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. This text is an enriched version of the TCP digital transcription A93702 of text xxx in the English Short Title Catalog (Thomason E586_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1027 KB of XML-encoded text transcribed from 198 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A93702 Wing S5013 Thomason E586_2 ESTC R203633 99863519 99863519 115723 2248560821

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 Early English books online. (EEBO-TCP ; phase 2, no. A93702) Transcribed from: (Early English Books Online ; image set 115723) Images scanned from microfilm: (Thomason Tracts ; 90:E586[2]) 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. [34], 80, 73-360, [4] p., : ill. by Thomas Paine, and are to be sold at his house in Goold [sic] Smiths Alley in Redcrosse Street, Printed at London : 1650. [i.e. 1649] The first leaf bears a verse explanation of the frontispiece. Reproduction of the original in the British Library. Annotation on Thomason copy: "Decemb. 31."; the 50 in imprint date has been altered to 49. eng Catholic Church -- Controversial literature -- Early works to 1800. Church of England -- Government -- Early works to 1800. Presbyterianism -- Controversial literature -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. eebo Rome ruin'd by VVhite Hall, or, The papall crown demolisht:: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presb Spittlehouse, John. 1650 396 174604 1040 0 0 0 0 12 265.74 F The rate of 265.74 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2011-07 Assigned for keying and markup 2011-07 Keyed and coded from ProQuest page images 2011-09 Sampled and proofread 2011-09 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion
The Printer to the Spectator . THat Embleme whereon thou didst looke , Is but the shadow of the Booke ; By reading which thou maist behold That in expresse , which here is told By Figures ; there thou 't plainly see The Pope , and his fraternity Of Prelates , Presbiterians , and The Author , a a Rev. 18. 1 , 2 , &c. whom thou seest , there stand , Disputing to the life , where he , Doth use his Christian b b Mat. 10 ▪ 6 pollicy , By singling each of them apart , Aluding unto Daniels Art , By which he found the Elders lye , And clear'd Susannas chastity . So he like to a Champion stout , In this incounter first culs out Errors chiefe Patrons , c c Athists and Anti●rinitarians . who deny There is a God , or Trinity . These being conquered , he doth finde , A Monster of another minde , Who saith there is a God , d d The Pope , 2 Thes. 2 , 3 , 4. but he Doth proudly claime the same to be ; And that he can mens Sins forgive , If they 'le but see him whilst they live , This he subdues likewise ; and then He findeth divers sorts e e viz Prelates , P●o●b●terians , & other Sectaries , Rev 17 12. 15 of men , The which from him doth hold their power , All which within one day , f f Rev. 18. 8. or houre g g v●r ▪ 17 18. (o) R v. 19. 1 , 2. He hath subdued . Therefore his head with Bayes I have adorn'd , doe thou the like by praise . Laus Deo in excelcis .

AN EMBLEM OF ANTICHRIST In his three fould Hirerchyes of Papacy , Prelacy , & Presbytery

As allso a description of the Trenatie in Vnitie , & Vnitie in Trenatie . ( of their Lord God the Pope ) in his Holyneses Dietie . 2. thes. 2. 4.

A Small Rome left for the Pope etc.

Prellat

Wee are all tatterd & broken to peeces

Pope

Presbiter

They reiect our church & calling from thee

Cry aloud for he is a god .

1. Kings . 18. 27.

And it came to pass at Noone that Elijah Mocked them saying &c.

I neede not put a Beareskin on A Beare Or pin a Devill to A Cauileare . Rev: 16. 19. 20. 21.

And the Great City was devided into THREE PARTS etc.

a prelate, presbyter and cavalier talk to a three-headed pope portrayed as the antichrist, whose symbols of office are scattered and broken at his feet

ROME RVIN'D BY WHITE 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 Sunshine 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 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 .

Isaiah 40. 3 , 4 , 5.

The voyce of him that cryeth in the wildernesse , prepare ye the way of the Lord , make straight in the desart a high way for our God , every valley shall be exalted , and every mountaine and hill shall be made low , and the crooked shall be made straight , and thorough places plaine ; and the glory of the Lord shall be revealed , and all flesh shall see it together , for the mouth of the Lord hath spoken it .

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 .

Printed at London by Thomas Paine , and are to be sold at his house in Goold Smiths Alley in Redcrosse Street . 1650

F●llow Christians :

THere hath been many predictions of these present times , both o●● o● Sc●ipture , and other A●thors , 〈◊〉 of wh●ch 〈◊〉 〈◊〉 he ●s re●ite ; which I professe ( before the great God of Heaven and Earth ) is not out of any ostentation ( in relation to my owne particular person ) but meerly to stir up the hearts of all men , to take not ●●e of the Lords present designe ; to which purpose in the Old Testament we ha●● these Scriptures , viz. Dan. 2. 34 , 35. & 7. 18. 27. M●l. 3. 1. &c. and 4. 1 , 2. 3. 5. 6. Joel 2. 28 , 29. 30. 31. ●2 . In the New Testament , Mat. 17. 11. Rev. 18. 1. 2. 4. 6. & Chap. 21 , &c.

For Predictions since , I shall only cite these , which I have collected out of Mr. B●aines writings , a m●n yet I never saw .

I. Viz. One of Merlinus Calc●donius a Scot.

After a long tribulation of Christians , and effusion of innocent blood , the prosperity , and praise of God shall come to a desolate Nation , I meane the Christians ; for an excellent Pastor shall come , and rectifie all things , and all things , and all things shall be according to the forme of the primative Church .

II. Saint Bridget saith of the Pope , that a Sword of God shall peirce his body , and run him thorow from head , to heart , never to be pulled out ; and after his Armies , his Viccars , and Ministers , their Soules shall be debarred the glory of God , and their dignity , and goods , shall be devolved unto others .

III. Joaohim an Italian Abbot , in his concord of the two T●staments , hath written many Predictions , which accord with thes● .

IV. Joannes de rupe Scissa , once Bishop of Paris , hath fore-told , that the Popes , Arch-Bishops , Bishops , and the whole Clergy of Rome , shall be brought back again to the primative forme of Christ , and his Apostles , with most sharp scurges , and that all temporall principalities shall be taken away from the Clergy .

V. Joannes Wolsius citeth this Prediction , viz. Europae genitus terra vir justus & aequus Pastor earit , caeli claves non regna gubernan ; Pax erit , & toto surget concordia mundo : Una fides , unus regnabit in omnia princeps .

What other late Predictions you have had , I leave to your memories , I could say very much , in relation to my selfe , and how wonderfully providence hath carried on this work by me , but I will not beare testimony of my selfe , let what is written doe it , whether for me , or against me .

Here likewise followeth three generall Principles , drawne out of the Treatice for the inducement of every one to read and practise .

I. BY practising the Government contained herein , you will manifest your selves to be Christs Disciples , by being obedient to his , and his Apostles institutions ; contrariwise you declare your selves enemies to both .

II. By ●o doing , the Church of Christ will be distinguished , from the world , as also made visible , to the world , as a City which is at unity in it selfe , Psal. 122. 3.

III. Those that participate of that union , wil be freed , from these grievances , viz. 1. From the corrupt Clergy . 2. From the unjust maintenance which they yet enjoy ; and 3. In a great part from the corruption of the Lawes of the Land , as also from the Caterpillers , the Lawyers , which are breed , and nourished thereby ; which two grand Moth-wormes , have almost consumed , both Church , and Common-wealth , as all rational men very wel know ▪

'Gainst which two Wolves which would devoure this Land , This Treatice like a cumbatant doth stand For preservation of it ; therefore all That doth desire to see those Meters fall Out of their Ayrie Orbs : Read , and comply , And you are freed , from all such tiranny .
To the Supreame power of the Nation , The Commons assembled in Parliament , with the Counsell of State &c. Right Honourable .

IT is acknowledged that like Martha , you are cumbred about much businesse , 〈◊〉 regard of the loud clamors of the men of the world , whose chiefe affections are taken up with civill affaires , as in a flourishing State ; with the appurtenances thereunto belonging , ( as in a free trade . &c. ) But there is an Vnum necessarium , which is farr from their thoughts , and I feare not very neare yours ( viz. the flourishing of the Kingdome or Church of Christ ) which ought to be your chiefe object to adorne , in that the other would fall in of course , as our Saviour affirmeth , Mat. 6. 33. &c. A chapter worthy of your most serious meditations in your now present imployments . For doubtles providence doth as well extend it self● , over whole Nations , as over a particular Person , or a Sparrow ; but such is the fraile condition of our Natures , that we dare not trust God with our temporals ; the best of us are ready with Jacob , to capitulate with our Maker , and to indent with him , viz. that if God would grant him food , rayment , protection , &c. then he would build God an house , Gen. 28. 20 , 21 , 22 , &c. So we , if God will but first build us seeled Houses , make us great and eminent men in the world . put us into a gallant state , capacity , &c. O then we will promise to doe great matters for God . As in a reformation of Religion , which shall be Jure divino , or agreeable to the will , and appointment of Jesus Christ , but we will doe nothing for him before , unlesse with Jacob , to poure a little oyle upon the stone , where we intend to erect our promised Fabrick . Right Honourable , you have with Jacob , made large promises touching a full , perfect , and thorow Reformation , viz. to pluck up Antichrist , root and branch , and that without respect of persons ; and the Lord Christ having performed your request , on his part , doth now expect a performance also on your part to him , as he did from Jacob ; but so backwards are you in matters of Divine concernment , as that he is also constrained to invite you to it , as he did Jacob , Gen. 35. 1. Therefore in Christs stead I desire you to imitate Jacob by your free assent , who immediatly upon the reminding him o● his promise , did instantly , as a preparative to the worke ) stirre up his Family , to put away the strange gods which was then amongst them , and to be cleane , and wash their Garments , as also to arise and goe with him to Be●●● where he would erect an Altar unto God . who had answered him , in the day of his destresse , and had been with him in the way which he went . Now how neare that his relation did , and doth agree , with your past , and now condition , I appeale to your selves . O that you had now also hearts to doe the like to your Family of the Common-wealth , whereof under God you are Keepers ; as also that your Houshold of the Nation , would as willingly relenquish their Heresies , and Schisms , as the other did their Idols and eare-rings ; which that they may doe with more freedome of spirit , I hav● ( by Divine assistance , ) attempted a discovery of them , to the end , neither you , nor they may be mistaken in them , viz. Neither they in their Voluntarie , delivering them unto you , or you in the buriall of them .

I am bold also in Christs name , to minde you of something further to this purpose , as in relation to your duty in this present designe of Christ , which I presume you are not ignorant of ; or if you be , that you will not continue so , having your understanding illuminated ; At the present , it is visibly apparent both to you , and all Professors , that the Reformation in point of Religion , is at a full stand , which is by meanes of two distinct Parties , viz. the Presbiterian , and the Independant , the one pulling one way , and the other another , by which meanes it is betwixt them , even almost pulled in pieces ; the Presbiterian Party being such , as would dwell upon a forme , and the other being contrary to all forme , running themselves into a Chaos of confusions , their distempered spirits , being utterly voyd of all order , or decency , so that it is as impossible for these two extreames , to unite into one , as Hell , and Heaven ; I have therefore ( by Divine assistance , ) attained to the discovery of the Golden Meane , by which they may not only be reconciled together , but also brought to practise Jure Divino , according to the will , and appointment of Jesus Christ in his Word ; which thing is the now grand designe of Christ , therefore it behooves you , to stirre up these two parties , to comply with this revealed insuing Truth , which though it be as yet despicable , yet i● will prove most honourable . It is confest , you have by Divine providence , acted very much , in relation to a Reformation , viz. you have passed over the Red Sea of Prelacy , in which Pharaoh and his Hoast were drown'd , but all that Spirituall Egypt is not destroyed ; many of them uncircumcised ones have marched with us into the wildernesse we are now in . There be yet thousands of Cavalier Priests amongst us , besides , you are to know , that before you can enter into the promised Land , you are also to beare the Arke of God , over the River Jordan , viz. that of Presbitery , it being also an obstacle in the way , albeit not so seemeing dangerous as the other . Right Honourable , the Cloud doth now remove , and you are by providence brought even to the brinke of that River , through which you must passe , or you will never enter the Holy Land ; take courage therefore right Worthies , by considering what the Lord hath done for you , and how he hath to that very purpose , purged you , both from the Episcopall , and Presbiterian drosse which were amongst you ; and how he hath made you , and your Government , as that new Heaven , and new Earth , from , and unto which , the new Jerusalem is to descend ; the Lord being pleased to make this Nation the Theatre on which he will begin to act his present Designe . I shall further presume to minde you , that as you have , so you are yet to swallow up such waters , as the Dragon of Prelacie , with his Presbiterian Tayle , shall belch out against the Woman ( you being the earth appointed for that very purpose ) untill you have dryed up their Sea , and River , which you by providence have almost accomplisht ; but till you have thorowly drained them dry , you obstruct the descending of the new Jerusalem , or the Marriage of the Lambe , which is immediatly to insue . Therefore I beseech you to delay not time , but with a Christian courage resolve to act a full Reformation , which you will never effect so long as you support the Prelaticall , or Presbiterian Clergy , either in office , or maintenance , that of Presbitery being a Romish Hierarchy as the other , as in this insuing Treatice is proved at large ; and therefore that River Jordan , ought as well to be dryed up , as either Euphrates , or the Red Sea . R●ght Honourable , there hath been much paines taken by severall worthy men in this Nation , by writing , and preaching , which hath been also dedicated unto you to this purpose ; I beseech you , let not them , or this lye as wast paper in your Studies , seeing Viz. M●ster Iohn Owens S●rmond , of the sh●king and 〈◊〉 ●i●g of Heaven and Earth , as also M● . Del●s Booke , of praise and unity amo●gst the ●●i●hfull , as also Mr. Br●ine's Book of B●o●ls fall in the foolish Virgins , &c. As also on●●●●l●d , The Mystery of the true Minist●y unvailed , &c. all which are very pe●●inent to this very purp●se . it is the chiefest worke you have to performe , for without all Coutroversie , you are the men whom God intends to honour , as his Instruments to pluck up Antichrist , root and branch . Blessed be you amongst men , for what you have done in it , and the Lord stirre up your hearts more , and more , to accomplish the rest of the worke . And know also , that you have a Call unto it , even from your adversaries the Presbiterian Priests , who have so much urged you to suppresse Schismes , and Heresies in this Nation .

Now if it be proved from the Word , that they are such them selves , how can they with modesty be offended ; if you meet to them the same measure , they would have had you ( as their vassels ) to have measured to others . Sure it is , you have found that Tribe so much averse to your proceedings , as ( had you not been right valiant ) might have utterly obstructed the work in your hands ; and be assured , that so long as that Judas of the Clergy liveth , it is Witnesse their utter disa●●ing of the now present Government , and e●g●gement ther●unto . impossible that the State should be at quiet , their ambition being such , as will admit of no injunctions from you , unlesse of their owne framing , so that you must resolve to suppresse them , or be supprest by them . Now the Lord knoweth how the Soules of the Saints ( as yet under the Altar ) desireth to be at liberty , who are yet kept in bondage by that meanes , of your yet supporting them ; stirre up your selves therefore like men of warre , by suppressing them , as also by giving way to such a method of gathering Churches , as there is a cleare president for in the Word ; as also by such as are most meet for such imployments , as also to have them Churches so gathered , to be regulated in such a method , as Christ and his Apostles hath left in the Word , so that the true Ministers of Jesus Christ may be knowne from them of Aarons order ; and in so doing we shall be in so happy a condition , as that it wil be said of England , as it was sometimes of Antioch , where the Disciples were first called Christians ; so if you will admit of Christs owne peculiar Government , without any Antichristian mixture ; you wil not only bring glory to this Nation , but also immortalize your names to all posterity ; thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity , ( which is a thing you have also ingaged your selves to performe ) to the discovery of which this Treatice tendeth . Which I most humbly present to your Honours , hoping that the Lord wil so stirre up your hearts thereby , as to accomplish the desires of him , who would glory to see the flourish of the new Jerusalem , ( of which I trust you wil become Denizons ) as also that England may become a patterne to all that desire to professe Christianity in the whole World , which the Lord in much mercy give unto your hearts to accomplish , whose worke it is , and who also must move you to it , in daily expectation whereof , I subscribe my selfe ,

Your Honours most humble Servant in the Lord , John Spittlehouse .
To his Excellency the Lord Generall Fairfax , the Lord Lievtenant of Ireland , with the Colonels , and all the other Officers , and Souldiers , under their Command . Christian Champions :

THat which I intend to you by way of Epistle , is humbly to desire you to compare your past , and present condition , with that of the Israelites , during their Aegyptian bondage , as also untill they had passed the flood Jordan , and pitched their tents in Gilgall , in the plaine of Jericho , which I take to be your now present condition ; for proofe of which ( submitting to better judgements ) I shall give you some few hints ( of many ) by way of Simily , which I conceive will fitly parallel with our condition , from our bondage unto this present season ; in which Embleme , I shall resemble their Aegypt , to our Antichristian slavery . 2. Our late King , to their Pharaoh . 3. The Monopolists , to Pharaohs Task-masters . 4. Our then Parliament , and Sinod , to their Moses , and Aaron , ( who were brethren in judgement ) 5. The red Sea to Prelacy , through which we passed , and in which , Pharaoh and all his Host was destroyed . 6. The Wildernesse , I take to be the various judgements amongst us in point of Religion . 7. As their Host marched , or not marched , but as the cloudy pillar moved , no more did the Army under the Earle of Essex command , but as the Parliaments Commission ordered them . 8. As their Aaron offended by making an Aegyptian Idol for the Israelites to worship , so likewise did our Sinod , by setting up their Presbitery , it being a limbe of that Antichrist we are in bondage unto . 9. As their Moses was called to mount Nebo , where he dyed , so was Essex , to the Parliament . 10. As Joshua was appointed Commander of the Host , before Moses dyed , so was our present Generall chosen before Essex dyed . 11. As their Joshua was not bound up to the motion of the cloudy Pillar , but was at liberty to march when , and where he pleased ; so neither was our present Generell , tyed to observe the Parliaments order for his marches , or enterprises . 12. As their Joshua did lead them over the flood Jordan , when it over-flowed all its bankes , so hath our Joshua , or Generall , led us over the Jordan of Presbitery , even when the promoters of that Tenent , was in the greatest hopes to have established it . Instance their Treaty with the late King in the Isle of Wight . Which twelve observations may serve as a memoriall to our insuing posterities , as them twelves stones set up in Jordan , was to the Israelites . And now thrice Worthies , having under God so well discharged your places , by bringing the Congregation of this our Israel through so many ●minent dangers , I doe desire to inlarge my selfe a little further , in reference to your present condition , ( which I have told you I conceive to be as in the plaines of Jericho , beyond Jordan ) by hinting unto you , what I conceive the Lord would have you doe , in reference to his designe ; which is onely the very same in effect which he commanded Joshua , Chap. 5. & 6. in which I desire you , to observe with me , these ensuing particulars , viz. 1. The feare and dread which fell upon all the Kings of the Amorites , and all the Kings of the Cananites , that were round about them , ver. 1. 2. How the Lord is said to put Joshua in minde , of renewing the ancient Covenant of Circumcision , made formerly to Abraham , ver. 2. 3. The free , and willing obedience of Joshua , in reference to the injunction laid upon him , in relation to the Circumcising of the people , ver. 3. 4. The cause of their being so Circumcised laid down from ver. 6. to ver. 8. 5. The Lords approbation and confirmation of Joshua's complyance with his commands , ver. 9. 6. In that the Passe-over was likewise celebrated by them , presently after their Circumcising , upon which their Manna ceased ; and after which they are said to ●ate the old Corne of the Land , yea they are said never to have any more Manna amongst them , but that they did eate of the fruit of the Land of Canaan that yeare . Thrice Honoured Valiants , I shall take on me to minde you of something , in relation to each of these particulars , as they parallel with our present condition .

1. It is well knowne to the Camp of our Israel , what the Lord hath done by us , and for us , whereof we rejoyce . And is it not also taken notice of in all the Kingdomes about us , how the Lord hath dryed up before us , the Euphrates of Papacy , the red Sea of Prelacy , and the Jordan of Presbitery ; as also how he hath destroyed our Aegyptian Pharaoh , and all his Host . Yea , doth not all the Nations about us , exceedingly feare , and tremble ; yea so , as that their hearts melt , yea is there any more spirit left in them ?

2. Have we not the Spirit of the Lord , at this very instant of time , putting us in minde to renew the ancient Sacraments of Baptisme , and the Lords Supper , answerable to their Circumcision ▪ and the Paschall Lambe ?

3. Ought not you the Joshuas of our Host , to be like obedient to the heavenly voyce , as the other ?

4. Is there not the like cause as was then ? Have either your selves , or any other in the Congregation , been Baptized ( during our wildernesse condition , ) according to the primative practise of the Apostles ? Or hath the Sacrament of the Lords Supper been celebrated of late , according to the Apostles institution ? Yea , have not all the holy Ordinances been slighted , and contemned of us , since our Antichristian bondage ? Have not all the posterities since Luthers time perished in the Wildernesse , because they obeyed not the voyce of the Lord in these particulars ( unto whom he sware that he would not shew them the Land of Canaan , which the Lord sware unto their Fathers that he would give us , a Land flowing with Milke and Honey , upon which your feet now standeth ) I beseech you therefore give the Lord cause ( in this his day ) to say unto you , as he did then to Joshua , viz. that he hath rolled away the reproach of Antichrist ( in the use of his Ordinances ) from amongst us , ( which have been so long abused , and slighted by us , even to this present day ; ) and then be you well assured , that you shall be fed with the old Corne , and fruit of the Land of Canaan , and your wildernesse Manna shall ●ease , viz. you shall be brought under the old primative Government of Christ , and his Apostles , by Doctrine , Baptisme , and the Lords Supper , by which meanes , your confused , and dislocated Societies shall cease to be , when you come once to be united , by the Word ▪ and Sacraments , into peculiar , and intire Bodies , ( as in the primative times before mentioned . ) There be also many other things worthy your observation , which for brevity sake I have omitted , being well assured , that your descerning spirit , will ●●y them out ; as also make that use of them , which the Lord requireth of you .

Right Noble Spirits , I have made choyce of this method , in regard I know you can as well exercise the Sword of the Spirit , as the materiall one ; yea I am well assured , that you have as well conquered by the one , as the other . I shall now only commend your eye , to the reading , and your persons , to the practise of what is contained in this ensuing Treatice , so farre , as it hath relation to your particulars , which if you become like obedient , ( as was your president Joshua , and those under his command ) you will then have the Postscript of the Booke appeare unto you , as the Prince , or Captaine of the Lords Host , did unto the aforesaid Joshua ; declaring himselfe for you , by whose directions you may be put into a way , whereby you may conquer the City Jericho , which you , and the Host of our present Israel , now lye before , to subdue ; but if you refuse to be obedient to what this Treatice doth enjoyne you to accomplish , you are as like to perish , though beyond Jordan , as the other on this side have done before you ; but being confident of your ready complyance , with the heavenly pleasure , I rest ,

Your most humble Servant . J. S.
To the Presbiterian Layety . Honoured friends :

HAving for a long season been a daily spectator of the tuggings , and contests betwixt you , and the Independant Party of this Nation ( whom you terme Schismaticks , Hereticks , &c. labouring by all possible power to suppresse each other ) and having for my owne satisfaction ( in relation to your difference in Judgements , as also of each other opinionists in this Nation ) perused such Authors , as providence supplyed me with , for the se●ling my judgement , in point of Divine worship , as in Doctrine , and Discipline , &c. and having thereby ( as also by other Divine dictates of the Spirit , ) received full satisfaction therein ; I conceive my selfe injoyned , to impart the benefit thereof to others ( it being agreeable to that Divine injunction , When thou art converted , strengthen thy brethren , Luk. 22. 23. as also for some other reasons , which for the present I shall omit ) I have therefore composed , and published this Treatice , which I present to each particular judgement , and so consequently to you , whom I finde amongst the rest , to be drawne by a contrary Byas , from the true Discipline , and Government of Christ in his Church ; and that by those men you terme Orthodoxall Diuines , by whom you have been , and yet are much deluded in point aforesaid , their designe being meerly as the rest of the Papall , and Prelaticall Priests , ( whose off-spring they are ) to heighten themselves by your ruines . I therefore desire you to search the Scriptures , and to try their Spirits , whether they be of God or no. And he●ceforth doe not wholly , and solely , confide in such limbs of Antichrist , as to walke by an implicite faith , or to pi● your faith upon their sleeves . Leane not too much upon those Egyptian Reeds , least they pierce your consciences . Remember it hath been the ruine of many thousands of ignorant Papists , who have been so hoodwinckt , conceiving they beleeved as the Church beleeved , when in very deed they neither knew what Faith , or the Church were , however I am confident they would have mist their aime , their being neither true faith , or the true Church to be found , either amongst them , or their Clergy ; I hope better things of you , but it is very much to be feared in many of you , who are so ready to censure men , and that upon no other foundation , then your Priests judgements , as though they were infallible , which is a thing too frequent amongst you , thinking with them , it is enough to cleare your selves , by calling others Schismaticks , and Hereticks ; and thus you have got the Scolds advantage to cry whore first . I would have you also to consider , that it is one thing to call Schismaticke , and Heretick , and another to prove such , whom you terme so , to be such , and that from Scripture , and not only by your Priests sayings , for otherwise both you , and they , shew your selves to be but rayling Rabshakees . Act therefore like the noble Bereans , by bringing their assertions to the touch-stone of truth , by which you will discerne their supposed Gold to prove but Martins Ware , or Alcumie ; I speake it by experience , by it you will easily discover their Serpentine-like treacheries to delude , and enshare you , ( as did the Prelates ) meerly for their owne advantage .

I shall also speak something in relation to their , and your chief plea against suck , whom they , and you so much exclame upon , as violaters of the Covenant ( which hath been taken amongst us . ) By which we were obliged , to establish religion . Jure divino , or according to the will and appointment of Jesus Christ . Now in that you think your selves such faithfull men to that promise ( so made by you ) in relation to the reformation of Religion as aforesaid . I have in this i●suing discourse , proved you to be meer opposers , and obst●ucters , of what you then engaged to perform , And that in each particular relating thereunto . Yea that the government , which you so much endeavored , and do yet endeavour to set up , as Jure Divino &c. is absolutely Jure Humano , or according to the will and appointment of Antichrist ; secondly , in as much as that Covenant ( so taken ) relateth unto State affairs , As to the preservation of the late King , with all his Just rights and priviledges &c. I suppose you are or may be satisfyed , by the variety of books published to that purpose . But to cast my myte also into that Treasurie , I shall in these few words deliver my sense therein . That part of the Covenant tending to the preservation of the late Kings life &c , did binde the Covenanters no further , then it did conduce to the safetie , and preservation of the Kingdom . But did it stand with the safetie , and welfare of the Kingdom , to preserve him , who disclaimed to be regulated by the lawes of the Kingdom , as also to give an account of his actions to any but to God , being a practise quite contrary to such as reigned before him , instance in King Iames , who were severall times arrested , and gave an appearance to the Writs so issued out of the Courts of Justice against him . Again , was it requisite to preserve his life , who had been the destruction of so many thousand both in life and estates . Did not himself confesse in the I●e ▪ of Wight , that he was the offensive Partie , and the Parlament bu● the defensive . Now he being the originall of the war , must consequently be the Author of the effects of it , which I presume you are not ignorant of . If he ( by the Law of the land ) shall dye , who stealeth to the value of thirteen pence half penny , how much more did he deserve it , for such horred murthers ▪ and barbarous cruelties . You will reply . All be it the Parliament did take his life away , yet they needed not to have divested his whole Posteritie of the Regall Power , in regard that Magistracie , and Ministerie , are the two great Ordinances of God , and therefore to be preserved , so long as the world continueth . To which I answer . To every thing there is a season , and a time to every purpose under the heavens . But them two Ordinances you aime at , viz. the Kingly office , and the now present clergie are such . Ergo. True they may be termed Ordinances , Dei , non Deo . Of God ▪ but not in God , and therefore not permanent with God : For proof of which these ininsuing Scriptures are very pertinent . viz. Dan. 2. 27. Where the aforesaid Daniel telleth Nebuchad●ezzar , That the God of Heaven had given him a Kingdom , power , and strength , and glory so that wheresoever the children of men dwell , the beasts of the feild , and the fowls of the Heavens , he had given into his hands and had made him ruler over them all . As also to his successours , as in the insuing verses . By which expression , it doth evidently appear , that all such powers , are ordeyned of God , as in Rom. 13. 1. &c. as also that it is by him that Kings reign . &c. Prov. 8. 15. And therefore it was that the Apostles used so many exhortations to be subject unto their powers and others sent by them , as in Rom. 13. 1. 2 , 3. &c. with 1 Pet. 2. 13 , 14 , 17. As also to pray for them , and all in a●thotity . 1 Tim. 2. 1 , 2 , 3. Yea not to curse them , no not in our thoughts . Eccles. 10. 20. But as I have said . This was to be but for an appointed season . For the Prophet Daniel in the aforementioned Chapter , doth clearly demonstrate unto us , that all such powers should have their period . and so consequently the honour , and o●●●●●●ce due unto them ▪ as in ver. 44. 45. viz. that there should be a time , when the God of Heav●n should set vp his Kingdom by which that of the wo●ld should ●e destroyed , broken i● peices , and consumed , and that by means of a stone cut ou● of the ●●●ntain without hands . The Apostle Paul doth likewise ●estifie as much 1 Cor. 15. 24 , 25. where 〈◊〉 saith ▪ that Christ shall put down all rule , and all authoritie , and power &c. And it is worthy our observation , that whereas there hath usually beene great plagues in London , and else where in the Kingdome , at , or immediately after the change of King , ( as a si●ne of Gods displeasure against such governnours , and governments . ) Blessed be his name there hath sewer died of that sicknesse since this present change of government , then at any other time ; which doubtlesse , was a symptom of God , owning of it , as more conducing to his will , and pleasure . 2. As in relation to the Ecclesiasticall government ( as you terme it ) I likewise answer . that it also is to have its period now , as the other , To prove which I shall also rip up its pettigrees also . To which purpose , there is a most remarkable passage in the aforementioned Chapter of Daniel , at the 38 ver ▪ where the great Kings and Monarks there mentioned , are not said to have rule over the sea , or the fish . By which is clearly intimated that the great Leviathan , the Pope was not to be under their command , he being as it were to be sole Lord of that part of the terrestriall Globe of the Earth ▪ which is also made good unto us by the aforesaid prophet Daniel Chap. 9. 27. as also by our ▪ Saviour Matth. 24. 25. Mark 13. 14. Luke 21. 20. As also by the Apostle Paul 2 Thess. 2. 3. Where there is a compleat description of him , and his pride . viz: as in relation to his person , he is termed , The man of sin , the son of perdition . 2. As to his pride . He is said to oppose himselfe against all that is called God , or that is worshipped , so that he is as God , sitting in the Temple of God , shewing himselfe that he is God , &c. Now having thus described his Person , and quality , I shall also discover how he is to be also consumed , which is also cleared unto us , by the said Apostle in the same Chapter , from ver. 6. to ver. 13. ) part of which Antichrist your Clergy is also proved to be in this Treatice ; and thus you see that so soone as Christs Kingdom shall approach ( which is even at this present season ) that all the fore-mentioned powers shall be consumated , ) which stand in opposition to his Kingly Government in his Church amongst his Saints ; therefore in what thing soever you now conceive your selves ingaged to performe , in relation to the afore-mentioned Covenant , in Church , or State , ( as they then were , or now are established , ) is obsolutely to oppose Jesus Christ in his present designe , which I hope you will forbeare , lest you be said to fight against God , Act. 5. 39. this being the fifth Scaene of the last Act in their Tragick Comedy .

I therefore desire you to peruse this Treatice with an impartiall eye , which I have collected to alienate your affections from errour , as also from the Tyrannicall desire you have to impose that upon others , which ( with your Brother Pharisees ) you wil not touch with one of your fingers , as may be instanced in the Order which the Sinod procured to compell men to their obedience , and now refuse themselves to be like obedient to others ; as also in their utter dislike of the Parliaments Act now ( to be tendered to the Assembly of them at Westminster , ( in relation to the disclaiming of Kingly Power , and House of Lords . ) And indeed I cannot blame them , for I am sure their Cake will be dough without them ; but they may as well sit still , as rise up and fall , for in their prosecution of such thoughts , they doe but wash the Moore ; 't is but labour in vaine , seeing the Lord is determined to destroy all Rule , and all Authority , and Power , 1 Cor. 15. 24. which opposeth him , and his Saints ; of which number I feare very few will be found fit ( either of your Clergy , or the worlds Magistracy ) to enter with them into the Marriage Chamber . The Lord put it into your hearts to consider seriously of your present condition , and to make you all wise to Salvation ; which is the hearty desire of your wel-wisher ,

J. S.
To the courteous Reader .

FRiend , ( for so I presume thou art , or however wish thou wert ; ) it ought to be thy daily practise to observe the revolution of providence , wherein if thou beest a constant Studiant , thou wilt be so favoured of the most High , as that he will cause thee to understand wisdome secretly . I suppose the Title fronting this ensuing Treatice , will seeme strange unto thee , as that Rome Viz. Cardinall Wolsie . should be ruin'd by the productions of White Hall , a place whose Founder was as a ravening Wolfe to the little Flock of Christ ; a place which hath been esteemed , as the Signit upon the right hand of that Romish Whore ; a place of succession to the chiefe promoters of Antichristianisme in this Nation , and of Saints persecutors , Vid. Fox Acts and Monuments . by Banishments , Imprisonments , as also of Martyrdomes , by Fire , and Faggot ; that such a place as this should now be a receptacle for persons of so contrary a frame of Spirit ( as to ruine the Successors of such Ruinours ) doubtlesse will be a Paradox to many ; but to such as are practicall in the afore-mentioned Theory , it will not be admirable ; I meane to such as act the Noble Bereans , by studying the Scriptures , observing the Actings of God therein , in his Judgements , and Mercies ; for there they may behold his sutable Judgements , to mens Transgressions , as may be instanced in Adonnibezeck , who was taken in Bezeck , the Metropolis of his Empire , where he himselfe suffered like punishment to that , which he had caused to be inflictrd upon others ; which he himselfe was forced to acknowledge , as a just reward of God upon him . The like also may be observed in wicked Jesabell , whose blood was spilt , and flesh eaten by Doggs , in the same place where she caused Naboths blood to be shed . Now God is the same , for with him there is no varience , or shadow of change , and therefore his Actions ought to be observed , as well now , as formerly , both in his Mercies , and Judgements , in regard that not one title of what he hath promised , shall fall to the ground , unaccomplished . And he hath declared the destruction of Antichrist , and his Adherents , and that even by such a meanes as they have used to suppresse the Saints ; and to this purpose providence hath been , and may be wonderfully observed , in that the late Kings blood , was shed in the same place , where ●e cau●ed his Russ●ans , to shed the blood of honest Petitioners , ( whose ●r●sp●ss● was only for desiring him to call a Parliament ) as also that he should walke through that very place , even to the Scaff●ld , in which formerly he had so much abused God , and his Creatures , by unchristian Recreations , and prodigall Banquets , even to the excesse of Ryot . As also in relation to his acts of Mercy , I have likewise observed as to my owne particulaer , Gods wonderfull providence , in selecting a place for my ●●●d● in White Hall , yea such a 〈◊〉 〈◊〉 the gorgious Apparell of the Court was ●aid up , viz. the Ro●●r●y ▪ in which I writ this Book , ( being against the present powers of ●●e wo●ld , and the pride of Antichrist , and his A●●●rents , such as they were , who had their chiefe residence in White Hall , ) and therefore I thought it a sutable Title for the same ; as al●o in that White Hall is now become white indeed by the assembly of S●i●ts , which of ●a●e have been , and I hope are Collegated in it . ●o●●●●esse the name of White Hall was not given to it ( by that Antichristian who ●●e●●ed it ) without the consent of Divine providence , the Lord ●●●●ing a determination to make it the beauty of ●●l●●●sse , by ●l●sing such an Assembly of Saints in it , as should ruine them , who 〈◊〉 to ruine the Saints . It is also well k●●wne to many , what other divine actions have bin promoted in that 〈◊〉 wherein thi● Tr●atice was composed , which was a great encouragement to my spirit to prosecute the work , but I shall forbeare in regard it would be ( to many ▪ ) but a thing rediculous , I shall commit the effects thereof , to him who ●●●●d me thereunto , desiring it may 〈◊〉 to thy 〈◊〉 welfare ; let this suff●ee to have bin spoken in relation to the Title .

2. As touching the matter therein contained , I am confident thou wil● since something , which will please thee as well as disaffect thee , for our pallates are such ( in Spirituals ) as will r●l●sh the discoveries of errors in others , but we utterly dislike that glasse , which reflecteth our owne d●●●●mi●i●es . ●elix could ●eare Paul gl●dly , untill ●e reasoned of righteousnesse , temporance , and judgement to come , but he could not then be at any further leasu●e ; so whilst I am enveighing against the Atheists , and Anti-scripturians ; the Papists themselves wil willingly read my lines , but when I come to harp upon their string , then they wil bid forewel● to me , but yet this Musick wil please the Prelaticants , but when I once come to their doores , I shall be sure to be ●●ut out for a wrangler . The like I may also say of Presbitery , and the rest of the errors confuted in this Book ; therefore I earnestly desire thee , who even thou art , to lay aside all partiality and selfe , and to set the doore of thy conscience wide open to entertaine Truth , the King of glory , who here presents himselfe to lodge with thee , and be consident he wil be a good Guest unto thee ; therefore turne him not out again , 't is likely thou wilt finde many things therein which wil be crosse to thy principle , but emember the old rule , If thou wouldst lay hold on Time thou must take him by the fore-top ▪ for otherwise , post es● 〈…〉 ●e is bald behind . If thou ar●●o● p●●s●●●ly satisfied in what thou readest , doe not immediatly pronounce it an 〈◊〉 , but act the noble Berean , by searching the Scriptures , and trying the Spirits , whether they be of God , or no , fancy not the 〈◊〉 of thy opinion , neither beleeve your ●rthodox●●l men ( as thou 〈◊〉 them , who are of thy judgement ) therein u●●●sse they fetch it from the r●dex or r●●t , from whence it had its 〈◊〉 , ●●e●●er from the ●ord , or from tradissions , if not from the Word , let it have no longer any ●●●i●ation in thee ; doubtlesse a truth of sixteen ●●●dred and 〈◊〉 yeares , ought to be admitted by thee , rather ●●●n an error of fourteen hundred yeares ; and know for a certaine , that Truth was before Error , and therefore ought to have the 〈◊〉 ; Neither let it trouble thee that thy Ancestors were of this or that judgement , for they served ●●d according to that measure of knowledge , he was then pleased to afford them ; and do●●●l●sse , that service was acceptable unto him , for to whom little was ●●● , of them but little wil be required ; without all controversie our Pr●●●●●●sors , which suffered Martyrdom in ●ueen Maries dayes ( who in their judgements were Prelati●ants ) did dye as reall Mar●yrs , as any in the primative times ; yea it would be too deep 〈◊〉 ●o judge all damned under the notion of Papists , but Christ being now ●l●ased by gradations , to cleare the light of his Truth , and to r●●u●e his Church , to its primative purity ; we ●●gh● as much to renounce , every tradission of Antichrist ( which hath er●pt into the Church since the Apostacy ) as the Churches gathered by the ●postles , did relinquish the Levittical Ceremonies , and as then , he , 〈◊〉 would not comply with the Apostles rules , ●as not to be a Member of their Church , so neither ought any now to have admittance , without the like complyance ; and this is no more a new truth I would possesse thee with , then tomorrow may ●e termed a new day , for the day is the same it was from the beginning of the Creation , it being only the intervall of darknesse ( by reason of the declination of the Sun ) which maketh the distixction in our Horizon , for otherwise the Sun never setteth ; and so consequently the day-light is one and the same . And albeit in some Countries ( by the same reason The Iewes obscurity produced light 〈◊〉 the G●n●●●les . of the Suns farre remotenesse ) it is darke for many moneths together , yet during that time , other parts of the earth enjoy the benefit thereof : So though the Son of Truth hath been interposed by Antichristean darknesse , for many hundred yeares , yet hath some glorious Vid. Fox Acts and Mo●uments . Rayes thereof been beamed forth into severall parts of the earth , for the illumination of the people of God . True , this sulperous cloud of Antichristianisme , was once of that magnitude , that it did almost totally eclipse this Son of Truth , so that very few enjoyed the benefit thereof ; but in processe of time , by its daily progresse under it , hath wrought it so thin , as that now the whole lustre thereof may clearly be discovered , which Son of truth is now mounting up to the Meridian , where untill the true Church of Christ have prevailed , it will be fixed ( like Joshuas Sun ) untill it hath wholly dispelled , and dissolved all the clouds in its firmament .

Fiend , in this Treatice thou mayest ▪ behold the severall gradations , by which it mounts it selfe into its Mid-heaven , where he will enlighten the whole world , here is that path of truth discovered , by which thou maist also safely betwixt the S●ylla and Caribdian errors of Prelacy , and Presbitry , into the Mari pacissicum , or Church of Christ ; here is the Golden meane that will preserve thee from such as erre on the right , or left hand , from such who place their sole affections upon outward ordinances , making the practise of them , their sole Religion ; as also from them who utterly reject such Ordinances ( as Christ and his Apostles left behind them , as a pattern for us to imitate ) esteeming them of no value , amongst the Saints ; here ( as I have said ) thou maist behold light breaking thorow darknesse , the Son of Truth driving his fiery Chariot through the maine ocian of Errour ; here thou maist see each opinion , in its naturall colours , as also each seed of Errour ripened to its full perfection , with its name , and quality , as also the good seed of Truth ; here thou maist discerne the Milk and Honey , of Spirituall Canaan , from the Garlick , and Onions of the Antichristian Egypt ; in a word , here thou maist behold Christ , and his Antagonists . Know therefore that which of them thou obayest , his servant thou art , &c. I therefore advise thee , with Mary , to chuse the better part .

Now to render Sir John , the Parish Priest , a reason why I have not fixed the Authors names to such of the matter as hath been collected by me ; 1. It was , because I questioned whether they were their owne , from whom I had them . 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon , being obtained ; neither have I done any more in this , then by using the Prelates against the Papists , and the Presbiterian against the Prelates ; by which contest of theirs , amongst themselves , Providence is wonderfully seene , in that like the Assirians , they helpe to ruine one another , so that my chiefe worke is to subdue that Hierarchy of Presbitery , who hath conquered the other two , and now would reigne it selfe in their stead . Againe , I would have such Sir Johns to know , that to fight a publick enemy , requireth the publick Magazine , both for offensive , and defensive Weapons ; and seeing the Lord hath moved me to be his Churches Champion , against that three-headed Monster of the Pope , with his threefold Hierarchies , of Papacy , Prelacy , and Presbitery , certainly he will allow me ( as Saul did to David ) his owne Armour ; however that I may gather , such materials as I shall thinke meet for the incounter ( in such common places ) as David did in the Brook , which having gathered , I therewith advance in the spirit of David , towards that Zanzumim , or Gyganticall Annakim , hoping the Lord of Hosts ( the only giver of Battels ) will so prosper the event , as that I shall , ( as David did Goliah ) head him with his own● Weapon , and bring them as Trophies to the Campe of our Israel .

Take notice Rome , even in the same WHITE HALL , Where here , thou had'st thy rise , thou hast thy fall .
A generall Preface to the Booke .

IN as much as the present designe of Christ ( by his Spirit , which is now to reigne in the Saints , ) is to destroy Antichrist , Root a●● Branch ; and this Antichrist ( so to be destroyed , ) consisting of the pollutions , and delusions of the world , the ●lesh , and the Devill , ( viz. in the now temporall powers of the world , the now various formes of Church Government ; as also in many fundamentall points of Religion ) and it being the office of the aforesaid Spirit , to convince the world of Sinne , of Righteousnesse , and of Judgement , Joh. 16. 8. viz. Of Sinne , in point of fundamentals ; of Righteousnesse , in point of their Pharasaicall glosses , by which they colour their Hipocrisie in matter of forme ; of Judgement , in point of the Ti●anicall , and Arbitrary powers of the world . In reference to which , I have suted my Discourse , to them three particulars , hoping the Reader will ●●ade that conviction , as to be perswaded from any further contest with Christ , in all , or any one of the a●oresaid particulars , resident in him ; in relation to which , Christ hath in effect declared , that whosoever is not against them , or any one of them , in any particular of them , is assuredly against him . The Method I shall observe in this Discourse , is by making the first last , and the last first , viz. I have first endeavoured to convince Errours , in fundamentall points of Religion ( as in relation to the Trinity , &c. secondly , in the formes of it ; and lastly in the powers opposing Christ , in , or under them formes . I have also used the Scripture method , by reproofe , and instruction , where there is occasion ; I have also ( where need requireth ) composed this Booke , by way of Dialogue , it being as I conceived , the chiefe meanes to convince errours . This I presume is sufficient , to illuminate your understandings ▪ in relation to the scope , and intent of the Booke , which is here presented unto you ; I shall only adde this , that the Reader would p●ruse the 24. chap. of M●thewes Gospel , and parallel it with this present time ; as also in particular , to take notice of the 30. ver . viz. Then shall appeare the SIGNE of the Son of Man in Heaven , &c.

