell All which considered I then demand of them in cold blood how they themselves doe become Abrahams seed They will say onely by Faith Then dare I say their Children must become the same seed by the same way and no other for Abraham hath not two sorts of seeds in the sence and acceptation of he Gospell They further reason from the equity of Circumcision thus As Infants then by Gods allowance received that Seale of the Covenant so by proportion why not this now of Baptisme To which I answer God commanded Abraham to circumcise all the Males in his House and every Male Child at eight dayes old as well he that was borne in his House as he that was bought with money of any stranger that is not of his seed Now it was both right and equall that Abraham should do herein as God had commanded him and it had bin sinfull for him to have done otherwise more or lesse And so likewise it is right for us to do as God hath commanded us to do and no otherwise The question then is where the Institution for the baptizing of Infants is If they say that to Abraham I answer that was to circumcise not to baptize that all his Males not his Females that all borne in his house or bought with Money at eight dayes old If they ground it from this Institution then must they observe it in every thing for so did Abraham who had sinned in doing otherwise in any thing But here say they we have another Institution to Baptize all Nations Mat. 28. 19. To which I answer then ought they to observe that Institution which is first to make Disciples and then to Baptize them so made For so is the Institution and no otherwise But here they say it is not any where forbidden to Baptize Infants To which I answer that it is as much forbiden as it was forbiden Abraham to circumcise his Females for it is not said to him thou shalt not circumcise thy Females nor thou shalt not circumcise any other save such and such nor onely these and these And whosoever therefore was not included in the Institution was excluded for else might Abraham lawfully have circumcised also all the Males of his Beasts as his Camells and Asses for this is not otherwise forbidden him They further say That Infants now being as capable of Baptisme with all its significations as Infants then were of Circumcision they see no reason but they may as well be Baptized as the other were circumcised To which I answer if they meane by capable Faith and Repentance which is required of every meete Subject as before was shewed in this sense they are not capable but if they meane although they be Infants yet they may be baptized in water and are as capable to indure it as Infants then were to be circumcised To this I answer and say that so are all Infants in the world capable of Baptisme and so all Infants from Adam to Abraham were capable of Circumcision I demand of them why these were not circumcized they will say because Circumcision was not then commanded but as soone as it was commanded it was done Then must wee baptize Infants when wee are commanded to do it and not before Notwithstanding their being thus capable thereof with all its significationss Object God gave to Infants Circumcision which was a signe and seale of the Righteousnesse of Faith and Regeneration Gen. 17 11. Rom. 4. 11. And wee know God giveth no lying signe nor sealeth a Covenant to any Persons that are not therein Therefore Infants are in the Covenant have Faith and Regeneration and so ought to be baptized now as well as circumcised then Answ It is true that God giveth no lying signe nor sealeth to any persons that they are in the Covenant when they are not therein And therefore seeing that Ismael was Circumcised after that God had declared and made it knowne that he was not in the Covenant Gen 17. 18. 19 20 21. It must thence follow that Circumcision was not by God ordained nor by Abraham understood to be to the persons circumcised a seale of their being in the Covenant and much lesse of their being in the Faith or Regenerated wherefore Gen. 17. 11. Rom. 4. 11. which this Objection is grounded upon of necessity must be understood as the Apostle there applyeth it to wit that the Circumcision which Abraham received both upon himselfe and seed was to him and them a signe and Seale that Righteousnesse should be not by the Law or Circumcision in the flesh but by the Faith which Abraham had when he was yet uncircumcised That He should be the Father of all those of many Nations which should afterwards bâ—leeve And that as faith was imputed unto him for Righteousnesse even so likewise it should be imputed to all Beleevers whatsoever whether they were Circumcised or not And that all these are and were to be the only heires and true feed to whom the everlasting Covenant and Promises of life are assuredly made and do properly and undoubtedly appertaine ver 3. 11 12 13 14. 16 17. 18. 22 23 24. And therefore Circumcision never was nor is
