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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

thereof although he knoweth that it tendeth to his owne ruine and perdition SECT 3. NOw seeing they thus faile in their foundation what can be The Papists foundations infirme expected concerning their building seeing they faile in their Principles what may be expected in their Consequences seeing they faile in proving the Supremacy of Peter over the other Apostles how farre will their lord god come short to justifie the wearing of a triple Crown of Gold and the rest of his Pontificall Vestments being farre more fit for a Stage-player then a Minister of the Gospel I wonder what Scripture he hath for the wearing of such like toyes unlesse as I said he derive them from Aarons garments which the most ignorant know that they were but Types of Christ and are also abolished by Christ as that Anti-christ of Rome very well knoweth but where doth he read of a triple Crown which Peter wore he may be ashamed to abuse the world with such fopperies as that it was left by the Apostle Peter and that it is yet to be seen in Peters Church and that Silvester shewed it to Constantine which he said Peter used by the instinct of the Spirit that the verity might be answerable to the figure viz. that Christs High-Priests might weare that which the High Priest the Figure of Christ did weare SECT 8. NOw who that is in his wits will beleeve that Peter did weare a triple Crown of Gold who had not sometimes a penny in his purse Act. 3. 6. as also in that his Lord and Master The glory and Crown of the Apostles was crowned with Thornes I blush therefore to see men so stupid as to beleeve that the Apostles used such worldly pomp whose glory was their poverty and the contempt of the world their Crown and suffering and if there had been any such Crown it had rather belonged to Paul then Peter for he was the Apostle of the Gentiles the other of the Circumcision Againe if that be Peters triple Crown which is to be seen in Saint Peters Church why doth his Holinesse refuse to weare it but rather make use of a Massie triple Crown of Gold and precious Stone and as for Aarons Crown it was a Type of Christ and not of the Pope and temporall things doth not prefigure temporall one triple Crown another but that outward Crown did shadow forth that Spirituall Kingdome and regall dignity of Christ SECT 9. LEt all the world therefore take notice what subtill and devillish The Popes subtilty inventions this Instrument of Satan useth that he may still delude the world and continue in his worldly pomp and glory and the better to bring the world to his bend he termeth himself a Servant of Servants which his Claw-backs say he assumeth as a signe of great humility which he cunningly ●●sinuateth from the words of our Saviour Mat. 20. 26. He that will be great amongst you let him be your Servant and thus doth he wrest the Scriptures to his owne end but it will speedily appeare that like another C●iphas he proficieth of the destruction of his owne kingdome and that he will very suddenly become a servant of servants indeed as Canaan was yea and become a servant to them that served him Againe his insolency is intollerable in that he thinketh scorne to be reproved yea though he should send ten thousand soules to Hell yet none must say why doest thou so SECT 6. Object WHat need is there of reproving him seeing he cannot erre Answ The Pope is farre inferiour to Aaron who erred by The Pope ●●rre inferiour to Aaron or Peter who erred making the golden Calf and though he was appointed of God and elder brother to Moses yet did Moses openly reprove him at the least I hope he will not challenge to be superiour to Peter who erred in denying his Master Mark 14. 68. 70. 71. as also by dissimulation whereof he was openly reproved by Paul Gal. 2. 11 c. His unparalleld presumption appeareth also in taking upon him to forgive sinnes yea to have God at his command for in case a man sinne and crave pardon of God and he forgive him it is to no purpose unlesse his holinesse doe the like for the Lord hath ingaged himself to the Pope that whatsoever he doth remit on earth shall be remitted in heaven but the Popes Holinesse hath not done the like to God by which means he forceth the ignorant people to a composition as did his Brother Judas by a quid dabitis What will you give me so that he hath not only man at his command but he hath also got God upon the hip as we use to say forgetting the saying of his cousen Germen the Scribes end Pharisees Mark 2. 7. which may very justly be attributed unto him viz. Why doth this man thus blaspheme who can forgive sins but God only SECT 11. Object VVHat difference is there betwixt absolving and remitting of sins Ans Absolution implyeth a forgivenesse of sins by Authority The difference betwixt Absolution and Remission of sin● remission only by way of Declaration wherefore the latter may be permitted to men but the former only to God for if man could forgive we need not aske pardon from God but how should a Man forgive anothers sins who cannot forgive his own true they may absolve by preaching sins in generall but not apply their absolution to particular men because they know not whether their repentance be sound or hollow for God only knoweth the heart of man and therefore is only able to forgive the sins of men Mark 2. 7. CHAP. VII The seventh Chapter treateth of Transubstantiation with a confutation thereof SECT 1. THe next thing which I will insist upon is their detestable Heresie of Transubstantiation by which they say the Sacrament of bread is converted into the reall Body and blo●d of Jesus Christ in which he was conversans here on earth and in which he was crucified yea that they eate his very Flesh and gnash his very Bones in their teeth like so many Caniballs or Man-●aters and that after the words of Consecration there remaineth not so much as the substance of bread but only the meere accidents and qualities of it yea that it is substantially and really the Body and blood together with the Soule and Divinity of our Lord and Saviour Jesus Christ and that under each kinde and under every part of each kinde whole Christ is comprised and that it is not so whilst it is taken but before and afterward in the consecrated peices reserved and remaining after the Communion and that all Communicants both bad and good doe eate the very naturall Body of Christ Obj. Doth not our Saviour say in plain termes that if we eate not the flesh of the Son of Man and drink his blood we have no life in us and that whosoever eateth his flesh and drinketh his blood hath eternall life and he will raise them up at the

Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the H●alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Al●-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the ●i●●y fellow understanding him that there was Ale in the poole o● signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes b●leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacr●ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mous● may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that ●a●● him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.