To the Assembly of Priests and Lay-Elders , who were lately met together ( as a Provinciall Synod . ) London , Novemb. 2 1649. Being a lightning before the finall ruine of their present Hierarchy . Gentlemen Presbyters ,

THe reason why I have printed this sheet , was because ( when my book was printed off ) I hapned to meet with a book published by you , ( titled , The ▪ Vindication of your Government and Ministry , &c. ) which in regard mine being to succeed , and not positively intended as an answer to yours , I thought it requisite to write some what , whereby you may take notice that I have beene at the charge of one of them books ( so published by you ) to the end I might discover how farre providence had provided you of an answer to your thoughts , before they were either published , or penned : As also to take notice what that Antichristian Spirit ( which is yet so predominant in you ) had dictated unto you , as a preparative for its own Ruine , and your perpetuall shame , and disgrace . To which purpose , I have taken notice of some passages in your booke , which clearely tend to that purpose . As first , in that great over-sight , in not proving you had a Church . Did you never heare that the Schismaticks and Hereticks ( you so much gape to devoure ) did as well oppose your Church , as your Government , and Minstry . Could you thinke they were now satisfied in the lawfulnesse of it , more then formerly , viz. That the whole frame of it is Antichristian , as also the appurtenances thereunto belonging . Certainly you thought your book would have hapned in the hands of none , but such silly people you dedicated it unto , whom you have so long blinded by your Lucifer-like Lustre , or Janes , and Jambres-like delusions : But if so , providence hath otherwise disposed of it , to the end you might deceive them no longer . It appeares , you would gladly now content your selves with them you have under your Churches , in London ; but I hope they have ●ither more wit , or grace , then to be any longer deluded by you . And for the other Sectaries , &c. they adjure you to beguile your auditors no longer with such vaine pretences , and seeming shewes of the purity of your Church-government , and Ministry ; but that you would prove them to be of such like mettall , as you boast them to be . And that not only ( as you have done ) from your infallible tongues , pens , sic volo , sic jubeo , or from your old Grandam at Rome ; but from the institution of Christ and his Apostles , ( not legall , or politick observations of the Jewes , &c. ) And untill you have so done , ( whsch I am confident you will never doe ) they are all fooles , or mad-men , that will harbour a conceit that you have either a true Church-Government , or Ministry . And therefore in the name of all such as desire to practise Religion in the primitive puritie thereof , I pronounce and declare , whatsoever you have said in that booke , to be of no more esteem , than a Castle built in the Aire , or a Babell of confusions . For where doe you find in the New Testament , a Church meerly composed of Officers , or any part of the Church , termed by the name of Laytie , or Lay-Elders , Lay-people , &c. Or where such sorts of people were admitted to Church-fellowship , as there was a need to examine them touching their faith before the receipt of the Lords Supper . Or where in any Act of Judicature , or advice , that the brethren were exempted from their vote , and consent , or had not a joynt interest , and concurrence therein . Or where read you ( there ) of A Classicall , Provinciall , or Nationall Synod , or Nationall Church , or of one sort of Pastors , that were Superiour to others , being of the same calling , whether mediate , or immediate . I might insert many other things , but I conceive these few particulars will serve you billing at . In the next place , I observe your notable juggle , in that you would clearly put upon them whom you call Schismaticks , &c as that they have abused , or slandered you , ( with a matter of truth ) and dealt with you , as the Old persecutors dealt with the Christians , by putting them into Bears-skins , and then baite them with dogs ; or , as the Papists dealt with John Hus , when they painted a picture of a Red Devil upon his head , and then exposed him to the laughter of the people . Gentlemen , this was never your owne practise , witnesse the Mild and Modest books of your late Champion Edwards , &c. And truly them that deale so with you , are too blame in being at such paines about you , in regard your nature of it selfe is sufficient to discover what you are , without such Badges , or Characters : And therefore you see I did not Muffle , or disguise you in that Manner , in the Frontispeece , where I have also given my reason for it . After which your Prologue , you begin the Comedie , by rehearsing what they tax you with , which chiefly consisteth in these ensuing Particulars , which are as followeth . 1. As to be such as are Lordly , and Domineering Men. But your Classicall , Provinciall , and Nationall Synod , argue the contrary . 2. Such as would Lord it over the people of God , more than ever the Prelates did . But the Act you procured to punish Schismes , &c. Argueth the contrary ; yea , the truth is , you have been , and yet would be , as Mild and Modest , as Wolvs or Tygers . 3. Such , as instead of one Bishop , would have set up many hundreds . But your fore-mentioned Synods argue the contrary . 4. Such as would erect A Tyrannicall and Cruell Government , had you power to establish it . I shall want Rome to excuse you in this particular . 5. Such as would Fine and Imprison all , that would not yeeld unto your Church , and Government . Tush , the Afore-named Act doth cleare you in this particular . 6. Such as would erect an Arbitrary Power , and Challenge an unlimited Jurisdiction . But the thousands of Parishes , subject to your Triple Synod , doth clearly free you of Any such purpose . 7. Such as would rob the Congregationall Churches of their power and liberty . But your Dis-affection to Tithes , as also your Affection to Such Churches , sheweth the contrary . 8. Such as would not change domininum , but dominum . Doe you and the Prelats cleare this Scruple amongst your selves . 9. Such as seek for unitie , but not for puritie . Your Nationall Church proveth it clearely ( not ) to be otherwise . 10. Such as will not assent A Jus divinum , but depend upon a Jus humanum . But your severall Edicts and Injunctions shew the contrary . 11. Such as depend more upon an Ordinance of Parliament , than an Ordinance of God . Tush , the Afore-mentioned Ordinance cleareth you . 12. Such as are the Only troublers of Israel , and the Only hinderers of a Blessed Reformation . Witnesse your late book Against the present Government , to the Contrary . 13. Such as are Pestilent fellowes , and Movers of Sedition . Are they such Mr. Lilly ? 14. Such as are Pulpit Incendiaries . Witnesse your Billingsgate divinitie , quoted by Mr. Lilly , to the Contrary . 15. Such as have separated their Consecrated lungs , to blow up the fire of A second Warre . I should have said A third , should I not Mr. Lilly , 16. Such as were bringers in of the numerous Army of the Scots , to invade the Parliament , and Army of England . But did your Astrologie tell you so , Mr. Lilly ? I must tell you , they doe not love you for telling such Schoole-tales of them . 17. Such as were the great Parliament-Assertors , and are now the only Parliament-Opposers . But the second particular in your late booke , proveth the Contrary . 18. Such as seeke their owne Ease and Intererests , and not the things of Jesus Christ . O fie ! how they wrong you . 19. Such as are Notorious Hypocrites , Baals Priests , Limbs of Antichrist , &c.

Mr. Lilly I pray say , are they such ? doe they not deserve Bridewell , do they ? Twentith such whose reasons of dislike , and unsatisfiednesse with these times , and alterations therein made ; is because they feare that their great Diana of tythes , will be pulled down , and that their gain will be lesse , and their pains greater ; as also that they cannot so Lord it over the people , as they have done . Gentlemen you see I haue endeavoured to excuse you , as well as I may . I will assure you they have scored you up , a very large reckning , pay it how you can . And I must further tell you , that if these be the Beare skins they put upon you , and the red Devils they pin on you , I fear they will cleave as close to you , as the skins to your backs ; therefore I advise you to beware how you offer to dis-case your selves of them , least you teare the flesh off also , which would be a greater mischef , then the wearing of them with pat●ence ; I presume this last pull you made at them , will be a warning to you for the future . I shall tell you how , you may bestow your time much better , which will be in numerating up the Errors committed by the Compositer of my Book , ( which I presume he committed to that very purpose , as also in the Frontispiece ) against your second part to the same tune . But it is to be feared that you have sung your Swan-like ditty , in the late praise of your Government , yea , I perswade my selfe it will be the very last Inconium of your Heirerchy that ever will be chanted by the Provinciall quire in London , or elsewhere in this Nation , ( if not in Scotland ) will it not Mr. Lilly ? will they make an other betwixt this and the 132. day , prefixed by you ? Thus I think I have served your turne , and yet spared paper , which rather then It shall lye all bare , I will e●ver it with my judgement in relation to Astrology , which Art , or Science , I deeme of much exellency ; yea , as the Princes to the rest of the Sciences . My reasons are these ;

First , in that it is said , The Heavens declare the glory of God and the Firmament sheweth His handy Work Psa. 19. From which words , I thus argue , That which God declareth , or manifesteth , ought to be observed by them , to whom they are manifested unto ; But they are declared or manifested unto rationall creatures , as men , &c. Ergo ,

If it be demanded , how they declare , or shew such things .

I answer , By their illumination , and influences , the one is made good to us by their glorius Splendour , and the other by their powerfull influence , or effects , which are also made out unto us by the ebbing and flowing of the Waters , or in mad people ( such as the Presbyterians , whose finall exit Mr. Lilly saith will jump with the last quarter of the Moon . ) Now as these observations requireth an observer ; so the observer requireth a judgement in the thing to be observed , and judgement is obtained by practice , and experiments .

Ergo , It is lawfull to study and practice Astrologie as any other Art.

If that Text of Isay 47. 12. 13. &c. be objected .

I answer , Them Texts are spoken of such as depend upon the Aspects of Starres , and confide in their Influences , as inevitable causes of joy , or sorrow . But shall we therefore reject a thing that is lawfull in it selfe , because some people abuse it ? Because Papists give Almes by way of Merit , shall we therefore give none at all ? Because Ordinances are slighted by some , and Adored by others , shall we therefore despise them ?

Again , if the Presbyterians look well unto themselvs , they will be found the very Sorcerers , &c. for that Prophecie alludeth unto Rome , of which they are Members .

If it be demanded , what good is got by the knowledge of Astrology .

I answer , It is the same to the outward or externall man , as Divinity to the inward or internall . And therefore as a man doth labour to know the minde of God ( by studying the Scriptures ) in relation to his soule : So may he practice the other , in relation to the preservation of his body .

Againe , He that is well read in Astrology , hath these advantages above other men .

As to know the Inclinations of the Heavens towards him , which if he discerne to be good , it will , or at least ought , to procure thankfulnesse in him to the Creator of that meanes by which he obtaineth that knowledge ; as also to stirre him up to a pious life and conversation , lest he should be deprived of that good portended unto him , in regard he knoweth , they are not so irrevocably fixed , but that his sinnes may divert his enjoyment of them .

2. If they presage evill towards him , he is also thereby stirred up to petition the disposer of such events , that they may be diverted from him ; so that there can no harme happen by the knowledge of Astrology , to a Beleever , but rather , much good .

If it be demanded whether we may or ought to confide , or depend upon Astrologie , or Astrologers ? I answer , that we ought to have respect to them , as we have to Physicians , who by Symptomes doth discover the condition of thy body , as also will tell thee that God hath ordained such and such hearbs , &c. for the healing of thy infirmitie , &c. Now , albeit his judgment is such , thou art 〈◊〉 therefore positively to conclude that these things will 〈◊〉 thee , because he telleth thee so ; for a Believer knoweth , that God is able to divert the operations of such things , as in their proper natures are good for us . So is it in Astrology , the Astrologer discovereth unto us the Predictions of the Heavenly Bodies , telleth us such and such things seemes to be intended by the Creator , ( in regard he discovereth them by the Conjunction and operations of the Heavens ; ) yet are we not positively bound to beleeve that they shall so come to passe : We ought therefore to confide in neither , as solely to depend upon them , neither are we to reject them .

Againe , we are not bound absolutely to depend upon such as teach Divinity , and yet the Profession is lawfull ; and so of any other Art , or Science . But yet where experience teacheth us , that a man is an able Divine , Physitian , &c. we ought to confide in them , more then in others of their Function , or Science . And in the same sence I approve of Mr. Lilly , as an able Artist in his Science , in regard that experience hath taught me , that he is an inge●●ous Profi●ient in the same . If that Prediction of his cited in the beginning of the moneth of January be applyed to my book ( where he saith , that it will beginne with mutanous Paradoxies , by means of a froward , repining , and seditious Clergy , or men pretending Religion , indeavouring to affront our State , which must stand though not statu quo . )

I answer , That I take Mr. Lilly ( if he be of the aforementioned judgement ) to be a better Astrologer then a Divine , for otherwise he would not have given so dubious a construction of that passage . I desire therefore he would more fully amplyfie his judgement in that particular .

As to what he hath predicted against the Presbyterian Government , and the prefixed time he hath set down , as A full period to it , time will make manifest ; but as to my own particular , I am fully satisfied , that it will be as punctually accomplished , as he hath said it , ( unlesse it be upheld , more out of obstinacy , then Affection . ) Yet I am verily perswaded that God hath endued that man with a knowledge above other of his Science , to the end he may discover how the Stars in their Courses fight against all that oppose the true Church of Jesus Christ , under what form , or notion soever , I shall therefore add one question more to the Provinciall Sinnod , in Mr. Lillies behalf , ( whose Person and Profession they so much vilifie ) which I desire they would satisfie me in , viz. How , or by what manner , Deborah and Barack ( Iudg. 5. 20. ) knew that Sisera , was fought against from Heaven , or by the Stars in their courses ( if not by their influences . ) And if so , why may they not be observed now , as then ?

In the interim , I take my leave of the Provinciall Synod , And Master Lilly the Prince of the Astrologers .

In that he hath prefixt the precise day , That Presbytrie shall passe , fade , and decay , In that he hath avowd , Its Consummation , Or banishment , out of this State , and Nation .
Rome ruin'd by White-hall . Or , The Papall Crown demollish●t . Containing a confutation of the three degrees of Popery , viz. Papacy , Prelacy , and Presbytery , answerable to the triple Crown of that three-headed Cerberus the Pope , with his three fold Hierarchies aforesaid .
CHAP. 1. The first Chapter treateth of the opinions of Atheists , and the confutation thereof .

IT was the opinions of the antient Heathens , Atheisticall opinions . That there was no God , ascribing the event of all things to naturall causes , as to Fortune , Chance , and Fate , which things they conceived to have great power upon Counsells , Lawes , and Actions of men ; the best learned of them did distinguish , and determine them thus , viz. To Fortune they ascribed such things , as when any digged the ground ( as to lay a foundation , or the like ) and found a treasure , which he did not looke for ▪ to Chance , when any thing good , or bad , hapned to any whilst they slept , or thought not of it , or to infants : To Fate those things which proceeded from the influence of starres , motions , or operations of the Heavens ▪ and all inferiour bodies subordinate to them ; the counter-change of the day , and night , and all other seasons ▪ of the yeare .

Now 〈…〉 such 〈…〉 a● I feare there is many ) I demand of them what they meane by the word Nature , and whether they apprehend it to be a thing , which hath reason , or understanding in it selfe , and so moveth all creatures , according to the proper nature , and kinde of every of them .

For ( if so ) in that sence , God and Nature are both one , and God and Nature compared . therefore is called , Natura naturans , that Nature , which giveth nature to all things , so that one defining of Nature , calleth it , God , and divine reason , incerted , and put into the world , and every part thereof ▪ but if by the word Nature they meane a certaine power , influence , or instinct , which ( without sence , or understanding in it selfe ) hath an opperation in things senslesse , inclining , and moving them to a certaine end : It must needs follow , that the same nature , influence , or power hath that motion , force , or opperation , from some superiour essence , which hath understanding , and is of infinite power and wisedome ; who createth , moveth , guideth , and concerneth it : In which sence it is defined of some to be principium motus & quies , the beginning of motion and rest , and so numbred amongst such causes , as work for an end .

From all which it may be concluded , that nature must needs Nature Gods instrument . be directed by the providence of God ; for nothing that is voyd of understanding and sence , can tend to a certaine end , except it be directed by some , that knoweth the end , As an Arrow cannot tend to a certaine marke , except it be shot by some that knoweth the marke ; in which sence nature can be nothing else , but the instrument Nature Gods order . of God . Againe , nature may be termed Gods order ; and so things extraordinary are called unnaturall For●une his unrevealed will , and so we call things changeable , that are besides reason and expectation . What then is Nature but God! call him what thou wilt , Nature Jupiter , &c. he hath as many names as officer , it comes all to one passe ; That God it the fountaine of all the first giver and preserver , from whom , and of whom all things The universal world is nothing but God ●●prest . depend : and that he is all 〈◊〉 all , and in every place ▪ so that the universall world is nothing else but God exprest , and therefore every man that hath reason , or is reasonable , may know out of the same reason , that he that made him is God , as the Psalmist confesseth , Psal. 100. It is he that made us , and not me ourselves ▪ for as a man seeing a great fabrick , or building , will conclude that it did not make it selfe : so we seeing the great fabrick of Heaven and Earth , must needs conclude , that it had one that framed and produced it in that beauty we see it have . As the Psalmist also acknowledgeth , Psal. 19. 1. 2. The heavens declare the glory of God , and the firm●ment sheweth his handy worke . One day telleth another , and one night certifieth another , &c.

SECT. 2. Of the Appellations of God , whereby he is made knowne unto the world .

THe name of a thing , is that whereby it is made knowne unto others , and severed and distinguished from other things . In this latter respect God needeth no name , because he is but one : Of the Appellations of God . neither can properly any name be given him , because he is infinite , and cannot be comprehended in a name . Neither is a name given to God , in respect of himselfe , but to us : that in some sort he might be made knowne unto us . That there is a God , Nature it selfe will teach us : but what this God is we know not , but as it pleaseth him to reveale unto us in his Word . Now the name of God in Scripture is five wayes to be taken : As ,

1. For God himselfe , Joel 2. 32. Whosoever shall call upon the The names of God five waies taken . name of God shall be saved . 2. For the Word of God , as in Joh. 17. 6. where our blessed Saviour saith , I have manifested thy name , &c. 3. For the wisedome , power , mercy , and other Attributes of God , as in Mal. 1. 11. Great is my name , that is , my glory power , and majesty . 4. For the commandement of God , Joh. 17. 8. I came in my Father● name . 5. For that whereby God is called , viz. Jebovah , Exed . 3. 15. where the Lord saith , This is my name for ever .

Further touching the names which are given to God , they The names of God of soure so●ts . may be reduced to foure sorts , viz.

1. The names whereby the divine Nature and Essence is expressed , a● Eheje Jehovah , which are only peculiar unto God .

2. His name taken from his Attributes , as his Wisedome , Justice , Mercy , and such like , which properties though ( in a most excellent manner ) they agree unto God , yet are also communicated unto Creatures : and so he is called Creator , Lord , Governour , Preserver , his opperations being three-fold , as 1. In Creation . 2. In Formation , and 3. In Consummation .

3. Some of his names include a Negation , or absence of some imperfection incident to the Creatures : and so he is called immortall , immutable , as also in regard of the vaine opinions , and estimations of men , as the Idols of the Gentiles were called gods .

4. The name of God is given him by way of Similitude , as Magistrates , in respect of their Authority , are called gods , so also Prophets , in regard of their divine knowledge , Holy men , for their sanctity , and Angels for the excellency of their Creation , and so are called gods , Nun cupative , by a kinde of Appellation : as Moses is called Aarons God , Exod. 4. 16. but the Lord is called God essentially , The God of Abraham , Isaac , and Jacob , Exod. 3. 4.

Besides these , there are other names which belong particularly unto God , as in Exod. 3. 4. where the Lord saith to Moses , Eheje , or , I am that I am hath sent thee .

Which word according to the Expositers of the Hebrewes signifieth The peculier name of God . all the differences of time , both past , present , and to come , as it is expounded , Rom. 1. 8. 2. Others terme it a name of Of his name these . unchangeablenesse , for the creatures which have their dependencie of themselves cannot say Ero , I shall be . 3. It sheweth the perfection of God , that hath his being of himselfe , and not of any other . 4. The goodnesse of God , that giveth to all things their being , as i● Rom. 11. 36. where the Apostle saith , Of him , through him , and for him are all things : therefore in that things are said to be , they have it given them by the goodnesse of God . 5. It declareth the infinitenesse of God , that God is all in all , as in 1 Cor. 15. 28. so that this is unto God to be , to be all things , as wisedome , goodnesse , righteousnesse , &c. 6. This name maketh a difference betwixt the true God , and the false gods of the Heathen , that had no being at all . 7. This name sheweth both the power of God , that nothing can hinder his everlasting being , and his goodnesse in promising his continuall presence , and assistance to his Church : and this name of God was not unheard of amongst the wiser sort of the Heathen , for it is said that this sentence was written upon the doores of the Egyptians Temples , Ego sum omne , &c. I am whatsoever was , is , or is to come . It is also reported of a Heathen , that being asked what God was , said , Quod semper est , neque principium habens , neque finem : That which alwayes is , having neither beginning , nor ending . It is also reported , that upon the Temple of Apollo , were written Tues , intimating , that such things as are mutable , and changeable , may rather be said not to be , then be .

There is also the name Jehovah given unto God , which signifieth the same with Eheje , being added as more usuall , and better knowne , and it betokeneth two things principally , viz. The Eternity , Of his name Jehovah . and alwayes being of God , and his cause of being to all other things , as the efficient cause from whom , the formall cause through whom , and the finall cause for whom all things are . , 2. It betokeneth Gods power in his goodnesse , and truth : the first , in being able : the second , in being gracious , and willing : and third , in being constant to fulfill his promise . Fourthly , this name Jehovah is also incommunicable to all other , El●him , which signifieth God : is sometimes given to Angels , sometimes to Judges , &c. but Jehovah is peculiar unto , God ; so that of all names that are given unto God , none doth more fully expresse what God is , then the name Jehovah .

CHAP. II. Treateth of the opinion of the Anti-trenitarians , and the confutation thereof .

THe opinion of the Anti-trenitarians , is either to deny the Divinity of Christ , or that he is not equall with the Father , and the Holy Ghost .

That there is a God I have proved , and it cannot be denyed by any who beleeve the Scriptures , or are Rationall . Now that Christ is God , is also sufficiently confirmed That Christ is God . by the Apostle Paul . Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily . As also the testimony of John , ( Chap. 1. 1 , 2 , 3. ) In the beginning was the Word , and the Word was with God , and the Word was God ; the same was in the beginning with God , all things were made by him , and without him was nothing made that was made : In him was life , and that life was the light of men , &c. with Col. 1. 16 , 17. For by him were all things created that are in heaven , and earth , visible , or invisible , whether they be thrones , or dominions , or principallities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist , as also Ioh. 5. 10. Phil. 2. 6.

SECT. 2. That the Holy Ghost is God .

THat the Holy Ghost is God , is also proved by divers places of Scriptures , as in Gen. 1. 2. where it is said , that the Spirit of God moved upon the waters ; by which the creatures were fostered and formed , as Job 26. 13. His Spirit hath garnished the heavens .

2. Againe , as God only created the world , so likewise the renovation of the heart , is only the work of God , because it is a new creation , as the Prophet termeth it , Psal. 51. 10. where he saith , Create in me a new heart , but this is also the work of the Spirit , as it followes , take not thy holy Spirit from me ; and againe in the 12. vers . Hold me up with thy free Spirit , intimating , that without the aide and assistance of the blessed Spirit , no divine work ( viz. as the creating of a new heart ) can be wrought , or effected .

3. It is Gods work to teach us his will , and to bring us to eternall life ; but this is wrought by the Spirit , as the Psalmist confesseth , Psal. 143. 10. in these words : Teach me to doe thy will , for thou art my God , ( let thy good Spirit ) lead me into the land of righteousnesse ; in which place the Prophet confesseth , that he could not doe the will of God , without the assistance of the Spirit of God .

4. The Holy Ghost is excellently proved to be God , from that passage concerning Sampson , where it is said , The Spirit of the Lord came upon him , Judg. 14. 5. but after his locks were polled , it is also said , that he knew not that the Lord was departed from him , Judg. 16. 20. from whence we may gather , that he that came upon him before , was the same that departed from him then , ( there called the Spirit of the Lord ) and so it is evident , that the same that is called the Spirit of the Lord , is also called the Lord .

5. It is also proved from Act. 5. where Peter reproving Annanias for his dissemulation , saith , Why hath Satan filled thy heart to lye to the Holy Ghost , and to keep back part of the price of the Land , &c. Why hast thou conceived this thing in thy heart , thou hast not lyed unto men , but unto God ? Where comparing the fourth verse with the third , it is evident , that the lye which Annanias made to the Holy Ghost , was made unto God ; as also Mat. 12. 31 , 32.

6. Our Saviour also testifieth as much , Joh. 14. 15 , 16 , 17. I will pray the Father , and he shall give you another Comforter , How the Holy Ghost dwelt with the Apostles , and not in them . even the Spirit of truth . I will not leave you comfortlesse , I will come unto you ; by which words it is evident , that the Comforter he spake of was himselfe ; for saith he , he dwelleth with you , and shall be in you . As if he had said , as I have formerly declared my selfe the first Person , in creating of you , and now the second Person in redeeming of you , so when I am ascended into Heaven , I will then shew my selfe the third Person , in sanctifying of you : I will not leave you comfortlesse , I will come unto you . He did then acknowledge himselfe to be the Comforter , which he would send them .

SECT. 3. Of the Vnity of the Trinity .

HAving thus procured the Trinity of Persons , in the next place I will treat of the Vnity of them ; which is sufficiently proved by one Text of Scripture , 1 Joh. 5. 7. There be three that beare record in heaven , the Father , the Word , and the Holy Ghost ▪ and these three are one . It is also confirmed by our Saviours answer to Philip , Joh. 14. 8. 10 , 11. where desiring to see the Father , is answered by Christ in these words : Have I been so long with you , and yet hast thou not knowne me ? Philip , he that Christ equall with the Father . hath seene me , hath seene the Father ; how sayest thou then , shew me the Father ; beleeve me that I am in the Father , and the Father in me ; the words that I speake , I speake not of my selfe , but the Father that dwelleth in me , he doth the workes ; beleeve me , that I am in the Father , and the Father in me , Joh. 17. 21. I and The Holy Ghost one with the Father . my Father am one , Joh. 10. 30. And that the Holy Ghost is one with the Father , and the Son , we have also the testimony of our Saviour , John 16. 1● . where he promising the Holy Ghost to his Disciples , saith , He shall glorifie me , for he shall receive of mine , and shew it unto you ; All things that the Father hath are mine , therefore I said unto you , that he shall take of mine , and shew it unto you , with Joh. 15. 26. But , when the Comforter is come , whom I will send unto you from the Father , even the Spirit of truth , which proceedeth from the Father .

Object . Our Saviour acknowledgeth the Father to be greater then he , Joh. 14. 28. how then can he be equall with him ?

Answ. That was spoken in respect of his Humanity , with his How the Father is said to be greater then the Son . Diety ; for as he was God , he was greater then as he was Man , and therefore he saith , that he speaketh not of himselfe , Joh. 14. 10. but that he was equall with the Father , may further appeare in the 14. vers. where he saith , If ye aske the Father any thing in my name , I will doe it : As if he should have said , If ye aske any thing of my Diety , in my name , ( as I am Man ) as I am God ▪ I will grant it .

SECT. 4.

Object . WHerein consisteth the union of the two Natures ?

Answ. In this blessed union , the humane Nature of Christ , assumed not the Divine , but the Divine assumed and took unto Of the union of the two Natures . it the humane nature : for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings . In the union of the blessed Trinity , the humane had no subsistence of it selfe , before it was so assumed , but as soone as it began to be , it was assumed into the Person of the Son of God : And so that human nature consisting of body and soule , which Christ assumed , became the particular body , and soule , of the Sonne of God : And therefore the Apostle saith , that God purchased his Church with his owne blood , Act. 20. 28.

Yet in the uniting of the two Natures of Christ , we must take heed of two errors :

1. That by uniting them , we imagin not either of the two We are to avoyd two errors in the uniting of them . Natures to be absorpt , or abolished , or that there is a confusion of Natures ( as in the commixion of Honey and Water , neither of them retaining the same name , or nature ) or that out of these two natures , a third commeth forth compounded of them both : as in the commixion of the Eliments .

2. Neither is this Vnity to be too much extinuated , or lessened , as to thinke the Vnion to consist only in Assistance , as the Angel stood by Peter , Act. 12. or only in a certaine conjunction , ( as when two divers Mettels are put together ) but they are so united , as that the properties of both natures remaine , and yet there is but one person subsisting of them both : Like as the body , and soule are united together , and the fire and red hot Iron .

SECT. 5. Of the communion of the Graces in the union of the two natures .

AS touching the communion of the Graces , in the union of the two Natures :

1. The Divine Nature received not any increase of Grace , in regard it can have no imminution , ( being it selfe most perfect , and unchangeable ) but the Humanity was perfected , by this union , and received increase of gifts , Joh. 16. 4.

2. The Graces communicated , are either created , or finite , or Graces of two sorts , finite , and infinite . uncreated , and infinite .

The created , and finite Graces , as Wisdome , Knowledge , Holinesse ; ( and the rest ) are not in Christ , as he is Man , the essentiall Of finite Graces . properties of his Diety ; but effects only thereof , infused into Christs human Nature , being finite , and created , as the Humanity it selfe was ; yet they are given to Christ without limitation , and measure , which in the Saints are limited , and given by measure .

3. These Graces were not all at once in the highest perfection appearing in Christ , in the dayes of his flesh ; but they received increase , by reason of the infirmity of the human nature which he assumed , as it is said , Luk. 2. 52. That Jesus increased in wisdome ; but after Christ was glorified , then they shined in him in the greatest perfection .

SECT. 6. Of infinite Graces .

BEsides these finite , and created gifts , there are others , that are not finite , neither can be referred to the first sort ; as the universall dominion over all Creatures , the power of remitting of sins , of judging the world , adoration , vivification , inffnite glory , &c. For ,

1. These being particular to the Divine Nature , yet by vertue of this union are even communicated to the man Christ , Who is made Heire of all things , Heb. 1. 2. Judge of the world , Act. 17. 31. & 10. 42. And whose flesh giveth life , Joh. 6. 51.

2. These divine gifts are not formally , or essentially , in the human nature , nor as the first gifts , for this were to make the t●o natures equall , and to confound their properties .

3. It is more then a visible communicating , for such as is the communion , such is the union ; as the one is reall , though not essentiall , so is the other . As in Iron made red hot with fire , neither Simile . hath the Iron lost his former qualities , and yet it giveth light , heat , and burneth ( not by any essentiall Phisicall quality infused into it , but by the reall union , and conjunction of the fire ) and so the God-head shineth and worketh really in the human nature of Christ .

4. The Divine Nature of Christ worketh not now by it selfe alone , as before his Incarnation , Sed cum ea & par ●am ; but with it , and by it , exercising and shewing it selfe , for the human nature of Christ quickneth and knoweth all things as omnipotent , not formally , and essentially by it selfe , in its owne being , ( as the God-head doth ) but in having the Divine Nature inseparably united unto it , by vertue whereof it doth all those things ; even as the hot Iron burneth , and heateth by the vertue of the fire which is in it .

5. As before was shewed , that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once , so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh ; for though the God-head was united to his Humanity in the very first conception , yet it did somewhat restraine the opperation thereof , because of the worke of our redemption : the Divine nature did rest in Christ , that the Humane might dye .

6. In that Christ is said after his Ascension , to sit at his Fathers right hand , it is neither in respect of his Divine nature , which was never absent from thence , nor yet as though his Human nature did not sit there before , seeing in the very conception , the Humane nature was united to the Divine ; but because then the power and kingdome of Christ was made manifest to all the world , which before lay hid in him : the Divine nature worketh by the Humane , and the Humane by vertue thereof administreth all things .

And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally communicated unto Christs humane nature . Christ there is a communion reall , and personall the Graces created , and finite , are really communicated to Christs humanity ; as his wisedome , knowledge , holinesse , &c. but the gifts which are infinite , and peculiar unto God , as to be omnipotent , omni-present , knowing all things , &c. are imputed only personally . As the man Christ , is omnipotent , omni-present , knowing all things , but not the Manhood of Christ ; for our blessed Saviour saith , that the Son himselfe ( that is in his humanity ) knoweth not the day , and houre of his comming to Judgement , Mat. 13. 32. And this is further to be considered , that the Manhood communicateth not any property to the God-head of Christ really , for the Divine nature receiveth nothing , but giveth all ; but only personally , ●in concreto , non in abstracto . As Mary is called the Mother of God-Christ , not of his God-head ; and God suffered for us , but not the God-head : but the Diety of Christ communicateth to his Humanity both really and personally .

SECT. 7. Hereticks condemned touching Christs Divine Nature .

HEre then are condemned all such Hereticks , which erre touching the Divine , and Human nature of Christ .

1. As touching Christs divine Nature , some utterly denying it , making Christ a meere man , and not to have been , before he was conceived in the Virgin Mary , which was the Heresie of Corinthus and Ebion contrary to Scripture , which saith , that the Word which was made flesh was in the beginning , Joh. 1. 1.

2. Them that would have another Nature in Christ , besides his Human , but not of the same substance with God , yet of an higher nature then any creature , as Carpocates , and Arius , but our blessed Saviour himselfe saith , I and my Father am one , Joh. 20. 30.

3. Them that affirme , that Christ besides his Human nature consisted of a Divine , yet not begotten of the Father , but makeing one Person with the Father , as well as being of one substance ; so the Sabellians , and Patro-passians , whereas the Apostle saith , God sent his Son , made of a woman , Gal. 4. 4. the Person then of the Son , and not of the Father was made man for us .

SECT. 8. Touching Christs human nature .

1. IT condemneth all such as affirme that Christ was not a true man , but only in outward appearance ; as the Manaches , and The like touching his Human nature . Mertionites , who are confuted by Christs owne words , Luk. 24. 29. Handle me , and see me , for a Spirit hath not flesh , and bones , as ye see me have , with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5.

2. Those which hold that Christ had not his flesh of the Virgin Mary , but brought it with him from Heaven ; contrary to the Apostle , who saith , that he was made of the seed of David according to the flesh , Rom. 1. 3.

3. Those who hold that Christ had a true Human nature , but in respect of his body only , as Apollonaris of La●dicea , who is convinced by the words of our Saviour , Mat. 26. 38. My soule is heavie unto the death .

4. Those who grant that Christ tooke upon him our whole Nature , but not our human infirmities ; for the Apostle teacheth the contrary , that Christ was in all things tempted in like sort as we are , yet without sinne , Heb. 4. 15. For , infirmities are of two sorts , Personall and Naturall .

SECT. 9. Of Personall and Naturall infirmities .

1. SOme are Personall , as blindnesse , sicknesse , diseases , as Leprosie , &c. and these Christ was not subject unto .

2. There are Naturall infirmitios , which doe belong to the whole Human nature , as wearinesse , hunger , griefe , and such like ; and these our blessed Saviour undertooke , that he might in all things be like unto us , Heb. 5. 2. which is also evidenced , Mat. 4. 2. where it is said , that after he had fasted forty dayes , and forty nights , he was afterwards an hungred ; and Mat. 26. 38. where himselfe confesseth , that his soule was exceeding sorrowfull , even to the death , &c.

5. Those that hold that Christ had a true Human Nature , but after the uniting thereof with the God-head , it was absorpt of his Divine Nature which only remained ; and this was the Heresie of Swen●feildius . But we are otherwise taught in the Scriptures , that Christ ascended up in a true visible Human Body , and that he shall with the same returne again into the world at the last day , Act. 1. 11.

6. Those who hold that the Divine Nature of Christ causeth his Humanity , ( which by the property of its owne nature which The Luthreans error . it retaineth for ever , can be but in one place at once ) to be every where ; which is the opinion of the Luthreans , their reason being this , viz. because ( say they ) the God-head being every where , maketh the Humanity for the union sake partakers of its glory .

To which we answer :

SECT. 10. The Luthreans confuted .

1. THat the Assertion , concludeth a contradiction , for how doth Christs human nature retain the naturall property thereof for ever ( in being but in one place at once ) if it be every where by vertue of the God-head ?

2. If by vertue of this union the human nature can doe all things which the Diety doth , then the human nature should be absorpt , and as it were changed into the Divine .

3. There is a mutuall communion of the properties , betwixt the two Natures of Christ , but such as destroyeth not the true properties of either ; but if the property of the Diety were communicated to the humane nature to be every where , the Humanity of Christ should be altered in nature , being without the true property thereof , which is to be but in one place at once .

4. As the reason of this Assertion is not sound , so the conclusion it selfe ( viz. of Christs omni-presence in his Humanity ) is contrary to the Scriptures , where the Apostle Peter saith , Whom the heavens must contain , untill the time that all things must be restored , Act. 3. 21.

This which hath been spoken , I suppose is sufficient to convince all such as deny the Divinity of Christ , or that he is not equall with the Father , and the Holy Ghost ; but least some curious Naturalists should not be herewith satisfied , in the unity of the Trinity , and the Trinity in unity , ( relying more upon human , or carnall reason , then Scripture ) I will therefore recite the opinions of sundry men touching the Trinity , and Vnity , of the three Persons in the same ; by which they may be made unexcusable , and also shamed out of their absurd Heresies , and Blasphemies , and so revoke them for ever .

SECT. 11. Severall sorts of people , proving a Trinity of Persons in the God-head .

1. TO which purpose some of the Rabbins , doe in the name Jehovah , comprehend a Trinity , for Jehovah ( say they ) betokeneth a God begetting , or giving essence ; and if there be a God begetting , there must also be a God begotten ; and because it is impossible , but that betwixt the God begetting , and the God begotten , there should be a coeternall , and substantiall love ; therefore in this name is also insinuated the Holy Ghost , the God of love . And hereupon some think , that our blessed Saviour alludeth to this name in his prayer , Luk. 17. 16. ( where he saith , Father , I have manifested thy name unto the men which thou gavest me , ) that is ( say they ) he declared openly the Doctrine of the Trinity , commanding his Disciples to baptize , in the name of the Father , Son , and Holy Ghost , Mat. 28. 19.

2. Damascen doth most excellently prove the Trinity , by this demonstration , Vnus Deus , non sine verbo est , God being but one , is never without the Word , but the Word he hath in himselfe , begotten of his owne substance ; not like unto our word which hath no substance , but vanisheth in the ayre ( because the conditions of our natures is temporall : ) But like as our word proceeding from the minde , is neither the same with the minde , nor yet altogether divers from it ; so is the Son unto the Father , which is his Word , being the same in substance , but divers in subsistence : But the Word must also have a Spirit , for neither is out word without a Spirit ; but here is the difference , our spirit is not of the same substance with us , but the drawing in of the Ayre , ( for we are of a compound nature ) but the Spirit of the Word , is of the same substance with the Word . He also saith , that it is impossible , that God should be without naturall fecundity , the Lord therefore must needs beget , but he begetteth out of his owne substance , and that from all eternity : but if the Son had not been from the beginning coexistent with him , of whom he was begotten , we shall bring in a change of his substance , for so when he was yet no Father , he should afterward become a Father .

3. Bernard also thus eligantly inferreth , What meaneth this number , without a number : if there be three , how can there be but a number : if one , where is the number , but here I have what I may number , and what I may not number : there is one substance , and three Persons .

4. Philo the Jew commenting upon Ephesians 5. 8. ( where the Apostle speaking of the state and condition of the Ephesians , before their calling ) saith , Ye were sometimes darknesse , but now are light in the Lord . God is the soveraigne Giver , and next to him is the Word of God : also there is two firsts , the one is , Gods Word , and the other is God , which is before the Word : and the same Word is the beginning , and end of his good pleasure , intent , and will . And like as a City , whereof the Plat-forme is but yet set downe in the minde of the builder , ( hath not being elsewhere but in the minde of the builder ) so the world had no being elsewhere then in the Word of God , which ordained all things , and seperated light from darknesse , both in the world , and mens mindes .

5. Rabbie Azariel termeth God , Spirit , Word , and Voyce , saying , that the spirit bringeth forth both the word and voyce , but not by speech of the tongue , or by breathing after the manner of men , and these three being one spirit , viz. one God , one Spirit , rightly living : Blessed be he , and his Name , who liveth for ever and ever , Spirit Word , and Voyce : that is to say , one Holy Ghost , and two spirits of that Spirit .

6. Rubbie Joseph also saith , that the light of the Soule of the Messiah is the living God , and the living God is the fountaine of the living waters and the Soule of the Messiah is the river , or streame of life , and none but the Messiah knoweth God fully : He is the light of God , and the light of the Gentiles , and therefore he knoweth God , and God is knowne by him .

7. Mercurius Thresmigests saith also to this purpose , I thy God , saith God , am light , and minde , and of more antiquity , then nature of moysture that is issued from the shadow : and this light some speech which doth proceed from the minde is the Son of God , that which seeth and heareth thee i● the Word of the Lord . and the minde is God the Father , these differ not one from the other . As for their Vnion , it is the union of life ; and this speech being the work-man of God , the Lord of the world , hath chiefe power next him , and is uncreated , infinite , proceeding from him , the Commander of all things , which he made of the perfect and naturall first-bor Son of the most perfect .

8. Numius a Pithagorist saith , the first God is free from all worke , but the second is the Commander , which maketh heaven ; and God the worker and maker ( saith he ) is the beginner of bebetting , and God the Good , is the beginner of being , the second is the lively expresse of the first , as begetting is an image of being , and that this worker being the Son , is known to all men , by reason of the creating of the world : but as for the first Spirit , which is the Father , he is unknowne unto them .

9. Jamblicus another of the Philosophers saith plainly , that God made the world by his divine Word , and the first God being before the Beer , is the Father of a first God , whom he begetteth , and yet neverthelesse abideth still , in the solenesse of his Vnity : which thing farre exceedeth all ability of understanding . This is the originall patterne of him , that is called both Father to himselfe , and is the Father of one alone , a God verily good indeed .

10 Aemelius the Disciple of Plato , notwithstanding how great an enemy he was to Christians , speaking of the second Person , yeeldeth to that which John speaketh , Chap. 1. 1. in these words , viz. Surely , saith he , this is the Word which was from everlasting , by whom all things which are , were made , as Heraclitus supposeeth : and before God ( saith he ) this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning , in the ordering , and disposing of all things when they were confused , and it is the same God by whom all things were absolutely made , and in whom they be living , and of whom they have their life and being , which very Word cloathed it selfe with mans flesh , and appeared a man so much , that after he had bin put to death , he took unto him his God-head againe , and was very God as he had bin before , ere he came down in bodily flesh and man .

11. Another of Plato's imitaters speaking to the same effect , saith , That the beginning of St. Johns Gospel , was worthy to be written every where in letters of gold .

12. Suidas relateth , that the Devill being asked by the King of Aegypt , who he was that reigned before him , and who should reign after him , answered in these foure verses :

First God , and then the Word , and then the Spirit , Which three be one , and joyn'd in one all three , Their force is endlesse ; get thee hence fraile weight , The man of life unknown excelleth thee .

Thus have I brought a jury of Rabbins , Fathers , Philosophers , yea , and the Devill himself ( to evidence against the Athists , and Anti-trenitarians of these times , ) who were compelled to glorifie God in their speeches , making as it were a large Volume of the Creation of God by his Word , and that the same Word is his Son . How then is it possible , that men living in so shining a light ( as is now defused amongst us , ) should espape the force , wrath , and vengeance of God , for not imbrasing of the truth , seeing that the other ( as it were ) through a mist , did see a cleernesse of his brightnesse , and that we , whom he hath nourished in his owne bosome , and comforted with the grapes of his owne vine-yard , fed with the bread of his owne Flesh , and bathed in the blood of his owne heart , should refuse to give him that respect which was acknowledged by them . Doubtlesse those whom I have named shall rise up in judgement against all the Arians , Anti-trenitarians , and what others , who yet wilfully oppose the truth , as it is in Jesus ; yea , when the Scriptures doe so punctually declare Christ to be the Son of God , as in these five respects , which agree to no other but him .

As first in his Name , for he is simply called God , as Joh. 1. 1. Christ declared to be the Son of God in five respects . the Word was God ; as also 1 Epist. John . 5. 20. where the Apostle speaking of Jesus Christ , saith , the same was very God .

2. By his Nativity and Generation , and so he is called the Son of God , Rom. 1. 3. 3. By nature , he is one with God , as in Joh. 20. 30. I and the Father am one . 4. In power , as in Mat. 28. 18. all power is given me in heaven and earth . 5. By his owne profession , for he professed himselfe to be the Son of God , and therefore th● Jewes went about to kill him , because he said , that God was his Father , Joh. 5. 18.