any rule for baptizing They yet further say that Infants were then members of the Church and do demand when they were cast out To which I answer that they were cast out when the Iewes Church State and old Covenant was abrogated by the comming of Christ and preaching of the Gospell and planting other Churches farre different from that of the Iewes in many respects That constituted upon nature and the naturall seed of Abraham this upon grace and the spirituall seed of Abraham That therefore termed Israel according to the flesh and of the Circumcision of the flesh this Israel according to the Spirit and of the Circumcision of the heart Rom. 2. 28 29. Rom. 9. 6 7 8. Col. 2. 11. That a state of servants and Bond-men so as in that state an heire or Beleever differed nothing from a servant though be were Lord of all but was under Tutors and Governours untill the time appointed of the Father which is the comming of Christ in the flesh and his setting up the state of Churches under the Gospell which is a state constituted not of Servants but of Sonnes and Free-men this is plaine Gal. 4. 7. first verses and is also evident by Christ his discourse with the naturall Iewes Io. 8. 31. for Christ there tells them That if they continue in his word they then were his Disciples indeed and should know the truth and the truth should make them fâ—ee They answered that they were Abrahams seed and so were free already and were never in bondage to any man Christ then tells them That whosoever committeth sinne is the Servant of sinne and the Servant abideth not in the house for ever but the Sonne abideth for ever If therefore the Sonne make you free you shall be free indeed I know yee are Abrahams seed but yee seeke to kill mee because my word hath no place in you If you were Abrahams Children yee would doe the works of Abraham but yee now go about to kill mee a man that hath told you the truth which I have heard of God this did not Abraham yee are of your father the Divell and the lusts of your father yee will doe As if Christ should have reasoned with the Iewes thus it is true yee are indeed the naturall seed of Abraham and by that your naturall birth and circumcision of your flesh yee were admitted free and did abide as Members of Gods Church or House in that State under the old Covenant or law whereof Moses being a servant was the Mediator which state was but a state of bondage for Abrahams nature could produce no other but servants of sinne such as your selves are and such must not abide in the house for ever nor stay therein any longer but must be cast out for I am now come to abolish that old and first Covenant and to establish a better new and second Covenant Hebr. 7. 18. 19. and 8. 13. and 10. 9. whereof I my selfe being the Sonne am the Mediator If therefore yee will be free indeed and be made subjects of this Covenant and State which I am now to set up your naturall birth serves not to admit you but you must be borne a new of the spirit and so by faith become the true seed and heires of the promise Gal. 3. 7. 29. without which yee cannot be admitted into this State for the promises were made to Abraham and his seed not to seeds as of many but to seed as of one which is my selfe Gal. 3. 16. If therefore I make you free yee shall be free indeed and then you shall abide in the house for ever being made sonnes of God by faith in mee Gal. 3. 26. For the promise that Abraham should be heire of the world was not to him or to his seed by nature or through the law but through the righteousnesse of faith for if they you Israel according to the flesh that are of the Law be heires then faith is void and the promse is made of none effect Rom. 4. 13. 14. And my comming in the flesh would be made utterly frustrate for if the Law could have given that life promised then Righteousnesse should have beene by the Law but the Scripture hath concluded all under Sinne that the Promise and righteousnesse by faith in me should be given to them and to them onely that believe Gal. 3. 3 21. 22. And that this is so is evident by the Covenant of circumcision made with Abraham and you his naturall seed which was also a signe received by him as a seale that Righteousnesse should be by the faith which hee had when hee was yet uncircumcised that so hee might become the father of all Believers that Righteousnesse might be imputed unto them all whether they be circumcised or uncircumcised for now all is one in mee Rom. 4. 11. 12. You see then how that Covenant of circumcision made with Abraham and you his naturall seed was to be an everlasting Covenant in your flesh to wit in mee who was to come of your flesh Gen. 17. 