THe Sacrament then of the Body and blood of Christ is given The Body and blood of Christ only eaten and drunk by faith taken and eaten only after a spirituall manner by the mouth of faith and it is a token of love which Christians ought to have amongst themselves and for which it is called the Lords Table 1 Cor. 10. 11. the Lords Supper 1 Cor. 11. 10. a communion of the body of Christ and they that partake thereof though they be many yet are but one bread and one body 1 Cor. 10. 16 17. Now the same faith shall save us which saved the Fathers before Christs Incarnation who did eate his body and drink his blood spiritually through faith and therefore as the Manna which came down from Heaven and the water which issued out of the Rock was the same to the Israelites as the bread and wine in the Sacrament is to us and in regard as many as did apprehend Christ in the Manna and water of the Rock are said to eate the same spirituall meat and to drink the same spirituall drink which we doe and albeit the figures are changed and altered yet faith abideth one and the same And thus the Fathers did eate Christ before the Manna and after the Manna was ceased Having shewed the manner of eating Christ in the Manna and seeing the like may be spoken of the Pascall Lambe which was not to be eaten raw Exod. 12. 9. that is carnally substantially and visibly with what face can these blockish people think to eate with their mouth and teeth the very body and bones of Christ And who may better be said to eate Christ raw then they which come not with a true and a lively faith but with such an erronious perswasion therefore as raw flesh is offensive to the stomack and such an one as eateth it may to said to eate his owne death so they that eate and drink in the Sacrament unworthily are said by the Apostle to eate and drink their owne damnation 1 Cor. 5. 7. SECT 10. By whom the Sacrament is truly eaten 3. AS none were admitted to eate of the Lambe of Consecration Exod. 29. 33. but such as were of Abrahams Family so none but those that are of Christs Family indeed and doe beleeve in him can be partakers of his body and blood for whosoever saith Christ eateth of my body and drinketh of my blood hath eternall life Joh. 6. 54. so then those men are grosly mistaken and deceived that think that the wicked and unbeleevers doe eate the very flesh and drink the very blood of Christ in the Sacrament for then it would follow upon our blessed Saviours words that they shall have eternall life Further as the Pascall Lambe was not to be eaten by uncircumcised persons or such as were strangers from the faith of Israel Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons for our Saviour would not have us give holy things to doggs or cast pearls amongst swine Mat. 7. 2. This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation as also that the Sacrament of the Altar giveth life Ex eperè operato by the thing done and being present at though there be never a good thought thereunto by him that is present and a receiver thereof as also that the true and naturall body of Jesus Christ is in with and under the Bread and Wine and may be eaten chewed and digested even of Turkes and Infidels as also that the same true and reall body of Jesus Christ may be devoured of Doggs Hoggs Cats Rats and so consequently these creatures receive and injoy by vertue of the same eternall life which is blasphemy in the highest degree SECT 11. Whether the corporall presence of Christ can be in more places then one at one time Obj. THe Papists verifie it may their reason is because Christs Man-hood say they is so annexed to his God-head as fire in Iron which cannot be separated and therefore must be in all places with the God-head Ans That assertion is false as may evidently appeare by The body of Christ not in two places at one time these Scriptures as Luk. 24. 6. when the woman sought Christ at the Sepulchre where the Angels told them that he was not there for he was risen but if his body had been in every place the Angel had lyed As also at the raising of Lazarus Christ saith to his Disciples I am glad for your sakes that I was not there Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man Moreover Christ saith The poore you shall alwayes have with you but me you shall not have alwayes Joh 12. 8. Again it followeth not that every thing that is in God should be in every place as God is for the Scripture saith That in him we live move and have our being Act. 17. 28. and yet we are not in every place as he is God for so he is in all places but as he is man he sitteth at his Fathers right hand and if we should grant Christ to be in all places as he is Man we should take away the truth of his body for though his Man-hood be in God and God in his Man-hood yet is followeth not that it should be in all places as his Diety is for as touching his Manhood he was on earth not in heaven when he said No man ascendeth into heaven but he that descended from heaven Joh. 3. 13. And further to confirme this point Christ saith to his Disciples I ascend to my Father and yours my God and yours Joh. 20. 