Which five places , ( if there were no other expressions to make out the truth of it , ) is sufficient to convince the worst of men ; and certainly , such as refuse to subscribe to this truth , may justly be termed worse then the Devill , for he freely confessed , that Jesus Christ was the Son of the most high God , Mark 5. 7. and surely none will any longer persist in such blasphemies , but such as dispaire of their salvation , ( and therefore indeavoureth to intrap others in the same snare ) for if there be no God , and Christ be an imposter , what expectation of any good can be hoped from them ?

CHAP. III. Antiscriptarists objections cited , and answered .
SECT. 1.

THis Herisie hath been maintained of old by the Maniches , who held that the Old Testament was contrary to the New , and that in these respects :

1. Object . Because that in the Old Testament the Lord professeth enmity against the Cananites , and chargeth the Israelites to kill and destroy them ; how then is this ( say they ) consonant , and agreeable with the Gospel , where Christ commandeth to love our enemies , Mat. 5. 44.

Ans. 1. That discention and enmity was not in respect of the Persons , but of the manners of the Gentiles ; the Israelites were not so much enemies unto them , as they were enemies to the true religion of the Israelites , in worshipping of God aright .

2. The killing of the enemy did agree with that carnall people , to whom the Law was given as a School-master , Gal. 3. 24. Revenge may be taken of some people in charity .

3. The Apostle when he delivered over the incestuous man unto Satan , ( for the destruction of the flesh , ) did sufficiently declare , that revenge may be taken of some enemies in charity ; therefore there may be love in him that taketh revenge , as we see in Fathers which correct their children whom they love , and although Fathers kill not their children in correcting of them , yet God that knoweth what is better for every one , can correct with love , not only by infirmity , and sicknesse , but also with temporall death ; as is evident in the Corinthians , where the Apostle saith , For this cause many are weake , and sick amongst you , and many sleep . And that these corrections proceed of love , he presently after sheweth , as in these words ; But when we are judged we are chastened of the Lord , because we should not be condemned with the world , 1 Cor. 11. 30. 32.

4. Neither did they doe this without divine Authority , which sometimes ●s manifested in Scripture , and sometimes concealed , lest any should think it was permitted them to kill whom they would at their pleasure .

5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New . the enemies of God , yet is there also examples of loving our enemies , as in David , who when Saul was offered into his hands , he chose rather to spare him , then kill him ; where then there was neither difficulty , nor feare of killing the enemy , it was love that helped him ; and therefore in that respect the Old Testament is not contrary to the New .

SECT. 2.

Object . THat precept of honouring Parents , is contrary to that in the New Testament , where our Saviour being asked leave by one to goe and bury his Father , answered , Let the dead bury their dead , Luk. 9. 60.

Ans. If herein the Old Testament and the New doe vary , When God is in computition , Parents ought to be contemned . and contradict one another ; then the New Testament therein will be contrary to it selfe : for , the Apostle urgeth this Commandement , Eph. 6. 2.

2. It is manifest that honour in a certaine degree is to be reserved unto Parents , yet in comparison of the love of God , there is no doubt but that they ought to be contemned , Mat. 10. 37. He that loveth father or mother more then me ▪ is not worthy of me .

SECT. 3.

Object . IN the Old Testament , the Lord is said to harden mens hearts , which is an evill worke ; and therefore it proceedeth from a God that is a worker of evill .

Ans. God is said to harden the heart , without any touch of God hardneth the heart without any breach of sin . sinne . 2. It was not any violence from God that hardned Pharoahs heart , but his owne impiety and obstinacy that hardned him ; like as the water is frozen untill the Sun shine upon it , and then it resolveth , but when the Sun is departed it , is bound with cold againe ; now the Sun is not the cause of the freezing of the water , Simile ▪ but the coldnesse of the water bindeth it selfe : So properly , God causeth not the heart to be hardned , but by the absence of his grace it is hardened . As one speaking in the Person of God to Pharaoh saith , When my grace is drawne from thee , then thy owne wickednesse shall harden thy heart , the cause then must needs be ascribed to their owne wickednesse , which deserveth to be hardned , or it must be referred to the just judgements of ▪ God , which are often hid , but never unjust ; it sufficeth us to know and beleeve , as the Apostle saith , Rom. 9. 15. Is there unrighteousnesse with God , God forbid .

SECT. 4.

Object . IN the Old Testament the Lord is said to dwell in houses made with hands , Exod. 25. 8. whereas our Saviour saith in the New Testament , that heaven is his throne , and the earth is his footstoole , Mat. 5. 34 , 35. there can then be no house made for God .

Ans. That testimony is objected first in the Old Testament , as in The Old Testament and the New compared . Isay 66. 1. and therefore therein the Old Testament and the New concurre , that God dwelleth not in temples made with hands , and yet both in the Old and New Testament , God is said to have his house , as in Psal. 69. 9. & 93. 5. Mat. 21. 13. & Joh. 2. 16. that therefore is so said and taken to signifie some other thing : God therefore was said to dwell in the Tabernacle , not because any place can comprehend his Majesty , but because there it pleaseth him by some visible signes to manifest his presence , so that all the difference betwixt the New Testament and the Old , consisteth chiefly in these respects . The difference betwixt the Old and New Testament .

1. The Old Testament doth signifie the Covenant and League which God made with his people , as to be their God , and they to be his people , Gen. 17. 7. 8. wherein the New and Old Testament doe much differ : 1. In that the one was given by Moses , and the other by Christ . 2. The one was propounded upon conditions of their obedience , if they kept the Law ; the New Testament requireth faith , and beliefe . 3. The Old Testament was consecrated by the blood of Beasts , but the New Testament is confirmed with the blood of Christ . 4. That had but Types and Figures which are now abolished , the New Testament hath the very body and substance . 5. The one was particular to the Israelites only , the other in particular to all beleevers .

2. The Old Testament and the ▪ New , are distinguished in time , that was before the comming of Christ , the New Testament comprehendeth the time since : and so they differ in manner , and measure of revelation , and opening of Gods will , as also all things are more plainly opened in the New Testament .

3. The Old Testament is taken for the Propheticall writings , the New for the Apostolicall ; and so they differ , because the Old receiveth light from the New , and cannot well be understood without it , for as the Poet saith :

The Law was like a misty Looking-glasse , Wherein the shadow of a Saviour was Treating in a darke straine , by Types , and Signes , And what should passe in after dayes divines : The Gospel tells us he is come , and dead , And thus the riddle of the Law is read :

So that ,

Gospel is Law , the mistery being seal'd , And Law is Gospel , being once reveal'd .

4. Againe , the Gospel may be termed the complement , or fulfilling of the Law , which our Saviour verified upon the Crosse , when he had fulfilled it for us , Joh. 19. 30.

SECT. 5.

Object . BVt the New Testament differeth from the Old in substance and matter , because they have divers and contrary effects ; neither is there the same substance of their Sacraments , and ours .

Ans. The divers and sundry effects , as because the Law worketh The contrary effects of the Law and the Gospel . terrour , and the Gospel comfort , proveth not a diversity of substance ; the Sun worketh contrary effects , it hardneth the clay , and mollifieth the wax , yet the substance is the same , the difference of the worke is in the divers natures of the things . So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh , and the Gospel bringeth comfort , our hearts being mollified by the Spirit . 2. Christ is the end of the Law , and the Law is a School-master to bring us unto Christ , therefore the matter and substance is the same , but the manner , condition , and qualities are divers . 3. The Apostle sheweth that Christ was the substance of their Sacraments , as he is of ours ; for , they did all eate the same spirituall meat with us , 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ , then he was represented in the legall Sacraments ; and truly if we did rightly consider the happinesse we injoy by the revelation of the Gospel , towards those which in them dark dayes had only the Law read unto them , we may think our selves in a happy condition : for the Law of it selfe discomforts , and takes advantage through the breach of it ; for the Letter killeth , and can no way admit release by pardon , for by Law we dye .

SECT. 6.

Object . WHy did man hope , when as he seemed to be without hope ; the Poet answereth :

Answer . Although they saw no Sun before their eyes , They knew by ' th twilight that the Sun would rise ; For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse , doth spy Objects remote , which to the sence appeare ( Through ' th help of the Prospective ) very neare : So some that liv'd within the Lawes dominion , Did here farre of a brute and buzz'd opinion , A Saviour one day should be borne , but he That had the glasse of faith , might plainly see That long expected day of joy , as cleare , As if even solemnized then , and there .
SECT. 7.

5. WE may also observe these differences betwixt the Law and the Gospel ; as 1. In the knowledge and manifestation thereof , for to the Morall Law we have some directions by the Law of Nature , but the knowledge of faith in Christ by the Gospel , is revealed by grace . 2. The Law teacheth what we should be , but by faith in Christ , we are made that which the Law prescribeth : which the Gospel ●ffecteth in us . 3. The conditions are unlike , the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves , the Gospel to the conditions of faith , apprehending the r●ghteousnesse of Christ ; the one is Lex timoris , the law of feare , and the other is Lex amoris , the law of love , which hath also a three-fold difference : as 1. The Law of feare maketh the observers thereof servile , but the Law of love maketh them free . 2. The Law of feare is not willingly kept , but by constraint , but the Law of love is willingly observed and kept . 3. The one is hard and heavie , the other is easie and light .

SECT. 8.

6. THe Law and the Gospel differ also in the effects ; for the Law striketh terrour by the manifestation of our sins , as the Prodigall childe confessed , Luk. 15. 21. I am not worthy to be called thy Sonne . It made the Publican also stand afarre of beating upon his brest , as not worthy to come neare the presence of God . But the Gospel comforteth , and allureth , as our Saviour verifieth ( in these words ) Come unto me , all ye that are w●ary and heavie laden , and I will refresh you , Mat. 11. 28. As also , my yoke is easie , and my burthen is light .

Now they that finde not the Law , and the Gospel , to work these contrary effects , declare , that they understand neither the Law , or the Gospel aright .

A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope , and his fellow crafts-men the Cardinals , Jesuits , Abbots , Monkes , Fryers , and the rest of that Hierarchy , in vindication of their Goddess●-like Diana of Popery , whom all Rome and the World worshipeth .

SEeing this massie logge of Popery lyeth yet so crosse in the way The Preface . towards a full Reformation , I will therefore bend my utmost power to remove it , by hewing it in peeces with that Sword , which proceedeth out of the mouth of the Lambe , being the very means appointed for that purpose , Rev. 19. 21. and in prosecution thereof , I will propound the weightiest of their Argument● which they use in the vindication of such their assertions , and so return an answer to each of their objections ; whereby the most ignorant of them may apparently see to come forth of that dundion of darknesse , and superstition , in which they have been so long kept by slavish thraldome .

CHAP. IIII. Treateth of Idol-worship , with the confutation thereof .

Question . WHether do you conceive it to be a stubborn wilfulnesse , or a grosse ignorance that causeth them to retain so many Errors and Heresies ?

Answ. I hold the cause to be the same ( in the Pope , and the rest of his Hierarchy ) as was in the aforesaid Ephesians , who because their Idol was of an ancient standing , and withall beneficiall ▪ they therefore will set down their staffe , with a desire that it might not be removed ; and like as L●t ( regarding more the firtility of the place , then the corruption of the people ) contented himself to be in Sodeme : so those Popelings ( I have named ) finding ( with Demetrious and ●●i●e and cove●o●snesse the chief supp●rters of Popery . his fellow crafts-men ) much gaine to redound unto them by the use of it , are exceeding loath to have their Diana dispised , or brought to contempt ; but in that the Lay-people retain that Idolatrous worship is meerly out of ignorance , and accustomed blindnesse , the Idol of the Masse being to them ( as Diana was to the Ephesians , or Bell to the Babilonians , rather a cause of expence , then any way beneficiall .

Quest. Is there any hopes to reclaime them ?

Answ. I hope the Lord hath many Dionissiousses , and Damarisses amongst them , with whom the truth will prevaile ; yea , that many of their Epicurian and Stoicall opinionists will thereby be drawn to the knowledge of the truth , though in the attempt , I shall seeme unto them as one setting forth a new doctrine .

Q. Can you tax them as Paul did the Athenians , with an ignorant worshipping of an unknown God ?

A. Yea , and as justly as Paul did them , witnesse their Idolatrous worshipping of stocks and stones .

SECT. 2.

Q. WHat doe you terme Idolatry ?

A. Idolatry is when any Divine worship , either internall , What Idolatry ●● . or externall , is given to any Image , or Idol , set to represent God ; of what kind or fashion soever it be .

Obj. There is a difference betwixt an Image and an Idol , for an Idol is a representation of a thing that is not , neither hath any being in the world , as if one should make the Image of a mans body , with the head of a dogge , or a body with two faces , being such a shape as the eye hath not seen , but the minde imagined ; but an Image is of such a thing as may be seen in the world .

Ans. The difference betwixt a graven Image , and a similitude The difference betwixt an Image and a Similitude . is this , the graven Image is a picture proportioned and fashioned out of wood , stone , or metall , and so carved , or graven ; and a similitude is an Image , painted in plain Tables , therefore that distinction is vain .

Obj. Man is the Image of God , but it is lawfull to make the Image of the Image of God , ergo the Image of God .

Ans. Man is made the Image of God in his Soul , and not in his Body , which Image ( the Apostle saith ) consisteth in righteousnesse and true holinesse , Eph. 4. 24. and therefore that in man , wherein he is like unto God , is spirituall , and invisible , and therefore cannot by a visible Image be deciphered .

Obj. They doe not worship the Image , but the thing represented by the Image .

Ans. That was the Gentiles pretence in maintaining their Idolatry , as also the Israelites , in making their golden Calfe , Psal. 81. 11. 12 Rom. 1. 23 , 24 1 Sam. 7. 3 , 4 , 5 had relation unto God ; for they proclaimed an holy day , Exod. 32. 5. yet their pretext excused them not ; God therefore forbiddeth Idolatry under any pretence whatsoever , and if they doe not worship the Idol it selfe , why doe they give divers kinds of worship unto Images , as to the Image of Christ more ▪ and to the Image of Saints lesse .

Obj. The honour of the signe , redoundeth to the thing signified .

Ans. If the signe be pleasing to him that is signified , but if it be such as he forbiddeth , and condemneth , it is rather a dishonour then an honour , and so the adoring of Images , is a dishonour to God .

Obj. The contumely and dishonour offered to the Image of God , is a dishonour to God himself ; therefore the honour thereof redouneth unto God .

Ans. If any man with a spightfull intention against Christ , doe deface his Image , or Picture , it is contumelious against Christ , because of the evill intention of the heart , but if any doe it out of a zealous minde against Idolatry and Superstition , it is no dishonour unto Christ , in which zeal ( against Idolatry and Superstition ) Epiphanius is said to have rent a certain cloth in a Church , which had on it the picture of Christ ; in which sence also Constantius , and Theodotius destroyed Images in every place , and therefore that Argument holdeth no better then the other .

SECT. 3.

Object . IMages may be tollerated in Churches , because they are an ornament unto it .

Ans. 1. Churches ( as you terme them ) are for the living Images Deut. 16 22. Against Images in Churches . of God , and not for dead Images . 2. The adorning of Churches must not be otherwise then God hath appointed , and so to his dishonour , nor to the offence of the members of Christ . 3. As a man would not have his wife decked in Harlots apparell , so is it not fit such places should borrow ornaments for Idolaters .

Obj. Moses caused Ch●rubins to be made over the Arke , and a brazen Serpent to look upon , and Solomon made Images of Oxen in the Temple , for the brazen Laver to stand upon ; ergo it is lawfull to have Images in such places now .

Ans. 1. These Images had Gods speciall command . 2. They were not in the view of the people which were in the Temple , or Tabernacle , but there where the High Priest had only accesse ; neither were they set up aloft as Images are , to be worshipped , but only set forth the work of the Tabernacle , and Temple . 3. The brazen Serpent was used as a figure of Christ , which figures doe now cease the body being come , which is Christ , Col. 2. 17.

Obj. Images are Lay-mens Books , that they which cannot read , may learn by the History what was done .

Ans. This was the very reason which the Gentiles used in vindication Papists use the Gentiles plea , &c. of their Idols , but if Images were a means to instruct the rude and ignorant , certainly God would have commanded it in the Old Testament , which he did not , but contrariwise strictly forbiddeth it . And if they be for instruction , they must have an Interpreter , for they are dumbe of themselves , and an Interpreter can better instruct without them . Again ▪ the Scriptures Images and Idols teachers of lyes . saith , that Images are teachers of lyes , Hab. 2. 18. and that Idols speak vanity , Za● . 10. 2. If they serve then for Lay-mens Books , they only teach them lies , and vanities . Again , Images set up in Churches to be gazed upon , doe draw the mindes of men from celestiall cogitations , and therefore according to the Prophet Davids exhortation , we ought to turn our eyes from beholding vanities ( especially in such a place ) all vain objects therefore ought to be removed from peoples sight : and it is reported of the ancient The danger of Images and Idols in publick places . Romans , that they would suffer no Images in their Churches , that the worship of God might be more pure , the sight of them therefore ( in such publick places ) are very dangerous , and that for these reasons , viz. 1. In regard that mens hearts being naturally corrupted , and prone to Idolatry , by such objects are nourished to error , and therefore when Hezekiah saw the brazen Serpent abused to Idolatry , brake it , 2 King . 18. 4. and thereby took away the cause of stumbling . 2. Those resemblances come so neare the nature of things living , and so doth the more easily deceive .

Obj. The Image of Christ may be made as he was man .

Ans. The Picture of Christ ought not to be made at all , for in The Image of Christ a lying Image . regard Christ is both God , and Man , therefore ▪ all such Images as are made of Christ must needs be lying Images , in respect they cannot expresse his God-head .

SECT. 4.

Obj. THe Image of God may be made , because God was sometimes seen in corporall shape , Exod. 33. 22.

Ans. It followeth not because God by his authority could Moses could not see Gods effiges . make a representation of himself , that man therefore of his owne authority can doe it without Gods warrant . 2. That Vision was shewed to Moses alone , and in a secret place , but their are set up in the publick view of all , and in publick places . 3. It was an Image passing , and not continuing , but theirs are permanent . 4. That were of his back parts , but they are bold to picture the glorious countenance of God , which is most rediculous , seeing the Apostle saith , No man hath seen God at any time , Joh. 1. 18.

Obj. The Scriptures testifieth , that God spake to Moses face to face , Exod. 33. 11.

Ans. It is not possible in this life to see God with the eyes of the body , for if so , it must needs follow that God must be of a corporall and substantiall substance , ( if he might be seen with carnall eyes ) for nothing by the eyes of flesh can be discerned , but that which is visible , finite , and sircumscriptable , but the Lord is infinite : Ergo ,

2. God being of a spirituall nature , cannot be seen by the God cannot be seen with corporall eyes . eyes of the body , for that which is of a spirituall nature , doth not come under the sence of the body .

3. It is said , that God is Love , 2 Epist. joh. ver. 8. which sheweth his substance , not a quallity , ( as our love is ) so then as faith , hope , and love in us cannot be seen , much lesse can God .

4. The Image of God in man ( which is the inward renovation of the minde ) cannot be seen , much lesse God himself whose Image we are .

5. The minde of man is invisible , much more that most pure and infinite minde .

6. God is of a simple nature , without any composition , he hath no forme , or figure ; but nothing is perceived of the sence , but that which is of a mixt , and compound nature , that hath forme , and fashion .

7. The Divine Nature is infinite , and not to be confined , or limited ; and that which cannot be limited , cannot be comprehended , for that which containeth is greater then that which is contained , and it is also Heterogen●ae naturae , of another nature : as the Fish is contained in the water , and the Birds in the ayre , but nothing is greater then God , and he being perfectly good , that which should confine him being of a divers kinde must be perfectly evill : and so it would follow , Deus vinci a malo , that God should be overcome of evill .

8. Whereas divers of the Saints have been said to see God after a divers sort , if they had seen the substance of God , then it would follow , that God is of a divers nature and substance ; for he was diversly seen of Ezekiel , and Isaias , Ezek. 1. 26. Esai . 6. 1. &c. intimating thereby , that God can no otherwise be seen of us , then in Christ his Son , who is the very graven forme of his person , Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples , ( who were convenant with him in the Flesh , ) who can in this life expect it ?

9. Whereas the Prophet Esay saith , I saw the Lord sitting upon a high throne , and is also said to have been seen of others of the Saints ; we must not think that they saw Gods substance with their carnall eyes , but as mens nature could apprehend him ; not as he is , but as it pleased him to reveale himself unto them : for no created understanding can come neere unto God ; the understanding may come neere the nature of another , but it is impossible that the intellectuall part should comprehend God , seeing he is infinite to be known ; but the power of the understanding , or intelligence created is finite , how then can that which is finite comprehend that which is infinite ; yea even the understanding of Christ ( that is , as he was man ) did not comprehend God ▪ The Apostle saith , he dwelleth in that light which none can attain unto , 1 Tim. 6. 16. the reason is , because no power can doe any thing in that which is higher then the object , but God is higher then the object of our understanding , Ergo :

Again , a thing is said to be invisible two wayes , 1. In regard of the defect in it selfe , as darknesse and shadowed places . 2. Because of the excellency thereof , as the Sun is to our eye : and so God is invisible .

SECT. 5.

Obj. IT is said , , Exod. 24. 9 , 10. that Moses and Aaron , Nadab and Abihu , and the seventy of the Elders of Israel saw the God of Israel , &c. as also Deut. 34. 10. where it is said concerning Moses , that the Lord knew him face to face , viz. as men may know one another by their countenance .

Ans. They saw God not in his divine Essence , and substance , The glorified Saints shall not behold God in his essence . which is invisible and incomprehensible , but they saw some evident signes of his glorious presence and Majesty , for otherwise the glorified Saints shall not comprehend and see God in his Essence , they may have certain representations , but according to the shew of his nature they cannot . 'T is true , the faithfull in this life have a certain sight of God , as our Saviour saith , Mat. 5. 8. Blessed are the pure in heart , for they shall see God : and they shall see him more fully in the next life , for the Apostle saith , We know that when we shall appeare we shall be like unto him , for we shall see him as he is , 1 Joh. 3. 2. but yet this saying must be understood with three conditions .

1. That not only the Divinity of the Father , but neither of the Sonne , or Holy Ghost can the eyes of the body see , but of the minde , for God is altogether invisible , Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith , no man ever saw , or can see : So then , if it appertain to the nature of God to be invisible , as to be incorruptible , that nature shall not be changed in the next world , viz. of invisible , to become visible , because he cannot of incorruptible become corruptible ; we ought not therefore to distinguish these things which the Apostle hath joyned together , as to say to him that is incorruptible for ever in this , and the next ; but invisible not in the next world , but only in this .

The fulnesse therefore of God cannot be comprehended in seeing , unlesse the Seer so see , that no part can be hid from him ; but God cannot be seen , if any thing in the God-head be hid from us , which must needs be in regard of his infinitenesse : so that Moses , and the other Prophets mentioned , did not see God ( as to take his effigies ) he being incomprehensible ; the Picture therefore of God the Father , which the Papists make ( like an old man , which they gather from Daniels vision of God , Dan. 7. 9. ) or of any other Person in the Trinity is rediculous .

SECT. 6.

Object . SO that Images be not adored , they may be used for matter of beautifying , and adorning of Churches .

Ans. It is a dishonour to God to have such places ( set apart for his worship ) stuffed with Monuments of Idolatry , such things as draweth the minde of man from a Divine worship ; and it is evident , Exod. 34. 15. that the Lord would have the occasion of The occasion of evill ought to be removed . stumbling removed , and Images to be defaced , lest the people might be corrupted by them , and therefore he simply commandeth to break down their Images , Deut. 7. 5. and that because they were an holy people to God . As if he should have said , you Israelites are a people prone to Idolatry , and therefore I charge you ●o pull them down . The Apostle also reviveth the same precept , 1 Joh. 5. 21. where he saith , Babes , keep your selves from Idols ; shewing that now under the Gospel there is danger to be feared from Images , and Idols .

Obj. The Commandement for abolishing and destroying of Images was ceremoniall ▪ and therefore concerneth not christians n●w . Ans. To take away all occasion of Idolatry is not ceremoniall , because it tendeth to the maintenance of a Morall Commandement .

Obj. A thing must not be taken away for the abuse .

Ans. If the thing be good in it selfe , and necessary , it ought not to be taken away for the abuse ; but the case is divers where both the thing , and the abuse are unlawfull .

SECT. 7.

Object . IT is sufficient that the people be taught and admonished , that Idols and Images are not to be worshipped , and not to be taken away .

Ans. The Apostle exhorteth us to abstaine from all appearances We are to abstaine from all appearance of evill . of evill , 1 Pet. 3. 22. and the surest way is to remove from the sight , the occasion of stumbling , and therefore Moses did not only restraine the people from worshipping the abominable Idol , but he defaced it , and took it away ; which practice and example of Moses condemneth the Luthreans , who allow not the worshiping of Images , and yet will tollerate them in their publick places of meeting ; for it appeares that Moses could not indure the very sight of that Idol : which president may teach us , not only to be ware of worshipping them , but also of the offence that may happen by the very sight of them . The example of Hezekiah is also very pertinent to this purpose , who brake in pieces the brazen Serpent , 2 King . 18. 4. moreover , whatsoever it is in religious worship which hath not the testimony of the Word for its approvement , may without controversie be reputed for a device of man , and so consequently rejected ; for the true worship of God How God will be worshipped . must be spirituall , answering to his nature , as our Saviour saith , Joh. 4. 24. God is a Spirit , and such as worship him , must worship him in spirit and truth ; which worship cannot be performed by the naturall , or artificiall abilities of men , in regard it is wrapt up in the mystery of the Word , to which it is not lawfull to adde or detract any thing , Deut. 4. 2. & 12. 32. Rev. 22. 18 , 19. but to be directly agreeable to that patterne , and therefore the Lord commanded Moses to make the forme of the Tabernacle agreeable in every thing , to that which he had shewed in the Mount , Exod. 25. 9.

Again , it is the true devotions , and affections of the heart , which God only looketh upon in his worship ; as in Prov. 23. 26. My sonne , give me thy heart : As also in the very words of the Prophet David , where he saith , My heart is fixed , O God , my heart is fixed , I will sing and give praise , and not to make an Image of God ; for , to whom will ye liken me , saith the Lord , or to whom will ye compare me , Isai. 40. 18. Such therefore erre exceedingly , who not only tollerate Images , and set them up in their Churches , but also maintaine and defend the adoring of them , yea , and that they are to be adored with the same adoration with the thing it representeth , which is both blasphemous , and also a robbing of God of his honour , who saith , I am Jehovah , and my name , and my glory will I not give to another ; Isa. 42. 8. as also , Cursed be the man that shall make any molten or carved Images , an abomination to the Lord , and shall put it in a secret place , Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse , they that make them are like unto them , &c. Psal. 133. 13.

CHAP. V. Treateth of their invocation of Angels and Saints departed , with a confutation thereof .
SECT. 1.

THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels . Judg. 13 15 , 16. Mat. 4. 10. Act 10. 25 , 26. & 11 , 12. 1 Col. 1 13. & 2. 18. 1 Cor. 3. 5 , 6. Heb. 7. 25. & 9. ●● . God ought to be our patterne to immitate , but they never invocated any but the Lord Jehovah , and Christ in him , as the Scriptures doe plentifully prove ; therefore the Adoration , or praying to Angels , is a superstitious , and new device of Doctrine , and ought to be rejected , Isa. 63. 16.

Object . Jacobs Ladder on which the Angels ascended , and descended from heaven , doth intimate , that they did not only reveale unto us the counsells of God , and execute his will , but also report unto God our prayers , vowes , and necessities .

Ans. We grant that the Angels doe report unto God the affaires of the world , the Acts and Gests of men , and so their supplications in generall ; but this they doe as Messengers , not as Mediators : the Prophet Zachary sheweth a distinct office of the Angelicall Spirits , and Jesus Christ ( there called the Angell of the Lord , ) where they , ( viz. the Angels ) returns this answer to God , We have gone through the world , and behold , all the world sitteth still , and is at rest . But the Angel of the Lord , Christ ( the Mediator of the Church , ) steppeth forth and prayeth , O Lord of Hoast , how long wilt thou be unmindfull of Jerusalem ; so that albeit the Angels are witnesses of our devotions , and beholders of our teares and plaints , yet have they no office of Mediatorship , neither have we any warrant to pray unto them .

SECT. 2.

Object . IT is said , Gen. 17. 3. that Abraham fell upon his face and talked with God , which doubtlesse was an Angel , by the like expressions in the 18. Chap. &c.

Ans. If that were an Angell in the person of God which talked Angels will not be worshipped . with Abraham , then was it no gesture of Adoration ( in that Abraham fell on his face ) for the Angels will not suffer men to worship them , Rev. 22. 9. but if they will needs have it Adoration , then it was God that talked with him , as the words of the Text intimateth .

Again , though Abraham had said to his Servant , that the Angel should goe before him , Chap. 24. ver. 7. yet read we not , that the Servant did pray ▪ to the Angel that was appointed to be president of his journey , but solely directeth his prayer unto God , as in the 12. vers. which example our Saviour himself urgeth , Mat. 4. 10. Thou shalt worship the Lord thy God , and him only shalt thou serve .

Obj. Jacob prayeth , that the Angel blesse the children , Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush , to come upon the head of Joseph , Deut. 33. 16.

Ans. We deny not but that Angels as well as men , may instrumentally pronounce the blessings of God as from him , and in his name ; but not originally , and so to be resorted and prayed unto , as the Authors and fountaines of blessings .

2. It is without example in Scripture ▪ to wish any blessing but from God the Father , and the Lord Jesus Christ , as the Apostle Paul confirmeth , Rom. 15. 30. & 2 Cor. 13. 11. Phil. 4. 6 , 7. Col. 5. 15.

3. The Angel whom Jacob there speaketh of , is in the same place called , the God of his fathers , Exod. 3. 6.

4. Moses also calleth him that dwelleth in the Bush Jehovah , verse 13.

SECT. 3.

Object . IOhn wisheth grace , and peace to be given to him that was , and is , and is to come , and from the seven Spirits which is before the Throne , that is , from the seven Angels . Therefore Angels though they blesse not as the authors of Grace , yet a blessing may be asked of them as impetrators , and intercessors of the same , at the hands of God ; as also Gen. 32. 29. where the Angel is said to blesse Jacob.

Ans. That was not an Angel , but the Son of God , which ●● was no Angel but Christ that wrestled with Jacob. wrestled with Jacob , because it belongeth not to Angels to blesse , but to God himselfe ; for spirituall blessings are either conferred by the Author thereof , which is only God , or by the Mediator thereof , which is Jesus Christ , or by the messengers , or instruments thereof , which may be as well Angels and Men ; for as Isaac blessed Jacob , and Jacob his sonnes ministerially , only as being Gods mouth to pronounce them ; so Angels likewise may be the Messengers , or instruments of Gods blessing , and not otherwise . For the Apostle saith , that every good and perfect gift commeth from God , Jam. 1. 17. neither are the Angels to be s●ed unto for any spirituall or temporall blessing , but only God ; for if any one Lack wisdome ( saith the same Apostle ) let him aske it of God , Jam. 1. 5. and so consequently in any other thing , yea the promise is made only to such as aske in Christs name , Joh. 16. 23. and no otherwise ; and as to that place in the Revelations , ( where mention is made of the seven Spirits , ) we must understand the Spirit of God with his manifold graces , for the seven Spirits are also said to be the seven lamps of fire burning before the Throne ; they are also termed the seven eyes of the Lambe , all which doe intimate as formerly .

SECT. 4.

THe arguments which the Papists use to justifie their Invocation of Saints departed , are chiefly these which follow , to which I shall return an answer .

Obj. Saints doe pray for us , and therefore we may and ought to pray to them ; that they pray for us is proved by these places of Scripture , viz. Exod. 32. 13. where Moses desireth God to remember Abraham , Isaac , and his servants . And Baruch . 3. 4. where he saith , O Lord God Almighty , heare now the prayer of the dead Israelites , with 2 Maccabees 14 , 15. where Onias spake and said , this is a lover of the Brethren , who prayeth much for the people , Jeremiah the Prophet of the Lord .

Ans. To the testimony cited out of Baruch and the Maccabees , they prove nothing , because they are no Books of the Cannonicall Scripture . 2. The other testimonies are impertinently alleadged , for Moses maketh not mention of the prayers which Abraham , Isaac , and Jacob should make for the people , but of the Covenant which the Lord made with them ; true , the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished , as Rev. 6. 10. but our particular necessities they know not , and so doth not make particular requests for us ; therefore the argument followeth not ( that they pray by their generall desires for the Church ) that therefore they pray for us in particular .

Again , seeing these Papists hold that the Patriarcks , and Fathers of the Old Testament were in Limbus Patrum , a dungeon of darknesse , and a member or part of Hell , they doe absolutely contradict themselves , in making them Mediators , and Intercessors in heaven ; neither was Moses request for the merits , or worthinesse of the Fathers , but in respect of the Messiah which was promised ; for neither was Abraham himself justified by his merits , but by faith , as Paul sheweth , Rom. 4. 30.

SECT. 5.

Obj. GOd telleth Abimelech that Abraham was a Prophet , and should pray for him , Gen. 20. 7.

Ans. That place doth not make for the invocation of Saints that are departed , for God sendeth not Abimeleck to Noah , or any other departed to pray for him , but to Abraham then living ; which duty may be mutually performed in charity , whilst one knoweth anothers necessities , but for the living to pray to , or for the dead ( which knoweth not their wants , being already certainly disposed of , in an unchangeable estate , as the living are not ; as also in that the Prophet telleth us , that Abraham is dead , and Isaac is ignorant of us , Isa. 63. 16. ) is such a conceit as hath no warrant from Scripture , or any sound reason , because they are not present to heare our prayers , neither doe they know our hearts ; and we have one sufficient Advocate and Mediator , Jesus Christ , 1 Ioh. 3. 1. and therefore need we not the mediation of any other , neither will they assume unto themselves any part of We ought to confesse our fins only to God . 1 King . 8. 47. Psal. 19. 120. & 33. 5 & 41. 44. Jer. 14. 20. D●n. 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office ; for as the perfume , Exod. 30. 8. was alwayes before the Lord ( which doth signifie the prayers of the Saints ) so God only through Christ must be invocated , which honour he will not give to any other , for God must only be beleeved upon , as our Saviour saith , Ye beleeve in God , beleeve also in me , Joh. 14. 1. and the Apostle saith , that men cannot call upon him on whom they have not beleeved , Rom. 10. 14. and certainly they would not have us beleeve in Saints departed .

Obj. Abs●lon could not be admitted to his fathers presence untill Joab had mediated for him , and Bethshaba , Solomons mother , intreated for Adoniah , so it is necessary to have Mediators unto God .

Ans. 1. We have one sufficient Mediator , Jesus Christ , who is able sufficiently to reconcile us unto God . 2. Though many mediators are used in Princes Courts , because either they are ignorant of our affaires , or their affections is estranged , yet it is not so with God who knoweth all things ; besides the love of Christ to us , exceedeth the love of all other inferiour Mediators which men can seeke unto . 3. The example of Bethshaba is unfitly alledged , for she obtained not her suite .

SECT. 6.

Obj. ELiphas saith to Job , Job 5. 1. Call now if any will answer thee , and to which of the Saints wilt thou turne thee . 2. David exhorteth to praise the Lord in his Saints , Psal. 150. 1. 3. It is said in Ezekiel , I sought for a man amongst them to make up the hedge , &c. but I found none .

Ans. Eliphas in that place speaketh of the Saints , and righteous living , to see if Job could finde amongst any of them a patron to defend his cause . 2. The place in the Psalmes is , Praise God in his holinesse , or in his sanctuary ; neither doth it follow that because God is praised in his Saints , that therefore we are to pray to Saints ; as it followeth in the next words , praise him in the firmament , will they therefore have the firmament prayed unto . 3. The place in Ezekiel is spoken of men living , and not The Saint● to whom the Papists pray , shall be their accusers . of men dead ; the answer therefore which Jacob gave to Rachiel ( when she called to him for children , saying , Give me children , &c. Am I in Gods stead ) may fitly be applyed ( by the Saints departed ) to such prayers , or desires made unto them . And as our Saviour said to the Jewes , There is one that accuseth you , even Moses in whom ye trust ; so the Saints which these men so superstitiously worship , will at the last day be their accusers .

CHAP. VI. Treateth of their Idolizing of the Pope , &c. with a confutation thereof .

HAving discussed their folly in worshipping of Idols , and Images without life , as also their adoration and invocation of Angels , and Saints departed , I shall now discover their folly in worshipping a living Idol , viz. the Pope , to whom they ascribe an infallibility , as also the title of their Lord God the Pope .

SECT. 2.

Object . IS not the Pope Peters successor , and is not Christ said to speake these words to Peter , viz. Thou art Peter , and upon this rock will I build my Church , and the gates of Hell shall not prevaile against it ; and I will give thee the keyes of the kingdome of Heaven , and whatsoever thou shalt binde on earth , shall be bound in Heaven , and whatsoever thou shalt loose on earth , shall be loosed in Heaven . By all which expressions , doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles .

Ans. That the Pope is Peters successor I grant , but yet in Wherein the Pope is Peters Successor . this one particular , which was , in denying his Lord and Master , ( whose servant he pretends to be , ) and as to the urging of them words mentioned to the particular person of Peter , as that thereby he had a more speciall priviledge then the rest of the Apostles , is to goe about to prove that our Saviour did contradict himself , in his expressions used to the two ambitious Suitors , James , and John , ( whom no other place would serve them then , to sit on the Mat. ●0 . 20. right and left hand in his kingdome ) in these words , It shall not be so amongst you ; in which words there is an absolute nullaty of any superiority amongst the Apostles , or Disciples of Christ ; and that by a Statute not to be repealed , being the determinate law of a just authority , by a Cannon ordained , and irrevocably fixed by the wisdome of God , and confirmed by an example beyond all arguments , even by an example fetched from his owne particular , vers. 28. where he saith , that the Sonne of man came not to be ministred unto , but to minister ; as also Luk. 22. 27. I am amongst you as he that serveth ; now seeing this humility was in Christ himself , how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples ? The servant must not be greater then his Lord , Joh. 13. 16. neither he that is sent greater then he that sent him ; it is enough that the servant be as his Master , Mat. 10. 25.

2. To stop these blasphemous and Antichristian mouthes , I An equ●ll power and commission , were g●ven to all the Apostle● ▪ shall also prove , that an equall power and commission ( in use of the keyes , ) was likewise given to all the rest of the Apostles and Disciples of Christ , as well as unto Peter ; and that by the words of our Saviour , both before his Passion , and also after his Resurrection ; before his Passion in these words , Verily I say unto you , whatsoever ye shall binde on earth &c. and whatsoever ye shall loose on earth shall be loosed in heaven , Mat. 18. 18. as also after his resurrection , as we have it , Joh. 20. 23. Whosoever sins ye remit they are remitted , and whosoever sins ye retaine they are retained ; in both which places of Scripture the words are directed to all the Disciples , as also in Mat. 18. 18 , 19 , 20. but before I urge this point any further , I will shew what is meant by binding and loosing , as it is there mentioned .

SECT. 3.

THese words of binding and loosing is not to be taken as many What it is to binde & loose . ignorant people conceive , who taketh Peter to be the Porter of heaven gates , and therefore said by them to beare the keyes thereof ; in imitation of which rediculous conceit , the Pope includes himselfe as one of those Ignoramusses , making himself more rediculous then the rest , by carrying abroad with him two great keyes , with which he is as able to open Heaven as by the rest of his Popish power , which is even nothing at all , &c. for binding and loosing is quite out of his eliment ; it being effected by the preaching of the Word , which he is not guilty of , but if he was , it would be to no purpose , seeing he would only breath out the spirit of Anti-christ , and therefore not likely to benefit the kingdome of Jesus Christ , which is his Antagonist .

The heavens are opened and shut at the preach●ng of the Gospel , which is a thing granted by all the people of God ( whereof the Pope is none ) and therefore when a Sinner is thereby converted by the Ministry thereof , then heaven is said to be opened unto him ; and contrariwise , when by the preaching of the Word a Sinner becomes more obstinate , then heaven is said to be shut unto him .

Also when a Sinner becommeth penitent , then sins are said to be remitted ; but when they grow more obdurate , and stiffe-necked by the preaching of the Gospel , then their sins are said to be retained ; and to this purpose our Saviour telleth the Jewes , that if they had not known these things , they did know , they had been more excusable , but seeing they did confesse they knew them , they were inexcusable , as in building the Sepulchres of the Prophets , Joh. 15. 22.

Our Saviour therefore spake them words no otherwise to Peter , then Peter and Paul spake to all Christians , who are said to be built upon the foundations of the Apostles , Jesus Christ being the chiefe corner stone , as Peter himselfe confesseth , 1 Pet. 2. 6. Paul also affirmeth , that another foundation can no man lay , then that which is laid , which is Jesus Christ , 1 Cor. 3. 11. Eph. 2. 20 , 21 , 22. that Peter therefore was set over the whole Church of Christ , is but a Fryers dreame , seeing that all the Apostles were in equall commission , and all were sent immediatly to preach the Gospel ; As my Father sent me , ( saith our Saviour ) so send I you , Joh. 20. 21.

SECT. 4.

Object . OVr Saviour chargeth Peter three severall times in All Christs ●l●ck not committed to Pete●s charge . particular , to feed his sheep , Joh. 21. 15 , 16 , 17.

Ans. That will not beare such an universall jurisdiction , for all Christs Sheep were not only committed to Peter . Again , feeding doth not signifie ruling , and commanding , but teaching and instructing ; a duty ( Peter himself being Judge ) common to all Pastors , and to which he exhorteth them , 1 Pet. 5. 2.

Obj. Peter was the first that preached to the Gentiles , Act. 10. 20. & 11. 12. & 13. 7.

Ans. Paul was converted , Act. 9. before Peter saw that Vision , Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia , Gal. 1. 15 , 16 , 17. Peter indeed was both the first , and the last that was resolved by Vision , of the calling of the Gentiles ; but Paul was certain thereof before by revelation , and communicated not with Peter about his Vision before he preached to the Gentiles , Ibid. Neither is it true that Cornelius's Family ( to whom Peter preached ) was the first that was called amongst the Gentiles , for Andronicus , and Junia were in Christ before Paul , Rom. 16. 7. who was converted before Cornelius was called ; and although the priority of preaching to Superiority doth not goe along with priority . the Gentiles were yeelded to Peter , yet the superiority doth not goe along with it .

SECT. 5.

Object . PEter certainly was the most eminent , because he was alwaies first named .

Ans. It is to be observed , that the twelve Patriarckes are not alwayes rehersed in the same manner or order , not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward , Numb . 1. & Deut. 33. yet in all these places Ruben is named first , but not alwayes , for sometimes Judah is named before him , as in Numb. 2. 3.

As then this were but a simple Argument for the preheminence of Ruben before his Brethren , because he is in the most places named first , being the eldest , so as simply doe they conclude for Peters supremacy before the other Apostles , because he is commonly named the first ; which was rather because of his Eldership then any priority before the rest ; neither is he alwaies named in the first place , for Gal. 1. 9. the Apostle James is named before him .

Againe , we doe not read that Peter did ever command his Fellowes Peter never commanded his fellow Apostles . in office , but exhorted them ; as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest , instance concerning his preaching to Cornelius and his Family , for which being called to question by the rest of the Apostles purged himself , by acquainting them with the whole matter , as we may read , Acts 11. 3. likewise being taxed by Paul for his dissimulation , Gal. 2. 8. by silence confesseth his fault ; by all which it doth manifestly appeare , that there was no more superiority in Peter then in the rest of the Apostles .

SECT. 6.

Object . PEter resembled Abrahams Stewart , Gen. 29. 2. in these respects ; 1. For as Eliazar was the eldest servant that Abraham had , so Peter was the eldest Apostle that Christ had .

2. As Eliazar was said to have rule over the rest of Abrahams servants , so likewise Christ set Peter over the whole Church .

Ans. That Peter was one of the eldest in yeares amongst the Apostles we deny not , but that he was the eldest of all as it Frivolous comparisons to prove the Popes supremacy . seems Eliazar was , cannot be proved ; as that he was set over the Church of Christ , hath been sufficiently confuted ; and thus you see rather then faile , what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope , and to prove his priviledge and dignity from such men as have no relation at all unto him .