13. And to this end also to this Covenant of circumcision was the Covenant of the Law added not to bring righteousnesse to you but to shew you your unrighteousnesse was to be unto you a Schoole-master with all it's Ceremonies and Shadowes to point out mee untill I should come but now that faith and I that promised seed and true sonne and heire being come you are no longer to be under a Schoole-master but are all to be sonnes and heires with mee onely by faith Gal. 3. 18 19. 23 24 25 26. And which was also prophesied Hab. 2. 4. That the just by his faith should live by which you may plainly see how that circumcision was to you naturall Iewes both a Covenant and yet also but a signe Gen. 17. 11. of another Covenant to wit of that everlasting Covenant made with Abraham and all his spirituall seed and of that everlasting inheritance promised them Gen. 17. 7. 8. which is only to be enjoyed through faith therefore yee cannot be admitted into this State to be partakers in this new and everlasting Covenant and Gospel priviledges which I am now about to establish but are to be cast out as servants and not to abide in the house any longer and this your casting out was long since prefigured to you by Abrahams casting out Ismael the sonne of the bond-woman and borne after the flesh together with his mother who were figures of the Law and old Covenant and all it's sonnes which are Israel according to the flesh to be cast out and not to be heires with Isaack the sonne of the free-woman and borne by promise who were likewise figures of this new Testament and also the spirituall seed which I am now to establish and bring in as the onely and true heires and children of the promise Gal. 4. 22. c. of which sort you are not for if you were Abrahams seed in this sense yee would then doe the
THE SECOND PART OF THE VANITY CHILDISHNES OF INFANTS BAPTISME WHEREIN The grounds from severall Scriptures usually brought for to justifie the same are urged and Answered AS ALSO The nature of the divers Covenants made with Abraham and his Seed briefly opened and applied A. R. May 3. 1642. Gala. 3. 1 3 4 6 7. O foolish Galathians who hath bewitched you that ye should not obey the truth dre yee so foolish that after yee have begun in the Spirit yee would now be made perfect in the flesh Have yee suffered so great things in vaine Was not Abrahams beleeving God accounted to him for righteousnesse Know you therefore that they which are of Faith the same are the Children of Abraham LONDON Printed Anno Domini 1642. THE SECOND PART OF THE VANITY CHILDISHNES OF INFANTS BAPTISME HAving formerly Treated of the Baptisme of the Nationall Church I have now thought it meet likewise to consider the grounds upon which the Separated and some other Churches doe Baptise their Infants which are from severall places of Scripture especially these five which I will examine in order The first is that in the Acts. 2. 39. where it is said The promise is to you and your Children which Text although it be to no purpose in the point and so confessed by the ingenuous yet because many inconsideratly do still alledge it I shall for their sakes shew their great weaknesse in their thus reasoning thence If the promises be made to us and our Children then the Seales of the promises To which I answere it is not there said of Infants but to your Children not promises but promise it is therfore worthy inquirâ— to finde out what is there meant by you and your Children in both these we shall be satisfied if we looke back into the former part of the Chap. where when the gifts of the holy Ghost were given forth upon the 120. and they speaking in divers tongues and the Jewes thereupon some marvailing some mocking and saying that they were full of New wine ver 13. Peter hereupon stands up and speakes to these Jewes thus These men are not drunke as yee suppose but this is that which is spoken by the Prophet Joel that in the last day saith God I will powre out my Spirit upon all flesh and your Sonnes and Daughters shall Prophecy c. ver 15. 16 17. And immediatly when he had thus spoken he preached unto them Iesus Christ whom they had murthered and whom though dead and buried yet God had raised up and who being by the right hand of God exalted and having received of his Father the promise of the Holy Ghost had shed forth this which they then did see and heare ver 33. As if Peter should have said to the Jewes thus we are not filled with wine as yee suppose but are fil'd with the Spirit promised to our Fathers long since that should be poured forth in these our daies And that their Sonnes and their Daughters should Prophecy which is now fulfilled upon us their Sonnes and Daughters and may be also poured out upon you and your Children to make you all Prophecy and speake with tongues as we do for you and your Children are all the Sonnes and Daughters of the Jewes our Forefathers to whom this Prophecy was spoken aswell as any of us If you repent and be Baptized every one of you in the name of thiâ— Lord Iesus whom you have crucified for the remission of your sâ—nne notwithstanding your dealing so wickedly with him and moreover yee shall also receive the gift of the Holy Ghost for the promise is to you and to your Children aswell as unto us ver 38. 