17. Again the being of one body in divers places or in two places at once is against nature and Scripture cannot allow of it One writing to his friend to resolve him touching that passage of Christ to the Thiefe on the Crosse where he saith This day shalt thou be with me in paradise Luk. 23. 43. whether our Saviour meant he should be with his Soule or his Body or his God-head in paradise to which question his friend returned this answer Touching Christs corporall Body that day it was in the Sepulchre and that was not in paradise although in a garden and as touching his Soule it was that day in Hel and none will say that paradise was there therefore that text saith he must needs he understood to be spoken of his God-head and therefore Christs Man-hood was neither that day in heaven or on earth but in the Sepulchre SECT 12. Of Christs preaching to the Spirits in prison Object IN that reply is confirmed that the wicked of the old world were not so condemned but that they might be redeemed from them by the descension of Christ who is said by Saint Peter to be quickned in the Spirit by the which he preached to the spirits in prison which

not beare the iniquity of the Father and Moses that he will visite the iniquity of the Fathers c. the first speaking of such as decline their Parents evill way and the other of imitating their Fathers impieties CHAP. XVII Treateth of Popish Chrismes or Oyntments and other Popish trinkets c. SECT 1. THe use of their superstitious Chrisme they gather from Exod. 30. 29. where the Lord commandeth Moses to make the Oyle of holy Oyntment which holy Oyle or Oyntment say they is a Type and Figure of the spirituall Oyntment viz. the gifts and graces of Gods Spirit which should be shed upon the faithfull under the Gospell Thi● consecrating of their Chrisme mixed with Balme to anoynt their Bishops and Priests doth fully declare them to be Priests of the Law and not Ministers of the Gospel the consecrating of which Chrisme and how they apply it I will also make knowne that thereby their Idolatrous and Superstitious folly may be made more manifest Their Chrisme saith my Author they consecrate in this manner How they 〈◊〉 their 〈◊〉 1. The Miter'd Bishop muttereth certaine Charmes and inchanted words over the Chrisme and then bloweth upon it And after him commeth there other twelve Priests in their order who breatheth over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs c. praying that this Chrisme may have power to confirme the like gifts as they had then he puteth to a little Balme and at the last boweth himself unto it with these words Ave sanctum Chrisma All haile holy Chrisme the like doe all the Priests in their order Thus make they an Idol of their Chrisme which manner of consecration they never learned of Christ nor his Apostles For The Apostle sheweth what is the oyntment and anoynting of Christians viz. Ye have an oyntment from him that is holy 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwelleth in us and the same Chrisme or oyntment teacheth us all things we have therefore no Chrisme or oyntment of Christ but the graces of his Spirit which are bestowed upon the faithfull and the Prophet David speaking of that oyntment saith Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes Psal 45. 7. this Ceremony therefore of anoynting being fulfilled in Christ it savoureth strongly of Judisme as also to be wiser then Christ who commandeth no such thing to be done As also his Apostles who used no such Ceremony in the ordaining of Ministers SECT 2. Of Popish Altars LIke unto their Chrisme is their invention of Altars and their anoynting of them seeing the Altar in the Leviticall Law was a Type and Figure of Christ and was only to continue untill Christ the true Sacrifice should offer himself upon the Altar of the Crosse 'T is true Altars were holy before Christ came who was promised by it but after he entred into the most holy place it was repealed and rejected it is therefore Judisme to retaine Altars still in their Churches the Primative times knowing no such Alters neither have they any colour for their Altars out of that place Heb. 13. 10. We have an Altar whereof they have no authority to eate which serve in the Tabernacle c. which plate they alledge for the maintenance of their Altars for the Apostle speaketh there of no materiall Altar but of the death and passion of Christ as it followeth ver 17. their imitating therefore of Jacobs anoynting Altars as he did the Pillar Gen. 28. 18. is superstitious for the Ceremonies of the Law which were but figures and shadowes of things which were to come are not meet ornaments for the Gospel as their Washings anoyntings Sacrifices and their other rites which as the Apostle saith were but shadowes of things to come the body being of Christ Col. 2. 17. the body then being come what needeth the shadow Again the same anoynting that Christ was anoynted with his members also receive but that was a spirituall unction Luk. 4. 