So that this that hath been spoken may give every Christian , yea even the Pope himself satisfaction , touching his pride and arrogancy , in assuming to himself that which Peter ( whom he pretendeth to succeed ) would have bin ashamed of ; behaving himself altogether like a Priest of the Law , whose ceremonies are abolished ; but nothing like the Ministers of the Gospel , which is permanent ; or like another Elimas the Sorcerer , Act. 13. 8. 10. full of subtilty and mischief , a childe of the Devill , and an enemy to all righteousnesse , forcing Scripture contrary to the true meaning 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 . WHat 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 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.

WHat 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 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 sometimes were disobedient .

Ans. Those imaginations are contrary to Scripture , for out of Out of Hell is no redemption . Hell is no redemption , as Abraham said to the rich man , They which would goe from hence to you cannot , neither can they come from them to us , Luk. 16. 26. Again , Hell is thus described , Where the worme dyeth not , and the fire never goeth out , Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked ; and therefore that place in Peter , or the other cannot be understood of the descending of Christs Soule into Hell , for Christ cannot be said to be quickned , or made alive in his Spi●●● that is , his Soule , because it was not subject to death ; and 〈…〉 fore by the word soule , or spirit , they truly understand the Divine power of Christ whereby he preached to Noah . 2. If there were preaching in Hell , then it will follow that there is a Church there , and repentance and conversion of soules . 3. The Apostle only speaketh of such as were disobedient , but they were not delivered by Christ . 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison .

SECT. 13.

Object . TO proceed where we left , God is Almighty , and therefore can doe what he will .

Ans. That God is Almighty because he can doe all things , is Why God is said to be Almighty . to prove that he is not Almighty , for all things he cannot doe . As he cannot deny himself , he cannot restore virginity being once violated , he cannot sinne , because there is no superiour above him , but that he may doe all things what he will ; but he hath no will or pleasure to make his Sonne a lyar , or to make his Scriptures false , and yet notwithstanding he is Almighty , and may doe what he will ; and thus they alledge , that God by his power might make Christs body in many places , but they forget to prove that he hath done so .

Obj. God worketh by Myracles , and therefore he may doe it , though to us it seeme not to be done .

Ans. As before I desire to know where God hath promised to doe so , we read , that the shadow of Peter did heale many , Act. 5. 15. and yet the shadow was not Peters owne person . We read also , that Napkins and Handkerchiefes were carried from Paul to many that was sick , and possessed with unclean spirits , and they received their healths , Act. 19. 12. and yet it were a madnesse , to think that Pauls body had been actually in those things , which was sent from him to them which were diseased , or possessed with the unclean Spirits ; so that these their assertions being proved false by Scripture , we may conclude against them all that Christs body is but in one place only ; As concerning his flesh the Church injoyed him but a few dayes , but as he is God he is every where , and at all times by his grace , providence , and Divine Nature . His Naturall Body , which was borne of the Virgine , dyed , rose for us , and sitteth on the right hand of God , he went away by that which was but in one place , he stayed by that which was in all places ; he ascended above all Heavens in his body , but he departed not hence in his Majesty .

Again , to shew the unmesurablenesse of his God-head , he saith to his Disciples , Loe , I am with you ever , even to the end of the world , Mat. 28. 20. and how could he ascend into Heaven but as he was locall , and very Man ; and how he is present with the faithfull , but because he is unmeasurable and very God .

SECT. 14. Against the reservation of Reliques in the Sacrament .

Obj. HAving thus ( as I conceive , ) manifested their errour aforesaid , I shall say something concerning their superstitious reservation of the Reliques of the Sacrament , which they gather from Gods command to the Israelites to keep a gomer of Manna , Exod. 13. 32. to evidence to their posterity how , and by what meanes they were sustained , and preserved in the Wildernesse for so many yeares .

Ans. That Relique was an holy Relique , kept by the Commandment of God , not to be adored and worshipped , but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse ; but the keeping of this Relique doth offend against all these rules : As ,

1. God hath not commanded them to keep any such thing . 2. In that they shew them to the people for adoration , and not for the commemoration of any benefit . 3. The Manna which putrified , being one day kept contrary to the Commandement of God , Exod. 16. 20. indures many hundreds of yeares by his appointment , but Popish Reliques are not preserved from putrifying , therefore God hath not ordained them so to be kept . 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning , which doubtlesse was to take away the cause of superstition , lest they might have adored and abused the Reliques of the Passeover ; which charge given to the Israelites may also reprove the superstition of the Papists , which doe reserve the Reliques of the Sacrament , and of Saints carrying them about to sick folkes , as things of great vertue and holinesse .

Obj. Josephs bones was carried from Aegypt to Cannan , Gen. 50. 26. ergo the Reliques of Saints may be preserved .

Ans. Joseph was laid in a Coffin , they did not rake out his ushes , and take his bones and carry them about to work Miracles , as the Papists seeme to doe by the bodies of Saints ( if they be their bodies ) and in that Joseph desired to be carried to the Land of promise , the Scriptures directly sheweth the cause to have been the profession of their faith , and hope , that the Land of promise should be given unto them , as Joseph had formerly said ( in these words ) God shall surely visite you , and you shall carry my bones hence , Gen. ●0 . 25.

SECT. 15. Against the posture of kneeling to the Sacrament .

A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament , which hath been variable according to the manner of the Countries where it hath been , and is administred , as it was the custome of the Jewes to sit upon the ground , as Christ leaning upon Johns breast at Supper , which is imitated now by the Irish ; but the Communion of the body and blood of Christ is called the Lords Supper , and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 . Again , some Churches use the posture of standing as well as sitting in imitation of the Passeover , but we never read that the Apostles kneeted at the Sacrament , for so to doe is directly Idolatry and Superstition , as may thus appeare :

For to worship God in act , or desort a creature is Idolatry and Popery , but such is their kneeling , ergo . 2. To worship Christs Man-hood as present when it is absent is Idolatry , but Christs locall body is in Heaven as I have proved , and therefore being so adored here on earth is Idolatry , and Superstition .

CHAP. VIII . The eighth Chapter treateth of their Limbus Patrum , or their Purgatory .
SECT. 1.

Objection . THeir opinion of Purgatory , or Limbus Patrum , ( where they say all the ancient Fathers were before Christ ) they ground upon such Texts of Scripture as these , viz. In that it is said , that Abraham was gathered to his people , Gen. 25. 8. &c. which Purgatory ( say they ) is not for the purging of Mortall , but Veniall sinnes ; and therefore the sinnes of the Fathers were purged there .

But that Abraham went to no such place is evident , Luke 16. Against these grosse opinion of Purgatory , or Limbus Patrum . 15. where the place to which he went is called Abrahams bosome , which certainly cannot be a member of Hell , as they make Limbus ; the Apostle also sheweth to what place the faithfull are gathered unto , Heb. 6. 12. where he exhorteth to be followers of them , who through faith and patience inherit the promises ; as also Heb. 12. 22 , 23. where the Author termeth the place to which they are gathered , The City of the living God , the heavenly Jerusalem , the place of an innumerable company of Angels , the generall Assembly , and Church of the first borne which are written ïn Heaven , to God the Judge of all , and to the spirits of just men made perfect ; so that where the spirits of just men were , there the Angels were , for so we read , Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome ; but Angels are not in Limbus Patrum , ergo not the soules of Saints departed .

Again , Henock is said to be of that people to whom Abraham was gathered , but Henock was not in Limbus , for he was taken up into heaven , Gen. 5. 24. 2. Abraham , went to his fathers in ●race , Gen: 25. 8. that is , with joy and comfort ; but what joy and comfort is there in Limbus , a Lake , and dungeon of darknesse . 3. To be joyned to his people , is not to be joyned to the Angels , for Abraham is said to goe to his Fathers , but the Angels were not his Fathers , neither is the phrase alone , as to say , he slept with his Fathers , or went the way of all flesh , or changed his life , for Ishmael is also said to goe to his people , Gen. 25. 17.

SECT. 2. Of Abrahams and Ishmaels people .

NOw Abraham and Ishmael had not the same people to goe unto , the faithfull cannot be said to be Ishmaels people , nor the prophane sort to be Abrahams people ; but if the meaning of the phrase were no more then that they were joyned to the state of the dead , the faithfull and prophane should all goe to one people , wherefore this phrase , must needs imply a speciall disposition of the Soules of the faithfull after this life , in being associated to the company of the just , and laying up their bodies in an assured hope of the resurrection . The Apostle also sheweth what it is for the righteous to be gathered to their people , Heb. 12. 22 , 23. to which we are joyned by faith whilst we live , and really when we are dead , as one saith , now , quo ad spem , in hope , but then , quo ad rem indeed .

Again , the Spirit of the Lord pronounceth a blessing to them that dye in the Lord , Rev. 14. 13. which are three Arguments against Purgatory : 1. In that they which dye in the faith of Christ are blessed , but they which are in Hells torments ( for Purgatory they say is a part of Hell ) are not blessed . 2. They are said to rest from their labours , but they which are in Purgatory are in labour and paine . 3. Their works are said to follow them for their reward , but they which are tormented and punished are not rewarded .

Therefore we acknowledge no other Purgatory , but in this life No other Purgatory but in this life . a perfect purgation of our sins in Christ , and an imperfect , which is by a fiery probation of affliction , as the Apostle termeth it , 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them ; Job also sheweth , that our Purgatory fire is in the affliction and sorrow of this life , where he saith , Ex ibo & aurum , I shall come forth like Gold , Job 23. 10. As also the Prophet Isaiah saith , That the Lords fire i● in Sion , and his furnace at Jerusalem , Isa. 35. 9. it is not then in Hell , or Purgatory .

SECT. 3. The Papists leave many things uncertain , and undiscussed touching Purgatory .

AGain , the most learned of them shewing the difference betwixt the ministry of the Angels in this life and in the next , leaveth it as uncertain , and undiscussed , whether the good Angels or the bad are the Ministers of the torments in Purgatory ; as for the bad Angels , that they should be the Ministers of the Torments in Purgatory , or that they should exercise power over them , that in their life time did conquer the Devill , they hold not ; neither yet will they have them to be the good Angels , for it is not meet ( say they ) that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven . should be punished by such Angels .

Now let any reasonable man judge , whether Purgatory be a meere fantasie , yea , or no , where there is supposed to be torments , and yet no tormentors , viz. neither good or bad Angels , and if not they who then , not Christ I am certain , for he hath redeemed them , neither God himself , for the Apostle saith , Who shall lay any thing to the charge of Gods elect , it is God that justifieth , who shall condemne ? Rom. 8. 33 , 34. God then having justified them by faith in Jesus Christ , there is nothing further to be laid to their charge ; if then there be no tormentor in Purgatory , there is no torment in Purgatory , and so the fire of Purgatory is quite extinguished , and put out .

SECT. 4. Other circumstances not agreed on , &c.

AGain , besides the uncertainty who should be the tormenters ; there be other maine points not yet resolved amongst them concerning Purgatory ; as 1. Of the place , where it is . 2. Of the fire , what it is , whether it be Corporall , or Spirituall . 3. Of the time , how long it shall last , whether for hundreds of yeares , or thousands . 4. Concerning the greatnesse of the paine , whether it exceed all the torments and punishments in this life ; all which Articles are not yet defined and determined amongst them , we will therefore leave them to their uncertainties , and as they make question of the circumstances of Purgatory , so let all Christians not only make question of Purgatory it self , but also assure themselves Purgatory and Absolution invented only to get money . that it is meerely an invention of their owne , as that of Absolution , which they invented for no other end then to advance themselves in wealth and dignity .

For otherwise , what rationall man can think that it is in the power of any man to forgive the sins of another , which cannot forgive his owne , as in example ; If Peter had the power to have forgiven the sins of other men , what need had he to have wept and ●●pented for his owne , or of whom needed he to have asked pardon , seeing he had all the power in his owne hands , as they expound the Text , Mat. 16. 19. and if so then it must consequently follow , that if God would forgive sins he could not without Peters consent , of whom the Pope is Successor ( as they also say ) in power and holinesse .

SECT. 5. From whence all the glory of Popery sprung , and is continued .

ANd from hence sprange all the glory of the Papacy , threatning the Layety , whom they kept in the darknesse of ignorance , by with-holding from them the light of the Scriptures , that if they would not give such and such gifts to the Church , build such a Monastery , Abbey , Nunnery , Cathedrall , ( and what not which they pleased , as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them ) they should incur his Holinesse displeasure , who had power either to damne or save them ; by which jugling we have had all the Popish buildings erected , which either are or have been in this Kingdom , for if his Holinesse commanded , it must be accomplished in paine of Damnation , or a worse turne , which God himself could not hinder if it were his Holinesse pleasure to the contrary ; and in this manner was the Laiety brought poore and the Clergie rich , ingrossing ( by this means ) into their hands even the very fat of the Land , as it is most apparant to them that observe in what places of the Kingdome those religious houses ( as they terme them ) are situated .

But had Peter had that power which the Pope claimeth ( as We need not fear the Popes curse any more then Paul did Peter . his Successor ) doubtlesse Paul durst not have gain-sayed him as we read he did , ( Gal. 2. 11. ) for feare lest he should have damned him ; as also by this meanes one of the Apostles should have been greater then another in power , which is absolutely forbidden , as I have formerly shewed ; it is therefore most evident that Peter had no prerogative above his fellow Disciples , neither doe we read in Scripture that ever Peter pronounced Absolution to any man ; so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions , which he requireth of his simple stupid Tenants , whom I hope will now have more wit or grace , then to be any longer cheated by him , or inthralled in his Tyrannicall and Anti-christian Kingdome .

CHAP. IX . Treateth of theîr superstitious meriting by good works , &c.
SECT. 1.

THis opinion is also opposite to the Scriptures , as the words of the Apostle sheweth , Ephes. 2. 8 , who speaking concerning the meanes of our salvation , saith absolutely , That it is by grace that we are saved , and not of our selves , and that it is the gift of God . He also sheweth that grace and workes cannot stand together , Rom. 11. 6. If it be of grace , it is no more of works ; and if of works , then no more of grace ; and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies , or unworthy of the least of them ; by which it plainly appeareth that be attributed no merit , or worthinesse to himself , but doth acknowledge all to proceed from Gods mercy ; which reasons are surely of power to convince any rationall man , that we deserve nothing at Gods hands , in regard that our best workes are imperfect , and have need of grace to pardon the imperfections thereof ; as also that we are the Lords bounden servants , and doe no more then our duty when we doe our best , and even then we are unprofitable servants , Luke 17. 10. God therefore crowneth our good workes , but rather of his goodnesse and mercy then our deserving , whose mercy is seene in his gracious promising , and righteousnesse in his faithfull performing ; it is his mercy in calling us , before we can any waies be prepared thereunto : there is no fitnesse , aptnesse , or congruity in our nature , but all is of grace ; and therefore Moses telleth the Israelites , Deut. 4. 27. that because the Lord loved their fathers , therefore he chose their seed after them .

SECT. 2. No preparation in a mans nature to his calling .

IT doth also plainly appeare , that Gods love was the first motive for the choyce and calling of Abraham , in regard that Terah his father was an Idolater , under whom Abraham was brought up , and by all likelihood infected that way , before the Lord called him ; what preparation could there be then in Abraham , or provocation ( as in himself ) to his calling ; neither was the beginning only of Gods favour to Abraham of grace , and the increase thereof by merit , for Jacob being of Abrahams faith , saith , that he was lesse then the least of Gods mercies , or that none of Gods graces first or last , were conferred upon him for his worthinesse : So then where the Lord findeth his servants faithfull and obedient , he will increase them with further graces , not merited by their obedience , but added in mercy , according to the gracious promises of God , that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience , is no cause of the increase of grace . crowne the faithfull service of his children ; for otherwise , if our service and obedience be weighed in it self , it deserveth nothing . In vain therefore ( I hope ) will the Popish Clergy plead any longer for such fopperies , as to say that Abrahams faith , godlinesse , and obedience , was acause that God bestowed upon him them great favours , as the revealing of the destruction of Sodome , &c. when as the chief reason was in respect of his fatherly love towards him , who having once made choyce of his servants doth for ever love them , adding grace upon grace , untill he hath accomplished their Salvation ; or otherwise as the Prophet saith , all our righteousnesse We offend in ou● bestworks . are as a menstruous rage , ; neither did the holy men of God present their supplications for their owne righteousnesse sake , Dan. 9. 8. and being unprofitable servants in our best services , we are farre from meriting or deserving any thing ; and if we doe no more then we are bound in duty , nor yet all that , we have no reason to expect any reward beyond our desert , and if the benefit of this life cannot be merrited , much lesse the Kingdome of Heaven . Again , if we can merrit nothing for our own particulars , how much lesse for others .

SECT. 3. Against election by works fore-seene .

1 Inst. AGain , that God hath not elected or made choyse of any for good workes fore-seene in them , may evidently appeare by divers places of Scripture . As for instance in Simeon and Levi , who were two fathers in Israel , the one chosen from amongst his brethren to execute the Priests Office , and yet we see they were guilty of much blood ; so that we may perceive , that God chose them not for any vertue or worthinesse in them , but for his owne mercies sake . And Moses telleth the Israelites , that God did not set his love upon them , because they were more holy then other Nations , for saith he , you are a rebellious people , but because the Lord loved you , therefore he hath done this unto you , Deut. 7. 8.

2. Inst. Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit , or worthinesse in himself , but of Gods meere mercy , grace , and favour towards him , for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house ; the purpose of God then to exalt Joseph ( revealed to him in his dreame ) Gen. 37. 6. went before any merit on Josephs part , so also Gods free and gracious election , in setting us apart to everlasting salvation is without all respect or workes in us , as the Apostle toucheth , Rom. 9. 15.

3. Inst. Yea , the Book of Exodus sheweth us on the one side the ingratitude , and disobedience of the people of Israel ; and on the other side the stedfast love of God towards them , which offereth unto us an evident argument of Gods free election , without any respect to workes ; the Apostle likewise to the same purpose alleadgeth that notable Text , I will have mercy on whom I will have mercy , Rom. 9. 15.

4. Inst. Neither did the Lord look upon us Gentiles , in makeing of us his people , for any worthinesse in us , but for his owne mercies sake , he hath called us to the knowledge of his truth ; for otherwise what we are in our selves , the Apostle sheweth out of the fourteenth Psalm , where it is said , that they are all gone astray , &c. there is none that doth good , no not one .

So then it is most evident that Gods election changeth not , but Good workes is no precedent cause , but a consequent effect of election . whatsoever he hath decreed concerning any mans Salvation shall stand , for the gift and calling of God are without repentance , Rom. 11. 29. And the Apostle sheweth us , that the Lord hath chosen us , that we should be holy , not that because we were holy ; so that good works is no precedent cause of our election , but a consequent effect thereof .

CHAP. X. Treateth of their tenent of justification by faith and workes .
SECT. 1.

THe Popish tenent concerning faith is , that it justifieth A Popish assertion . not as it apprehendeth and applyeth the righteousnesse of Christ , but as it is a meritorious work , by the worthinesse and dignity thereof , and that it is a presumption for any man to be assured of his salvation .

Ans. Now that this their assertion is contrary to Scripture will thus appeare , as Gen. 15. 6. where it is said , that Abraham beleeved in God , and it was counted to him for righteousnesse ; the Apostle also concludeth the contrary , where he saith , That to Faith justifieth not as a work , but as it apprehendeth the righteousnesse of Christ . him that worketh not , but beleeveth , &c. his faith is counted for righteousnesse , Rom. 4. 5. where righteousnesse then is imputed and accounted , there it is not obtained by workes , faith then justifieth not as it is a work , or meritorious , but as an instrument it apprehendeth the justice of Christ which is imputed by faith .

SECT. 2. Faith a speciall application of the promises of God .

Object . A Justifying faith is not a speciall application of the promises of God in Christ , but a generall beliefe only , that whatsoever God saith is true ; as Abrahams giving of credit to Gods speeches , that he should be the father of many nations .

Ans. It is otherwaies evident , for Abraham did not only beleeve Gods promises concerning his carnall seed , but his faith reached also to the spirituall seed , which was Christ , as the Apostle applyeth it , Gal. 3. 16. yea , Abraham rejoyced to see Christs day , Joh. 8. 16. as having a particular interest in him , as his Saviour ; the fore-named place doth therefore strongly prove against that their assertion , for whereas Abraham had formerly shewed many excellent workes , as of Piety , in building Altars in many places , and calling upon the name of the Lord ; in charity in seeking reconciliation betwixt L●t and him , Chap. 13. of mercy , in redeeming of Lot being taken prisoner , Chap. 14. contempt of riches , in refusing to take the King of Sodoms goods ; yet none of all these workes are reckoned , or imputed to him for righteousnesse , but only his faith .

SECT. 3. How Phineas zealous act was imputed to him for righteousnesse .

Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse , was imputed to him for righteousnesse : faith then is not only imputed for righteousnes , but works also .

Ans. The Prophet in that Psalme speaketh not of that righteousnesse whereby Phinias was originally counted righteous , or just before God ( for that was by faīth , because without faith it is unpossible to please God , Heb. 11. 6. ) but of that righteousnesse whereby Phinias faith was declared and testified , and thereby his zealous act ( because of his faith ) was counted a righteous work .

The like is also where the Apostle Paul denyeth that Abraham Paul & James reconciled . was justified by workes , Rom. 4. 2. and the Apostle James affirmeth , that he was justified through workes , Jam. 2. 21. The first speaking of justification properly before God , the other of the same testified , and declared by workes unto men ; and therefore Phinias fact is said to be imputed to him for righteousnesse , from Generation to Generation , that is , in all ages he was known , and reputed just before God and men . And therefore the Apostle James saith , Shew me thy faith by thy workes , Jam. 2. 18. as if he should have said ; 'T is true , before God it is thy faith only that justifieth thee , ( in regard that he only knoweth thy heart ) but in that I cannot judge of thy inward affections , it is requisite that I should discerne some actions from thee , which may testifie to me that thou art godly , and therefore our Saviour saith , ye may know them by their fruits , &c.

Albeit therefore the Apostle urgeth the shewing and approving of faith , that Abraham was justified through faith in the offering up of his Son Isaac , yet before God he was formerly justified by faith , but by this his obedience his faith was both approved to God , and made manifest unto men .

SECT. 4. Foure sorts of faith .

Object . WHat manner of faith is that which you terme justifying faith ?

Ans. For the better discerning hereof , it is requisite to know the divers kindes of faith , which are of foure sorts , viz.

1. There is fides inissialis , vel fundamentalis , the faith of beginning , The faith of beginning . or fundamentall faith , whereof the Apostle speaketh , Heb. 11. 6. He that commeth to God , must first know that God is , &c. and this kinde of faith towards God , the Apostle referreth to the doctrine of beginning , and essence of God , in knowing him to be the only God .

2. There is another faith called , fides miraculorum , the faith The faith of Miracles . of Miracles touched by the Apostles , 1 Cor. 13. 2. If I had all faith , so that I could work miracles , and remove mountains .

3. There is fides Historica , an Historicall faith , which beleeveth The Historicall faith . all things to be true which are written in the Scripture , in which sence the Apostle James saith , the Devills beleeve , and tremble ; they beleeve there is a God , and that all is true that the Scripture speaketh of God , and of his Justice , Power , Judgement , and rewarding of the righteous , as may be gathered from their owne expressions , as , I know thee who thou art , even the holy one of God , Mark 8. 7. in which expression the Devill did both acknowledge Christ and God ; as also Mat. 4. 6. It is written , he shall give his Angels charge over thee , where he acknowledgeth that the Scriptures shall be fulfilled ; as also Mat. 8. 29. Art thou come to torment us before the time ? In which they doe acknowledge Gods Justice ; as also Job 1. 9. where Satan saith , Doth Job serve God for nought , hast thou not set an hedge about him , &c. by which they acknowledge a reward to be given to the righteous .

4. The faith of faiths , or the justifying faith , which the Apostle The justifying faith . Paul maketh mention of , Gal. 2. 20. viz. In that I now live in the flesh , I live by faith in the Son of God , who loved me , and gave himself for me ; and this faith is the life of the Soule , whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death .

And the difference betwixt these four sorts of faith are The difference of these faith● these : the 1. Apprehendeth the essence , and being of God . 2. ( The faith of Miracles ) his power . 3. The Historicall faith , his truth ; and 4. Namely , the justifying faith , his mercies .

SECT. 5. These faiths not one and the same in substance .

Obj. THese foure sorts of faith are not the same in substance , they differ only in property , which ( as the Gospel ) is contained and included in the Law , as a tree in the seed .

Ans. If that were true , then it were possible for them which have the one , to have the other ; and so Devills also which in some sort beleeve , ( as I have shewed ) should also be capable of justifying faith . And as to that you say , that justifying faith is contained in the Morall Law , we are to distinguish of the Law , The Law distinguished . for it is sometimes taken more largely , either for all the Scriptures of the Old Testament , as Luk. 16. 17. It is more easie for heaven and earth to passe away , then that one title of the Law should faile . So Joh. 15. 25. It is written in their Law , they hated me without a cause , which testimony is found in Psal. 35. 19. or else the Law is taken for all the Book of Moses , and so the Law and the Prophets are named together , Mat. 7. 12. This is the Law and the Prophets ; but the Law sometimes is taken more strictly for the Morall Law , whereof the Apostle speaketh , Rom. 7. 7. I know not sinne but by the Law , and so the Apostle opposeth the law of works to the law of faith , Rom. 3. 27.

Now as the Law is taken generally , either for all the old Scriptures written by the Prophets , or for the writings of Moses , it cannot be denied , but that faith in Jesus Christ , is in this sence both contained , and commanded in the Law , for the Lord spake of Christ by the Prophets , Luk. 1. 7. and Moses wrote of Christ , as our Saviour saith , Had ye beleeved Moses , ye would have beleeved me , for Moses wrote of me , Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law . taken for the Morall Law , the law of workes , which containeth only the ten words , or Commandements in the decalogue , so we deny justifying faith to be in the Morall Law , and that for these reasons following .

SECT. 6. The Law and the Gospel differ in nature and substance .

1. IN regard that the Morall Law and the Gospel differ in very nature and substance ; for the one is naturally imprinted in the heart of man , and the other is revealed and wrought by grace ; the first the Apostle testifieth where he saith , The Gentiles which have not the Law , doe by nature the things contained in the Law , Rom. 2. 14. the other also is witnessed by the same Apostle , Rom. 2. 24. We are justified freely by grace ; the Argument then may be framed thus :

The Morall Law is grafted into the heart of man by nature , but faith in Christ is not by nature , but by grace above nature ▪ for if it were naturall , then all men shoule have faith , which the Apostle denyeth , 2 Thes. 3. 2. faith then in Christ belongeth not to the Law .

2. The effect of the Law of workes and the Law of faith are They differ in effects . divers , for the one worketh feare , and the other love and peace , as the Apostle saith , Ye have not received the spirit of bondage to feare againe , but ye have received the spirit of adoption , whereby we cry , Abba father . Rom. 8. 17. The same Apostle also saith , that the letter killeth , but the Spirit giveth life , 2 Cor. 2. 6. thus then the argument standeth .

The same thing cannot be the instrument of contrary things , of life and death , peace and terrour , love and feare , for a fountaine cannot send forth salt water and sweet , Jam. 3. 12. but the Law is the minister of dread , of feare , and terrour , ergo not of life , and peace ; and so consequently not of the faith of the Gospel , which bringeth all these .

3. The same thing doth not make the wound , and give a plaster to cure it ; the Law doth shew us our sinnes , faith by grace in Christ healeth them ; The Law reviveth sinne , without the Law sinne is dead , Rom. 7. 8. But we are dead to sinne , and alive to God through Jesus Christ our Lord , Rom. 6. 11. the same cannot make us dye to sinne and revive sinne , the Law doth the one , therefore not the other .

4. The Preachers , publishers , and givers of the Law and the Gospel were divers , the Law was given by Moses , but grace and truth came by Jesus Christ , Joh. 1. 17. but if justifying faith were commanded in the Law , then grace also should come by the ministry of Moses that gave the Law , and so prove the Scriptures false .

5. The qualities and conditions of the Law and the Gospel are divers , the Law promiseth life to him that worketh ; Moses thus describeth the righteousnesse of the Law , that the man which doeth these things shall surely live thereby , Rom. 10. 5. but the Gospel requireth not the conditions of working , but beleeving , to him that worketh not , but beleeveth in him that justifieth the ungodly , his faith is counted for righteousnesse , Rom. 4. 5. if then faith were commanded in the Law , to beleeve should also be a work of the Law , and then the Apostles conclusion should be in vaine , who faith , I conclude that a man is justified by saith without the workes of the Law ; but if faith be excluded out of the workes of the Law , then it is not commanded , or contained in the Law , for then it should be a work of the Law .

SECT. 7. How the Popish writers would reconcile Paul and James .

NOw whereas Paul thus proving Abraham to be justified by faith without workes , Rom. 4. 2. 5. and James , that Abraham was justified through workes , which at the first seeme to be contrary to each other , the Popish writers goe about three waies to reconcile these places , viz.

1. Say they , The Apostle in that expression excludeth Abrahams Morall workes before faith , and therefore by such workes they grant a man is not justified , but by such as follow and proceed of faith .

Ans. Before that God had imputed righteousnesse unto Abraham by faith , he had done divers faithfull workes , as the Apostle sheweth , As that by faith when he was called obeyed God , and by faith abode in the Land of promise , Heb. 11. 8 , 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes , excludeth even such workes also from justification . Againe he saith , to him that worketh , the wages is not counted by favour , but by debt ; but the workes done before , or without faith ; no wages is due , because without faith it is impossible to please God , therefore he meaneth not such workes .

2. They say that Paul speaketh de fide charitate formala , of a saith formed with charity , and furnished with good works , and such 〈◊〉 faith truly justifieth .

Ans. True it is that Abrahams faith , which Paul so much commendeth , was a lively and working faith , and yet it did not justifie him as it was active , in bringing forth good workes , but as it was passive in apprehending , and laying on hold of the righteousnesse of God , as the Apostle sheweth , in that Abrahams manner of justifying and Davids was all one , but David declareth that man blessed to whom God imputed righteousnesse without workes , Rom. 4. 6. to which the Apostle addeth Abrahams full assurance , that he that had promised was also able to performe , and therefore it was imputed to him for righteousnesse , Ver. 21 , 22. it was not then imputed for the working of his faith , but for his bebeeving .

3. They use a distinction of a first and second justification , the first as when of a sinner a man is made just . 2. When a just man becomes more just : of the first ( say they ) Paul speaketh , of the second James .

Ans. The Scriptures knoweth no such distinction of a first , and second justification ; that which they call the second justification , is no other but sanctification , which is an increasing , and going forward in the fruits and further assurance of justification ; the Prophet saying , Blessed are they whose iniquities are forgiven , and whose sins are covered , speaketh of that justification when of a sinner a man becommeth just before God , which they call the first justification . But to that blessednesse is promised , and where happinesse and blessednesse is obtained , no further justification is necessary ; wherefore the first and one justification sufficeth , and so there needeth not a second .

Further , this distinction admitted , Paul should rather treat of the second justification , because he alledgeth the example of Abraham , who was called already , and had done many righteous workes , before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith ; and James of the first , who bringeth in the example of Rahab the Harlot , who was called , before she had done any worthy works , so that the two Apostles must be , and are truly reconciled as aforesaid . And as to the assurance of our justification , the same instance of Abrahams offering up his Son Isaac will verifie ; at which time the Papists themselves confesse that Abraham was certain of his salvation , or that he was in the state of grace .

SECT. 8. Beleevers may be assured of faith and salvation .

Obj. THe assurance which Abraham had then , was a particular experimentall knowledge , that in that worke he had pleased God .

Ans. Abraham in this particular , was not only assured of Gods favour , but was undoubtedly perswaded of the promise in generall concerning the Messiah , as the Apostle saith , Neither did he doubt of the promises , but was strengthened in the faith , Rom. 4. 20. and this is that our Saviour saith , that Abraham desired to see his day , and saw it , and rejoyced , Joh. 8. 56. his assurance then which he had of Salvation in the Messiah , procured unto him this great joy .

Obi. Abraham knew that he was in the state of grace by speciall revelation .

Ans. This assurance that Abraham had , was not by any particular or extraordinary revelation , but by the proper and ordinary operation of faith , as the Apostle saith , He was strengthened in the faith , Rom. 4. 20.

Obj. This revelation was made to the Patriarkes in the Old Testament , and the Apostles in the N●w ; who was ( as it were ) the founders of the people of God .

Ans. Paul ( in matters of faith ) maketh no such diffence betwixt the Patriarkes and other beleevers , where he saith , Now it is not written for him only , that it was imputed to him for righteousnesse , but also for us , &c. Rom. 4. 23. and he also saith , that a crown of righteousnesse was not only laid up for him , but for them also that love his appearance , 2 Tim. 4. 8. to whom then the same certainty of faith is decreed , the like assurance is not denyed .

Obi. All beleevers are not sure of their Justification , seeing Abraham had served God most faithfully before , and yet never till then , was assured of his Justification .

Ans. It followeth not ( because Abraham was not 〈◊〉 assured of his Justification ) that therefore every beleever cannot be justified at all ; it doth only follow , that there was a time that Abraham had not such an assurance , for the dearest childe of God ( being naturally prone to sinne , as the sparkes to fly upwards ) having committed some grievous offence , doth after the act ( many times ) conceive in himself that he is the childe of perdition , or otherwise he could not have been so forsaken of God . Instance in David , who had the testimony of the Spirit of God , that he was a man after Gods owne heart , and yet we see after his sinne of Murder and Adultery , he conceiveth that God had forsaken him , and therefore desireth the comfort of his helpe againe , as though he had been utterly deprived of it ; and yet at other times both before and after , he was fully assured of it , as the Scriptures doe plentifully make appeare ; so likewise it is untrue , that Abraham had not this assurance untill he had offered up Isaac , for the Apostle sheweth , that he had that assurance , when faith was imputed to him for righteousnesse , Rom. 4. 22 , 23. which was before he was circumcised , Gen. 15. 6.

SECT. 9. The assurance of Justification , best known to him that hath it .

Object . THe Scriptures commending the righteousnesse of Abraham and other Patriarks , doth rather make ( 〈◊〉 ) sure and certaine of their salvation then themselves .

Ans. No mans salvation can be better knowne unto 〈◊〉 then to himself , for as the life of the body is more felt where that life is , then of others which only see the body to live ; so faith which is the life of the Soule ▪ ( as the Scripture saith , the just shall live by faith ) is better apprehended of those that have the possession of it , then of such as only behold it . Again , in vain doth the Apostle exhort us , to labour to make our calling and election sort , 2 Pet. 1. 10. if it could not be accomplished .

Obj. The Apostle exhorteth us , to work it out with feare and trembling , Phil. 2. 12.

Ans. The Apostle in that place doth not deny but that it may be wrought out , he therefore exhorteth us so to demeane our selves , as that we doe not presume of any worthinesse in our selves , that may deserve it , and therefore he also exhorteth them that stand , to take heed lest they fall , 1 Cor. 10. 12. lest being secure of our election , which is certaine and infallible ( in regard that whom God loveth , he loveth unto the end . ) We sinne presumptuously , trusting to Gods election , and therefore the Apostle exhorteth us , to work it out with feare and trembling , least we being circumvented of Satan ( who can transforme himself into an Angel of light to deceive us ) and so be prevented of that which we vainly hoped for .

Obj. When may a man be certain of his election or salvation ?

Ans. When he regardeth not sinne in his heart , and untill When a man may be assured of his salvation . then he cannot ; for the Prophet David speaking by experience saith , that so long as he regarded sinne in his heart , the Lord would not beare his prayers , Psal. 66. 18. so that when we feele in our selves , that we are throughly dead unto sinne , and to all the affections and desires of the same , it is impossible that we should be certaine of our election ; for in this it may be said as of the Commandements , that he that keepeth them all and offendeth in one ( that is , he that keepeth them all but one ) is guilty of the breach of all , in regard that the charge was to keep that one as well as all the rest . So he that in his affections , is dead to all manner of sins ; but one which he still desireth to retaine , being his darling sinne , and that either for profit or pleasure , is in the same respect guilty of all , it being probable that he would breake the rest upon the like termes , in which state and condition a man cannot be fully assured of his salvation .

SECT. 10. How a man is said to sinne , and yet sinneth not .

Object . SVppose , that a man should finde in himself , that he is dead in his affections to all manner of sinne , yet this man so long as be liveth will sinne , how can be then be assured of his salvation ?

Ans. I have told you that was the maine reason , why the Apostles did give the exhortation , to worke it out with feare , and trembling , yet neverthelesse , though such a man sinne daily ( so is be not with a desire and affection , but in respect of the flesh ●usting against the Spirit ) yet may he be assured of his salvation ; for , the Apostle affirmeth touching his owne person ( being in the same predicament ) that it wa● not he that sinned , but sinne or the corruption of his owne nature that dwelled or remained in him , Rom. 7. in which Chapter he maketh an absolute distinction betwixt them , who may be assured of their election , and them that may not , and that in respect of mens affections and desires to sinne , or not to sinne , where making himself the president , he confesseth , that in him ( that is , in his nature ) there dwelleth no good thing , and that to will was present with him , but how to performe that which was good he found not ; and that the good which he would have done he did not : Whereupon he maketh a second conclusion , that it was not he that did it , but sinne , &c.

So that the reason of the Apostle thus excusing himself in sinning , was because he had a delight in the Law of God , in the inwardman . And that he had no pleasure in those sins , which he daily committed through the infirmity of his flesh , and the temptations and allurements provoking him thereunto , from Sinne is made g●eater or l●sse in respect of the delight which is taken . in sinning . which he desired deliverance ; so that albeit his so sinning , he doth not doubt of his election , but was assured of it , ( as appeareth in the 25. vers . ) by Jesus Christ , who had taken away one guilt of such sins . And from this argument ( of the Apostle ) we may conclude , that it is not sinne that procureth damnation to any one , but meerly the delight which men take in the action of sinne .

And therefore the Apostle describing the blessed estate of a The bl●ssed state of a regenerate man . regenerate man , saith , that he sinneth not , neither can sinne ; which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him , and so is not imputed unto him as sinne . The same Apostle also saith , that there is no condemnation Rom. 8. 14 , 15 , 16 , 17. to such as wal● not ●f●er the flesh ▪ but after the Spirit , Rom. 11. 1. And that as many as are led by the Spirit of God , are the Sonnes of God ; and if Sonnes ; then Heires ; and Co-heires with Christ ; so then as many as are such , may claime such a title and priviledge , And contrariwise , them that are not such , are not to enioy such priviledges or prerogatives .

CHAP. XI . The eleaventh Chapter treateth of their tenent of Free-will .
SECT. 1.

THe Pelagians were of opinion , that they ( could without the grace of God ) doe some good worke or act , by which they put a thick wall betwixt them and the fire of Gods Spirit , lest they should be heated thereby , and warmed with love . To which opinion the Roman Catholicks consent , whose assertion is —

Obi. That a man naturally without faith , or without the speciall assistance of God , can performe some Morall good workes if no temptation let .

Ans. Both these assertions is sufficiently confuted , in that one sentence of our Saviour , Joh. 15. 5. Without me you can doe nothing , yet to cleare the point more fully , I will lay down all their arguments by which they vindicate their assertions , and answer ●o each particular ; and to this purpose .

SECT. 2.

THey urge the words of the Prophet Isaiah , Chap. 1. 19. If ye will consent and they , ye shall eate the good things of the Land . As also , Exod. 15. 26. If thou wilt give care unto his Commandements . As also , Exod. 19. 5. If ye ●ill heare my voyce , and keep my covenant : From these , and such like places they argue thus .

Obj. If it be in our power to performe these conditions , then have we free will , if not , to what end are they propounded ; these places therefore prove Free-will , or else they are propounded in vaine . They argue thus also : Will a Father command a Childe doe a thing which he knowes is unpossible to be done by him ?

Ans. In the same respect a man may be said of himself to keep all the Commandements , as that he hath Free-will ; but that we have such power the Apostle doth utterly deny , Gal. 3. 10. where he concludeth , that every one that is under the workes of the Law , is under the curse , because they cannot keep it ; for by the deeds of the Law no flesh can be justified , Rom. 3. 20.

2. These places in their sence being urged , do as well conclude , that a man of himself without grace , can keep all Gods Commandements ; for if a man cannot performe them wholly of himself , the same question remaineth , why they are propounded to them that cannot keep them , and yet albeit it is not in mans power to keep the Commandements , yet are they not therefore in vaine , The Commnadements not in vain though we cannot keep them . for they serve as spurs to invite and stirre us up to obedience , and to strive unto perfection , and to labour to goe forward . But the chief reason the Apostle sheweth , Gal. 3. 29. viz. That it was a School-master to bring us unto Christ , the Law therefore was given to that proud people of the Jewes , that they seeing themselves to faile in their owne strength wherein they trusted , they should seeke for an helper , and deliverer to doe it for them , viz. Christ Jesus ; for otherwise to what end came our Saviour to performe the Law for us , but that we in regard or the weaknesse of our flesh could not performe ; so that these precepts was propounded for these two ends :

1. That mans nature should thereby be stirred up to labour for perfection .

2. That finding himself to come short of the ability , he might see his owne weaknesse , and fly for succour unto Christ , without whom we can doe nothing , Joh. 15. 5.

SECT. 3. In what condition Adam was first stated .

Object . ADams freedome still remaineth ( to us ) who had powr to eate , and not to eate ; and so we have power to sinne , and not to sinne .

Ans. Adam was stated in that condition , as was the Angels before their fall , who was created in potestate standi vel caenandi , in possibility to stand or fall ; power of continuance he had from God , but possibility of falling he had from himself ; for it is a maxime in Divinity , Immutabilliter bonum esse Dei , proxemum est ; to be immutable good is proper only to God ; and therefore the Devill is said , Non perstitit in veritate , not to abide in the truth ; and so also it is said of man , Perditio tua , ex te , O Israel , thy destruction is of thy self , O Israel .

I desire to know of these vaine boasters , wherein Adam made it appeare that he had Free-will , for I conceive it may rather be argued that he had none ; for no man can be said to have Free-will , but he that is able of himself to resist a temptation , but Adam did not make it appeare that he had such a power as to resist a temptation , ergo it did not appeare that Adam had Free-will . If he had power to resist , where did he shew , or expresse that power ; seeing he could not resist the very first temptation , his will being then in its first purity , and full strength , yea never assayled before by any temptation ; yea , having not only a freedome to eate , and not to eate , but also an expresse command from God not to taste of that fruit , and that under paine of death , and yet what a slender reason Adams slender reason for his excuse . doth he render for his excuse ; The woman ( saith he ) whom thou gavest to be with me , she gave me and I did eate . Loe , what great resistance , what great arguments was used on his part to disswade the woman from that wicked act , in tempting of him against the peremptory command of God . Where is he once said to expresse the punishment due to himself , or her , for so offending ; the consideration of which thing might have been a sufficient motive to have perswaded him for committing of that sinne . If Free-will must be ascribed to one of them , it is more properly to be attributed to the Woman ; for when the Serpent tempted her , she as it were made a resistance , by pleading Gods expresse command to the contrary ; which thing Adam is not said to have done , either to the Serpent , or the Woman ; but say that he had not assented unto her , but had powerfully withstood all the assaults of the Devill , and the Woman , giving them the foyle by the sword of the Spirit ; yet could it not have been said to be Adams not eating could not have argued free-will in ●i● . done of Free-will , but rather by the power given him of God , who had said , Thou shalt not eate thereof , &c. or else rather to Ave , then good will , because God had bound him , and that under paine of death not to doe it ; but being so charged , and yet not obeying Gods command before the inticements and alurements of a Woman , is the least , yea no token at all of Free-will in him .

SECT. 3. What small cause we have to boast of Free-will from Adam .

THus these Pharisaicall boasters may see by these glimps of Adams tryall , what cause we have to boast of Free-will as successive or hereditary from Adam to us , which indeed is nothing , for as the Apostle saith , of our selves we can doe nothing , no not so much as to think a good thought , or to speake a good word ; as we may see by the example of Jacobs sonnes unto Joseph , Gen. 17. 4. where it is said , they could not speake peaceably unto him ; and our Saviour saith of the Pharisees , How can ye that be evill speake good things ; so that Jacobs sonnes abounding with malice could not speake peaceably unto Joseph , and the Pharisees being a generation of Vipers , could not speake well of Christ ; As an evill tree then cannot bring forth good fruit , Mat. 7. 18. and as a Moore cannot change his hew , or a Leopard his spots , no more can he that is accustomed to doe evill doe that which is good .

Again , sinne hath not a desire to the Soule , but the Soule rather The Soul hath rathers desire to sin , then sin to the Soul . to it , and so at the uttermost it can but follow , that man by his naturall power can only resist a temptation ; which thing was not apparent at all in Adam , for it is not said that he made any resistance at all , but presently at the first sight received it , The Woman gave me ( saith he ) and I did eate . A very powerfull resistance for us to imitate or boast of .