39. So then by this time we may see what is meant by the promise to wit The gift of the holy ghost mentioned in the 17. ver to be prophecyed of by Ioel and in the 33 verse to be received of the Father and to be shed forth by Iesus Christ and also recited in the 38 ver thus And yee shâ—ll receive the gift of the holy Ghost for the promise is to you and your Children And likewise we may see who are meant by you and your Children to wit the very same which are mentioned in the 17 ver under the termes of Sonnes and Daugheers that should Prophecy therefore no Infants are meant in this place nor is there so much as any colour for the Baptizing of Infants from hence for the text is not be Baptized for the promise is to you and to your Children as many in Print do falsely alledge But repent and be Baptized c. and yee shall receive the gift of the Holy Ghost for the promise is to you and to your Children Object If they say then surely these Children were in the Covenant seeing the promise is said so plainly to be to them Answ To this I answere that this objection hath no colour of footing in the Text as appeareth by that which is already said thereto yet neverthelesse I will further demonstrate the same by these reasons First The Promise is made equally to them and to their Children and to them that are a farre off But these which are a far off are not within the Covenant by the promise untill they beleeve the same Secondly If they were in the Covenant by having this promise made to them then were they of the New Covenant and Church of the Gospell for there were no other people to be accounted in Covenant with God save those which be of this Church but those were not of this Church but they were afterwards added thereunto as appeares ver 41. and therefore were not of it before and consequently notwithstanding the Promise being so to them and their Children yet neither they nor their Children were of the Covenant nor Church untill they did beleeve alâ—hough they were Jewes and so the children of faithfull Abraham Their second Argument is from those places which speake of Baptizing whole Households for say they there may be Infants in the Household thence they conclude that Infants may be Baptized To which I answere that there might be no Infants there and my negative is as good as their affirmative without any proofe and more probable for it is said Act. 18. 8. That Crispus the chiefe ruler of the Synagogue beleeved on the Lord with all his Household and that many of the Corinthians hearing it beleeved and were Baptized And it is said of the Goaler who was Baptized and all his Act. 16. 32. That Paul and Sylas first preached the word of the Lord to them and to all that were in his House And in the 33 ver it is said that he and all his were Baptized and in the 34 ver it is said that hee with all his Household beleeved in God So then it is plaine that they first beleeved and then were Baptized and although it be barely spoken of Pauls Baptizing the Household of Stephanus 1 Cor. 1. 16. And of the
workes of Abraham but yee seeke to kill me who tell you the truth this did not Abraham I must therefore tell you whose children you are yee are of your father the â—â—vâ—ll and his workes yee doe repent yee therefore and bring forth fruits worthy amendment of life and thinke not to say with your selves you have Abraham to your father for now the Axe is laid unto the root of the tree and every tree that bringeth not forth good fruit is to be hewne downe and cast into the fire Matth. 3. 10. 11. which is you must not now thinke to profit your selves by pleading your naturall descent or birth from faithfull Abraham But you must be borne againe and have faith in your owne person as he had and doe the workes which he did else you are to be cut downe and cast out as unprofitable trees for now every naturall branch of all that natural tree or stocke of you Iewes whereof Abraham is your roote if it be not transplanted by my spirit into me the true Vine and so to be inabled to bring forth fruit in mee is to be taken away by my Father the husbandman but such as in me bring forth fruit he will purge that they way bring forth more fruit Jo. 15. 1. 