18. The Spirit of the Lord is upon me because he hath anoynted me of which anoynting the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne why doe they also sprinkle water which he did not Jacob also used prophane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated by their Priests SECT 3. Of their use of Candles THe like Superstition is used by them in burning of Day-light wherein they use more Superstition then did the Jewes in their Tabernacle for they burned Candles only in the night Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches when as properly they are only to qualifie the darknesse of the night therefore as it is rediculous to burn day-light as we say by setting up lighted Candles so he is not to be thought well in his wits who offereth the light of Candles for a gift to the Author and Giver of Light Again the use of Candlesticks and Lamps was to no other end then to give light and therefore at N●one-day when there is no use of Candle-light to set up Tapers and Candles is a superfluous and superstitious use Their places of Sanctuary may also be put in the number of O● their Sanctuaries their Superstitions by which the course of Justice is hindered Malefactors being thereby sheltered and secured from the Magistrate by the immunity and priviledge of the place by whichalso Servants are incouraged to be contemptuous and disobedient to their Masters finding succour elsewhere as also unthrifty and carelesse Debtors by which devise will seeke to defraud their Creditors and therefore they erre exceedingly to set up their Sanctuary-places to all kinde of Malifactors The like Superslition is also used in their Pilgrimages which Of their Pilgrimage they observe in imitation of Abraham who left his fathers house to travell whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries nor of a thirsting desire to see strange fashions and learne curious Arts nor yet out of a coveteous minde to inrich himself as Merchants use nor yet of a superstitious devotion to visite the Sepulchers of holy men and to goe in Pilgrimage to holy places but he travelled to be out os the perillous Society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God SECT 4. Of their Monkes and Hermites IN the next place may be brought in the profession of their Monkish Anchorish and Hermites lives which they would maintaine from Lots living in a Cave Gen. 12. 38. but it appeares by the example of Lot who in a solitary place committed sinne that it is not the place that mendeth mens manners for if the heart be wanting the

to have a charitable opinion of all Christians but especially of the seed of the faithfull Ans It was and is such a charity as that which hath made Charity towards in●an●s hath 〈◊〉 the Chu●ch and yet doth make our see●ing Churches as they are viz. a Den of Thieves a House of Merchandize we have had too charitable an Opinion of many yea of the most which desperately and without reverence have been admitted Pupels to that Trinity Colledge of Saints as Co-heires with Christ who have after proved a d●sgrace and scandall to that Divine Fellowship which simply and unadvisedly we supposed they tooke upon them when they knew not their right hand from their left yea when Baptisme was not so much as in their thoughts SECT 8. Obj. HOw can you be assured who hath true faith seeing the Apostles themselves were deceived as in Simon Magus Annanias Saphira c. Ans Therefore ought we to be more cautelous whom we receive We ough● to be mo●● Wa●● se●●●g the Apost●es were mistaken and to require as great a testimony of their faith as possible may be before we admit of them to the Sacrament of Baptisme in regard that the more there is so admitted into that sacred Society the more it will be polluted and made a scandall by the enemies thereof and the plaine truth is out of a carelesse neglect of so doing as also out of a too indulgent charity that Children have the seeds of faith and so are included in the The fruit of baptizing Infants covenant of grace and salvation Religion is made abominably scandalous by making such of the number of the faithfull as yet never attained to the measure or proportion of the faith of Devils yea by this meanes such a people is admitted as Christians as is too apparent if possible would tread both Christ and his members under foot yea by this meanes as aforesaid what a company of debauched Water-rats and Mault-wormes c. I meane Drunkards Whore-masters Sabboth-breakers and what not have we now in this Common-wealth under the notion of Christians and Protestants yea such who if they who are most invetterately bitter against this Method which I or rather Christ himselfe and his Apostles hath prescribed were now to Baptize such they could not with modesty without repentance and a promise of new obedience went before SECT 9. Obj. DId not our Lord and Saviour Jesus Christ meekly imbrace Infants which was brought unto him yea and blame his Disciples who would have kept them from him saying that of such were the kingdome of heaven Ans Christ blessed them because he might know them to be of the elect for otherwise he would not have done so for as himselfe confesseth he prayeth not for the world Joh. 17 9. 2. Though he blessed them doth it therefore follow that all Children are blessed if so a gallant conclusion 3. Though he blessed them it doth not follow that forthwith he commanded them to be Baptized and as for himselfe he baptized none Joh. 4. 