So farre are we then from having Free-will , as that both the preparation of the heart , and the answer of the tongue , is both said to be from the Lord , Prov. 16. 1. The Wise man also saith , Mans goings are of the Lord , how can he then direct his owne steps , Jer. 10. 23. Again , Who is he that saith , and it commeth to passe when the Lord commandeth it not ? Lamen. 3. 37. as also by these words of our Saviour to his Apostles , Take no thought what ye shall speake , for it shall be given you , &c. for it is not you that speak but the Spirit of the Father that speaketh in you , Matth. 10. 19. It is also said , Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi , the sonne of Hur , &c. and filled him with the spirit of Wisdome , and understanding , and knowledge , and in all manner of workmanship , &c. from which we are taught , that the honour of every good thing ought to be given to God ; and if humane Arts proceed from Gods Spirit , how much more hath man no activity at all in divine things , but as it is wrought by grace ; this therefore which hath been spoken with them words of our Saviour , Joh. 15. 5. Without me you can doe nothing ; is sufficient to overthrow all opinions of Free-will in divine things .

SECT. 4. Why a Law was given to Adam .

Object . WHy did the Lord give that precept to Adam ?

Ans. For the better triall of Adams obedience , it was fit that he should be prohibited to doe that , which in it self was not evill , that Adam abstaining from that which was good , might shew his humanity to his Creator .

Obj. The Apostle saith , that the Law is not given to the righteous man , but unto the disobedient ; and Adam in his innocency was just and righteous , and therefore he needed not a law .

Ans. The Law in two respects is not to be given to a just man , as 1. In respect of the negative precept , as to abstaine from Murder , Theft , Adultery , &c. but in regard of the affirmative precept , to returne them in obedience , and doing of good workes ; and so the just man had need of a Law , and so had Adam . 2. A just man need not feare the punishment of the Law , as Paul speaketh in another place concerning the Magistrate ( which i● the speaking , or living Law ) who is not to be feared for doing good workes , but evill , Rom. 13. 4. and in this respect so long as Adam lived in his integrity , the punishment in the Law concerned him not .

Obi. Why did the Lord give that precept to Adam which he knew he could not keep ?

Ans. I have answered formerly ; but further , God gave him a Law which was possible to be kept , and Adam had power to keep it if he would ; it was not then Gods fault that gave him Free-will , but his owne that abused that gift .

Obi. Why did not God give him grace to abstaine from transgressing that precept ?

Ans. God could have given him such grace , and to the Angels also , that they should not have fallen , but it was fit that God Why God did not restraine Adam from sinning . should leave the Creature to their Free-will , and not hinder the course of Nature which he had made ; and albeit that God did fore-see mans transgression , yet that was no reason to with-hold the precept , for then God should neither have made Angels nor men , because he fore-saw that some of both should be reprobates ; as also God by the same reason should not have given his written Word , because many Hereticks doe pervert it to their owne destruction . As therefore God fore-saw mans transgression , so likewise he knew how to turne it to good , as in shewing mercy to sinners , and in sending Christ to restore what man had lost ; so that notwithstanding Gods fore-sight of Adams transgression , he was not to forbeare to charge Adam with this Commandement , in regard of the great good which he did fore-see should ensue by it .

CHAP. XII . Treateth of originall sinne .
SECT. 1.

Obiection . CHrist by vertue of his Passion , hath set us in that first estate in which Adam was created , by takeing away originall sinne , for the Apostle saith , Cor. 15. 22. That as in Adam all were dead , even so in Christ all are made alive ; that is , in every respect .

Ans. To cleare that and other Texts of All man Kinde c●●pable of originall sin . Scripture , which seemeth to admit of such interpretations , it is requisite first to know the state , and condition which Man-kinde was involved in by reason of Adams transgression , by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ , and how farre , and to whom it doth extend it selfe .

SECT. 2. The people of God confessed themselves guilty of it .

ANd first , that all Mankinde became culpable of originall sinne by the fall of Adam , is most certaine , witnesse David , a Prophet , and a man after Gods owne heart , who saith , that he was borne in sinne , and brought forth in iniquity , Psal. 51. 5. from which Text , as also from the testimony of the Apostles , ( who saith , that we are all by nature the children of wrath , Ephes. 2. 3. ) It is evident , that all that were before Christ , as also since Christ , are by nature the children of wrath ; for if we observe , the Apostle speaketh not of the time past , viz. before Christs comming in the flesh , and so saith , we were the children of wrath ; but he speaketh of the time present , for he saith , We are all by nature the children of wrath ; intimating that the Passion of Christ as it was an Act , viz. by the thing done did not cleanse us ( though under the Gospel ) from originall sinne or corruption of the flesh , for that is only done by faith in his blood ; for as the Sacraments doe not confirme grace , Ex opera operato , by the thing done , the same is in the sacrificing of himself for the sins of the world .

It is also confirmed by our Saviour , Matth. 15. 19. where he saith , Out of the heart proceedeth evill thoughts , &c. as also Gen. 8. 21. where it is said , that the imaginations , purposes , and desires of the heart of man are evill , and that continually , or from day to day , even from the day of his birth , Chap. 5.

Now in those places I have named , we are not to think or understand them to be meant passively , of the frame of the heart which was created of God , for that is good , because God created nothing evill ; but we are to understand it actually , for that which the heart of man imagineth , or frameth it selfe , which is called the imagination , or framing of the thoughts , it is that The substance of th● heart nor evill , but the actions●●i . which is esteemed evill ; wherefore that place giveth no occasion to prophane persons to conceive of God , as though he was the Author of evill . For the heart as it is created of God , is good , the substance thereof is of God , but the evill qualities thereof is of the corruption of our owne nature ; so that it maketh directly against the Pelagians , who deny sinne to be a deprivation of nature , but say , it is a corrupt imitation ; whereas it appeareth by the Text , that even in the very youth , and first age , when we are not so apt to imitate , there is evill and corruption in the heart . Again , sinne is the cause of death , for if Adam had not sinned he had not dyed , but it is most evident that Infants dye ( which if sinne were not the cause ) then were the Scriptures false , which The death of Infants an evident demonstration of originall sinne . saith , the wages of sinne is death . Now what other sinne can procure an infants death , ( which hath not sinned according to the similitude of Adams transgression , ) viz. actually , unlesse it be originall sinne , which certainly is a most infallible demonstration , that children are borne in originall sinne . In the next place I will shew you what it is .

SECT. 3. Originall sinne described .

ORiginall sinne is an inherent corruption of our nature , powred out into all the parts of the minde , by the guilt of Adam ; who was not only the Progenitor , but also as it were the root of mans nature : for the Lord committed those gifts to Adam which he intended to bestow upon mans nature ; which when he had lost , he lost them not only for himself , but also for his while posterity , by meanes of which we bring forth the workes which are called the workes of the flesh , Gal. 5. 19.

Now to the further description of originall sinne , we finde in Scripture the cause , the subject , and the effect of it .

1. The cause as I said before was Adams fall , as we may see , The cause of originall sin . Rom. 5. 15. & 1 Cor. 15. 21. as also by the suggestions of the Devell , Gen. 3. 4. as also through Adams Free-will , whereas he might have refused .

2. The subject of it we take to be the old man , with all his The subject of originall sin . power , minde , will , and heart ; for in the minde there is darknesse , and ignorance of God and his Will , as appeareth by the words of our Saviour , Mat. 12. 34. O generation of vipers , how can ye being evill speake good things ? The Apostle also saith , that the carnall minde is at emnity with God , for it is not subject to the Law of God , neither can be , Rom. 8. 7. The Apostle James also testifieth the same in these words , Let no man say when he is tempted , that he is tempted of God , for God cannot be tempted with evill ; neither tempteth he any man , but every man is tempted when he is drawne away of his owne lusts , and inticements ; then when lust hath conceived it bringeth forth sinne , &c. Jam. 1. 13 , 14 , 15.

3. The fruits of originall sinne are either internall , or externall ; The fruits of originall sin . internall , as ungodly affections , or evill concupisence , which the Apostle termeth Idolatry . 2. Externall , as wanton lookes , prophaine speeches , and devillish actions ; as in Mat. 15. 19. Out of the heart proceedeth evill thoughts , &c. which procureth a cauterised conscience , the which procureth the wrath of God , and eternall damnation , as the Apostle testifieth where he saith , that the wrath of God is revealed from heaven against all ungodlinesse , and unrighteousnesse of men , that holdeth the truth in unrighteousnesse , for which thing sake the wrath of God is come upon the Children of disobedience , Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. & Jam. 1. 15.

SECT. 4. Of Concupisence .

THe Pelacians doe hold this tenent in the generall , that Concupisence was not sinne in any man ; and so doe the Papists generally , in particulars , ( viz. that concupisence after Baptisme is not properly sinne , nor forbidden by Commandement ; and that it is not verily and properly a sinne in the regenerate , but that it is only so called , because it comes of sinne , and inclineth to sinne ; ) each of their Objections shall be propounded , and answered : Questions propounded and answered touching Concupisence . And first in answer to the Pelagians objection , that hold it in the generall , that concupisence ( which is the first fruit of originall sinne , being to will , or to desire without the externall action ) is no sinne ; to which purpose they argue thus : viz.

Obj. Such things as are naturall , are not evill , but concupisence , or to will , is naturall ; therefore it is not evill , nor consequently sin .

Ans. The Apostle saith , that we are all by nature the children of wrath , therefore because we are so by nature , by the same reason it should be no discommodity unto us to be the children of wrath , which would be a meere madnesse to conceive .

Obj. Even in our nature as it now standeth corrupt , the appetite or desire of such things as tend to the conservation of nature , and to decline and shun the contrary are not evill , but such is the concupisence to meat and drink , and the like ; ergo .

Ans. Such motions and appetites of themselves are not evill , Concupisence how evill , and how not evill . ] as they are naturall motions , but if they be inordinate motions , and exceed a just measure , they are evill ; as to have an immoderate desire to meat and drink , for as it was naturall for Eve to desire to eate of the fruit of the tree , yet to desire it against the Commandement of God was evill ; so it is likewise with these naturall motions , if they be immoderate , and inordinate , they are evill .

SECT. 5. How Sinne is to be measured .

Obj. THat which is not in mans power to avoyd , is no sinne , but not to covit is not in mans power ; ergo it is no sin .

Ans. Sin is not measured by the necessity , and liberty of Nature , How sin is to be measured . but by the disagreement which it hath with the Will of God . 2. When God first printed the Law in mans nature , before his fall , then were the precepts of God given unto him in his power to keepe . 3. Though man by his voluntary corruption hath lost his power and liberty , yet God fore-goeth not his power , and right in commanding ; but that Concupisence is sinne , Concupisence is sinne . it is most evident by the Morall Law , that would not forbid it unlesse it were sinne . As also the Apostle who urgeth the same argument , saying , I had not known sin but by the Law , for I had not known lust except the Law had said , thou shalt not covit , Rom. 7. 7. Thus much touching the objections of the Pelagians , next in answer to the Popish objections .

Obj. The objection which the Papists make touching concupisence is , viz. That it is taken away by Baptisme , to whom I returne this answer , viz.

Ans. The subjects which they and many other Societies admit Popish objections touching concupisence answered . to Baptisme , are not at that time of their admittance , fit members , or subjects to receive that Sacrament of initiation into the Church of Christ , which in its due place I shall fully prove . But as to such persons as are meete Members , ( and have also received it according to the direction , and institution of Christ , and his Apostles ) I answer thus .

That originall sinne is not simply taken away in Baptisme , but O●iginall sin not taken away by Baptisme . only in respect of the guilt . It is taken away formally , but not materially . There be two things to be considered in originall sinne , as first , the disagreement , and repugnancy it hath with the Law of God , and the guilt of the punishment ; the latter way , originall Two things to be considered in originall ●●● . sinne is remitted , and released in Baptisme , it shall never be laid to the charge of the truly faithfull members of Christs Church , as the Apostle saith , Who shall lay any thing to the charge of Gods elect , Rom. 8. 33. but the other remaineth still in Gods Children , as the Apostle Paul confesseth of himself , Rom. 7. 23. I see another law in my members , rebelling against the law of my minde , but yet though it remaine , and have a being in the faithfull , yet it doth not raigne and exercise the power of an absolute Monarch , to make its will their law . To which purpose the Apostle exhorteth the Romans , that they would not suffer sinne to raigne in their mortall bodies , to obey it in the lusts thereof .

SECT. 6. The Virgine Mary borne in originall sinne .

Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne , it being for the honour of Christ ?

Ans. The Apostle acquainteth us , that whatsoever the Law saith , it saith to them that are under the Law , that every mouth may to stopped , and all the World be culpable before God ; but the Virgine Mary was under the Law , and blameable as others were , and therefore guilty of originall sinne . She was also made righteous by faith , for she called Christ her Saviour , in her Song , Luk. 1. 47. the Apostle also saith , that we were all the children of wrath , and if all , then the Virgine Mary , and so borne in originall sinne ; the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary . in the Virigine Mary , as Luk. 2. 48. in finding fault with Christ , whom she had formerly acknowledged to be her Saviour . 2. Her interrupting of Christ in his Sermon , Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle , for which she procured a rebuke from him , Joh. 2. 2. upon which reasons and testimonies of Scriptures , describing her infirmities , we inferre ; that the Virgine Mary was conceived , and borne in originall Christ only exempted from originall sin . sinne , as others are , and Christ only is exempted , of whom only the Apostle saith , He was in all things in like sort tempted , and yet without sinne , Heb. 4. 15.

CHAP. XIII . Treateth of the Popish distinction of Mortall and veniall Sins .
SECT. 1.

Objection . THough concupisence be a corruption of our nature , yet it is but a veniall sinne , or at the most partly mortall , and partly veniall ; for when our desires are without reason , then it is a mortall sinne , but when they are reasonably required , it is but a veniall sinne ?

Ans. The distinction of Mortall and veniall Sinnes being understood in their sence , that some sinnes ( in the condition and qualities thereof ) are mortall , and some veniall , is contrary to Scripture , which maketh death the wages of sinne , Rom. 6. 23. that is , of all . But to the faithfull ( t is true , through Gods grace ) Ho● sin● are veniall and no● all sinnes are veniall , and shall never be laid to their charge , ( and so no concupisence is mortall ; ) otherwise , there can be no reasonable coviting of any other mans things ; for reason ●s grounded upon the Law of Nature , against which is all concupisence : therefore the coveting of any thing which is our neighbours ( being a transgression of the Morall precept ) is in its owne nature mortall .

SECT. 2. No worthinesse to be attributed to our selves from any gift of Nature .

ANd if we rightly understand our selves , it is contrary to the nature of a true Christian to justifie , or vindicate himself in any thing that may tend to his owne glory and praise , by ascribing any worthinesse to himself from any gifts of Nature that is resident in him , or to endeavour to lessen , or mittigate a sinne , but rather to acknowledge himself to be altogether sinfull and uncleane , which was the qualities of all the holy men of God , as the Scriptures doth plentifully expresse ; for if we did but truly conceive what sinne is , there is none which we ought to esteeme little or veniall , unlesse it be comparatively , seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation , who will think that a slight wound which giveth a sudden in-let to death ; but should we grant this errour , of all other sinnes they are most dangerous , both for their frequency and security , the one increasing them to a large heap , and the other so covering them that we see not how they wrong us ; so as we see the raine that falls in smallest drops moystens the earth , and makes it more slimy and dirty then a shower which descends violently , which washeth away but sinketh not in . And as the smallest letters are more hartfull to the sight , then they that are written with a text pen ; so those sinnes which are esteemed as small and veniall , and we take no notice of , may soonest prove our fatall overthrow .

And for the better progresse in this question , we will observe Three degrees in the nature of sinne . the degrees which are to be considered in the nature of sinne , which are three , viz. Appetitus , assentio , & actio . The appetite , or first desire . 2. The perfect assent . 3. The action .

Now the very appetite is restrained in the Morall precept , although it doth not yeeld to the desire , if it doe but tickle us with a delight , it is sufficient to make us guilty ; for our Saviour saith that , He that looketh on a woman to lust after her , hath committed adultery with her already in his heart , Mat. 28. where if we observe , our Saviour meaneth not in these words , he that looketh , and lusteth , but he that looketh ( to ) lust ; that is , he that looketh upon a woman as an object to kindle , or set an edge to his lust , or to give way unto it in the least degree ; which instance suiteth with the first degree of sinne , which is the appetite , and not within All concupisence forbidden . the bounds of consent , or action . By which it is evident , that all concupisence is forbidden , yea that which hath the least inclination of the will though no consent be given .

SECT. 3. Concupisence of two sorts , good and bad .

Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God ?

Ans. We are to distinguish betwixt concupisence and desire , Good concupisence of two sorts . which is either good concupisence , or bad ; the good is of two sorts , either perfectly good , or imperfectly good , such as is now in man , mixed with many infirmities and imperfections , which is either naturall in man , as the coveting and desiring of meat and drink , and other things necessary for the use of man , or supernaturally wrought in man by grace , as is the love and desire of vertue ; or it is mixed , partly naturall , and partly supernaturall ; as Matrimoniall concupisence for procreation , which hath both a naturall cause or being , and is likewise guided by grace unto a right end , and none of these kinds of good and commendable concupisence is sinne .

Evill concupisence is of three sorts ; 1. As Idle , roving , and Evill concupisence of three sorts . impertinent thoughts , which the mind may easily reject . 2. Violent cogitations , which sticketh more closely and nearely , as the immoderate desire of meat and drink , and such things as belong to the necessity of nature , as sumptuous apparrell , and the like . 3. There are filthy and uncleane cogitations , as lasciviousnesse , envie , vain-glory , and the like .

The first of these may be compared to thin Clay that sticketh or cleaveth not ; the second to tough Clay , that sticketh fast ; and the third to uncleane and stinking Myre and Mud : ( otherwise ) the first motion is not voluntary , ( as a certaine preparation of the affection ; ) the second is with the will , ( but the same not obstinate , ) as when it commeth to ones minde to revenge himself when he is hurt ; but the third kinde is so outragious that it will not be ruled by reason , as when a man is carried to revenge himself without measure . The first of these can be no more ruled by reason , then such things as hapneth to the body ; as when one yauneth when he seeth another yaune , or suddenly winketh , when one putteth their finger towards anothers eye , &c.

SECT. 4.

Obj. ARe these idle wandrings ( being without respect to any certaine object ) sin , and so forbidden in the Morall precept , seeing the Morall precept aymeth at a certaine object , as thou shalt not covet thy neighbours house , &c.

Ans. If we doe reject these thoughts at the very first moving of them ; and yet if so , they carry some staine and guilt in them , in regard children which have no such evill thoughts , yet are not cleane before God , being conceived and borne in sin , as in Psal. 51. 5. and which is also most evidently confirmed by the death of Infants , ( as I have formerly shewed , ) sin being the cause of death .

Therefore the best solution is , that those cogitations ( which doe vanish before the minde be affected ; ) be not comprehended in the precept as actuall sins , untill the will of man in some degree give consent , till then sinne is only in the conception , but not in the birth , as the Apostle James saith , When lust hath conceived it bringeth forth sin , Jam. 1. 15. but as it is the first fruit of originall sinne , together with that native corruption , they are contrary to the precept , for the Morall Law being grounded upon the Law of Nature , which was perfect in man by creation before his fall , and from which perfection originall sinne being a defect . It may well be concluded , that though they doe not come to reckoning before God , if they presently vanish ( before the will and affection be inclined unto them ) yet doe they shew the corruption of our nature ; and although they breake not into a a flame , yet they are sparkes that flye upward ; but if those sparks doe not break into a flame , they shall never burn us , nor be laid unto our judgement : for if the will assent not , concupiscence shall never hurt . But this is through Gods meere mercy , for otherwise Original sinne enough to condemne us . this very originall corruption is enough to condemne us . And thus I have shewed the distinction of sinnes veniall , and yet not veniall in their proper nature , in respect of their greatnesse and smalnesse , but not to be permitted , for these reasons .

SECT. 5. Why originall corruption is not to be permitted .

1 IN respect of the nature of sinne , which of it selfe deserveth death , Rom. 6. 23. The wages of sinne is death , as also in that it is a transgression of the Law , 1 John 3. 4. and every transgression of the Law is under the Curse , Gal. 3. 10. 2. In respect of the infinite Maiesty of God , who to offend can be no veniall sinne of it selfe , considering his perfect and absolute righteousnesse , which cannot abide the least blemish and imperfection . Therefore in regard of the perfect righteousnesse , and infinite Maiesty of God , no sinne against him can be veniall , as in the sudden motion and passion of anger , even when it is sudden and unadvised ; yea , though there be no further purpose or intendment of hurt , is notwithstanding guilty of judgement , Matth. 5. 22.

So then we admit of a distinction of mortall and veniall sinnes , The distinct●ō of mortall and veniall sinnes . if it be understood not of the nature of sinne , but of the qualities of the persons : for unto them that believe , all sinnes are veniall and pardonable , through the mercy of God , Rom. 8. 1. There is no condemnation to them that are in Christ Jesus ; but to the wicked and unbelievers , all their sinnes are mortall , Rom. 6. 23. to them the stipend and wages of sin is death .

Now if we trace this originall and spaune of sinne unto the birth , we shall find it in action , which action proceedeth from the conception of the will , to enioy the thing desired , as the Apostle James saith , When lust hath conceived , it bringeth forth sinne , Jam. 1. 15.

SECT. 6. Five things to be considered in every sinfull act .

ANd in every sinfull act there are five things to be considered , as Actus , Peccati , Culpa , Macula , Reatus , Poena . 1. The very act of sin . 2. the fault . 3. the blot . 4. the guilt . and 5. the punishment .

1. The act of sin , as it is an act , is not alwayes evill : for , there Sin as it is an act , is not alwayes evill . is the same act in substance , in sin , as in doing that which is honest , as in adultery , there is the like externall act , as in lawfull Matrimony ; so that onely the fault , which is in respect of the circumstances ( which are not observed ) make the difference .

2. The second thing to be considered is , Culpa , the faultinesse of the action , which is committed by the not due observing of the Circumstances , which are these , First , Quid , what it is that hee Nine things to bee considered in the faultinesse of an action . doth , whether it be lawfull , or not lawfull , honest or not honest . 2. quantum , the quantity must be considered ; as one may steale much or little , or raile sparingly , or with a full mouth . 3. quoties , how often ; for he that committeth the same sinne often , is more blameable then he that doth it seldome . 4. qualiter , after what manner , whether willingly or unwillingly , whether he be quicke or slow in doing of it . 5. Cum quo , with what instrument ; as he that smiteth with a switch , is not equall with him that striketh with a sword . 6. Cum quem , with whom the sinne is committed ; as fornication betwixt them that are married , is more heynous then betwixt single persons . 7. Vbi , where , in what place it is committed ; for it is more heynous to steale in a Church , or Congregation of Gods people , then in another place . 8. quando , when , for it is more heynous to steale in time of Divine worship , then at other times . 9. Ad quid , to what end ; for the end maketh a thing of it self lawfull or unlawfull .

Now to make an action lawfull or good , all these things must concurre ; but it is enough to make it evill , if it faile in any of them ; and this faultinesse of the action , passeth with the action it selfe , which is the subiect thereof , and remaineth not .

3. There is left behind a macula , a certain stain or blot in the Soule , whereby the Image of God is deformed .

4. Besides this stain , there is a guiltinesse of punishment .

5. The punishment it selfe , which is Hell Fire , without true repentance .

SECT. 7.

Object . WHether doe we sinne of necessity , or of a voluntary disposition : for if it be of necessity , it ceaseth to be sin , and if it be voluntary , it may be avoïded .

Answ. Sinne is both of necessity and voluntary : First , it is of Sin is both of necessity and voluntary . necessity in respect of Adams fall , by which we became Bondslaves to sin and Satan . Secondly , in that we have originally a seed of that defect in us procured by him , and so can will nothing but that which is evill ; that as the Apostle saith , We are not sufficient of our selves to think any thing of our selves , as of our selves , 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure .

Object . The Apostle saith , he would that which was good , though he could not accomplish it , Rom. 7. 15. Therefore man of himselfe can will that which is good .

Ans. The Apostle in that place speaketh not of the Naturall man , but of the regenerate ; for he addeth , I am delighted in the M●n corrupt both in soule and body . Law according to the inward man ; but ( saith he ) I see another law in my members , resisting the law of my minde , Rom. 7. 22. And it will fully appeare that we are corrupt in both parts , viz. in soule and body : For that which is born of the flesh is flesh , John 3. 6. And , to be carnally minded i● death , Rom. 8. 6. And therefore in vain doe we seek in man either integrity , understanding , or the feare of God : For the will is so fast bound by the slavery of sinne , that it cannot move it selfe to that which is good , and much lesse apply it selfe thereunto . For such a motion is onely a beginning of turning unto God , which is wholly attributed to the grace of God in Scripture ; as in Jer. 31. 18. where Ephraim is said to desire of God , to turn him that he might be turned . And the Spouse in the Canticles , Draw me , and I will run after thee , with divers other The effects of Nature and Grace . places of Scripture which doth testifie the same . It is therefore proper to Nature to will that which is evill , and to Grace that which is good , whereupon it followeth that men are drawn unto evill by necessity of will , and yet they are not constrained to commit it . Again , on the other side it commeth to passe through the the infinite goodnesse of God , that godly men cannot doe evill through any forceable compulsion ; for otherwise the minde of man in its owne nature is voyd of all grace , for which cause it is said that he that hath begun a good worke in us will also finish it , Phil. 1. 6. & 2. 13. as also , It is God that worketh in us both to will and to doe of his good pleasure . The Lord also speaking by his Prophet , saith , that he will give his people a new heart , and take from them their stony heart , and also put his Spirit in the middest of them , and make them walke in his Commandements , Ezec. 35. 26. by which it appeares , that all the inclinations to goodnesse proceed only from Gods Spirit moving us thereunto , secretly saying , This is the way , follow it .

Grace then goeth before every good work , it doth not follow after , but so that will , and desire doth accompany it , not lead it ; For the will doth worke by grace , the Lord preventing him that is unwilling that he may be more willing , and that he may not will in vaine , so that there can no will be found which is inclining to good save in the elect , but the cause of election must be sought without men ; whereby it is proved , that man of himself hath not a right will , but that it floweth from the same good Man of himself hath not a right will . pleasure whereby he was elected before the Creation of the world ; as also that the beginning of willing , and doing well , proceedeth from faith , and faith is the gift of God ; it must needs then follow , that it is of meere grace , when we begin to will that which is good , being inclined and bent naturally to evill . As also by the instance of David , who desired the Lord , to create in him a new heart , Psal. 51. 12. yea we are as prone thereunto , as the sparkes to fly upward .

SECT. 8. The Pelagians two-fold question answered .

THe will therefore is the Patient , and not the Agent , and therefore to resolve the Pelagians two-fold doubt , viz. whether we sin willingly being made bond-slaves to Satan ; and whether in evill workes we ought to attribute any thing unto God ; we thus answer .

As touching the first we answer , that mens wills may be compared to an Horse that waiteth his Masters pleasure , and God and the Devill may be compared to Hors●-men , or Riders , but if the Devill possesse it he carrieth it head-long unto death , as it were an Hunter over hedge and ditch ; as we may instance in that example of Job , upon whom it was the Lords pleasure to exercise by calamity the patience of his servant , but contrariwise Satan endeavoureth to drive him into dispaire . Again , the Caldeans study contrary unto equity , to get gaine by that which was another mans , in which passage one and the same act may be ascribed unto God , Satan , and Man , but the variety in the manner and end maketh the justice of God appeare without any fault ; and in the other the wickednesse of Satan and Man is discovered , to their perpetuall shame and reproach .

Obi. If it be not in the power of a Sinner to obey , exhortations should be made in vaine , admonitions should be superfluous , and reprehensions rediculous .

Ans. Our Saviour saith , that without him we can doe nothing , Joh. 15. 5. and yet notwithstanding he doth neverthelesse reprove those that did evill without him ; as we may see in his reproofes which he uttered against Corazin and Bethsaida , Mat. 11. 21. as also to the Scribes and Pharisees , and others of the Jewes , ver. 23. terming them Vipers , Mat. 12. 34. children of the Devill , Joh. 8. 44. by reason of their uncleane thoughts , and ungodly actions , and yet these sinned not of absolute necessity , as we may instance in Phara●h , Exod. 7. 22. where it is said , that Pharaoh did not hearken to Moses as the Lord had said .

From which instance we may collect , that it was necessary that Pharaoh should not have harkened to Moses , because the Lord had fore-told so much , who cannot be deceived , but Pharaoh was not forced or compelled thereunto .

SECT. 9. Two sorts of necessity .

THere are two sorts of necessity , viz. a violent necessity which forceth and compelleth , and there is a conditionall necessity , when a thing is said to be necessary , another thing presupposed . So Pharaohs disobedience and obstinacy was the second way necessary upon the proposall of Gods presience , but the first way it was not necessary .

The first of these is coactive , the second is voluntary ; the first neither justifieth a man if he doe well , being forced thereunto , nor condemneth him if he doe evill , but the second hath place in both ; for by it the righteous have praise ( whose obedience in respect of Gods ordinance is necessary , and infallable ; ) and contrariwise the wicked are condemned , who sinne willingly , notwithstanding ( Gods presience considered ) in some sort , it is also necessary . As our Saviour said concerning Judas , It is necessary that offences should come , but woe be to him by whom they come , Mat. 18. 7. It was necessary that Christ should suffer , being the determinate counsell and fore-knowledge of God , Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason , but he did it voluntarily , out of his covetous affection to money , as doth evidently appeare by his owne expressions , What will ye give me and I will betray him unto you , Mat. 26. 14.

Again , it was necessary that the Prophets and Wise men should be killed , crucified , scurged , and persecuted by the Jewes , as Christ had foretold , Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ , and his Gospel , as plainly appeareth in Scripture .

CHAP. XIIII . Treateth of the power of a regenerate man in point of sinning .
SECT. 1.

Objection . TOuching which the Papists affirme , that the precepts and Commandements of God to a man regenerate , justified , and in the state of grace , are not impossible to be kept .

Ans. In answer to which it is requisite , first to lay open the point touching the extent of the truth therein contained , and then to answer to their objections .

1. We are to consider a four-fold state and condition of man ; A four-fold estate and condition of man . first as he was created in a perfect state before his fall , when it was possible for man to have kept the Law , and have conformed himself in perfect obedience to the will of his Creator .

2. But man considered in his corrupt estate , before he be regenerated and restored , can by no meanes keep the Law , as the Prophet saith , Can the Black-a-moore change his hew , or the Leopard his spots , Jer. 13. 23. so the Apostle , Whatsoever is not of faith is sin , Rom. 14. 23. And we are not able of our selves to think any thing as of our selves , 2 Cor. 3. 5.

3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept , and partly impossible . It is possible two wayes ; 1. By the imputation of the righteousnesse of Christ , who hath fulfilled the Law for us , for he needed not to have fulfilled it for himself , as he suffered not for himself , for he was perfectly holy and just even from his conception , by the communication of the Divine Justice , for the Apostle saith , Rom. 10. 4. Christ is the end of the Law , that is , the fulfilling of the Law for righteousnesse to every one that beleeveth . 2. The Law is possible to be kept of the regenerate in respect of the incoation , or beginning of obedience internall , and externall , as the Apostle saith , This is the love of God , that we keep his Commandements , 1 Joh. 5. 3. for he which is without this being of righteousnesse ( that is , without regeneration ) and saith he knoweth , and serveth God , he is a lyar , &c.

SECT. 2. The power of Regeneration .

NOw this regeneration , and incoate obedience being wrought in the faithfull by the Spirit of God , though it doe not wholly extirpate and root out sinne , yet it keepeth it so under that it reigneth not in them , and doth so revive them that they labour to resist sinne , and to live according to the Law of God ; which obedience though it be ( in it self ) imperfect , yet it is accepted of God by faith in Christ , in whose perfect righteousness● whatsoever is imperfect in our obedience is perfected , and our imperfections pardoned .

Yet even in those regenerate ones the Law is impossible to be The Law impossible to be kept of the regenerate in respect of that perfect on which God requireth . kept , in respect of that perfection which God requireth ; and therefore the Prophet David saith , Psal. 143. 5. Enter not into judgement with thy servant , for in thy sight shall none living be justified ; the faithfull then , doe both imperfectly keep the Law , committing many things against it . 2. In those things wherein they doe keep the Law . They have some imperfection as the Prophet Isaiah saith , Chap. 64. 6. All our righteousnesse are as a stained clout , with Deut. 27. 16. Mat. 5. 21 , 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20.

But there is great difference betwixt the regenerate , and the The difference betwixt the ●●ns of the regenerate and the unregenerate● . unregenerate , even when they sin ; 1. In that Gods purpose standeth to save the Elect , though they sometimes slip , but so it is not with the other . 2. Their repentance in the end is cortaine , so it is not in the unregenerate . 3. Even in the sins of the regenerate , there yet remaineth some seed of faith , which is not utterly extinguished , nor they wholly given over ; but the wicked , and unregenerate , are wholly sold over unto sin , and their very conscience is polluted , and defiled with it . 4. The glorious state of the Saints in the next life , their obedience shall be perfect , and they shall be wholly conformable to the Will of God , and then we shall be just , not only by the imputative Justice of Christ , but by a proper essentiall Justice , and then we shall fully be made like unto the Image of Christ , as the Apostle saith , Rom. 8. 29. Those which he knew before , he also predestinated to be made like the Image of his Son .

SECT. 3.

Obj. IN the next place their Objections shall be cited , and answered in order , their first objection being this , viz. The works of the Spirit are perfect , but good workes in the regenerate are workes of the Spirit , ergo they are perfect .

Ans. This Argument proceedeth from that which is simpliciter ( simply and absolutely of the Spirit ) to that which Secundum quid , after a sort is of the Spirit . The workes of the faithfull are not absolutely the workes of the Spirit , but they be so the workes of the Spirit as they be also our workes , so they are pure , as they proceed of the Spirit ; but impure , and imperfect as they be our workes .

Obj. They which are conformable to Christ have perfect works , but the faithfull are conformable in this life to the Image of Christ . Ergo.

Ans. The proposition is only true , of those which are perfectly conformable , but so are not the faithfull in this life , but only in part , as the Apostle saith , 1 Cor. 13. 12. Now I know in part , &c. And as our knowledge , so our obedience , both imperfect .

Obj. There is no condemnation to the faithfull , Rom. 8. 1. therefore their workes are perfect .

Ans. The argument followeth not , for the priviledge of the faithfull , and their exemption from condemnation , dependeth not upon the perfection of their workes , but upon the perfection of Christs righteousnesse , imputed to them by faith .

Obi. Christ at his comming shall render to every man according to his workes , but it standeth not with Gods Justice to give a perfect reward unto imperfect workes ; therefore the workes of the regenerate , because they shall be perfectly rewarded are perfect works .

Ans. The obedience of the faithfull shall be perfectly rewarded , not according to the Law of workes , but according to the Law of faith , whereby the righteousnesse of Christ is imprinted , and rewarded in them , being theirs as fully , as if they were their owne . 2. Christ shall also judge according to their workes , not as causes of their reward , but as testimonies , and lively arguments of their faith .

SECT. 4.

Obj. THe Scriptures ascribeth perfection to the workes of the Saints , as it is said of Noah , Gen. 6. 9. that he was a just man , and a perfect man in his time . Hezekiah also saith , I have walked before thee with a perfect heart , 2 King . 20. 3.

Ans. These and the like sayings must be understood of the perfection of the parts of obedience , not of the degrees of perfection ; that is , the faithfull doe even exercise their obedience in every part of the Law , but not in a perfect degree , or measure . 2. They are said to be perfect only in comparison of such as are weake , and imperfect . 3. Their sincerity and perfection is understood , as being opposite to dissimulation and hypocrisie , that their hearts were perfect towards the Lord , that is , unfainedly , without dissimulation , in which sence the Prophet David saith , Judge me according to my innocency , &c. Psal. 7. 8.

Obi. The Apostle saith , Whosoever is borne of God sinneth not , 1 Joh. 3. 9. The faithfull being borne of God cannot sin .

Ans. The Apostle in that place doth not understand the dwelling of sin , but the reigning of sin , for otherwise he should be contrary to himself , who had said before , Chap. 1. 8. If we say we have not sin we deceive our selves , and the truth is not in us . So they which are borne of God sin not ; that is , sin though it remaine in them , it reigneth not in them , as the Apostle saith , Though we walke in the flesh , we are not after the flesh , 2 Cor. 10. 3. neither was the Law given to justifie men thereby , for the Apostle saith , That by the deeds of the Law shall no flesh be justifled in his sight , for by the knowledge of the Law commeth the knowledge of sin , Rom. 3. 20. this then is the end and use of the Law , viz. 1. It sheweth what God is , viz. one that loveth Justice , and hateth iniquity . 2. It is a glasse , wherein we may see that Image after which man was at the first created , which now is defaced in him by sin . 3. It is a rule , and line , after the which we should square our lives and actions . 4. It sheweth the corruption of our natures . and so it is a The end and use of the Law Schoole-master to bring us unto Christ . So that this is the profit of the Law ; First , to convince a man of his infirmities . 2. To drive him to seeke the medicine of grace in Christ .

CHAP. XV. Treateth of the Popes dispensing with the Morall Law .
SECT. 1.

ANother of the Popish Tenents is , That the Morall Law , or any precept thereof may be by humane authority dispensed withall , to which purpose the Popes Cannonists doe give to their Terreine god , an infinite and unreasonable power , these being their conclusions , viz. Papa potest dispensare contra jus divinum . The Pope may dispence against the Law of God . 2. Contra jus Naturae , Against the Law of Nature . 3. Contra novum Testamentum , Against the New Testament . 4. Contra Apostolum , Against the Apostles . 5. Papa potest dispensare de omnibus preceptis veteris & novi Testamenti . The Pope may dispence with all the precepts of the Old and New Testament , and that for these reasons following , each of which shall receive its answer ; their first reason being this , viz.

SECT. 2.

Obi. AS amongst men , the Law-giver may dispence with his Law , so God that gave the Morall Law , is therefore above the Law , and may dispence with it . And if God may dispence , then the 〈◊〉 of the Church may certainly dispence , because they are in 〈◊〉 ●●ead .

Ans. 1. As to that concerning humane Lawes , which tend to The Law ▪ giver cannot dispence in human Lawes as to over ▪ throw them . the common good , the preservation of the Publique State , the maintenance of peace and justice , the Law-givers cannot so dispence as to over-throw the end of those Lawes , ( as it shall be lawfull to disturbe the publique State , or the like ; ) for this were to evert the very scope and end of the Law . But yet in particular cases they may dispence , as that where an order is that every one shall watch , which is intended for the good of a City , yet some may be dispenced withall , and exempted from watching , who may more necessarily be imployed for the common good ; for here , although the letter of the Law be not precisely kept , yet the intention of the Law-makers is observed , which is to seeke , and procure the common good . So likewise universally , the Lord neither will , nor can dispence against his Law , as to make it lawfull to have other gods , to take Gods name in vaine , and the like ; for this were for God to deny himself to be just , 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table , were to deny his owne Justice , and so consequently to deny himself , for God is most true , yea Justice it self , and the Law is a perfect rule of justice , yet in the particular determinations Exod. 3. 22. & 22. 35 , 36. of the Law , the Lord doth dispence ; as with Abraham sacrificing of his Son , Gen. 2. 2. the Israelites in robbing of the Aegyptians , the fornication of Hosea the Prophet , Hosea 1. 2.

For the Will of God which is most just , and the right ( which he hath in the lives , bodies , and goods of men ) maketh these things lawfull , ( being done by the Commandement of God ) which otherwise would be unlawfull ; for a man may use his Oxe , or his Asse at his pleasure ( because they are ordained for his use ) so likewise may the Lord doe with men , take away their lives at his pleasure , and that by a double right ; both because man by his sin hath deserved to dye . 2. As he is his Creator , and may use the creature at his pleasure , or as may best serve to his glory . And as man may use his owne goods , and that which is lent unto him precario , freely and frankly , during the pleasure of the lender : ( which when he will he may require againe ) so the earth being the Lords , and the fulnesse thereof , which he ( as it were ) lend●th to man so long as it pleaseth him . He may justly at his pleasure , transfer things from one to another , and like as Matrimony maketh carnall copulation lawfull , so the Lord may by his Commandement bring , and supply the like bond as Matrimony is , as in the instance of the Prophet afore mentioned , when the Lord bid him take unto him a Wife of fornication , the Commandement of God made that lawfull , which otherwise was unlawfull , and so in the other examples .

But albeit , God can make that which seemes unjust to be lawfull and just , yet can he not make a just , and a good act , to be evill and wicked , as that he which worshippeth God aright doth evill , or such like ; and the reason is , because God by this meanes , should be contrary to himself , in commanding one so to worship him , and yet counting him for so worshipping him to doe evill . Again , it is impossible for God to doe that which he cannot will ; now the Lord willeth no evill to be done , therefore he cannot make that which is good to be evill , because he cannot deny himself , who is only good .

SECT. 3. A difference betwixt the precepts of the first and second Table .

THere is also a difference to be made betwixt the precepts of the first and second Table . God doth dispence with the second , which he referred to the good of our neighbour , ( when he seeth it more to make for his owne glory , which is the true end and scope of the first and second Table ; ) as when God commandeth to dishonour Parents , rather then to dishonour him ; and biddeth them kill ; and so in the rest . But with the precepts of the first Table he dispenceth not , because they are immediatly referred to his owne glory , for otherwise it were to consent to dishonour himself ; and thus much for the answer of the first part of the Argument .

2. It followeth not ( if God can dispence ) that therefore the Though God can dispence the Prelates cann●● ▪ Prelates and the Church may . 1. Because the dispensation against a Law , must be by as great authority as the Law was first made by . But the Moral Law ( grounded upon the Law of Nature , ) was founded by the Author and Creator of Nature , and therefore by him only , and not by any else may it be dispenced with . 2. As in naturall effect● ordinarily there must goe before an extraordinary cause , a naturall cause ; as a thing cannot be made hot , unlesse fire or some other efficient cause of heat be put unto it ; so that the Pope himself cannot command a thing to be ho● , but by such efficient cause of heat . Yet the Lord without such ●ediate and ●rdinary mean●s , can make a thing hot by his infinite power , supplying that cause himself .

So likewise in Spirituall actions , the Lord may supply that which maketh the thing lawfull , which man cannot doe without some externall cause , or circumstance doe concurre in making the act lawfull . As to kill is an unlawfull act in it self , neither can the Pope , or any other man make it lawfull to kill , unlesse there be some cause that maketh it lawfull to kill ; as when the party commanded to be slaine deserveth to dye . But God ( to whom all men are debtors , and who is the Lord of every mans life , may command to kill without any injustice , although there be no such apparant cause or circumstance , which should make that act lawfull .

SECT. 4.

Obj. BVt they further object thus : To restore that which is committed to a mans trust is a naturall duty ; yet this is dispensed with , when as a man refuseth to restore to a Mad-man his sword or weapon , which he gave one to keep ; so the Magistrat● ordinarily dispenceth with that precept , Thou shalt not kill , when he commandeth Malefactors to be slaine : So also the Maccabees dispenced with the Sabbath , when they resolved to fight with their enemies on the Sabbath day , 1 Mac. ● . Chap. As these precepts then were dispenced withall by men , so may the rest .

Ans. For the first instance , there is in that particular case , no dispensation against the Law of Nature , for then by such dispensations it would be made lawfull , not to restore that which is committed to trust , which cannot be made lawfull by any dispensation ; for this were to crosse and over-throw the Law of Nature , but not to restore a sword to a furious man , is but a particular interpretation of that generall Law of Nature , wherein the in●ent of that Law is kept , for it is agreeable to the Law of Nature , to render whatsoever belongeth unto another ; and the reason thereof is , because it is just . So it is lawfull by the same Law , ( notwithstanding ) not to give unto a Mad-man his owne sword , because it is just . Also the meaning and reason of the Law is kept , because the furious man would doe some hurt with his weapon , and therefore to administer occasion and instrument unto his rage , were unjust .

In the other two particulars , there is no dispensation , but an interpretation rather , or declaration of the Law ; as that it is no Murther when one is justly slaine . And in the other , that it is no breach of the Sabbath , when necessity compelleth to breake the rest thereof ; but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death , and to worke upon the Sabbath where there is no necessity . 2. Thus to dispence were to make it lawfull afterward , which was not before such a dispensation ; but it was alwayes lawfull for the Magistrate to put to death , and upon like necessity to intermit and suspend the rest of the Sabbath . 3. Besides these interpretations and declarations of these Lawes , they are not devised by man , but warranted in Scripture by the Lord himself , the Maker and Author of the Law , and therefore they are not to be interposed by any humane authority .