2. Now then to shut up all put case it be granted which is not true that all the children of Believers are those to whom the promise belongeth are within the Covenant are elected yea and had faith also yet notwithstanding can they not warrantably be baptized untill they doe manifest and declare the same by profession this is apparent by the doctrine and practice first of Iohn Matth. 3. 6. 8 9. Mark 1. 4. Secondly of Christ and his Apostles Ioh. 3. 22. compared with 4. 1. 2. Act. 2. 38. 41. and 8. 12. 36. 37. and thirdly by the tenor of the Commission Matth. 28. 29. Mar. 16. 15. 16. 1. By this we may partly see the grosse mistake of all such great Clerks of our times which confound these two Covenants of Law and Gospell and make them both as one in substance and different onely in circumstance as in administration or in degrees the one more darke the other more light c. whereas indeed they are no lesse different then old and new workes and faith nature and grace then the Administration of condemnation and the administration of righteousnesse or than the letter killing and the spirit giving life 2 Cor. 3. 6. 7 8 9. or than a state of bondage and a state of sonnes Gal. 4. 21. c. And from hence this errour comes that in their teachings and writings they make such a kinde of hodge podge of the doctrine of the Gospell and so intermix Grace and Workes Truth and Error and distill thereby such a spirit of giddinesse into the hearts of their hearers that for the most part they walke in a circular maze or as in a twilight left between legall terrors and Gospel hopes betweene consolations and consternations of spirit all the dayes of their lives and never come to find that spiritual life brought to light by the glorious Gospel nor that rtyumphant state of son-ship and freedome purchased them by Jesus Christ through faith in his blood The Apostle tels the Church of the Romanes Chap. 6. 14. That sinne should not have dominion over them the reason hee addes because they were not under the Law but under grace whence it is evident to be under the Law is to be under the dominion of sinne and consequently of death Now therefore by how much any by their teachings doe confound Law and Gospell by so much they seeke to bring us or rather deteine us in Bondage to sinne And hence also followes that grosse error of admitting of Infants and a naturall seed as right Subjects of Paptisme and of the Gospell Priviledges These two errors like Hypocrites Twynnes smile and weep stand and fall together For if the doctrine of free grace by Iesus Christ in its native luster were once distinctly set out and the Spirituality thereof in its fullnesse of Beauty and glory clearely laid open It would then evidently appeare to all men that none ought to partake of such a spirituall estate and worship without being made sutable thereunto by Regeneration manifested by their Faith and Obedience to the Gospell But how sutable such Spirituall worship and Churches would be to a Priestly Levitical gay Clergy let the wise judge I cannot but much suspect that they do finde farre more sweetnesse and relish in their revenewes of hundreds per annum gleabes tithes c. Though it be from the world in a Church then they have hopes to finde in any thing from any such Church in the world I conceive therefore that there is no more hope to see that Tribe stoope so low or forget themselves so much as to owne and beare witnesse to this truth then there is to see them to allow the Doctrine and Practise of blessed Saint Paul Act. 20. 17. 34 35. to be now of use and immitation in our times or then to allow the speeches of Iesus Christ Mar. 12. 38 39 40. Luk. 11. 44. 52. Mat. 15. 14. To appertaine aswell to the Clergy of this Age as to them of any former age yea and aswell as to the learned Scribes c. of whom they were immediately spoken Wherefore to prevaile with these men in this point there is yet one Argument onely wanting to wit certaine revenews of 3. 4. or 500. per annum for each of them with which Argument I doubt not But one might convince the Judgements of a hundred in one day easier then a hundred can one in a whole yeare without it So prevalent is the world with our corrupt natures as by dayly experience is seene But these Arguments are of the earth earthly and sutable to earthly affections which men ought to mortifie and to have their conversation in Heaven Phil. 3. 19. 20. Col. 3. 2 3. And seriously to consider Christs Arguments who reasons quite contrary telling us of denying our selves and taking up our Crosses dayly Luk. 9. 23. Of being sent as Sheep amongst Wolves Mat. 10. 16. Of being hated of all men Mat. 10. 22. Of suffering hunger and nakednesse 1 Cor. 4. 11. 2 Cor. 11. 27. Persecution tribulation affliction reproach imprisonment distresse yea death it selfe for his sake Mat. 24. 9. Io. 15 20. Luk. 21. 12. 2 Tim. 3. 12. 2. Cor. 6. 4 5. and 12. 10 And that except we first count our Costs and forsake all for Christs sake and the Gospells we cannot be his Disciples here in this world nor raigne with him in the Kingdome and world to come Luk. 14. 26 27 28. 33. Io. 12. 25. 2 Tim. 2. 12. 2. And from confounding of these two Covenants and States of Law and Gospell ariseth another great error and that of no small consequence For from hence as I conceive the Papists have brought in many disorders into