2. neither is it sa●d that he commanded his Disciples to doe it no doubtlesse he left that to doe untill they were of yeares of knowledge what the profession was which they were to undertake for it is the hardest taske that ever flesh and blood tooke upon them to become a Christian indeed 4. Neither are we to think that the Kingdome of God whether The Kingdom of God consisteth not of young infants militant or triumphant doth consist only of young Infants as you would have them consequent words of our Saviour Mat. 19. 13. for then men of yeares should be excluded therefore it must be that our Saviour meaneth such as become Infants by a second Birth which is the substance of his Discourse with Nichodemus Joh. 3. 3. as also whereof the Apostle Peter speaketh 1 Pet. 2. 2. where he willeth the Jewes to become as new borne babes desiring the sincere milke of the Word that they might grow thereby He sheweth them also in the third verse how this birth is produced viz. not of corruptible but of the incorruptible seed of the Word of God which liveth and abideth in them The Apostle Paul also termeth it the putting off the old man and putting on the new Col. 3. 10. and in relation to which he testifieth himselfe to be a Father to the Corinthians by begetting them to the Gospel 1 Cor. 4. 15. by all which it clearly appeareth that them words of Christ viz. of such are the Kingdome of heaven are not meant possitively of little Infants but such as become so by a Spirituall birth as infants by a Carnall birth SECT 10. Obj. THe Apostle telleth us that the unbeleeving wife is sanctified by the beleeving husband and the unbeleeving husband by the beleeving wife for otherwise their children would be uncleane but by that meanes they are made holy so that the Children of beleeving Parents are holy and therefore to be admitted members of the Church Ans The same Apostle doth also give us to know Rom. 5. 12. No feadrall holinesse in Infants that we are all under originall sin and all by nature the children of wrath and therefore faeadrall holinesse is not to be imagined in Children yea it is very probable by my former instances of Esau Judas and that passage in Ezekiels Prophesie that godly Parents may have wicked Children and the Prophet Habakkuk also saith that the just shall live by his faith viz. by his owne faith for otherwise if one mans faith would save more then himselfe that Popish tenent of Supererrogation might lawfully be justified which we utterly disclaime as well we may doubtlesse then the Apostles meaning in that place was no other but this viz. that like as all things are cleane to the cleane Tit. 1. 15. as food raiment c. so was the unchristian woman to the Christian man as that he may be conversant with her and not offend and that the children begotten by such a couple are not to be reputed as unlawfull or impure or else the Apostle writ to satisfie a scruple viz. That if unbeleeving made a wife unholy unto her husband or a husband unholy to his wife it would make their Children unholy too and so both or none was to be put No holinesse incorporated into the woman by the man c. away but in regard that to the pure all things are pure therefore as well the children as the wife in that sence aforesaid And not that the beleeving husband doth incorporate an inherent holinesse into the unbeleeving woman or the woman to the man in the act of Marriage or both of them into the Childe for that is punctually to contradict the aforesaid Scriptures and so consequently for the said Apostle to contradict himselfe SECT 10. Obj. IF Infants be not Baptized then are they left in death and ought to be of no more esteeme then Pagans or Infidels Ans To the first of these I

last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Gra●● and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Mi●ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inis●iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heart● which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 ●●d wi●h co●po●al●●ood deserned for the food of the Sou●e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast o●t into the draugh● I blush to think of their audacious blasphe●●●s who doubtlesse cannot be ignorant that if they eate him ●●rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very ●ell be thought that though the Apostles of Christ would have been ●●y s●r●pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees A●● 15. 29. if they had understood him in that grosse sence which these Papists doe Ag●in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 st●od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmur● at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not ●at● this body which you see nor drink this blood in my v●●nes but I shall give a certain Sacrament unto you which if it be spiritually understood quick●●th you otherwise it profi●eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The ●●gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of i● Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really s●aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for