CHAP. XVI . Tr●ateth of their opinions touching ●he Sabbath day , &c.
SECT. 1.

Objection . TO this particular they say ; That the keeping of the Lords day , or the first day of the weeke instead of the Jewish Sabbath , is not warranted by Scripture , but only by tradition from the Apostles .

Ans. There are three most evident Texts of Scripture which doth make appeare , that this change of the Sabbath began in the times of the Apostles , and so by their Apostolique authority being thereto guided by the Spirit of God , is warranted , and so declared , and testified in Scripture , Act. 20. 7. 1 Cor. 16. 2. Revel. 1. 10. In the first of these Scriptures we have the exercises of religion , preaching and administring of the Sacrament , which were peculiar to the Sabbath , transferred to the first day of the week . In the second , a publick charitable collection for the poore , which was also used upon Sabbaths . And in the third , the very name of the Lords day is set down .

SECT. 2.

2. ANd further , that this day was consecrated by Gods divine Authority , the great workes which he honoured that day with , doth shew , as one hath collected from Scripture . As the Israelites passing through the red Sea , the Manna first rayned upon the Israelites in the Desert , Christ was Baptized in Jordan , water was turned into Wine in Cana of Galilee , wherein the Lord blessed the five leaves where-with he fed 5000. men , wherein he rose againe from the dead , entered into the house the doores being shut , and wherein the Holy Ghost descended upon the Apostles .

3. This reason also may perswade it , because the Lords day is sanctified to holy uses , as the Sabbath was to the Jewes ; but it belongeth only to God to sanctifie by his Word , as the Apostle saith , Every creature is sanctified by the Word of God , and prayer , 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word , before it can be changed by the Word , there must be the same authority in the alteration of it , as was in the first institution . The Lords day then was not ordained by the ordinary authority of the Church , for then the Church by the same authority might constitute another day if there were cause , which cannot be admitted . The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven , being specially directed thereunto by the Spirit of God , for the reasons ▪ abovesaid .

Obj. The Apostle reproveth the Galathians for observing dayes and moneths , &c.

Ans. In that place the Apostle doth not simply prohibit the observation of dayes , but with an opinion of religion placed in the day , and necessity . 'T is true , the Jewes kept their Sabbaths , as making the observation of the day a part of Gods Worship ; and they held it necessary to keep that day unchangeable , as it was also The Lords day observed for decency and order , and in regard of the Morall precept . unto them a type and figure of their spirituall rest : but Christians now keep not the Lords day in any of these respects , either as a day more holy in it self then others , or of necessity to be kept , but only for order and decency sake , because that it is meet that some certaine day should be set apart for the Worship of God , as also in regard of the Morall precept which is not abolished , viz. the fourth Commandement .

SECT. 3. Against satisfaction for sins by a temporall punishment .

Obj. THe Papists are of opinion , that satisfaction may be given for sin by temporall punishments , for proofe hereof they instance in that passage of the Levites , in slaying of their Brethren at the command of Moses , Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters , the Lord ( say they ) was well pleased .

Ans. We must not think that Gods wrath was thereby satisfied , for God was appeased before by the prayer of Moses , ver. 19. neither was it likely , that the punishment of a few , could satisfie for the sins of the whole Hoast , that the death of three thousand , should make amens for the sins of sixty thousand ; and besides , one mans punishment cannot satisfie for the sins of another , no more then one mans faith can save another . But the Prophet saith , the just shall live by his faith , viz. his owne faith , not another mans faith ; ergo As also in that the Scriptures doth positively set downe and declare , that the soule that sinneth shall dye . Again , that which God forgiveth he perfectly pardoneth , Jer. 31. 34. I will forgive their sins , and remember their iniquities no more , with Ezek. 18. 22. His transgressions shall be mentioned no more unto him . But if the punishment of sin should be reserved , the fall being pardoned ; sin shall be remembred after forgivenesse , which is contrary to those Scriptures I have named .

Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah , yet they both received punishment , Numb. 14. 20. God at Moses request forgave the sins of the murmurers , yet all their carcasses fell in the wildernesse .

Ans. That punishment inflicted upon them was not a satisfaction for their sins past , which was already upon their repentance remitted unto them , wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin . after remission of sins , ( as in the other example given in instance ) were rather correction for their owne emendations , or examples of others , then punishments for sin ; for if sin should be directly punished , it should never have temporall but eternall punishment . Therefore when the sin is pardoned , it is not the punishment of sin , but a certaine admonition , for the Lord thinkes good to chastise those which have offended ( though their sins be forgiven ) for these causes .

1. That they may be throughly humbled , and take heed that they commit not the like againe . And therefore David saith , It was good for me that I was afflicted . 2. For the example of others , that they likewise may be warned that they offend not in the like . As the correction of Simeon and Levi was for the admonition of their brethren , and posterity . 3. That men feeling the Justice of God in their due correction , may fly unto Gods mercy , and the promises of God in Christ . As Adam when he received the sentence of death for his transgression , had also the promise of the Messiah given him .

SECT. 4. Why God punished the Creatures which had not offended .

Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man , seeing they had not offended , as in the destruction of the old world , wherein the Lord is said to destroy the Beasts of the fields , and the Fowles of the Ayre , reserving only a few to preserve seed .

Ans. Seeing the Creatures were made for mans use , therefore when man was taken away , there should be no further use of them . 2. Like as when the head is cut off the members dye , so together with Man , the Creatures over which he had power , are punished , not only he , but his ; as we see in the like president of Achan , and all that he had : and hereby the severity of Gods punishment appeareth , as also the greatnesse of mans sin that brought destruction upon many . As David● sin in numbring of the people , did procure a punishment upon the whole Land . 3. Because beastly men had abused the Creature to their beastly pleasure , and riotous excesse , it stood with Gods Justice to punish the instrument with the principall ; and though it pleased God to spare the Fish , ( in regard that man had not so much abused them , yet at other times , the Lord threatned to take away the Fish of the Sea , Hos. 3. 4.

Obj. Seeing the Lord saith ( by his Prophets ) that the Sonne shall not dye for the Fathers iniquity , how standeth it with the Justice of God , to visite the iniquity of the Fathers upon the Children to the third and fourth Generation ? Exod. 34. 7.

Ans. By sin in that place is neither understood the act of sin , which cannot be transmitted over unto another , but being a transitory thing resteth in the doer ; neither the fault which goeth with the act , nor the blot which is only in the Soule of the offender or sinner , nor yet the guilt , for if children were guilty of their Fathers sins , then for the same they should be everlastingly punished , therefore by sin in that place , is meant the punishment of sinne , which is extended to their posterity .

SECT. 5.

Obj. THe contrary may be argued in these two respects ; 1. In that it is to be considered who are the Authors of the infliction , God or man ; If by man the punishment be imposed , it is in the losse only of temporall things , as of possessions , priviledges , honours , &c. for the transgressions of their Parents ; as by humane Lawes , treason against the State or Common-wealth , is punished with death in the Offendor ; and losse of honour and goods in their posterities . But the punishment of death cannot be inflicted upon the children for their fathers offence , as a rule is given in Deut. 24. 16. The Father shall not be put to death for the Children , nor the Children for the Father .

2. If the punishment be inflicted of the Lord , it is either eternall or temporall ; now eternall punishment is laid upon none but the party that sinneth , the soule that sinneth shall dye . If it be temporall , it either consisteth in some temporall benefit , or of life . If the first , not only little ones and infants , but even they which are of yeares , shall suffer for their Fathers sins ; as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse , and the Jewes great and small , were afflicted in the Babilonish Captivity . But where the punishment of temporall death is decreed by the Lord , there only , the infants are punished for their Fathers sins , as the children of the rebellious Corah , Dathan , and Abiram were swallowed up with their Fathers ; the greater sort also perished in that destruction , but then they were such as consented thereunto . Achan also was punished with his Sons and Daughters for the sacriledge by him committed , which was done for the greater detestation of the fact , and the examples of others , these are the two Arguments which the Popish Writers use for the vindicating of this their assertion , which may be thus answered .

Ans. These two opinions will allow of two exceptions , 1. That they make Infants liable to those sins of their Fathers , which the Lord saith , he will visite to the third and fourth generation ; whereas those children which continue like haters of God ( as their Fathers were , and imitate their impiety ▪ ) are only included in that combination , as appeareth by that clause incerted in the second Commandement ( of them that hate me ) again , when Infants are cut off by death , their owne originall sin is a sufficient cause thereof , which bringeth death upon them .

Secondly , they restraine this generall speech , ( visiting the si●s The Lord Judgements are not to be limited . of the Fathers , &c. only unto tempo all punishment , whereas the Lords Judgements are not to be limited to this , or that kinde , but sometimes by corporall death , sometime by other temporall punishments , he doth visite the iniquity of wicked Fathers upon their evill posterity ; and as concerning the third and fourth generation , there are foure answers usually made to shew the equity , that the posterity of the wicked should be punished for their Fathers sinnes .

1. Because God which gave life , may without any injustice The Lord which gave life , may also require it again at his pleasure . require it again ; he doth no wrong by slaying of any . 2. They doe not so much rue the sins of their Parents , as yeeld Natures debt , which God may exact , when , and of whom he will , and how he pleaseth , as Josh. 7. 25. 26. 3. It must be understood of temporall punishment , which may be inflicted for their Fathers sins ; but the best solution is , that God is said to shew mercy to thousands of them that love him , so that he is to visite the iniquities of them that hate him .

SECT. 6.

Obj. THe wicked Children of godly Parents , are found to be respected for their Fathers , as the Lord suffered the wicked Kings of Judah , to sit upon the Throne for their Father Davids sake .

Ans. It is not denyed , but that God may bestow temporall blessings upon the Children of the righteous , although they be wicked , but that is generall or particular ; God sometimes is mercifull , as he was to Davids posterity , for some reasons best known to himself , but this promise in generall certainly holdeth not , but where the children imitate their fathers piety .

Obj. If this should be meant of shewing mercy to the vertuous seed , and vengeance to the wicked race , they should be respected or punished for their owne piety or sin , and not for their parents .

Ans. The condition of them that love me , and of them that Sinne punished in a double respect . hate me , is not understood of the particular , but of the exemplary vertues or sins of the Children , where they imitate their Parents ; and so they are both their Parents , Origine , & exemple , in respect of the originall , and example , and the Childrens in imitation , so that mercy is extended to the righteous seed of the Mercy extended in a double respect . righteous , in a double respect , viz. both for their exemplary vertues of their Fathers , whom they imitate ; and of their own righteousnesse , and this without limitation , even to a thousand generations , not that there shall be so many generations in the world , but to shew that Gods mercy shall never be drawne dry . And so the wicked race of the ungodly is also punished in a double manner for imitating their Fathers sins , which punishment extendeth not beyond foure generations , and for their owne sins , which every one shall be judged for in his owne generation , and that for ever ; so that the Sonne doth not here beare the Fathers iniquity , when he doth not imitate his Fathers sin : Moses and Ezekiel are here then reconciled , Ezekiel saying , the Sonne shall Mose● and Ezek●el reconciled . 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 place helpeth not : Lot sinned in the Mountaine , Adam fell in Paradice , the Angels in Heaven ; it is then but a meere fancy for them to think that a Monkes Coule , a Cloysters life , of a Hermites Weede , can make a man more holy , but it is to be seared , that as Drunkennesse , and Incense were committed in the Cav● , so the Cloysters , and Seles of Popish Votaries are not free from the like uncleanesse .

Obj. We read that holy men required often to desart 〈◊〉 , as Moses , Elias , John Baptist , yea our Saviour himself , who often went apart to pray .

Ans. That is no warrant for these Popish Professions aforementioned , for these holy men did but for a time sequester ▪ themselves , that thereby they might more seriously be given to Prayer and Meditation , not leaving and renouncing their callings , as the other superstitious people doe .. Againe , they also in time of persecution fled into desart places , therein shewing their humanity and infirmity , least they might have been forced by persecution to deny the faith ; but these doe place the greatest perfection ( in this life ) in that solitary profession .

Like unto these , is their superstitious Washings ; when they addresse Of their superstitious Washings . themselves to consecrate the Heast , and to approach unto the Altar , muttering these words of the Prophet David , I will wash my hands in innocency , and so will I compasse thine Altar . But this superstitious washing doth not justifie their Idolatrous service , who whilst they wash their hands , doe prophane Christs Supper , and take away the fruitfull application and efficacy of his death , by instituting a new Sacrifice . Therefore as Pilate washed his hands , and yet delivered Christ , even to be Crucified , so they wash their hands , and yet doe crucifie Christ daily in the Masse , in offering him up still in Sacrifice .

SECT. 5. Of their Pennance , and auricular Confession .

THeir Pennance consisteth of these three particulars , viz. Contrition of the heart , confession of the mouth , and satisfaction of the worke ; Now all these may be in a reprobate , as in the example of Pharaoh , who confessed that he had sinned ; though it was no true confession , being forced thereunto by the grievous plagues of Haile and Lightning that was upon him , and his people , Gen. 9. 27. for he simply confessed not his owne sins , but now , that is , at this , or that time I have sinned , in this , or that manner ; yea , he also imitated satisfaction , for he was also content to let the people goe . As also in the example of Judas , in 〈◊〉 may finde them all three ; as contrition and confession in these words , I am guilty in betraying the innocent blood ; and satisfaction , in the restoring of the money which be had taken to betr●y Christ . But he wanted the fruit of true repentance , the peace of the Conscience , and clearing thereof before God by remission of sins , as the Apostle sheweth , Rom. 5. 1. Being justified by faith , we have peace with God through our Lord Jesus Christ . As also 2 Cor. 7. 9. 11. where he sheweth , that repentance to salvation , is wrought by godly sorrow not to be repented of ; and contrariwise , that the sorrow of the world worketh-death , viz. the counterfett repentance before mentioned , as was evident in Judas .

But more fully to expresse their meaning in these three particulars , they would have contrition to be just , due , full , and perfect , and such as shall last to the end of a mans life , never expressing when a man may be out of doubt that he hath performed this contrition , but shall be in a continuall suspence of the pardon of his sins ; they also appoint a full and perfect contrition of heart , appointing no measure unto it , and so make it a part of satisfaction of their sins , before God , appropriating that unto man , which is only proper to God himself .

Auricular confession , is that which they would have made to their Priests , and Shavelings , to whom ( say they ) we must reckon up all our sins , which can never be , for as the Prophet saith , Who can recite all his transgressions ? As also , Whom have I in heaven but thee , or in earth in comparison of thee . Again , I said I will confesse my sins unto the Lord , and so thou forgavest the iniquity of my sin . As also in Psal. 51. Against thee only have I sinned , &c

SECT. 6.

Obj. THe Apostle James doth exhort us to confesse our sinnes one to another , &c.

Ans. In those words the Apostle doth not meane that we should confesse them to Popish Shavelings , neither doth he injoyne us to confesse our sins one to another , as though we might expect pardon from one another , but to the end that we might pray one for another ( as the ensuing words doe make it appeare ) for otherwise none can forgive sins but God only .

Satisfaction ( say they ) is made by teares , and prayers by tayle , before this or that stone , Taper , Lamp , Coules , with fasting , Sack-cloth , Almes , Pilgrimages , large Offerings , or the like ; by which they think they pacifie the Lord , and pay that which is due to Justice , and make amends for their sins ; whereas Christ being our Advocate , Mediator , and Propisiation for our Sins , we need no other recompence , or satisfaction , our sins being forgiven for his Name fake , 1 Joh. 2. 2. 12. seeing he is the Lambe of God , which taketh away the sins of the World , Joh. 1. 26. whose satisfaction being perfect and absolute , is imputed to us by faith , which no man can obtaine but he that is also sanctified by the Spirit ; so that the Apostle speaking of such like traditions , Colos. 2. 20. saith , That they all perish with the using , being the commandements and doctrines of men , having only a shew of Religion , and humblenesse of minde , but the body is of Christ , Col. 2. 17. which very words of the Apostle like a Thunderboult , breaketh in pieces all the traditions of the Romish Church , as of Vowes , Auricular Confession , Satisfaction , Purgatory , Pardons , and whatsoever is by them added to the Word of God , which their Monks define to be the Service of God , and by which they declare themselves to be Anti-christians .

SECT. 7. Of speaking in an unknowne Tongue , in the exercise of Divine Worship .

THe next thing that presents it self , is their reading the Scriptures in an unknowne Tongue , whereas in common reason , if a man make a Covenant , he ought to know those things whereunto he bindeth himself ; and therefore the Papists erre exceedingly , in that they suffer not the people to understand those things which they binde them to keepe , seeing neither the Scriptures are read , or the Sacraments delivered in such a tongue , as they doe understand ; for the Apostle saith , If I come unto you with tongues , what shall I profit you ? 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted , as that it is needlesse to speak any thing more to that purpose .

Another of their positions is , that faith is not to be kept with Hereticks , for so contrary to the safe conduct given by the Emperour to John Hus , and Hierome of Prague , in the Counsell of Constans , where they condemned them to death . For justifiing of which , they alledge ; That it belongeth unto the Magistrate to punish Hereticks having them in their power ; which Counsell and Act , I hope , will shortly be returned upon themselves , as a just revenge from God , for that their cruelty , and treachery , there being many presidents in Scripture , to evidence against such dealing ; as Abrahams Covenant by Oath , with Abimelech , Jacob , with Laban , Joshua , with the Gibionites , all which were strangers from the true Worship of God , and yet they kept their Covenants and Oathes , which these Popelings refused to better Christians then themselves .

CHAP. XVIII . Treateth of their Equivocation , and mentall reservations , as also of a sort of Lyes , which they terme Mendatia jocosi , Lyes in merrement .
SECT. 1.

COusen German to this , is their position lately taken up by those Jesuites , is their Equivocation , and mentall reservations , by which they think it lawfull to dissemble with the Magistrate , and to delude him with their ambiguous and equivocating answers ; as if they be asked , Whether in such a place , as beyond the Seas ( in France or Spaine ) at such a time , when , and where , it is certaine they were , they will answer , that they were not , ( understanding to themselves , secretly ) to such an end , & purpose . The falshood of those their deceitfull equivocations , doth directly appeare .

1. In thinking that if they hold the truth inwardly , in their heart , it were no matter if it were not alwayes in their mouthes ; but a right Christian is known by this , He speaketh the truth in his boart , Psal. 15. 3. he having it both in his heart , and mouth .

2. By this device of theirs , they invert the order and nature of things , making falshood truth , and truth falshood , they turne affirmatives into negatives ; and contrariwise , as if it were all one to say , I was not in such a place , ( with a mentall reservation ) as to say I was , by which meanes they make truth the patron of a lye .

3. If every man should take this licentious liberty , there should be no truth amongst men , nor certainty of any thing , all testimonies given in Evidence , all promises and contracts might justly be suspected , lest some secret condition or reservation might be understood ; for who can trust him at any time , that thinketh it is lawfull to lye and dissemble sometimes ; for whilst he applyeth himself when he lyeth , aptly to the time , he is to be held uncertain , when he speaketh the truth .

4. Whereof came this doubting and dissembling , but of feare , and a bad conscience ; what needed the Martyrs by a plaine confession of the truth , to have adventured and lost their lives , if they had held such a dissimulation , and equivocating lawfull ; if it were lawfull to dissemble , why did not they ?

SECT. 2.

Object . THey use this mentall reservation for the maintenance of the Popes Catholick Faith , and for the discovering of Heresie .

Ans. It were better that Heresie lay hid still , then that the verity should be indangered , but by that which they call Heresie , we worship the God of our Fathers , according to the direction of the Prophets , and holy men of God , and they the Hereticks themselves .

Obi. Our Saviour himself made use of such dealing , as in Mark 5. 30. where he made himself as ignorant who touched his cloathes , whereas he knew it well enough who touched them , as that they were touched . So Luke 24. 28. Christ made as though he would have gone further , and yet did not . Likewise Joh. 7. 8. he saith to his brethren , Ye goe up unto this feast , I will not yet goe up ( whereas indeed he did goe up , ) meaning , not with them .

Ans. These instances are thus answered by a Father . viz. that the first two instances are sigures of other things , as in that Christ made himself ignorant who touched him , therein the Gentiles were prefigured , who were a people whom the Lord saith , ●e knew not . In the next Christ spake no untruth , for indeed he went further , even unto heaven . But we are not here put to such a straight to finde out a Mistery , our Saviour in neither of those places dissembled ; for dissimulation is a hiding and clokeing of the truth , but in both these places , Christ intended by this meanes to bring the truth to light . In the first , to try out the faith of the Woman that touched him , and in the other to make triall of the humanity and charity of his Disciples ; as he did the like to Philip , Joh. 6. 6. to prove him ; and in the third our Saviour speaketh as he meant , sor he said , he would not goe up yet , or now , because his time was not come . So Joh. 2. 4. though he would not shew a Miracle , to turne water into wine at his Mothers bidding , saying , My houre is not yet come ; yet ere the feast was finished he did it . They may as well say here , that Christ did equivocate with his Mother ; by this then that hath been said , it doth appeare what vaine shifts the Papists are driven unto , and how in all their dealings they hate the light , and as our Saviour saith , will not come to it least their deeds should be reproved .

SECT. 3. Christians ought both to beleeve with the heart , and confesse with the mouth .

Obj. A Christian is only bound to speake the truth to his neighbour , but they who are of another religion , are not our neighbours ; Jehu feigned himself a worshipper of Ball.

Ans. The Apostle requireth both to beleeve with the heart , and consesse with the tongue , Rom. 10. 10. and Peter denied Christ only with his mouth , and not with his heart , and yet he was faine to wash away his sins with teares ; and though some truths may be hid from him that is not initiated into the Mistery of Religion , yet false things are not to be uttered ; as for the example of Jehu , he had not a right heart before God , and therefore his example in every respect is not to be justified ; the example also is much unlike , for Jehu did not seeke his owne gaine , or propounded his owne safety , but did it in a zeale to Gods glory ; whereas the other tendeth meerely to their owne safety , and the dishonour of God , spreading their Heresies by this meanes . Neither for the matter did Jehu speake untruly , for indeed he had a great Sacrifice for Ball , when he sacrificed his Priests , and in the rest he lyed not , but used a kind of outward dissimulation , which in Politick affaires ( where the rule of charity is not broken , and Gods glory sought ) is not unlawfull .

SECT. 4. Of their Mendatia jocosi , or lyes in merrement .

Obj. THere is also another sort of lyes , which are allowed by the Papists , which they terme Mendatia Jocosi , lyes in merrement , and that they are tollerable , tum ex necessitate , both for necessity sake , because they are made for delight , and recreation , which is necessary , and , nulli nocent , for that they hurt no body .

Ans. Though recreation and delight be necessary , which we grant ; for as rest is necessary for the body , so recreation is for the minde , yet there are other delights and recreations which No necessity to tell lyes . may be used . There is no such necessity to jeast and make sport with telling of Lyes ; David could say , That the Lawes of God was his delight . 2. Though none other be hurt , yet the lyar hurteth his owne Soule , because he speaketh not the truth ; therefore this kinde of lying is not tollerable . 3. There is diversity of recreations , and also diversities of men , which are affected with such delights and recreations , which may be reduced to these foure sorts .

1. Our Saviour needed no such delight or recreation at all , Four so●●s of recreations belonging to foure sorts of men . who as he is often read to have wept , so is he never found to have laughed ; for whereas recreations and delights are to succour the infirmities of our Nature , Christ being God , could reare himselfe up from all such mortall defect as he would himself , without any help or supportation .

2. There is another sort of perfect men , who are given to heavenly Meditation , and their delight and recreation is not in such jeastings and merrements , but in holy exhortations , and ●haste communications .

3. There is another sort in another extreame , who are altogether earthly minded ; who when they will recreate themselves , turne them to their sports of iniquity ; as unto eating , drinking , wantonnesse , lasciviousnesse .

4. There are others which are in the middle betwixt these two , which turne them to delights of a middle nature ; which are neither spirituall , nor altogether carnall , but honest and seemly No kind● o● lyes tollerable . recreations ; but that no kinde of Lyes at all are tollerable , may appeare by these reasons ens●ing .

SECT. 5.

1. ONe reason may be taken from the nature of a Lye , the Law of God is truth , and whatsoever differeth from truth , doth transgresse the Law ; therefore a Lye , which is a swarving , and declining from the truth , transgresseth the Law , and so consequently is sin .

2. By way of comparison with other sins , why should it be rather lawfull to lye then to commit Adultery , if it be not lawfull to doe the one , upon any occasion whatsoever , then neither the other also ; for by Adultery the body chiefly is corrupted , but by making a lye principally the Soule .

3. Divers speciall cases may be propounded , wherein if lying were in any case to be tollerated , it should seeme to have the most just excuse , but not being allowed in these things , it is lawfull in none , viz.

1. That it is not lawfull to tell a Lye , and commit a lesse evill , to avoyd a greater evill ; as if one had rather make a lye , and offer sacrifice to Idols , then to have his body de●iled , which was Origins case ; for here the case is this , They which force a man to doe any unlawfull thing , threatning that they will doe worse , doe in a manner say thus ; Fac tu male , ne nos faciamus , doe thou evill , to prevent us from doing evill ; now whether is it better to doe evill , or to suffer it to be done by another : this rule therefore ought to be held ; We ought rather to shun our owne sinning then anothers . Again , it is not in sin as in matters of profit in the world , we call not that a lose , which is lost in hope of a greater gaine , but it is not so here ; that it should be no sin that is admitted , lest a greater be committed .

2. Neither is it lawfull to tell a lye to save a mans life , for he that lyeth slayeth his owne Soule ; and a man is not bound to slay his owne Soule , to save anothers temporall life . We must leave our temporall life for anothers eternall life , but to hazard our eternall life , for anothers temporall life , there is no reason . Again , in sins we must more take heed of the commission of any fact of our owne , then the permission of another fact .

3. We are not to lye , for anothers everlasting Salvation ; as if one in captivity not perfectly won unto the faith , who is not like to be brought unto the faith , unlesse the Keepers be deceived by some lye , and he delivered out of their hands ; for a lye in this case is no more to be devised , then adultery to be committed ; for if chastity be not to be violated , much lesse is verity : if then in these speciall cases , a lye is not to be admitted to avoyd a greater evill , as to save another mans life , to preserve the chastity of the body , nay not to save another mans Soule : then much lesse is it lawfull to make a lye in jeast to shew others sport , or to delight them .

4. If the examples be objected out of the Old Testament , as Objections of l●●s in Scripture answered . of Jacobs dissimulation with his Father Isaac , when he got the blessing , of the Midwifes excuse , of Rahabs lye made for the Spies received into her house , these answers are made .

SECT. 6.

1. EIther are they figuratively spoken , and so no lyes . 2. If lyes not to be imitated , for we must consider not what is expressed in fact , but what is signified in sence ; for it is no lye in speech , when one word is put for another , as in Metaphors and other Tropes , neither is it in matter , when ●ne thing is signified by another .

2. Neither are they lyes which are mentioned in Scripture , if they be spoken figuratively , or if they were lyes they are not to be imitated , no more then was Davids murder and adultery .

3. They are condemned by way of comparison not absolutely .

4. Concerning the excuse of the Midwife and of Rahab , their fallacy was not rewarded in them , but their mercy , the benignity of their minde , not the iniquity of their lying .

Therefore by that straight charge and Commandement of God , Four reasons why we ought not to l●e . Thou shalt not beare false witnesse , men are warned to take heed of lying , and speaking untruths under what pretence soever , and that for these foure causes .

1. Because lying maketh men like to the Devill , for as God is truth , and all that love the truth are the children of God ; so they that use lying are the children of the Devill , for he is a lyar , and the father of lyes , Joh. 8. 44. he told the first lye that ever was made in the world , when he said to Eve , Ye shall not dye , &c.

2. Because humane society and intercourse is by this meanes dissolved , for how can one man trust another , if lying and disse●ling should be used ; this reason the Apostle urgeth , Eph. 4. 25. Cast away lying , and let every man speake truth to his neighbour , for we are members one of another .

3. Because the lyar looseth his credit , that he cannot be beleeved , no not when he telleth the truth , as Eccle. 34. 4. Who can be cleansed by the uncleane , or what truth can be spoken of a lyar ?

4. We must take heed of lying , for it destroyeth the soule , Wisd. 1. 11. The mouth that lyeth slayeth the soule .

SECT. 7. We ought not to conceale the truth .

AGain , as one ought not to lye , so ought he not to conceale the truth , either publickly or privately ; as when one suffereth his neighbour to be overcome in judgement , where he by his testimony might deliver him .

To which purpose may be applyed the saying of the Wise-man , Prov. 24. 11. Deliver those that are drawne to death , and wilt tho● not preserve those that are led to be slaine ? And of this kinde is that usuall negligence and over-sight of men , that privately doe not tell one another of their sins , which duty is reproved by the Law , Levit. 19. 17. Thou shalt not hate thy brother in thy heart , but thou shalt plainly rebuke thy neighbour , and suffer him not to sin ; he then which suffereth his brother to sin , in drunkennesse , prophanesse , swearing , or whatsoever else , and holdeth his peace therein , offendeth against the rule of charity , and is found before God to be an hater of his brother . Upon which text one useth this Simile , for the further clearing of the point ; " If ( saith he ) thou shouldest see a man walking in the dark without taking heed , where thou knowest there is a pit , and holdest thy peace , what manner of one shouldest thou shew thy self ? The like is also when a man casteth himself headlong into vice , and vanie●h himself in thy hearing of his evill doings , and yet thou praisest him , and smilest to thy self .

CHAP. XIX . Treateth of simple Fornication , and marriage of their Priests , &c.
SECT. 1.

THese Popelings also affirme , That simple Fornication ought not to be punished by humane Lawes , and that it is an unjust human Law , to take away Strumpets , and simple Fornication , their reasons shall be produced and answered . First say they ▪

Object . Civill Lawes are only to restraine such sins , whereby Justice is violated , and injury done unto another ; but in Fornication there is no act of injustice , there is no person there , to whom any injustice can be done .

Ans. There is a manifold wrong committed in single Fornication ; 1. They offer wrong and dishonour to Christ . in making the members of Christ the members of an Harlot , 1 Cor. 6. 15. 2. They injure themselves , in sinning against their owne bodies , in defiling , and polluting them . 3. They doe wrong unto their posterity , bringing upon them the shame of B●stardy , making them illegitimate , and disabling them to inherite .

SECT. 2. Human Lawes ought to forbid Fornication .

Obj. IF humane Lawes should punish Fornication , it would give occasion to Adultery , ●n●est , &c. seeing the most of a Common-wealth are weake and imperfect , and if they were restrained from this smaller vice , they would fall into greater inormities .

Ans. Seeing God hath appointed a remedy against Fornication , and all other uncleanesse by lawfull Matrimony , why then should men make themselves wiser then God , and seeke to cure one evill by another ; for in this manner is the Divine order perverted amongst men , by restraining of Marriage in their Priests , and giving way to Fornication ; and therefore it is no marvell if such unlawfull lusts doe reigne amongst them .

Obj. Human Lawes are not to forbid all sins , because men makeing a Law cannot give preserving grace to keep it ; and this was the cavse why Moses Law did not forbid all vices , because there was no grace given , or help ministred to avoyd them , theref●r● some things was permitted amongst them ; as to take Vs●ry of the Gentiles , to give a bill of divorcement , and such like .

Ans. By this reason human Lawes should forbid no sins , because Gods Word , and not mans Lawes giveth grace to a●st●ine from any sin . 2. Neither is there any sin forbidden in the New Testament against the Morall Law , which is not prohibited in the Old , as may appeare by our blessed Saviours interpretation of the Law , Mat. 3. wherein he giveth no new Law , but only expoundeth the old . 3. Though Moses Law gave no grace to keep it , yet because it was a Schoole-master to bring us unto Christ , Gal. 3. 19. it was fit it should be a perfect Law , and containe a strict rule of all righteousnesse ; that men the rather should be driven unto Christ , seeing themselves to come farre short in the performance of it as it ought to be . 4. The tolleration of some things amongst the Israelites for their hardnesse of heart , sheweth not a defect in the Law , but an interpretation in them that could not be subject to the perfect rule of the Law . 5. Concerning the punishment of Fornication , it was not omitted in Moses Law , for although Fornication with one was recumpensed with Marriage , and paying of the Dowry , Deut. 22. 24. yet if a Daughter in Israel did play the Whore , she was stoned to death , ibid. vers. 21. And seeing the Law saith , There shall not be a Whore amongst the Daughters of Israel , Deut. 23. 17. how dare any defend the tollerating , and suffering of Whores in Christian Common-wealths .

SECT. 3. Of their injoyning of single life to their Priests .

TO this former tenent of theirs , may be added their not tollerating of their Priests to marry , injoyning them single life ; as more agreeable to their Orders , which they think is defiled and Marriage of M●nisters ●●●●ll . polluted by marriage ; which opinion is quite contrary to the Apostles doctrine , who calleth it the doctrine of Devills to forbid marriage , 1 Tim. 4. 1. 3. and also giveth liberty to every man to avoyd fornication , to have his wife , 1. Cor. 7. 2. As also that Marriage is honourable amongst all men , Heb. 13. 4. so that this practise of theirs doth not only contradict the Apostles doctrine , but giveth occasion to Adultery , Fornication , and other uncleane lusts , by their restraining the remedy against these inormities , which is , lawfull and honest Marriage , and so they are apparent transgressors of the Commandement , giving themselves over to all filthinesse ; which hypocrisie , and dissemulation of theirs , was notably discovered in the suppression of their uncleane Cages and Cells , here in England there being many hundred sculls of Infants , found in feying of the Moats which did compasse their religious buildings , which without doubt was begotten by meanes of their restraint afore mentioned .

SECT. 4. Of Swearing by Saints and other Creatures .

Obj. ANother of the Popish tenents is , That it is lawfull to sweare by Saïnts or other Creatures , for proofe of which they instance the words of Christ , Mat. 23. 21. Whosoever sweareth by the Gold of the Temple , sweareth by the Temple , and him that dwelleth therein .

Ans. Our Saviour in that place doth not justifie swearing by Creatures , but confuteth that nyce distinction of the Pharisees , who thought it was nothing to sweare by the Temple , but by the Gold of the Temple , ver. 16. and sheweth that in so doing they could not avoyd swearing by God , because it was the place of his Habitation , and so they did in such an Oath take the name of God in vaine , for otherwise if our Saviour should have allowed swearing by Creatures ; as by heaven , saying , He that sweareth by heaven , sweareth by the Throne of God ; he should be contrary to himself , for elsewhere he saith , Sweare not at all , neither by heaven , for it is the Throne of God , Mat. 5. 34.

We are also commanded by God himself , that we should sweare We ought only to sweare by the name of God . only by his name , Deut. 6. 13. Thou shalt feare the Lord thy God , and sweare by his name , which text our Saviour abridging , Mat. 4. interpreteth it by the word only , ( him only shalt thou serve . ) So also , Deut. 10. 20. & Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes .

2. God reprooveth those that sweare by any other then by him , as Zep. 1. 5. I will cut off him that worship and sweare by the Lord , and Malcham .

3. Invocation only belongeth unto God , but the taking of an Oath is a kinde of invocation , therefore it is a service due only unto God .

4. In the taking of an Oath , we call God to witnesse unto our Soules , that God only knoweth the secrets of our hearts , but neither Angels or Saints doe so . Ergo.

5. He that sweareth giveth power to him by whom he sweareth , to punish him if he sweare falsly , but God is only able to punish the Soule , Mat. 10. 20.

SECT. 2.

Obj. ●Oseph did sweare by the life of Pharaoh , Gen. 42. 15.

Ans. Some held that this was no Oath , but a vehement kinde of asseveration , as Hanna said to Eli , As thy soule liveth , 1 Sam. 1. ●6 . and Abner to Saul , Sam. 17. 56. And so they would have the meaning to be this : As truly as Pharaoh liveth , or as I wish his life and he●lth , so it is true that I say ; but it is not all one kinde or phrase , to say unto one present , As thy soule liveth , and of one absent , to say , by his life , or soule ; it therefore shewed some infirmity in Joseph , though he worshipped the true God , yet he learned to speake as other Courtiers did , to sweare by Pharaohs life ; yet rather of custome of speech , or the more cunningly to conceale himself from his Brethren , then of any purposed imitation of their superstitious Oathes ; therefore Josephs example can be no warrant for us to imitate .

Obj. It is usuall when men take an Oath , to lay their hand upon the Gospel , therefore it is lawfull to sweare by the Creature .

Ans. Men using the externall signe doe not sweare by it , no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it , Gen. 24. 1. he sware by the name of God . So the Lord saith , I will lift up my hand to heaven , and say , I will live for ever , Deut. 32. 40. and the Angel lifted up his hand to heaven , and sware by him that liveth for ever and ever , Rev. 10. 6. so they lay their hands upon the Book , as a visible signe or seale of the Oath , but they sweare not by the Book , but by God the Author of the Book ; but of the two , I rather approve of the lifting up of the hand , as in the presence of God ; ' it being the posture which the Angels and God himself are said to approve of , as in the texts afore mentioned .

SECT. 6. The close of the first Booke .

LAstly , and to conclude the Discourse touching the Popes Tenents of the first Magnitude , I will close them with the Magistrate , from whose Power and Jurisdiction they exempt their Ecclesiasticall persons , whereas in the time of the Law ( from whence they derive all their trumperies ) if the Priest ministring at the Altar , had committed wilfull murther might be taken from it , and put to death by the Magistrate , wherein appeareth the soveraigne right and power , which then the civill Magistrate had over the Priests of the Law ( as they were subject to the Magistrate , in which respect , neither are the Ministers of the Gospel any more exempted now from the Civill , power then them Priests were then , for the Apostle saith , Let every soule be subject to the higher powers , Rom. 13. 1. In which generall speech none are exempted , yea Christ himself , who might have pleaded greater priviledges in that behalf then any , refused not to pay tribute for avoyding of offence , Mat. 17. 27. So that touching the outward man , we see both Christ and his Apostles yeelded themselves unto Caesar , viz. to the Civill Magistrate .

Thus have I , by Gods assistance , discovered the greatest part of the grand treacheries of the Church of Rome , or their Masse of delusions , by which they have melted away all true religion , and devotion from their ignorant followers , as also have drawn tribute and advantage to themselves , by wasting and melting their su●stances , and running it into their own Coffers ; the Lord therefore in mercy open the eyes of these poore Creatures , who have been so long deluded by that man of sinne , who hath so long reigned over their bodies and soules in that tyrannous manner , and that they may apply themselves to the Prophets direction , to aske for the old way , which is the good way , and to w●lke therein , Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines , which are maintained by him , and his adherents , so directly against the Word of God ; as hath been made manifest in this Treatise , which the Lord in mercy grant .

The Second part of Romes ruine by White-Hall , &c. Wherein is contained the confutation of Prelacy , with other erronious opinions of the times , &c.
CHAP. I. The first Chapter treateth of Vniversall redemption .
SECT. 1.

HAving in the first Treatise displayed the highest , or grand delusion of Anti-christ , I shall now incounter with the second sort of them , being as branches of the same Tree , or streames of the same fountaine , which remaine yet unlopped , or dryed up in this Nation ; in which onset , I shall in the first place adventure of that too much owned Tenent of Vniversall redemption ; which gangreen doth much endanger the Spirituall life of many a poore soule . My resolution ( in the enterprise ) shall be only to strike at the head of the Argument ( viz. Whether Jesus Christ by his death , and passion , redeemed the whole world , yea , or no ) against which affirmative part , if I shall prevaile , the circumstantiall members will fall of themselves . And ,

1. That these places of Scripture ( cited by them , to prove their assertions ) cannot possibly be meant , of every particular person in the world , will plainly appeare by Christs owne distinction ( in that expression of his to his Apostles ) Joh. 17. 11. 16. by comparing of which texts it will evidently appeare , that the elect are a sort of people , which are in the world , and yet not of The elect in the world , ●n● yet not of the world . the world ; in the world , in respect of their externall forme , and substance , and yet no● of it , in respect of their internall affections ; so that they are in the world no otherwise then the Soul● is in man , as wil appeare by comparing the one with the other , as thus .

SECT. 2.

THe Soule is said to be in all , and every part of man ; and so The elect in the ●●●d , comp●●●d to the ●●ul● in man . are the Elect disporsed into every part of the world ▪ Mat. 24. 31 2. As the body of man is carnall , and the Soule spirituall , so are the men of the world said to be carnall minded men , and the elect spirituall minded men , Rom. 8. 4 , 5. 3. As the Soule is a companion to the body , untill the death of the body , so the elect be in the world , until the desolution of it , Mat. 28. 22. 4. As the absence of the soule procureth the death of the body , so the extracting of the elect , wil procure the consummation of the world , Mat. 24. 22. Psal. 50. 3 , 4 , 5 , 6. 5. As the carnal substance of man cannot properly be termed man , without the Soule ( which giveth its being unto it ) no more can the men of the world be properly termed a world , without the elect , who as it were giveth a being unto it , for whose cause the world doth subsist , being such as stand in the gap betwixt the wrath of God and the world ; to which purpose Scriptures are plentiful . 6. As the Soule is said to be the chiefe part of man , or the man it self , by whose infusion man is said to become a living soule , Gen. 2. 7. So are the elect the chiefe part of the world , and so consequently a world it self , the wicked of the world being only the externall forme , as the Body is to the Soule .

Again , the world may be divided into two distinct Kingdomes , The ●lect 〈◊〉 〈◊〉 〈◊〉 , or li●●le world . the one belonging to Christ , consisting of the number of the elect , Heb. 12. 23. and the other to Sathan , who ruleth in the hearts of the children of disobedience , Ephes. 2. 2. and in this sence the one may as properly be termed a world as the other ; the elect being a Microcosme or little world in respect of the greater ( as man is so termed in regard of his respondance with the greater , being the Bo●ke of Nature , and car●ying about him an epitomy of the world ) and so are the elect in respect of the ne●renesse of the relation betwixt them and the men of the world , or the world of worldly men ; there being no difference in respect of their externall forme and outward condition , Eccle. 2. 14. one event of death hapning to both sorts of them , Eccle. 9. 2.

SECT. 3.

Obj. WHerein doth the chiefe difference consist , betwixt the men of the world , and the men in the world ?

Ans. In the internall motions of the minde which are of two The motions of th● minde c●mpared 〈◊〉 the m●ions of the world . sorts , for as in the world there is two locall motions , Rationall , and Irrationall , so in the minde of man there is likewise two sorts , viz. Intelectuall , and sensuall ; the one good , and the other evill ; the one proceeding from the God of the elect , and the other from Sathan , the god of the world , or carnal minded men , 2 Cor. 4. 4. by which two distinct motions , the two distinct Kings governe , and rule their distinct Kingdomes , or Subjects .

Now these two Kingdomes being thus mixed and undistinct to Christs Kingdome and the world mixed . the eye of man , and in regard there is , and will be some elect to call out of their naturall estate and condition , until the now second comming of Christ to judge Anti-christians ; therefore he putteth his elect under the same notion , in which the men of the world are under , for though there be not many wise after the flesh , not many rich or noble , ( that are of the elect world ) yet the comparison admits of some such .

The Elect being thus in the world , as the Soule in man , can no The elect cannot be calle●●ut by preaching to ali Nations ▪ more be called out of their naturall estate and condition ( by reason of originall corruption , being all by nature the children of wrath ) without preaching to the men of the world ( amongst whom they inhabite ) then a Soule can be converted without preaching to the body , in which it is contained . And therefore it is , that Christ commandeth his Disciples to preach to all nations , Mat. 28. 19. in regard he had in each nation kindred , and people some elect , which he had ordained to call out of their naturall condition , by that meanes . Unto which elect , he giveth an understanding faculty , that they shall attend to the words which shal be spoken by such Messengers . As the Lord is said to open the heart of Lidia , that she attended to the words spoken by Paul , Act. 16. 14. which Christ also affirmeth , Mat. 13. 11. To them it is given to understand the mysteries of the Kingdome of Heaven , but to the other , ( viz. the men of the world ) it is not given . And hence it is , that many are called , but few chosen ; for though all be preached unto , yet no more then are ordained to eternall life , shall beleeve , Act. 13. 48. As for the rest Sathan their God , shall so blinde the eyes of their understanding , that in seeing they shall see and not perceive , and hearing they shall heare and not understand , Mat. 13. 13 , 14 , 15. Mark 4. 12 , 13. Luk. 8. 10. Joh. 12. 39 , 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion Christ redeemed no more then his Father gave him . of Christ should extend it self to redeeme any more then God the Father had given him , Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep ; and certainly if Christ had redeemed them whom he termeth the men of the world , Joh. 17. 14. he would not have refused to have prayed for them , but he sayeth in plaine termes , he prayeth not for the world , vers. 9. viz. for the men of the world ; for if Christs Humanity should wil his Diety to save reprobates , and children of perdition , without doubt they should be saved . For , who hath resisted his will ?