the Gospell worship As nationall Churches Oblations Sacrafices first fruits Tythes Offerings Holy Ceremonies Holy Dayes Holy feasts Holy Temples Holy Altars Holy Places Holyest places Holy Persons Holy Garments Musicke c. And many other pretty trinkets of that kinde And into Government Office and Ministery likewise variety of sorts as Sextons Clarkes Curates Vicâ—ars Parsons Singing-men Orgenists Canons Petty-Canons Prebends Deans Arch-Deacons Abbotts Lord Abbotts Lord Bishops Lord Arch-Bishops Chancellors Officialls Commissaries Doctors Proctors Apparitors c. with a rable of them even to the Pope himselfe alluding to Moses Aaron and to the Kings and State of Israel Hence also collaterally have they brought the power of the Civill Magistrate into the Church as their Executioners and as subordinate and particular heads under the Pope the universall head who challengeth hence most wickedly to dispose of their Crownes and Kingdomes at his pleasure being willingly ignorant that the State and Church of the Iewes is to be considered in a two-fold respect one as it was a civill State and Common-wealth and Kingdome in respect whereof it was common to other Civill States and Kingdomes in the world the other as it was the Church of God and in relation thereto had Worship Commandements a Kingly office and government which no other state or Kingdome had or ought to have for herein it was altogether typicall this Kingly office and government in relation to the Church concentred only in Christ who now is onely the head King and Law-giver to Israel his Church and admitts of no other head to his Church subordinate or otherwise in any respect Ephes 1. 22. and 4. 15 and 5. 23. Col. 1. 18 2. 10. 19. 1 Pet. 2. 7. For this State being sprituall admits of none but him their spirituall King Head and Law-giver Iam. 4. 12. Hence the Gospel is called the Gospell and word of this Kingdome Mat. 4. 12 and 13. 19 Acts 2. 25. And the true Ministery of the Gospel a Ministery of the spirit 2 Cor. 3. 6. whereby men being converted to God are said to be translated into the Kingdome of his deare sonne Col. 1. 13. Hence God proclaimes from heaven commanding us only to heare and obey his Sonne Matth. 17. 5. he being the Christ of God Luke 9. 20. Hence Christ himselfe declares to us that all power in heaven and earth is given to him and commands his Disciples therefore in his name and by vertue of his power and authoritie alone to goe into all Nations and make Disciples baptizing them c. Matth. 28. 18. 19. And this honour of being Head of his Church gives hee to none at all by deputation or otherwise in any kinde it being the greatest prerogative and dignity for the greatest Monarch upon earth to become a true member and subject of Jesus Christ in his Church under the Gospell for by his being so he is made a childe of God a fellow heire with the Saints in light Col. 1. 12. yea a coheire with Iesus Christ of the everlasting Inheritance Kingdome and Glory Rom. 8. 16. 17. And the same honour have all the Saints for there is no respect of persons with God Col. 3. 25. 1 Pet. 1. 17. Jude 16. Eph. 6. 9. Iam. 2. 1. 2. 3. 9. and this will one day be made manifest to all men when Christ shall say Bring hither those mine enemies that would not that I should raigne over them and slay them before mee Luke 19. 27. At which time hee will be terrible to all yea to the greatest Monarches upon earth which rebell against him Psal 76. 12. and 82. all the Psalme Be wise now therefore yee Kings be instructed yee Iudges of the earth serve the Lord with feare and rejoyce with trembling kisse the sonne lest hee be angry and yee perish from the way when his wrath is kindled but a little then will it be manifest that they and onely they are blessed that put their trust in him Psal 2. 10. 11. 12. 