SECT. 4.

Obj. CHrist is said to pray for his enemies , Luke 23. 34. viz. which was actors in the crucifying of him .

Ans. It is likely that some of the Elect , not being as then called Elect people might be guilty of the Passion of Christ . out of their natural state , and condition , might consent unto his death , and be as fierce and violent in that act as any other amongst the multitude , yea more violent , not knowing what they did , as may be collected from the words of Christ in his prayer for them . Father forgive , &c. which was made manifest in many of them , after Peters Sermon , Act. 2. 36. where it is said , ( that hearing of what they had done to the Lord of Life ) they were pricked in their hearts , and cryed out , Men , and Brethren , what shall we doe to be saved . The like forwardnesse was also in the Apostle Paul , Act. 9. 15. ( before his conversion ) in persecuting of Christ in his members , yea who more fierce and violent against Christ , then Paul , and yet a chosen vessell to salvation , and a choyce instrument to gaine Soules to Christ , it being meerly out of ignorance , that he made such havock of the Church , Act. 8. 1. & 9. 1 , 2. The like may be also said of the St. Theife , who as it appeares by the testimony of Matthew , Mat. 27. 44. did first revile Christ ( as wel as the other ) until the patience of Christ had convinced his judgement . After which he is said to reprove the other , as also become a penitent , as wil appeare by comparing the two Evangelists together in that relation , viz. Mat. 27. 44. with Luk. 23. 40. &c.

Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion . Rom. 1 ▪ 32. them , which scurged and crucified Christ , he might pray , for it is likely that Saul ( whom we call Paul ) was there , and might give consent unto his death , as to the death of Stephen , Act. 8. 1. our natures being so prone to evill , that the very elect before their conversion , doe take pleasure in doing many things , of which they are afterward ashamed , Rom. 6. 21.

SECT. 5.

Obj. IEsus Christ gave himself a ransome for all men , 1 Tim. 2. 6. and tasted death for every man , Heb. 2. 9.

Ans. It may as wel be inferred from the words of the Apostle , Rom. 11. 33. ( where God is said to include all in unbeliefe , that he might have mercy upon all ) that all shall be saved , for wherein consisteth mercy if not in pardoning offences ; and where offences are pardoned , there is no use of punishment . Christ therefore to The word all cannot be meant of every man . cleare such scruples , betwixt the all of the men of the world , and the all of the elect , doth thus distinguish them , Joh. 17. 10. where he saith , All mine are thine , and thine are mine ; and I am glorified in them . In which words he doth not say , that all men in generall are mine , and thine . But all mine , viz. all them whom thou hast given me , as in the 6. ver. in whom I am glorified , ver. 10. but Christ is not glorified , by all men in generall , viz. by all the world , or men of the world , for they are of their father the Devill , whose commandement they obey , Joh. 8. 42. 44. and not Christs ; therefore the all spoken of in them and the like places , cannot be meant of all men in generall .

Again Christ saith , Joh. 10. 27. My Sheep heare my voyce ; Christ distin●uish ●h betwixt the all ●●●h● w●●ld , ●●d 〈◊〉 of 〈…〉 . which doth imply , that all are not of his sheep . He is also said to lay downe his life for his sheep , ver. 15. but God the Father did not give him all the men of the world to be his sheep , but a certaine number of them , which he termeth a little flock ( in comparison of the generality of men ) as the Scripture witnesseth ; Feare not and chiefly intended by the Spirit . But so is this spirituall sence , as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau .

2. That is the proper sence of the place , from which an Argument is framed , and a conclusion inferred , but out of this spirituall sence , concerning everlasting election , the Apostle reasoneth , and concludeth election to be only of grace , not by workes ; ergo it is the proper sence of the place .

Obj. How would you cleare Gods Justice in creating some to destruction ?

Ans. God created none to destruction , but by Adams transgression Gods Justice vindicated and cleared . we all became the children of wrath , and disobedience ; now put the case that many Malifactors were found guilty of death for one and the same fault , not knowing any other but that they shal all suffer according to the Sentence pronounced against them ; but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name ; not because they have lesse offended , or lesse deserve to dye , then the rest , but because it so pleaseth him out of his grace and clemency to save them , hath the other therefore ( whom he doth not pardon ) cause to say he is cruell , or tyranous , in that he did not doe the like for them all ? certainly they have rather cause to extol his clemency , in sparing some of them .

So in like manner Adam having sinned , and so made guilty of eternall death ; if God had taken him away immediately , he had ●●t off the whole race of Mankinde ; he therefore out of his free grace and mercy suffereth him to live , and propagate , not to the end that he wil destroy all his Progeny , but because he wil provide a meanes whereby some of them shall be saved from that death whereof they all are guilty ; and that by sending his Son out of his owne bosome , to take their sins upon him , and to satisfie his wrath for them ; assigning him a certaine number whom he shal so redeeme , not by any externall and visible marke , but by some innate markes best knowne to himself , Shal therefore the rest of Adams posterity tax God of injustice , in that he hath not redeemed them all ? Certainly they rather have cause to extoll and magnifie the exceeding mercy , and compassion in God , that did vouchsafe to preserve some of the race and posterity from that eternall destruction which by that sinne of Adam they were all involved .

SECT. 7.

Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity , for the eating of one poore Apple , a hard case .

Ans. Because carnall men doe thus extenuate our first Parents The 〈◊〉 of our first Parents transgression . sinne , I wil briefly shew the greatnesse of that transgression , for therein many sins concurred ; as 1. Incredulity , in not beleeving Gods Word to be true . 2. Vnthankfulnesse , in not being content with their estate . 3. Pride , in desiring to be like unto God . 4. Wantonnesse , in sinning without any necessity , having all the trees in the Garden besides to eate of . 5. The sin of Gluttony , in pampering the desire of the belly . 6. Disobedience , in transgressing of the Commandement . 7. Curiosity , in coveting to know the opperation of the fruit in bringing them to knowledge . 8. Presumption , in that they presumed of Gods mercy , that they should not dye though they did eate . 9. Then followed the concupisence and rebellion of the flesh , in being ashamed of their nakednesse . 10. They excused their sin . 11. They were guilty of Homicide , in bringing death not only upon themselves , but all their posterity . 12. Beside , Eve seduced her Husband . 13. Adam sinned in his inordinate affection to his Wife in listning to her . 14. The easinesse of the Commandement , made the transgression greater . As one answering to the question , why God forbad Adam to eate of the fruit of that tree , which was good , saith ; " True it is good , but I wil not have thee touch it , because I wil have thee obedient ; God could not then make better tryall of mans obedience then in forbidding that which is good . But to the point in question , if all were alike saved by the death of Christ , why then are the termes of election , and Predestination used so frequently in Scripture .

SECT. 5.

Object . WHat is meant by the word Election and Predestination ?

Answ. Predestination is the eternall decree of God , whereby he determined with himself , what he would have become of every What election is in the generall . man , for men are not since the fall of Adam created to the like estate and condition , but for some eternall life , and for others eternall death is appointed , whereby Gods free election is made manifest , seeing it lyeth in his will what shall be the estate and condition of every Nation , whereof the Lord sheweth a token in the whole issue of Abraham , as we may read , Gen. 24. 37. Deut 32. 8. Psal. 147. 20.

There is also a certain speciall election , wherein appeareth Of particular election . more plainly the grace of God , seeing that of the same Stock of Abraham God rejected some , as Ishmael , and Esau , and at length most of the Tribes of Israel , unto whom the entery of life were shut before them by his just , yet by his incomprehensible judgement .

In the next place it is requisite to shew the effect that Gods The effects of election and repto●ation . election and reprobation worketh , and 1. Touching the elect , whom God in his mercy hath appointed to salvation , for his own righteousnesse sake , and not for their desert . Those he guideth by the grace of his holy Spirit , Rom. 8. 14. &c. & 9. &c. As many as are led by the Spirit of God are the Sons of God ; as also the Prophet Isai . All those that I have called by my name , I have created , fashioned , and made for my honour , Isa. 43.

SECT. 6.

NOw as the elect are led , guided , and directed by the Spirit of God , so on the contrary are the reprobate by the spirit of Sathan , who is the God of the world , or worldly-minded men ; and hence it is that Christ telleth the wicked Jewes , That they were of their father the Devill , Joh. 8. 44. whose workes they did ; so that as on the one side , the elect indeavoured to doe the will of God their Father , so the other , the will of their father the Devill .

And those sort of people are compared by the Prophet Isaiah S●mpromes of the sonnes of Sathan . to a raging Sea , that cannoe rest , whose waters foameth with myre and gravell , for they have no peace with God , Isa. 57. 20. The Prophet David also considering of their estate and condition , Psa. 73. 4 , 5 , 6. giveth this reason for it , viz. The Lord suffereth them to come to no perill of death , but they are lusty and strong , they come in no danger like other folke , neither are they plagued like other men . Their eyes swell with fatnesse , and they doe even what they lust ; they have riches in possession , and they call their Lands by their owne names . And this is the cause saith , he that they be so holden with pride , and overwhelmed with cruelty : these are they that talke against the most highest , which say , Tush , how shall God perceive it , is there knowledge in the most high ? Can he heare our Swearings , see our secret Wheredomes , and Adulteries ? Doth he take notice of our prophaning the Sabbaths , or of our quaffing and drinking of healths , of villifying Professors , with reproachfull tearmes of Schismaticks , and Hereticks , and the like ; surely no.

Such as these were Cain , Cham , Ishmael , Pharaoh , Ammon , Their predecessor . Saul , Absolom , Antiochus , Herod , Pilate , Judas the traitor , and many others , who brought upon themselves eternall condemnation . The same Prophet David , also describeth the end of such men , with another reason of it , in these words , namely , That the Their end . Lord hath set them in slippery places , and cast them downe and destroyed them ; by which meanes , how suddenly doe they consume , and perish , and come to a fearefull end ; yea , even as a dreame , so doth he make their image to vanish .

SECT. 7.

Object . IF God have reprobated and cast them off , how can they doe any other , the cause of sinning therefore is not in them , but in God , who leaveth them to themselves ; how doe those Scriptures agree then where the Lord saith , that he delighteth not in the death of a sinner , Ezek. 33. 6. And , O that Israel would obey me , &c. with , O Jerusalem , Jerusalem , how often would I have gathered thee together , and ye would not , Mat. 23. 37. As also , that he willeth not the death of a sinner ; and other while , that some are ordained of old to condemnation ; as in Jude , vers. 6. Judas also is called , the sonne of perdition , Joh. 17. 12.

Ans. To the Answer which hath formerly been made to such Sundry arguments answered touching rejection . a question as this , may be added this answer of the Prophet . Jeremy , The Lord is more righteous then to be disputed with , Jerem. 28. 6. And the Prophet Isaiah saith , We are in the hands of the Lord , as the Clay in the hands of the Potter . Isa. 47. 9. And the Apostle saith , Hath not the Potter power over the Clay , and of the same lump , to make one vessell to honour , and another to dishonour , Rom. 9. 21. Again , Who art thou that replyest against God , ver. 20. Was there unrighteousnesse in God , in loving Jacob , and hating Esau , God forbid , ver. 14. For he will have mercy on whom he will have mercy , and compassion on whom he will have compassi●n , ver. 15. and whom he will he hardneth ; so that there is vessels of wrath , and vessels of mercy , as in ver. 22. & 23. for otherwise why should these phrases be used in Scripture .

CHAP. III. Treateth of hardning the heart .
SECT. 1.

Objection . IF God harden the heart of a sinner how can he chuse but sinne , seeing that by nature we are all the children of wrath ?

Ans. In every action , the ●nd and meanes must goe together ; the cause doth never follow the effect , but the effect the cause ; and in one and same action there is a double cause ; as 1. The instrumentall cause moving . 2. God separating from the instrument , yet giving power of motion to the same ; and so the wicked may be said to be the instruments of God , yet not God the cause of their wickednesse , and therefore one saith , Deus agit per malos , non in malis , God worketh by evill men , not in evill men . God therefore may be said to be the cause of the action , but God is no way the author of sinne . not of the quality of the action . Gods decree is no cause of their sinning , but the voluntary inclination of the will unto evill , being neither forced , nor by any violence compelled , and therefore no evill is either to be attributed to God or his decre● .

2. Again , God is no way the author of sinne , seeing he neither tempteth nor perswadeth unto it , Jer. 1. 13. neither hath he commanded it , but forbidden it in his Law , neither doth he worke with them that doth evill ; for all that God doth is good , and so there is none good but God , Mark 10. 19. neither doth the Lord approve sin being done , Psal. 84. Thou art a God that hatest wickednesse . So then if God neither move to sin , nor commend it being done , nor yet assist the actors of it , he can in no wise be said to be the author of sin ,

3. If God should cause sin , then every man should sin of necessity , and so his punishment should be unjust , being forced to sin ; but God who cannot be deceived , hath not brought upon any a necessity or willingnesse of sinning ; for it cannot be that by whom men rise from sin , by him they should fall into sin . God that is good cannot be said to be the cause of evill , for then he should be contrary to himself . Again , if God should be any waies the Author of sin , then it should be no sin ; for whatsoever God doth is good , nay not to doe that which the Lord willeth , is sinne .

Yet seeing , 1. God is said in Scripture to harden the heart , which betokeneth an action ; and likewise in other termes , as God is said to give some over to vile affections , as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth , 2 Thes. 2. 11. and to make the heart fat , the eares heavie , and to shut the ●yes , Isa. 6. 10. all which phrases implyeth an action , or opperation ; it is therefore requisite to shew what the hardnesse of heart is . 2. By what meanes it is effected or procured ; and 3. In what respect God may be said to work in the action .

SECT. 2.

1. IT may be described negatively , by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart . Reader , examine thy selfe by these ten Simptomes . thing that is good , being neither passive , active , or apprehensive of any good thing ; it is neither moved by prayers , nor giveth way to threats ; it is unthankfull for benefits , unfaithfull in Counsell , unshame fac'd in evill things ; there is no activity at all to any good thing , it remembreth nothing that is past but wrongs , and injuries , nor hath any fore-cast for the time to come , unlesse it be to seeke revenge .

2. It may be described by the inseparable companions thereof , viz. the blindnesse of the mind , for as ignorance blindeth the understanding , so hardnesse of heart blindeth the will and affections ; as the Apostle saith , speaking of the Gentiles , Having their cogitations darkned through the ignorance that was in them , because of the hardnesse of their hearts , Eph. 4. 18. both which concurred in Pharaoh , who shewed his blindnesse , in saying , he knew not Jehovah , and his hardnesse of heart , in adding , neither will I let Israel goe , Exod. 5.

3. The third property of the hardnesse of heart is thi● ▪ that it not only a great and grievous sin , but also the punishment of sin ; 1. That it is a sin the Apostle sheweth , Heb. 3. 12. where he saith , Take heed brethren , least therein at any time in you be an evill heart to depart from the living God .

And that it is a punishment of sin , the Apostle testifieth also , Rom. 1. 21. because ( saith he ) when they knew God they did not glorifie him as God . And therefore it followeth , ver. 29. That God gave them over to their own hearts lusts . Now the qualities and inseparable adjuncts of hardning the heart are these , viz.

1. Blindnesse of judgement , and understanding , as Isa. 6. 10. where the Lord saith , Make the heart of this people fat , &c. lest Reader ▪ examine thy selfe by these Simptomes . they should see with their eyes , and heare with their eares , and understand with their hearts , and be converted , and I should heale them .

2. They are obstinate and wilfull , and refuse to be admonished , and instr●cted , and say unto God , Depart from us , we desire not the knowledge of thy wayes , Job 1. 14.

3. They delight in doing of evill , and make a sport of sin , Prov. 2. 14. which rejoyce in doing of evill , and delight in the frowardnesse of the wicked .

4. They regard not to doe things honest in the sight of God , but contrarily contemne , and despise them that doe such things , as Prov. 18. 3. When the wicked commeth , then commeth contempt .

5. They are incorrigible , and past all hopes of amendment , Prov. 1. 30. They would none of my counsell , but despised all my corrections .

6. They are not ashamed of most vile sins , as Jer. 3. 3. Thou hast a Wh●res forehead , and wouldest not be ashamed ,

7. When the Lord smiteth them they feele i● not , neither have they any feare of Gods judgements , whom the Wise man compareth to those that sleep on the Mast of a Ship , and as drunken men that are stricken , and knoweth it not , Prov. 23. 24. 25.

8. They are growne to such an evill custome of sinning , that they can doe no other , as the Prophet saith , Can the Black-a-more change his hew , or the Leopard his spots , then may they yet also doe good that are accustomed to doe evill , Jer. 13. 23. So that the sins of such seeme to be inexpiable , as the same Prophet saith , that the sins of Judah were written with a Pen of Iron , and with the point of a Diamond , Chap. 17. 1.

9. They wax worse and worse , of whom it is said , Rev. 22. 11. He that is filthy , let him be filthy still ; and as they increase in sins , so doe they treasure up wrath against the day of wrath ; and so treasure up Gods judgements against themselves , Rom. 2. 5.

10. They are rejected , and cast out of the presence of God , and left to themselves , such an one was Saul , of whom it was said , That the Spirit of the Lord departed from him , and an evill spirit from the Lord vexed him , 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is .

SECT. 3.

2. IN the next place , I am to shew by what meanes it is effected How the hardnesse of the heart is effected . and procured , of which subject there are varieties of opinions , I shal give you the most materiall of them .

Some are of opinion that the Lord hardneth the heart by way of manifestation , instansing in Pharaoh , where the Lord by his plagues and judgements , declared how hard Pharaohs heart was . But this cannot be the sence of it , for so God might be said to commit any other sins , when he doth manifest them , and bring to l●ght ; and though the expression might serve upon that occasion , yet it faileth in other places ; as Deut. 2. 30. where it is said , that God hardened the heart of Sihon King of the Amorites , and Joshua 23. where the Lord is said to harden the hearts of the Can●a●it●s , and Rom. 9. 15. God hath mercy on whom he will have mercy , and whom he will h● hardneth ; in these places it cannot be expounded that God hardned ; that is , declared their hearts to be hard .

Others expound it by way of permission , because those that are hardned , God depriveth of his grace , and leaveth them to themselves , as God is said to shut up all in unbelief , and that he gave ▪ them 〈◊〉 spirit of slumber , eyes that they could not see , &c ▪

Now these sayings ( say they ) are not to be taken as though God did these things , but that he suffered them to be done ; As I wil harden the heart of Pharaoh , that is , suffer it to be hardned ; as that he gave them up to a reprobate sence , is nothing else , but that he permitted it ; as a Captaine leaving his Souldiers in the midst of a Battell , may be said to deliver them up to his enemies hands

But although this be most true that God suffereth such to continue in the hardnesse of their hearts , yet this is not all , for so the Lord suffereth all other sins to be done ; for there is nothing done in the world , unlesse the omnipotent God will have it done , either by suffering it to be done , or doing it of himself ; againe , if so The Lord goeth further in the act then by his permission . the Lord might as wel be said to steale , or the like , because he suffereth such things to be done ; but the Lord doth not only concurre in the hardning of the heart , by permission , or suffering it to be hardned , but according to his owne power and action , not by the which immediately the hardnesse of the heart is made ; but whereby many things are done , by the which a sinner by his own corruption doth conceive the hardnesse of the heart .

Now the induration of the heart is two waies to be taken , or The Induration of the heart two wayes taken . considered ; 1. As it is a sin . 2. As it is a punishment of sin . In the first of these God hath no part , but for the other , as he is a just Judge , he inflicteth the hardnesse of the heart as a punishment , as the Apostle sheweth , Rom. 2. 28 , For as the Gentiles regarded not to know God , so God delivered them up to a reprobate minde . And 2 Thes. 2. 11. because they received not the love of the truth , &c. therfore God sent them strong delusions , that they should beleeve lyes ; in which places the Apostle sheweth how the Lord punished them with blindnesse of heart , because of their former sins ; as also Sam. 12. 11. Behold , I will raise up evill upon thee out of thine owne house , which was verified in Absol●m , that rose up against his father ; as also in the act of Shimei in cursing David , whom David saith , The Lord bid curse him . Now concerning this rebellion of Absolom , and rayling of Shimei ; they are not to be ascribed to God , as they were sins in Absolom and Shimei , but as they were punishments of the sins of David , they were sent of God .

SECT. 4.

Obj. IF God be the Author of the induration of the heart , as it is a punishment of sin , then he may as well be said to be the Author of other sins , when as a man falleth into them , as the punishments of his former sins .

Ans. All such sins proceed from the hardnesse of the heart , Popish objections answered . that confirmeth and setleth a sinner in his wickednesse , and therefore God cannot be said to be a cause of those sins , for a man by continuing in sin hath his heart hardned , by the just judgement of God ; and then out of the hardnesse of his owne heart , he bringeth forth other sins of himselfe .

Obj. The hardnesse of the heart as it is a great and horrible sin , so is it the punishment of former sins ; wherefore if God doe cause it to be a punishment , he also causeth it as it is a sin .

Ans. In this Argument there are ambiguous termes , for in the first clause this note of similitude , ( as ) is taken for the being of the thing ; the bardnesse of the heart , as it is a sinne , so it is the punishment of sin , that it could not be the punishment of sin unlesse it were sin ; this we grant in the first part : but the same word ( as ) signifieth also the manner of being . Therefore if the first be taken in the same sense , for one and the same manner of being , we deny that the hardnesse of the heart ( in the same respect ) is both sin , and the punishment of sin . It is , both in respect of the subject , and being ; but not both in the same quality , affection , and manner of being .

Obj. All punishments of sin , because they are just stand with the will of God ; now hardnesse of heart being a sin , if it should stand with the Will of God , then it would follow , that sin should stand with the Will of God .

Ans. If sin should no way stand with the Will of God , then it should not be committed in the world , for against his will can nothing be , so that we must admit a distinction of Gods will which The will of God two-fold . is twofold , viz. his will of approbation , and his will of providence ; by the first he willeth not sin , but by the second he willeth it to be in the world , because he knoweth how to dispose of sin even unto good . Many things are done without Gods Wil , nothing without his providence . Providence is that whereby he disposeeth of things , Will whereby he willeth , or nilleth any thing ; and therefore it is good that evill should be done , because thereby Gods power and goodnesse is seen , in turning evill unto good . If therefore God did not see how to turne evill unto a good end , he would not suffer evill to be done in the world . So then retaining the formes distinction , stil hardnesse of heart ( as it is a sin ) God willeth it not , but as it is a punishment of sin , it standeth very wel with the Justice of God .

SECT. 5.

THere be also severall other opinions concerning the manner Other opinions touching Gods ●●●d●ing the heart . how God hardneth the heart , which being very profitable , will not be amisse to be rehearsed .

As that God doth it by way of patience , and long suffering , because ( say they ) the Lord doth suspend his Judgements , and doth not presently punish the wicked ; whereupon they abusing Gods patience As by way of patience and longsuffering . and long suffering are hardned , and this exposition they ground upon that place of Scripture , Rom. 2. 4. Despisest thou the riches of his bountiousnesse , patience , and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ; but thou after thy hardnesse , and heart that cannot repent , heapest up against thy self wrath against the day of wrath . Of which patient forbearance , they make a figurative Locution ; Like ( say they ) as a Simile . Master should say to his servant that abuseth his gentlenesse , it is I that have made the thing , because I did not punish thee .

Again , As the Sun ( say they ) hardneth the Clay , and mollifieth Why ●he Lord useth such great patience the Wax , so the goodnesse of God hardneth the vessels of wrath , and mollifieth the vessels of mercy . And this is true , that God doth use a great patience , and long suffering toward sinners , and that for these reasons :

1. That thereby Gods goodnesse and mercy may appeare , and the great malice and frowardnesse of mens hearts , that cannot be drawn to repentance by the Lords rich and bounteous mercy . 2. By this Gods Judgements appeare to be most just , when he punisheth the hard-hearted and incorrigable , as it is evident in the example of Pharaoh . 3. By this also God teacheth his children to be patient , and long suffering one towards another . 4. This patience of God though some abuse it , yet others profit by it , and their hard hearts are mollified , for though Pharaohs heart by Gods sparing of him became more obstinate , yet Nebuchadnezzar at length by the Lords lenity , goodnesse , and fatherly correction , was brought to know himselfe , and confess the true God . 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience , yet the Elect , and such as are ordained to salvation , are thereby called , and brought to Grace , as the Apostle sheweth of himself ; For this cause ( saith he ) was I received unto mercy , that Jesus Christ should shew on me all long suffering , unto the example of them , who in time to come should beleeve on him , 1 Tim. 1. 16. so that this is true which is affirmed by the Authors , but this is not all ; God hath yet a further stroke in the hardning of the heart , then by connivance , and long animity towards it .

2. There be others also who hold that the Lord hardneth the By withdrawing his grace . heart subtrahendo , gratiam , by with-drawing his grace ; God ( say they ) giveth men over to a reprobate sence , to harden the heart , to blinde , &c. not because these things are done by God , which proceed of mens malice , but because whilst God doth justly forsake men , these things doe happen unto them ; the Lord therefore hardneth whom he will not mollifie , and blindeth them whom he will not illuminate .

SECT. 6.

Obj. WHerein consisteth the blinding , and hardning of the heart ?

Ans. In two things , as 1. The internall act of the minde , adhearing H●rdness● of heart implyeth 2 things . unto evil ; and in this respect God is not the Author thereof . 2. In subtraction of grace , whereby it commeth to pass , that the minde is not illuminated to see God . And in this respect God is the cause of the duration , but yet this is not all that seemeth to be contained in Gods hardning of the heart .

There is also another interpreting the manner of Gods hardning of the heart , and it is occasionalliter , by way of occasion , as when the wicked take occasion by such things as fall out , and are done by Gods providence , to be more hardned and confirmed in their sins .

1. For as all things , viz. prosperity , adversity , life , death , fulnesse , want , and whatsoever else , doe work together unto good , to All things fall out for the good of them that feare God , and for evill to the wicked . them that feare God , as the Apostle affirmeth , Rom. 8. 28. so on the contrary , all things fall out unto the worst , unto the wicked , and impenitent , and so the wonders which God wrought in Egypt , served to confirme the Hebrewes in their faith ; but Pharaoh by his owne malice was thereby hardned .

2. The things which the Lord doth , whereby the wicked doe The wicked take occasion by three things to be hardned . also take occasion to be hardned are of three sorts ; as First , either inwardly in the minde , as by stirring their affections , as of anger , feare , hope , desire , which they by their corruption turne to evil . 2. On such things as are done about them , as admonitions , corrections , mercies , benefits , which also they ungratefully abuse . 3. Or they are things ▪ externall , or without them , as the objects of pleasure , honour , and such like , whereby their hard heart is polluted , puffed up , and swelled ; and all these things being good of themselves , they through the hardnesse of their hearts pervert unto their destruction , as the Apostle Peter speaking The wicked pervert their owne heart . of some , which through ignorance , and unbelief , pervert the Scriptures , 2 Pet. 3. 16. The Apostle Paul also sheweth , that sin tooke occasion by the Commandement , and wrought in hïm all manner of concupisence , Rom. 7. 8. Pharaoh also was hardned , by reason of Gods workes , the plagues and wonders that were shewed in Aegypt ; By the wonders , because he saw the Magicians could doe the like ; by the Plagues , because they touched not him , but hapned without ; they came not also at once , but with some intermission and respit between , and because he saw they continued not long , but were soone removed .

Therefore in that Pharaoh had such a heart , as could not be moved by the patience of God unto piety , it was his owne fault ; but that such things were done , ( whereby his heart being evill of it self , did resist the Commandement of God ) it was by the divine dispensation ; but there is something further yet to be considered in Gods concurring in the hardning of the heart .

SECT. 7.

AGaine , there is another Exposition , which declareth , that The event oft times taken for the cause . God hardneth the heart , as the event is taken for the cause , as it is often taken in Scripture , as Joh. 17. 12. None of them perished , but the childe of perdition , that the Scriptures might be fulfilled . Here the Scriptures putteth that for the cause , which was the event of the cause ; for Judas did not perish that the Scriptures might be fulfilled , but so it fell out , that the Scriptures in Judas perishing was fulfilled . There is also the like instance in the 51. Psal. Against thee only have I sinned , and done evill in thy sight , that thou mightest be justified in thy sayings , and cleare when thou art judged . But David did not sin to that end , that God might be justified , God had no need of his sin to set forth his glory ; but so it fell out , that God spared David , and by his mercy over-came his sin , and yet David sinned not to that end .

Like as when a man being at work , and one of his acquaintance Simile . commeth to see him , ( he desisteth from working ) he should say , My friend came to day , to hinder my work ; whereas he had no such end in his comming . So Jacob said to his Son , Why dealt ye so ill with me , as to tell the man ye● had yet a brother , Gen. 34. 6. whereas Jacobs Sons ( in so saying ) intended no evill , or hurt to their Father ; but so it fell out , &c. The wicked also are said to hate their owne soule , and to procure unto themselves eternall death ; whereas simply , they hate not their owne soules , neither would be damned , but upon their committing of sin it so falleth out , that their soules perish by their meanes , as if they hated them . An unruly Patient that wil not obey his Physitian , whereupon death insueth , is said to seeke his owne death , and yet they desire to live , but upon their unruly and disorderly behaviour death followeth . So God is likewise said to harden the heart , by the like figurative speech , because the harding of the heart insueth upon the abuse of these things , which God tendeth not to that end , but they pervert them to their owne hurt ; and this opinion may also be safely received , and acknowledged , but yet there is somewhat more to be added .

SECT. 8.

BUt by the way to binde , and harden , though it signifie an Act Foure things are said to blinde or harden the heart . proceeding from him that hardneth , yet it is not alwaies so taken , for we shal finde in Scripture that foure waies a thing is said to blinde , and so consequently to harden , viz.

1. Gifts are said to blinde the eyes , as Deut. 16. 19. not that they being a dead thing , can corrupt the judgement , but mens corrupt hearts taking occasion , is thereby inticed to corrupt , or pervert Justice . 2. The Devill is said to blinde the eyes of the wicked , 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not , least the light of the glorious Gospel of Christ should shine unto them . 3. The malice of a mans owne heart is said to blinde , and harden , as Pharaoh hardned his owne heart . 4. God is said to blinde the eyes , and harden the heart , Esa. 6. 10. Make the hearts of this people fat , and make their eares heavie , and shut their eyes , lest they see with their eyes , and heart with their eares , and understand with their hearts , and be converted , and be healed .

1. Gifts doth blinde occasionalliter , by way of occasion . 2. Mans heart blindeth , meritori● , by way of desert , or meritoriously , because it deserveth to be further blinded and hardned . 3. The Devil blindeth insitando , by insisting , and stirring up to sin ; and 4. God blindeth , subtrahendo gratiam , by withdrawing his grace , and inflicting the punishment of induration upon them .

SECT. 9.

FUrther God is said to harden the heart , in his divers leavings , In what respects God is said to work in the action of the hardning the heart● and forsakings of them ; as

First , he suffereth them to follow their owne lusts and desires , not giving them power or grace to restraine them ; as Rom. 1. 24. He gave them up to their owne hearts lusts . 2. He giveth them abundance of ease and prosperity , whereby they are intangled , and therefore the Prophet prayeth , Give me neither poverty nor riches , Prov. 3. 8. 3. He denyeth them the benefit of wholsome correction and affliction , whereby they should learne to know themselves , as the Apostle saith , The Lord doth receive no childe whom he doth not chastise , and if we be not chastised , then we are bastards and no Sons , Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such , 1 Joh. 5. 16. and so they want the benefit of their prayers , as Jeremiah is forbidden to pray for the people , Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules , and bring them unto God , as the Apostle left the wilful and obstinate Jewes , and shoke of the dust of their feet against them , Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word , as the Lord threatned by his Prophet Amos , to send upon them a famine , but not of bread , or water , but of hearing the Word , Amos 8. 11. 7. God suffereth them to be deceived by flatterers , and unfaithful Counsellors , as Rehoboam was by his young men , 2 Chro. 10. 8. 8. The more strongly to delude them , the Lord sometimes suffereth false Prophets to shew signes , and wonders , as the Apostle saith of the false Prophet Antichrist , whose comming is by the working of Satan , with all power , and signes , and lying wonders , 2 Thes. 2. 9. 9. The Lord permitteth Satan to invade them , and to work upon them all his pleasure , as the evil spirit sent of the Lord upon Saul , 1 Sam. 16. 14 , And a lying spirit was in the mouth of Baals Prophets to deceive Ahab , 1 King . 22 , 2● . 10. God taketh from them all helps , whereby they should be defended from the assaults of Satan , as the Lord threatned to doe to his unfruitful Vineyard , saying , I will take away the hedge thereof , and it shall be eaten up ; I will breake downe the wall thereof , and it shall be trodden downe , Isa. 5. 4. Now the Lord doth not thus forsake until they have forsaken him , as Isaiah sheweth , Chap. 59. 2. your wickednesse have seperated betwixt you and your God .

SECT. 10.

Obj. GOd may be also said to harden the heart , because he disposeeth thereof , and directeth it to such an end as he himselfe propoundeth .

Ans. 'T is true , as God ordaineth the end , so hath he also ordained the meanes to the end , as Act. 2. 23. where Christ is said to be delivered by the determinate counsell , and fore-knowledge of God , yet was he betrayed , and delivered by Judas , whose act in some respects is said to be the Lords , because he so disposed of it , to affect and accomplish his glorious Counsel , in redeeming his elect , by the death of his Son . But this cannot safely be affirmed , that the Lord should be said to doe these things , which he ordaineth and disposeth ; for God so disposed of that Spiritual Cumbat , which the Apostle Paul found in his flesh , that it tended further to Gods glory , and the manifestation of his power , as the Lord saith , My grace is sufficient for thee , my power is made perfect through weaknes , yet God was not the worker of that temptation but the Apostle imputeth it unto Satan , 2 Cor. 12. 7. Like as in the Creation , God made light , but made not darknesse , but only Sin a defect of good , as darknesse of light . made a seperation betwixt the light and darknesse , it being only a defect of light , Gen. 1. 14. so the workes of darknesse , God cannot be said to make , only he disposeth , and ordereth them .

SECT. 11.

AGaine , some referre the worke of God , which he sheweth in the hardning of the heart , to that generall power which he giveth unto the Creature , in whom all things live , move , and have their being ; as Act. 17. 28. for the hardning of the heart , as it is an action , or worke , is of God ; but as it is evil , it proceedeth from man . Evill acts , as they are acts are good , and proceed from God the Author ; but this solution doth not take away the doubt , for as God is the Creator , and so the generall Good and evill mo●ions of the heart . worker , he only giveth power to move the heart ; which moving being the generall action , is divided into two parts ; for there are good motions of the heart , and evil , the one mollyfying the heart , and the other hardning of it .

In the good motions God concurreth two wayes ; 1. As a How the Lord worketh in them motions generall mover , by his crea●ing power . 2. As a particular direction , by his regenerating grace . But in the other motion he hath a stroke , as a generall mover , in the particular act of hardning ; as it is evill he concurreth not , therefore according to that generall power the Lord is only said to be a mover , not an hardner of the heart .

Now of these waies before rehearsed , there are three chiefly to be made choise of , viz. 1. That God hardneth the heart by leaving it to it self , and depriving it of his necessary grace , as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts , Rom. 1. 24. 2. That God causeth many things to be done , which are not in themselves causes of the hardning of the heart , yet the wicked take occasion thereby to be further indurate , and hardned , as the Apostle sheweth , that the wicked abuse the patience and long suffering of God , thereby to be further hardned . 3. That God by his just judgement doth force them to their owne hurt , whether they run headlong themselves , even to the end . For God as a just Judge , seeing a mans heart bent upon wickednesse , doth as a just Judge inflict upon him the spirit of induration ; and to this purpose , one handling that place , Rom. 1. 14. saith , that some things there rehearsed are sins , and no punishments ; as the pride , and vanities of their minds , ver. 21. they were not thankfull , but became vaine in their imaginations . And some also punishments and no sin , as eternall death , which they were Worthy of , ve●●● . and that the rest that come betwixt , are both sins and punishment .

SECT. 12.

Obj. WHy should God take such a punishment of sin , that the sinners thereby commit more sin ?

Ans. We answer with the Apostle , Rom. 1. 27. where he saith , Man with man wrought filthinesse , and received such recompence to themselves as was meet for their errors ; so that God did not send them upon the Gentiles , as they were sins , but as they are considered as punishments of their sins ; for as God hath an hand therein , he doth incline the wil ( being evil by its owne fault ) to sin , by his just and secret Judgement ; as for instance .

There is but one kinde of heat in the Sun , and according to Simile . the matter it worketh upon , some things it melteth , and some things it hardneth , the Wax it melteth , the Clay it hardneth ; so God ( as the Sun , hardneth the Clay ) is said to harden the heart which is earthly , and muddy ; as also by the same worke of the raine , the earth being wel tilled , bringeth forth good fruit , but being untilled , thistles , which is not of it self as it is raine , but by reason of the nature of the thing concurring , whereupon it worketh ; so by the working of God after a most secret and hidden manner , the heart of the wicked are hardned , but the cause thereof is in themselves .

Obj. Gods must needs be a worker of evill in hardning of mens hearts ?

Ans. God hardneth the heart without any touch of sin , as God hardneth the heart without any to●ch of sin . may be illustrated by this Simile ; as in the winter quarter the water is frozen until the Sun shine upon it , and when the Sun is departed from it , it is bound up with cold againe ; the Sun is not the cause of the freezing of the water , but the coldnesse of the water bindeth it self ; so properly God causeth not the heart to be hardned , but by the absence of his grace it becometh hardned .

Obj. Why doth the Lord suffer any to be hardned ?

Ans. That must be ascribed to the Judgement of God , which are often hidden , but never unjust ; it should suffice us as the Apostle saith , to know , and beleeve , and that there is no iniquity with God .

SECT. 13.

Obj. NO man in this life can become altogether so impenitent , incorrigible , or without hope of grace , or in such a desperate state as to be forsaken ; for God would have all men to be saved , and to come to the knowledge of the truth , and I will not the death of a sinner , &c. so then if mercy be offered to all , then the way is open to all , to repent , and turne unto God .

Ans. God indeed offereth himself to all , and denyeth not the God offereth grace to all . externall meanes to any , if they had grace to apprehend them . The Gospel hath been preached to all the world , and so to the impenitent , and reprobate ; God therefore offereth grace unto all , but all will not receive it ; as one saith , the wholsome medicine of admonition must be administred to all , though the health of the sick be uncertaine . But if he that is admonished belong to the predestinate , it is to him a wh●lsome medicine , if he doe not , it is a penall torment . Againe , the argument followeth not , God calleth all men to repentance , ergo all may have grace to repent ; for , the Scripture saith , that many are called , but few are chosen . Grace doth prevaile with some , but with others their obstinate natures resisteth ; to which purpose the Scriptures are very plentifull , as in Act. 2. 41. Act. 16. 14. & 13. 45. &c.

Obj. So long as men are in this life they are in the way , and are not deprived of all grace , nor utterly forsaken untill they be in Hell .

Ans. Everlasting punishment in Hell is the end , and execution Man in this life may be in the state of damnation . of damnation , but men in this life may be in the state of damnation , and be utterly forsaken of Gods grace , as Saul and Judas , and they whom the Apostle saith , God gave over to a reprobate sence , Rom. 1. 28. Erg● .

SECT. 14.

Obj. IF any man in this life had been utterly excluded from grace , Pharaoh of all other had been most like , yet his estate was not desperate , seeing he was in the same case with Nebuchadnezzar , who repented , and confessed God .

Ans. This reason is flatly against the Apostle , who pronounceth Pharaoh as a vessell of wrath , prepared for destruction , Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace , then there was hope for Pharaoh . The Apostle maketh these two distinct things , God hath mercy on whom he will , and whom he will he hardneth , Rom. 9. 18. so then as God hardneth not those on whom he hath mercy , so neither sheweth he mercy on those whom he hardneth .

2. Nebuchadnezzar and Pharaoh were most unlike , for the one had not so many wonders shewed as had the other , neither so often dallied , and made shew of repentance as did the other ; which sheweth their state to be most different , for if Pharaoh had been no more hardned then Nebuchadnezzar was , he would likewise have repented , as Nebuchadnezzar did .

Obj. We are to despaire of none in this life , therefore it is probable for all to repent .

Ans. Such as we see , and know , commit a sin unto death , The sin against the holy Ghost unpardonable . which is the irremissable sin against the Holy Ghost , ( which we confesse a rare thing to be deserned ) such we may despaire of , because the Apostle forbiddeth us to pray for them , 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for , Chap. 14. 11. and those for whom our Saviour saith he prayeth not for , Joh. 17. 9. what hope was there for these , when he forbid to pray for them , who ( if any ) was to pardon them .

2. Though we in charity are to hope the best , even of the greatest sinners , yet this followeth not , that all of them may have grace to repent . We judge according to that we see , but the Lord seeth the heart , and knoweth from the beginning who are his , and who are not . Now on the contrary side , that some in this life are so hardned , that they cannot repent , and are so incorrigable and without hope of remission of their sins , may thus appeare .

The sin against the Holy Ghost is irremissable , as our Saviour saith , He that blasphemeth against the Holy Ghost shall never be forgiven , Mark . 3. 29. therefore there are some in this life which cannot repent , neither can have their sins forgiv●● them . Againe , a remarkable testimony of rejection is declared in such , as wilfully make away themselves , by an untimely death .

SECT. 15.

Obj. THe sin against the Holy Ghost is said to be irremissable , or unpardonable , not because it cannot at all be unpardoned or forgiven , but because it is hardly forgiven .

Ans. In answer to this objection , the place of the Apostle may be urged , who saith , that it is impossible for such to be renewed by repentance , Heb. 6. 6. so then that which is impossible , is not only hardly done , but not at all .

2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable , and cannot be altered , but God hath fore-seen some to be damned , and decreed them to be rejected ; as Judas is called , the childe of perdition , Joh. 17. 12. therefore it is not possible for such to come to repentance , to be saved , for those things which are not predestinated , cannot be obtained ; but Cod hath not decreed repentance for such as are rejected and reprob●te , ergo they cannot repent ; and where there can be no repentance , there can be no remission of sins ; but some have such hearts they cannot repent , Rom. 7. 5. therefore the sins of such are irremissable , and cannot be forgiven ; as one speaking concerning Judas , saith , that repentance in him was in vaine ▪ in regard he had sinned against the Holy Ghost .

Obj. If it be so , that God hath chosen a certaine number to be saved , and the rest to be damned , then we may live as we list ; if we be appointed to be saved , we must be saved ; if not , we must of necessity be damned .

Ans. We ought not so to reason with our selves , but rather We ought to st●ive ●o ma●e ●u● calling and election sure . strive to make our calling and ●lection sure , for who knoweth whether he be elected to salvation or no ; thou maist for the present be a grievous sinner , and y●● belong to the remnant of the election of grace , as may be instanced in the Apostle Paul , and the Thiese on the Crosse , for where sin aboundeth , there grace doth superabound , but shall we therefore sin that grace may abound , no ( saith the Apostle ) God forbid ; for so long as we continue in sin , we are the servants of sin , and who knoweth the day of his death , that he may take his owne leasure to repent ; and it is a great signe of a reprobate thus to reason , and to hazzard his Salvation on so desperate a point . It is true , if God have appointed thee to be saved , thou shalt be saved , otherwise not ; but let us not in the meane time despaire of our selves , but use the meanes that God hath appointed to call the Elect for whom God hath called to the end , he hath also called to the meanes to obtaine the end ; albeit some at the eleventh houre , therefore whosoever thou art , that despisest the meanes , maist also be sure never to obtaine the end .

The cause why I have so long insisted upon this point is , in regard I would have it sufficiently opened to every Christian , it being the most absolute cause of difference betwixt Christians , the clearing of which , I am confident will give much satisfaction to the minds of many , which are unsetled in this particular , which is the hearty desire of the publisher hereof .

CHAP. IIII. Treateth of the use of the Morall Law .
SECT. 1.

IT is reported that those under the notion of Antinomians , are such people as deny the use of the Morall Law , since the publishing of the Gospel .

To the clearing of which point , we are to consider of the Law of Moses in generall , and of the differences of them .

1. The Law of Moses delivered unto the children of Israel , The Law of Moses of three sor● ▪ were of three sorts , viz. Morall , Judiciall , and Ceremoniall ; the first doth prescribe a persect rule of righteousnesse , discerning Morall . things that are right and just , from them that are contrary both towards God , and Man , in externall and internall duties , requiring obedience under paine of everlasting death .