3. This may likewise teach us to see and bewaile the great apostafie both in faith and worship that is brought into the world by this childish baptisme And what a glorious uniforme Babilonish Tower the man of sinne hath reared upon this rotten foundation bringing there by whole Nations at once into subjection to his carnall worship and indeed what is more sutable to his carnall Gospell and Worship then such carnall worshipers and nothing more conduceth to his Exaltation nor better serveth to the maintenance of him and his sutable Clergie in all their riches Pompe and Pride then this nay how possibly could he otherwise have corrupted the whole Earth and brought whole Nations to admire and follow and worship the Beast as he hath done And why then think we of reformation of Religion continuing this foundation Can we wash the Black-more white Or give spirituall life to a whole nation in a lumpe Hath God any such need of worshipers as to accept such lip-service meerely compelled by the laws and commandements of men Isa 29. 13. Mat. 15. 8 9. Is not every man first to be perswaded of the truth in his owne mind before he worship else is he not damned in himselfe Rom. 14. 5. 23. And who art thou that judgest and usurpest Authority over another mans servant 1 Cor. 7. 23. Seeing likewise the Church of England in the 13. article of her doctrine doth maintaine and a verre that works done before the grace of Christ and the inspiration of his spirit are not pleasant to God for as much as they spring not of faith in Iesus Christ neither doe they make men meete to receive Grace or deserve grace of congruity yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sinne And this then being so what spirituall house thinke we can be built unto God upon such a carnall foundation May we expect grapes of thornes or figs of thistles must not the Tree first be made good and then the fruite had not God respect first to Abell and then to his Offering hath not God long since abrogated the state of the Iewes under the law and cast off Israel according to the flesh the naturall seed of Abraham to whom and his seed the promises were made Gal. 4. 29 30. Ioh. 8. 34 35. 36. And do we thinke to bring in the naturall seed of us Gentiles as acceptable on Gods Altar none in the time of the Gospell when the true seed is produced Gal. 3. 19. and when onely spirituall worship and worshipers are accepted Io. 4. 23. must the parents whether Iew or Gentile needs be borne againe of the spirit and onely by faith become the seed of Abraham and heires according to promise Gallathians 3. 7. 29. Romanes 4. 11 12. And shall their children become the same seed by nature can our natures produce a spirituall seed to Abraham which Abrahams owne nature never did nor could doe Rom. 9. 7. 8. Ioh. 3. 6. Neither can any shew any one such promise to any Believer in all the whole world and his seed as was and is to Abraham his seed who is therefore the father of us all to wit of all Believers and onely of Believers sew and Gentile father and child c. Rom. 4. 16. and therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed but the promise is sure only to Believers therefore Believers only are the seed of Abraham to whom the promise and ordinance of the new Testament doe properly appertaine Againe That administration of Baptisme which overthrowes the very nature of the Covenant of Grace and whole Gospell of Christs is Antichristian and abominable But the administration of baptisme upon Infants doth so because it stands upon the ground and interest which they have in the Covenant by naturall generation onely or by the meere profession of faith in the Parents or Sureties without faith in their owne persons whereby faith is made void and the promise which is the Gospel and Object of Faith is also made of none effect and so the preaching thereof becomes uselesse and vaine also Rom 4. 14. therefore the administration of Baptisme upon Infants is Antichristian and abominable These things being so it is most certaine that the baptisme of Infants is the greatest delusion and a thing of as dangerous consequence as ever the Man of Sin brought into the world and therefore the greatest maintainers thereof are justly to be esteemed the greatest deluders wherefore it is high time for us to looke about us to awake out of this drunken slumber and to see how hitherto wee and our fathers have beene blindly lead by our blind Guides into this depth of Ignorance and mist of iniquity and let us seeke out by what meanes and by whom wee are so miserably intosticated as to stumble and grope for our way thus even at noone day Rev. 17. 1. Come hither I will shew unto thee the judgement of the great Whore Rev. 18. 3. 8. 11. For all Nations have drunke of the wine of the wrath of her fornications and the Kings of the earth have committed fornication with her and the Merchants of the earth have waxed rich through the abundances of her delicacies Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord who judgeth her And the Merchants of the earth shall weepe and mourne over her for no man buyeth their merchandize any more FINIS