2. The Ceremoniall Law concerned such rites , and services , as Ceremoniall . belonged to the externall worship of God , prescribed unto that people , both to distinguish them from other Nations of the world , and to be signes and simbals unto them of the Spirituall grace in the New Testament , to be fulfilled by the Messiah .

3. The Judiciall Lawes belonged to the Civill State , which Judiciall . were such ordinances as contained rules of equity , for the judgeing , and deciding of Civill controversies , and questions , and decreed punishments for the transgressions , against both the Morall , and Ceremoniall Lawes , and kept the people under obedience .

As touching the difference of these Lawes , the Morall are The Morall Law grounded upon the Law of Nature . generally grounded upon the Law of Nature , and so are not the other . 2. They are perpetuall to endure for ever , and so doe not the other . 3. The Morall requireth both externall , and internall obedience , the other only externall ; the Morall Law was given as principall , and the other Lawes were to give place unto them , and were the end unto which the other tended ; and yet these three sorts of Lawes are not severally , but joyntly handled by Moses , so that amongst the Moralls are found some Ceremonials , and amongst the Judicials , both Morall and Ceremoniall Lawes ; this being the difference betwixt the Morall Law contained in the Commandements , and the other , that the first was delivered by the Lords owne voyce to the people , and the other was received by Moses from God .

SECT. 2.

2. AS touching the validity of these Lawes ; 1. The Ceremonials The validity of Moses Lawes . are utterly abolished , so that there is now no plac● for them under the Gospel , neither can they be revived without derogation to the Gospel of Christ , as the Apostle saith , If ye be circumcised , Christ shall profit you nothing , Gal. 5. 2. for when the body is come , the shadow must be abolished , but the Ceremonials were shadowes , the body is Christ , Col. 2. 17. their Temple signified the Church of God , their holy place , Heaven , their Sacrifices , the Passion of Christ ; their expiations , the remission of sins ; these things then being fully exhibited , and fulfilled in Christ , have now no more place in the Church .

Again , the Ceremonials served only for that carnall people , To what end Ceremonies served . which were as children kept in bondage , under the rudiments of the world , Gal. 4. 3. but now we are no longer under tutors , and governours , ( the time appointed by the Father being expired ) but are set free , and redeemed by Christ .

Another reason for the abolishing of them is , in respect of that people to whom they were prescribed , as a marke , and cognizance to discerne them from all other Nations , but now this distinction being taken away , and the wall of partition being broden downe , both Jewes and Gentiles being made all one in Christ , that also is abolished , which discerneth them from other people , for the causes being changed for the which the Law was made , there must needs also follow an alteration of the Law it self . As Of the juditiall Law . for the Judicials , they are neither abolished , nor yet with such necessity to be injoyned , the equity of them bindeth , but not the strict severity , they doe not hold affirmatively ( that we are tyed to the same severity of punishment now , as was inflicted then ) but negatively they doe hold ( that now the punishment of death should not be adjudged where sentence of death is not given by Moses ) Christian Magistrates living now under Christ , the prince of peace , Isa. 9. 6. that is , of clemency , and mercy , may abate of the severity of Moses Lawes , and mittigate the punishment The severity of the judicial Law to be abated . of death , but they cannot adde unto it , to make the burthen more heavie . To shew more rigor then Moses , becommeth not the Gospel , to extend more favour is not unbeseeming , of which two assertions , these are the reasons .

1. The first is urged from Lukes Gospel , where our Saviour Example . reproveth his Disciples , because they would have had fire to have come downe from Heaven upon the Samaritans , by which we are shewed that vengeance is not alwaies to be taken on them that offend , because oftentimes clemency is more profitable , both for patience in the offended , and amendment in the offend●r , and that by the example of our Saviour , Luk. 9. 54. The Son of man is not come to destroy mens lives , but to save them .

2. In that example of Christ , who suffered the woman taken Example . in Adultery to escape without punishment of death , Joh. 8. 11. from which may be inferred , that the Adultresse now is not to be put to death , but to live rather to be reconciled to her Husband , or to come to repentance ; in which instance our Saviour doth not abrogate the Law against Adultery , but refuseth only to meddle with the Magistrates office . And albeit Christ did not exercise the Magistrates office in his owne person ( giving unto Caesar the things that was Caesars , according to his owne direction ) yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate , as in another case ( he did send the Leaper to the Priest , Mat. 8. 4. ) if it had pleased him to impose still the severity of the Law ; yea , our Saviour sheweth by this answer ( Let him that is amongst you without sinne ) cast the first stone at her , Joh , 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others , but rather be severe Judges of themselves , and with charitable affections to support the frugality of others , to which they themselves were subject unto .

SECT. 3.

THe difference betwixt the time of the Law and the Gospel The difference of time to be considered . must be considered , then they received the spirit of bondage to feare , but now the spirit of adoption , Rom. 8. 15. Then they which came neare the Mount ( where the Morall Law was given ) were stoned , or strucken through with a Dart , whether man or beast , Heb. 12. 20. but it is not so now , then the blood of Abel called for vengeance , but the blood of Christ now calleth for mercy , and so speaketh better things then that of Abel , ver. 24. therefore to mittigate the severity of Moses Law in some cases , ( yet not leaving sin unpunished , nor by connivance cherished ) it is more sutable to the profession of the Gospel , of peace , and mercy .

4. The continuall practice of the Church sheweth as much , The practice of succeeding Churches decline th●m to b● mitigated . that the rigour of Moses Judicials is mittigated , the Apostle only willing the infectious man to be excommunicated , 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death ; neither therefore was the Law cruell then , neither now doth the Gospel seeme to be desolate but in them both , the benignity of God appeared yet by a divers dispensation . Then by the death of the body , the people was rather parged from their sins , then cond●mned , but unto us , sin is not purged by corporall punishment , but by repentance . The death of the body then served a● an expiation of their sins , prefiguring the death of Christ , Gal. 3. 13. but now the expiation of sins , is by repentance , and remission of sins in Christ . Now a greater punishment abideth the contemners of the Gospel , even eternall in the next world ; and therefore corporall death is not so much inflicted now .

As to the continuance of the Morall Law , it is yet in force , The Morall Law yet in force . and is not abrogated in respect of obedience ( which thereunto is still required under the Gospel ) but in respect of the curse and ●alidictio● which Christ hath taken away ; so that it is most true which our Saviour saith . He came not to dissolve the Law , but to fulfill it , Mat. 5. 17. he hath fulfilled it in his owne person in keeping it . ● . In paying the punishment which was due by the Law , to the transgressors thereof . 3. By inabling us by his grace to walk in obedience to the Law .

SECT. 4.

Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour , and speaketh nothing of man toward himself . 2. It forbiddeth perjury , whereas blasphemy and heresie was ●s needfull to be forbidden . 3. The precepts of the Sabbath is only expressed , whereas there were divers other Feasts , as of the Passeover , P●ntic●ast , and others which the Israelites were bound to keep . 4. The duty of Parents is commanded , but not the the love of Parents againe unto their children . 5 , The inward act of Murder is not forbidden , as the inward act of Adultery , namely concupisence , therefore there is not a sufficient enumeration in the M●rall Law of all Morall duties .

Ans. The Morall Law is perfect , and every way sufficient , as may appeare by the generall contents thereof , in prescribing all kinde of duties , both towards God , and man . 1. A● these things are to be performed by us to ●●rr●●● Governours ▪ namely fidelity , reverence , and obedience ; so likewise the like duties ( but in a higher nature and degree ) are required towards God ; as 1. Fidelity , in acknowledging him to be the only God , which is commanded in the first and second Pr●●ept . 2. Re●●r●●●● in the third , not to prophane his glorious name . 3. Obedience , and Service , which is performed in consecrating the Sabbath Day holy , unto Gods Worship . Againe , as to our Neighbour , our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit , as we are in our Parents , and Superiours ( which is required in the fifth precept ; ) or generally towards all men , in forbea●ing to doe them any hurt . 1. Either in deed , as in their single persons , concerning their life , or their coupled persons , touching their Wife ; or in their Goods ▪ we must not steale ; as also in words , where fals witnesse bearing is forbidden ; either in heart , as in the tenth Commandement , yea there can be no duty rehearsed , either by God , or Man , which is not comprehended under some of these ; therefore the decal●gue containeth a perfect Law .

Again , it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe , both because nature is not corrupted in such duties , but that a man still retaineth love to himselfe , as it is in our love towards God , and our Neighbour ; as also in that the rule of our love one toward another , is taken from a mans love towards himselfe , he shal love his neighbour as himselfe . And the Apostle saith , That no man ever yet hated his owne flesh ; this is therefore presupposed as granted of all , and as a ground to the rest , that a man loveth himselfe .

2. The Law giveth instance in the more generall , and no●orions Transgressions , such as at the first would be acknowledged of all ; and therefore because perjury is more generall , and more easily discerned then blasphemy , and heresie , under that the rest are understood .

3. The other Festivals were memorables of particular benefits , which concerned the Israelites only , as the Passeover , and ●east of Tabernacles , of their deliverance out of Aegypt ; but the Sabbath was a memorable benefit of the Creation , which concerneth all Nations , and therefore it only was to be inserted into the Morall Law .

4. The love of Parents towards their children , though it be naturall , yet the duty of children towards their parents is more agreeable to the Law of Nature , and the contrary , namely their disobedience more unnaturall ; and therefore instance was to be given in this , rather then in the other ; and besides , the name of Father , and Son , being relatives , the duty of each towards other are reciprocall , and one may be inferred upon the other .

5. Concupisence is expresly forbidden , rather then the first motion of anger and revenge ; First , because it is harder to resist the motion of Concupisence , then of rage , and revenge , and we are more apt to sin by that , then this . 2. Because the inward wrath and purpose of revenge beginneth with a desire . For there are two things in revenge ; as 1. That which we pursue . 2. The pursuit it selfe ; that which we pursue we judge to be evill , and so hate it ; but the action of pursuit we think to be good , namely , to seek revenge , and so we desire it . Seeing then that all kinde of coveting and desire is forbidden , even that also is included ; from which rage , and revenge , taketh its rise or beginning .

SECT. 5.

Obj. IN the next place it is requisite to consider of the perpetuity , and continuance of the Law , for in some places the Scripture saith , that Christ came to fulfill the Law , not to destroy it , Mat. 1. 17. and in other places as though the Law was abrogated , as Rom. 6. 14. Ye are not under the Law , but under grace , with Heb. 7. 12. If the Priest-hood be changed , there must of necessity be a change of the Law .

Ans. For the solution hereof this is to be added here , though How the Lawes of Moses are in force and how not . the question be partly answered before . And first in relation to the Ceremoniall Law , which was prescribed unto the Jewes , to be observed in the Worship of God , it is wholly abrogated . 1. The body being come the shadow is to be done away . 2. These Ceremoniall observations were tyed to a certaine place ; as 1. To the Tabernacle . 2. To the Temple of Solomon , but now the Worship of God is not tyed to a certaine place , as at Jerusalem , where the Temple was , Joh. 4. ●● . 3. Other Sacraments are instituted , as Baptisme , and the Lords Supper , ergo they are to be abrogated . 4. The Ceremonies doe binde the observers , to keep the whole Law , but Christ having freed us from the bondage , ergo . 5. The Ceremonies were a wall of partition , and distinction betwixt the Jewes , and the Gentiles , but now that distinction is taken away , all being one in Christ .

2. Touching the Pollitick , and judiciall Lawes of Moses , neither doe they absolutely binde now . 1. In regard that many of them were particular to the pollicy of that Common-wealth , as the Lawes concerning their inheritances , and possessions , which were not to passe from Tribes . They also shewed the fashion , and manners of their Country , as in building their houses with flat roofes , Deut. 22 , 8. of these positive constructions there is now no use amongst other Nations . 2. The condition of all people are not alike , some are more stubborne and obstinate , some more civill and tractable , and therefore some have need of more strict and severe Lawes then others ; one kinde of pollitick Law , then cannot serve all Nations . 3. The Gospel which is perpetuall , prescribeth not a certaine forme of Government to all Nations , neither overthroweth their severall pollicies , but in generall commandeth obedience to higher powers , Rom. 13. 1. ergo much lesse the Law which was to be changed ; but the judiciall Law is ▪ not abrogated in respect of the substance , end , and universall equity , which is punishing of vice , and maintaining of peace .

3. The Morall Law is not now in force in respect of Justification , How the Morall Law is not in force . Rom. 3. 28. A man is justified by faith without the workes of the Law ; but it bindeth in respect of obedience , we are bound to keep all the precepts of the Law ; but yet in respect of the terror of the Law , and manner of obedience ( to which we was to be obedient , and subject , for feare of punishment ) we are freed from it ; and therefore the Apostle saith , The Law is not given to a righteous man , 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience , and so are a Law unto themselves . But this is a priviledge only of the regenerate ; as for carnal , and unregenerate men , they are stil under the curse , and terrour of the Law , according to that saying , Cursed is every one that contin●eth not in all things that are written in the booke of the Law to doe them .

SECT. 6.

BUt though the Morall Law be now in force , and bindeth us The difference be●wixt the Law and the Gospel . to obedience , as well as it did the Jewes , yet there is a great difference betwixt the Law , and the Gospel ; as 1. In the knowledge , and manifestation thereof ; for by the Morall Law we have some directions by the light of nature ; but the knowledge of the faith in Christ , by the Gospel , is revealed by grace . 2. The Law teacheth what we should be , by faith and grace in Christ , we are made that which the Law prescribeth , which the Gospel effecteth in us . 3. The conditions are unlike , the Law tyeth the promises of eternall life to the keeping of the Commandements , the Gospel to the condition of faith , apprehending the righte●●snesse of Christ . 4. The effects are divers , the Law worketh terrour , the Gospel peace and comfort ; the Law striketh terrou● by the manifestation of sin , as the prodigall Childe confessed , I am not worthy to be called thy sonne ; it causeth us to goe afarre of with the Publi●an , as not worthy to come neare to the presence of God ; but the Gospel hath two other contrary effects , for it comforteth and alureth , as our Saviour saith , Come unto me all ye that are weary and heavie laden , and I will refresh you , Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects , doe shew that they neither understand the Law revealing sin , nor the Gospel giving remission of sins , the one being Lex timoris , the law of feare , and the other Lex amoris , the Law of love ; and these two Lawes have also a three-fold difference , viz. The law of feare maketh its observer servile , the law of love maketh free . 2. The first is kept by constraint , the other willingly . 3. The first is hard and heavie , the other easie and light .

CHAP. V. Treateth of Gods seeing sin in the Elect.
SECT. 1.

THere are other opinions also , which are attributed to them under the notion of Antinomians , which I hope are but aspersions cast upon the Professors of Christ ; but however , I shall propound the charge which they are accused with , and returne an answer to it .

Obj. 1. The first is , that God doth not , will not , nor cannot see any sin in his justified ones , which they gather from the text , Num. 23. 21. 2. Though the children of God sin never so grievously , yet God is not so much as angry with them for it , much lesse doth he chastise them for it . As also , that the Morall Law is of no use at all to a Releever , nor rule for him to walke or examine his life by , and that Christians are free from the mandatory power of it , and that it is as impossible for a childe of God to sin , as for Christ himselfe ; and that to aske pardon for sin is no lesse then blasphemy .

Ans. As I have made appeare that the Morall Law is yet in force , so also in the other , that God doth not , will not , n●r cannot see any sin in his justified children ; I answer by thi● ▪ demand , viz. Whether David was one of Gods elect sanctified ones David did repent of his sin . or no , if he was , why then did the Lord reprove him for his Adultery , and Murder , by the Prophet Nathan ; and what was the cause of his writing the 51. Psalm , with 2 Sam. 14. 15. I wil be , &c. if he commit iniquity , I wil chastise him with the rod of men .

2. As to that they say it is as impossible for a childe of God to sin , as it is for Christ himselfe ; I advise them to take notice of what is affirmed by them , viz. that they may sin grievously , as before mentioned ; now that it is possible to sin grievously , and yet to be as free from sin , as Christ ( to me ) is a paradox ; like to which is the other , ( That the children of God need not to aske pardon for their sins , and that it is no lesse then blasphemie so Peter and others repented of their faylings . to doe ) for thus they make the Apostle Peter a blasphemer , in weeping and repenting for his inconstancy , Mat. 26. 75. now to acknowledge , that a man may commit grosse and grievous sins , and yet terme him a blasphemer , if he repent of them , is manifestly to declare themselves reprobates ; for the Scripture saith , that he only that confesseth his sins shall finde mercy ; and therefore the Prophet David saith , I said I will confesse my sins unto the Lord , and so thou forgavest the wickednesse of my sin : In which wards there is both sin confessed , and repented of , with a pardon annexed , as the fruit of his confession and repentance . The same Prophet also saith , If I regard sin in my heart , the Lord will not heare my prayer . Which words doth also declare the detestation which the Lord hath of sin , even in his very elect . As also , Rev. 2. 16. where the Lord speaking to his Church , saith , Repent , or else I will come unto thee quickly , &c. the Apostle Paul also The Lord requireth repentance under the Gospel . saith , that godly sorrow worketh repentance , never to be repented of , a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance , Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God ( undeservedly ) by the enemies of God , but if there he any such , I desire them in the name and feare of God , to renounce such blasphemous Heresies , and that they will An admo●●tion . be no more a scandall to the true professors of Jesus Christ , and not hence forth to give occasion to the enemies of God to blaspheme ; A word ( saith Salomon ) to the wise is enough , and being spoken in due season is like apples of gold , in pictures of silver , Prov. 25. 11.

CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation , but if there be any such opinionist now extant , he is answered as followeth .
SECT. 1.

Object . FIrst , it is imputed to them aforesaid , that no day ought Severall Tenents laid downe and answered . Of he obser●●●●on of the Lords day . to be kept holy , in that the Apostle saith ; Let no man judge you , in respect of an holy day , &c.

Ans. The observation of dayes are not simply prohibited by the Apostle , sed cum opinione cultus , vel necessitatis , but with an opinion of placing Religion , and necessity in them . The Jews kept their Sabbath , as making observation of the day a part of Gods Worship ; and they held it necessary to keep that day unchangeable : it was also unto them a Type and Figure of their Spirituall rest . But Christians now keep not the Lords day in any of these respects , either as a day more holy in it selfe then others , or as of necessity to be kept , but only for decency and order , because it is meet that some certaine day should be kept , and set apart for the Worship of God , A● in practice of Phisicke , in pollitick Affaires , and in the trade of Husbandry , there is a lawfull observation of dayes , but to make some fortunate , and some unfortunate , and to depend wholly upon the Aspect of S●arres is a vaine and idle thing . So likewise in the practice of Religion , as dayes may be superstitiously kept , so they may also be distinguished , for order and decency sake , for other good uses ; as to observe seasons of the yeare for tilling of the earth , and for the administration of Phisick to the body of man ; as also to observe convenient times for civill businesses , and the like .

SECT. 2.

THe error of Community was first maintained by the Heathen , Of community . for Plato held that all things ought to be common ; the same also was held by the Hereticks called Apostoloci , and attributed Severall objects answered touching community . in those dayes to them under the notion of Annabaptists , which particular I cannot beleeve of them ; but if in case any of them be of that judgement , I hope these reasons following will convince them of that error .

Obj. The Apostles had all things common at Jerusalem , Act. 2. 44. &c. ergo .

Ans. That custome then was easie , because they were few , and necessary , for if they had not sold their possessions , and so made the common use , they by violence should have been stripped of them ; but now there is neither the like facility , or necessity .

2. That community was voluntary , not imposed upon any , for it was in their choyces whether they would sell their possessions or not , as Peter said to Annanias , Act. 5. 4. After it was sold , was it not in thy owne power , &c.

3. Neither were all things common amongst them , they had some things private and peculiar to themselves , as Mary had her proper house and dwelling in the City , Act. 12. 12.

4. This was not the generall custome of the whole Church , for in Achaia and Macedonia , there was gatherings made , for the Saints at Jerusalem , it was then particular for that place , and peculiar for that time ; and therefore a generall rule for all times and places cannot be taken from hence .

5. Neither were things so indifferently common , as that every man might take what he would , but the things in common were distributed as every man had need , Act. 5. 35.

Obj. Christ saith to the young man in the Gospel , Mark 10. 21. Goe and sell all that thou hast , and give to the poore , ergo we must do● the like .

Ans. That was a personall precept , and belonged to them times , for the Apostles did leave their parents , and their houses , but we are not commanded to doe the like . Besides , our Saviour V●less● Christ be in composition . so said , to shew how farre he came short of the perfection of the Law , and to humble him , that thought so well of himselfe ; againe , he saith not , make thy goods common , but give unto the poore .

SECT. 3.

Obj. ALL things are yours ( saith the Apostle to the Corinthians , 1 Cor. 3. 11. all things therefore ought to be common .

Ans. The Apostles meaning in that place is , that all things were ordained for their good , whether life or death , things present , or things to come .

2. He speaketh not of a common possession of all things in right , but that they are common to use , they had Jus ad rem , non jus in ree ; right to the thing , not in the thing .

Obj. He that gathereth much hath nothing over , and he that gathereth little had no lack ▪ 2 Cor. 8. 15.

Ans. The Apostle in that text thus inferreth ; upon this condition , out of your abundance at this time , supply their lack ▪ that their abundance may be also for your lack , that there may be an equality , as it is written , he that gathereth much , &c. ver. 14. Now the Apostle in that place doth not speake of confused community , and equality in possession of things , but in the use of them , and that not at all times , but when the necessity of our brethren requireth it , and such community is yet required ; and therefore his exhortation is , that like as in the gathering of Manna , one helped another , and that which any gathered over went to make up his part which had gathered lesse ; so the supersluity , and abundance of the rich , should supply the necessities and wants of the poore ; for otherwise , if it were Gods will , that all things should be common amongst men , then would it be no sin to steale , nor could there theft be committed , seeing that no man could take any thing , wherein he had not as good an interest as him he tooke it from ; which is contrary both to the Law , and the Gospel . To the Law , as in Exod. 22. 1. where it saith , If any man steale an Oxe , he shall restore five Oxen ; and the doctrine of the Gospel forbiddeth all kinde of theft and stealing , Ephe. 4. 28. Let him that stole , steale no more , but rather labour with his hands , &c.

Again , that it is lawfull for Christians to retaine a severall right and property , in those things which they possesse , may thus appeare ; 1. In that the Scripture alloweth Contracts , as buying and selling ; as Abraham bought a burying place of Ephro● , Gen. 23. David the threshing-flore of Araunah , 2 Sam. 24. but there can be no such Contract , where there are not distinct properties in things .

SECT. 4.

Obj. THe examples of the Old Testament belong not unto us .

Ans. That is no lesse then Blasphemy , seeing the Apostle saith , that whatsoever is written , is written for our instruction , Rom. 15. 4. but there is also the like warrant in the New Testament , as that the Disciples of our blessed Saviour , bought such things as were necessary , Joh. 4. 8. & 6. 5. & 13. 29.

2. The giving of Almes are every where commanded in Scripture , but men are not to give Almes of such things as are not their owne . But if no man have any peculior property in things , but one man have as much interest as another , men could not not have where withall to give , neither should there need any almes at all .

3. Riches are the gift of God , Prov. 10. 22. The blessing of the Lord maketh rich . And Chap. 22. 2. The rich and poore meet together , the Lord is the Maker of them all . So that it is evident , the Lord alloweth distinct properties , and proportions , without which none could be richer then another .

4. The Lord himselfe appointed that the Tribes , with their severall Lots and possessions should be distinguished , and therefore the fact of Naboth is defended , and justified , because he would not part with the inheritance of his fathers .

5. Many other examples may be produced , not only out of the Old Testament , but also out of the New ; for divers Saints had their proper possessions , and goods , as Tabitha , Act. 8. that made Coates for the poore of Lidia , Act. 16. who was also a seller of purple .

6. It is lawfull for Christians to have their p●oper servants , much more his proper goods , for the peculiar possession of servants seemeth more to be against the liberty of Nature , then of goods , and lands , but the distinction of Masters and Servants are not taken away but maintained , and continued in the New Testament , Ephe. 6. and in other places ; much more distinct possessions of things .

SECT. 5.

Obj. T is also appropriated unto them of this notion , that they are of opinion that it is not lawfull to take an oath before a Magistrate , aleadging the Text , Mat. 5. 34. But I say unto you , sweare not at all , &c. but that it is lawfull to take an oath amongst Christians is thus proved .

Ans. If it had not been lawfull to sweare , and if the thing were The lawfulnesse of an oath , to which purpose many objections are answered . evill in it selfe , then the holy Servants of God would not have sworne at all , as Abraham did to Abimelech , Gen. 22. Jacob to Laban , Gen. 31. 53. Jonathan to David , and David to Jonathan 1 Sam. 20. 42.

2. God commandeth us to sweare by his name , Deut. 6. 13. & 10. 20. but God commandeth no evill to be done .

3. The end of an Oath is , to put an end to all strife and controverfie , Heb. 16. 16. therefore it is to Gods glory , and profitable to humane society , that by Oathes such businesses should be ended .

Obj. Although it were permitted in the Old Testament to the Fathers to sweare , yet it is forbidden in the New , at Mat. 5. 34. I say unto you , sweare not at all .

Ans. Christ came not to dissolve the Law , viz. the Morall Law , which being perpetuall doth yet remaine in use . 2. The Prophets speaking of the times of the Gospel , and o● the state of the Church under Christ , doth fore-tell that they should sweare by his name , Isa. 65. 16. He that sweareth on earth , shall sweare by the true God . 3. We have the example of Paul , which often called God to witnesse ; as Rom. 1. 9. & Cor. 1. 23. Rom. 9. 1. Phil. 1. 8. Gal. 1. 23.

Obj. Our Saviour giveth a generall prohibition against swearing in that text of Mat. 5. 34. and the Apostle James saith , Above all things my brethren sweare not at all , but let your yea be yea , and your nay , nay , &c.

Ans. Our Saviour doth not generally forbid all kind of oathes , but only rash , and unadvised oathes , which were used in their common talke ; so that there he only correcteth an abuse amongst the Jewes , who were allowed to sweare by heaven , and earth , and such like , as though such kinde of oathes nothing concerned God ; but our Saviour telleth them , that even in such oathes the name of God is prophained , and abused , because there can no part of the world be named , where the Lord hath not sent some prints of his glory .

Againe , as touching the instance of our Saviours , Mat. 5. 34. he meaneth such oathes as came of an evill minde , for otherwise he himselfe used more then yea , and nay in his speech , saying , Amen , &c. the Apostle Paul also oft-times called God to witnesse , which should have been against his Masters rule , if it had not been lawfull at all to have taken an oath ; and therefore in regard of the incredulity , and deceitfulnesse of men , the necessity of oathes were brought in ; therefore the Argument doth not follow , that whatsoever is more , &c. commeth of evill , : for albeit that good Lawes are caused by evill manners , it doth not therefore follow that they are evill .

Obj. It is not in mans power to performe what he sweareth to doe , for things to come are not in his power ; therefore it was better to forbeare an oath , then to fall into apparent danger of perjury .

Ans. Though this were granted , yet doth it not take away the use of all oathes , but only such as are for the performing of Covenants , and promises . There is another kinde of oathes , which is called Acirtorium , which affirmeth the truth of something already done , which oath ( if this objection were admitted ) were not to be taken away . It satisfieth that he that taketh an oath to performe some covenant and promise , have a full intent , and purpose to doe it , though it fall out otherwise afterward .

Obj. The oathes which are allowed in Scripture were publick , such as were required of the Magistrate ; this giveth not liberty to private men .

Ans. Jacob sware to Laban , Joseph to Jacob , Jonathan to David , and David to Jonathan , yet all these which tooke these oathes , sware privately , and as private men ; and so an oath serveth Severall objections answered touching the power of the Civill Magistrate . for the evidence of the truth , for the ending of strife , and controversies , in which there may be a lawfull and necessary use of oathes , as well publickly as privately , not upon every occasion , but when the matter is urgent , and the place so requireth .

SECT. 6.

Obj. ANother Tenent which is urged upon them is , that they deny the lawfull power of the Mastistrate , viz. that he hath power to put any to death , or at least for a Christian to be a Civill Magistrate .

Ans. The Apostle affirmeth the contrary , Rom. 13. 4. where he saith , That the power beareth not the Sword in vaine , and that he is the Minister of God , to shew revenge upon them that doe evil .

Obj. Our Saviour exhorteth us ( in his Sermond ) not to resist evill , so that Christ restraineth the power of revenging evill , given by Moses to the Magistrate .

Ans. Although this power was first given to the Magistrate , yet the Scribes and Pharisees corruptly applyed it to private revenge , so that Christ in this place disanulleth not the Law of Moses , but speaketh against their corrupt glosses of it .

Obj. We ought not to be subject unto Magestracy , because Christ hath made us free .

Ans. The internall liberty and freedome of the Spirit , doth not take away externall subjection unto the Magistrate , as the Apostle saith , Art thou called being a servant , care not for it , 1 Cor. 7. 21. As one then may be a servant , and retaine his Christian liberty ; so he may also be a subject . We read also that Cornelius a Centurion , and Sergius Paulus Pre-consul after their conversion , was not charged to leave their calling .

SECT. 7.

ANother Tenent which is attributed unto them is , That they Severall objections answered touching the lawfulnesse of Warre . hold it not lawfull for a Christian to beare Armour , or Weapons , or wage Battell , their reasons and objections being these , viz.

Obj: Our Saviour exhorteth us not to resist evill , but whosoever shall smite us on the cheeke , to turne to him the other also , Mat. 5. 39.

Ans. It is evident that Christ doth not here bring in a new Law , but only freeth it from the corrupt glosses of the Scribes and Pharisees , he therefore giveth the true sence of the Law , given by Moses , which allowed lawful warre to be made ; therefore Christs meaning cannot be , that evell , and injuries should no wayes be resisted . It must also be considered , that Christ spake there to private men , ( not unto Magistrates ) that they were not to seeke revenge , which belongeth to Rulers and Governours ; as also his intent was to restraine mens corrupt affections , and grudges to seeke revenge , and to exhort them to patience , for according to the very letter our Saviour himselfe did not performe this precept , for being smitten with a Rod , did not turne the other cheeke , but answered for himselfe , Joh● 18 ▪ 23. so did also the Apostle Paul , when the High Priest commanded him to be smitten on the face , Act. 23.

Obj. The Apostle would not haue us goe to Law one with another , 1 Cor. 6. 1. &c. much lesse is it lawfull to make warre one against another .

Ans. The Apostle doth not simply finde fault with their going to Law one with another , but because they convented one another , before Heathen Judges , and for that they were impatient of wrongs , and would put up nothing at one anothers hands ; as also in refusing to be tryed by the Saints , and their own Church .

Obj. Our Saviour biddeth Peter to put up his Sword , adding further , that they which take the Sword , shall perish with the Sword , Mat. 26. 32.

Ans. It is plaine that our Saviour in that place speaketh of the private use of the Sword , not of the publick , in lawfull Battels ; when as the souldier doth not take the Sword in hand by private authority , but it is committed unto him by the Commandement of the Magistrate .

SECT. 8.

Obj. OVr Saviour would have the ▪ Tares to grow w●●h the Wheat , untill the time of harvest .

Ans. The end and scope of that Parable is to be considered , which is to set forth the state and condition of the Church of Christ in this world , and that the wicked and Hypocrites are mixed amongst the faithfull , and that it shall be so untill the second comming of Christ ( to purge his flowre , and to take away the chaffe ) for otherwise , if it were not lawfull to take away the evill , there should be no place for Civill or Ecclesiasticall Discipline ; and so the Apostle Paul should have been contrary to his Master , in willing the incestious young man to be excommunicated , 1 Cor. 5. and so the tares to be weed out of the wheat , for otherwise they being of such a growing , and spreading nature , they would over-run , and spoyle the wheat .

Obj. The Apostle saith , that the weapons of our warfare are not carnall , but Spirituall , 2 Cor. 10. 4. we must not then use carnall , and outward weapons .

Ans. The Apostle speaketh there only of such weapons as we are to use against Spirituall evills , which indeed are Spirituall , and not of those that are used against men ; likewise after the same manner the Apostle saith , Christ sent me not to baptize , but preach the Gospel , 1 Corinth. 2. 17. yet he baptized some , 1 Cor. 1. 14. his meaning therefore is , that he was not chiefly sent to baptize , but to preach ; so the choycest armour of of Christians is Spirituall , but they may use carnall , or externall also .

Againe , that it is lawfull for a Christian Magistrate to wage battell , may thus appeare , and that by the authority of the Word of God , Deut. 1. 20. where there are divers Lawes prescribed to that purpose , viz. As whom they shall make choyce of to goe to battell , and how they should be exhorted by the Priests , with divers other directions , which had been super●●uous if it had been a thing simple unlawfull to enterprise Warre ; and in the New Testament , when the Souldiers came to John Baptist , to know of him what they should doe ; he biddeth them not to lay aside their Weapons , or to forsake their Callings , but not to doe wrong , and be content with their wages , Luk. 3. 14. we also read in the New Testament of two Centurions that beleeved in Christ , and yet retained their office and calling still .

Further , seeing that it is the office of a Magistrate ( that beareth not the Sword for nought ) to take vengeance on him that doeth evil , Rom. 13. 4. and probably it may fall out that not only one or two may commit evil , but a multitude may also doe evil , and commit outrages ( as we have had woefull experience of for these many yeares ) who cannot be resisted , or reduc ▪ d by the civil Officers , as Constables , Sheriffes , or the like , but by force of Armes ; the Magistrate then is to doe his duty , to suppresse the evill , and take vengeance of them ( which we may blesse God for them ) they have in a great measure done .

SECT. 9.

THere is no precept in the New Testament touching this matter , but only in the Old .

Ans. It is sufficient that we finde it there , for whatsoever is prescribed in the Old Testament , not repugnant to ( nor reversed in ) the New , Christians are to receive and obey . And the reason why no mention is made in the New Testament of waging of Battell , or making of Warre is , for that there was no Christian Magistrate ( by whose authority Warre must be taken in hand ) as also because there was no Civil power in the Church , the Lord gave unto his Apostles an extraordinary power in punishing the wicked , as Peter did strike Annanias and Saphira with suddaine death , Act. 5. 5. so likewise they needed no Schooles then , because they were furnished with extraordinary gifts of the Spirit , but now they are needfull , them extraordinary gifts being ceased . And so it is necessary now that the materiall Sword be used , that Spirituall sword of vengeance ( which the Apostles had ) being no more exercised .

And now that I am speaking of Warre , it will not be impertinent ( in respect of the times many being dubitable to take up Armes for the reasons afore mentioned ) to shew you what things are required , and doe concurre to make a just Warre , wherein Christians may ingage , and be also an honour to their profession ; for I doe admire , that seeing the enemies of Christ , and the Kingdome , are so active for Anti-christ , and Christians sit still and doe nothing , not considering the curse which the Angel of the Lord pronounced against Mer●s ( for not , comming out to help the Lord against the mighty ) may fall upon them ; for though the Lord can , and wil doe it , if they help not , yet are they not thereby excused , as in that example . These three things are required , and ought to concur to make a just War .

SECT. 10.

1. BY whose Authority it is commanded ; 2. Upon what occasion ; Three things required to make a just warre . and 3. In what manner Warre must be taken in hand .

1. Warre must not be attempted without the authority of the Magistrate , for he beareth the Sword , Rom. 13. 4. if the example of Sampson and Abraham be objected , this answer is made ; for the first , he was moved by the Spirit of the Lord , which is said to be upon him ; for the second , he was no private man , or subject to any other , but free , and at his owne command ; beside , he was not without direction of the Spirit of God , and further if a true man shall defend himselfe against a Thiefe by the Sword , or a City being suddenly besiedged , or invaded by an enemy , the Magistrate being absent , in these cases it may be lawfull to use the Sword , because albeit in particular they have not the expresse consent of the Magistrate , yet in generall , the Laws permitteth , that it shal be lawful for every one in such a desperate case to defend himselfe .

2. The causes of Warre are these three ; 1. When any Battell is undertaken , or enterprised by the speciall command of God , as Saul was sent against Amaleck . 2. To rescue and recover such things as are unlawfully taken away , as David pursued the Amalakites that had burned Ziklag , and carried away 〈◊〉 Goods , and their Wives , and redeemed them againe , 1 Sam 〈…〉 To deliver the oppressed , and to bridle the insolency , pride , and cruelty of the wicked , as Abraham pursued the foure Kings that had taken Lot prisoner , and delivered him out of their hands , Gen. 14.

3. The manner also is to be considered , that although the cause of warre be just , yet it is not rashly to be set upon , but all other meanes must be tryed ; as the Israelites before they assaulted their Brethren by open warre , ( moved by the Benjamites in the rape of the Levites Wife ) first , required the wicked men , which being refused ; they resolved to set upon them , Judg. 20. 13.

There are also many other Tenents , which are attributed to them under the notion of Annabaptists , as that originall sin is not derived from Adam to his posterity , and that a man hath free-will in Spirituall things ; which Tenents ( if they hold ) they are already sufficiently confuted by what hath been formerly delivered ; but I finde the enemies of Christ so various in their description of Hereticks , that they seeme rather to doe it more out of malice then any waies to convince their judgements , making three or foure Sects and Heresies of one and the same . Tenent , as may appeare by their printed papers to that purpose , instance in the Socinians , Arians , Familists , Anti-scripturians ; all which opinions might well be confined to one of the notions afore named , but that such delight to shew themselves forward in reproving of others , that so they might be thought innocent themselves .

CHAP. VII . Treateth of the opinions of them under the notion of seekers .
SECT. 1.

IN dealing with them under this notion , I will rather adhere to Mr. Saltmarsh his description of them ( then their other malicious Sensurers ) who defineth them to be of this judgement , viz. That there is neither Church nor ordinance y●● , and that if they did not ●nd with the Prima●ive , or Apostolicall times , yet they are to begin ●s in the Primative time , with Gifts and Miracles . Severall objections of the S●●kers a●swered .

To which Assertions I answer ; That Jesus Christ hath alwaies had , and yet hath his Church Militant ; for when he departed in the Flesh , he promised to be with it , even to the end of the world . Now in that he so promised , it must of necessity follow , that the Church must be permanent so long ( viz. to the end of the world ) for he cannot be said to be with that which is not . Ergo.

2. As to the period and end of Ordinances I answer ; they never yet ceased , but doe yet continue in their Primative purity ; true Anti-christ hath cast his two vailes of Schisme and Heresie upon them , but that of Heresie ( lying uppermost , ) is so old , that it is falling off by peece-meale ; the other of Schisme being so thin , that good eyes doth see truths thorow it ; but that also will speedily be taken off , and then they will be visible to each spectator .

3. As touching the Gifts and Miracles , which they expect from them that are to gather the flock of Christ out of Antichristian Pastures , I will answer in Mr. Saltmarsh his owne words , viz.

SECT. 2.

1. THat such Gifts and Miracles were rather for bringing the Word into the world , and for glorifying Christs first comming in the Flesh then after , Joh. 20. 29 , 30 , 31. Mat. 10. 7 , 8. Mark 6. 7. Luke 9. 20.

2. That if we must have Miracles to make us beleeve , and not beleeve any truth untill then , we must have for every truth , ( as for one , or two , ) a Miracle to give it evidence , and so there must be a continuall and new Miracle working , for every new beleeving .

3. If there must be Miracles for beleeving , truth is not of Ephe. 5. 1● ▪ that excellent nature as it seemes , for if it be not able to make it selfe evident , and cast a native or speciall shine , or brightnesse upon that Soule it comes into , it is but weake , darke , and insufficient .

4. If truth be not discernable in it selfe , by its owne glorious lightsome nature , by beams from it selfe , it is in a worse condition then many things below ; as the Sunne , Starres , Candles , &c. which bring that light in their owne nature and dispensation , by which they are discerned .

5. If every truth be a beame of Christ the Truth , then every Joh. 8. 12. & 9. 5. Rom. 22. 5. truth hath light in it selfe , because it streames from the fountain of light , and so is discernable .

6. No Miracle can in its owne nature make one beleeve , without a Spirituall conviction from the Spirit of Christ , going along with it ; for as we see when Miracles were wrought , some beleeved , and some beleeved not ; so there is no such reason for Miracles as pretended , because that conviction which commeth from the Spirit , through the work of a Miracle , may come by another instrumentall , or organicall way ; or it is a more glorious opperation , by how much more single , or immediate revelation it worketh .

SECT. 3.

7. THat when Miracles are wrought , yet a Pretender may worke a Miracle for the contrary , like the Sorcerers of Aegypt against Moses ; and Antichrist is rather spoken to come with Signes and Wonders of the two then Christ ; so that there shall be a losse to any that thinke to beleeve meerly by a Miracle , the Spirit being only that which must make us beleeve , beyond all power of Miracle , which can give out its power but upon the sence at the farthest , being meerly outward , and visible .

8. That the Scriptures of the Gospel , or New Testament , are Mat. 23. 24. of such a divine , and even Spirituall glory in the letter , as no other word . There is a power to discover the reasons , and secrets of the heart , which the reason and heart of man witnesseth unto ; there is a power to convince , and advise , to terrifie , and comfort ; cleerly , undeniably , and experimentally knowne .

9. The Scriptures we have , as they are , doe make a discovery 2 Cor. 3. 6. 8 , 9. Rom. 11 16. Tim. 3. 16 , 17 of such a way of religions Reason , as was never yet in any age attained unto ; for the men of purest reason , as the old Philosophers , never attained further then the knowledge of some things infinite , which they did not know ; a Religion of Morall righteousnesse and purity , and some Sacrifices of attonement , &c. and there is not any Religion in the world , Jewish or Turkish , but they are made up of carnall principles , and are founded upon reason and nature ; but this Gospel Religion , hath opened a new way to salvation , a way of worship , crosse to all Methods , and Heb. 4. 12 1 Pet. 1 , 19 w●yes of reason ; the word opening new wayes by a new Spirit , purifying naturall reason into more divine and glorious notions , then reason ever attained ; bringing in a way of beleeving , and placing a Religion , placed upon a spirituall perswasion called faith , which is more proportionable to an infinite God , and an infinite way and depth of Salvation , then reason ever invented . For the Soule to beleeve upon one , even Jesus Christ , in whom God hath laid up all love , and fulnesse , and so for man to come one with him , who is God , and Man . And there cannot be a more rationall way for man to become one with God , then by one , that is both God , and Man .

SECT. 4.

10. THat the Scriptures , or Gospel of the New Testament , being a many hundred yeares old , as from the Apostles even in that originall we have them , no very materiall difference is to be found , albeit the Copies have passed through the greatest Apostacy , God restraining Antichrists power to corrupt them materially , in the originall , to advantage their Heresies and corruptions ; which very constant preservation of truth , in the very midst of the enemies of truth , is both a constant and standing Miracle of it selfe ; and so we need not stay for a Ministry with Miracle , seeing we have a word with Miracle , which in its matter , subject , power , speaking of God , of his Son , God and Man , of his Spirit , the actor in man , from both , by way of outward ordinances , of the depths , windings , and workings of reason , &c. and is of as much efficacy to perswade as any thing else we can have ; and though there be not such pouring out of Spirit , and such gifts as beleevers may and shall have , yet all beleevers ought to practice so farre of the outward ordinances , as is cleerly revealed ; which conviction of his I suppose is sufficient to disswade any rationall man from thinking , that either Miracles , or new gifts of Tongues , is now requisite for the gathering the Church of Christ out of Antichristianisme , as there was in the Apostles time out of Judisme and Heathenisme .

Thus have I ( by Gods assistance ) confuted the tenents of the Atheists , Anti-scripturians , Papists , Pellagians , Armenians , Antinomians , Seekers , Annabaptists , saving that tenent , from which they have their denomination , which I shall hereafter discourse of , in its more proper place , and in the confutation of these former opinions , is sufficiently confuted that other r●bble of Schisms and Heresies , which are new coyned with the Presbiterian stampe , unlesse it be the Quakers , divorcers , and Soul-sleepers , which if there be any such , as I hardly beleeve , they may tell thee ; 1. That when they be hungry or thirsty , they wil remember themselves ; and the second , That to the pure all things are pure ; and aske the third , which part of the St. Theife was with Christ in Paradice that day after his Passion , Luk. 23. 24.

CHAP. VIII . The eighth Chapter , treateth of Prelaci● .
SECT. 1.

IN the next place ( by the same assistance ) I A preface to the Prote●●ant . intend to prosecute the discovery of all the Reliques of Popery , which is yet harboured in any other opinions now extant amongst us in this Nation , in hope that each ●pinionist will be as willing to imbrace the truth , as it is willing to offer it selfe unto him ; and in regard the chiefe cause of the quarrell amongst us ( in matters of Religion , consisteth in observing or not observing of Ceremonies , which in respect of their long continuance , is the greater cause that mens mindes are hardly perswaded from them ; as also in regard of the outward ●stentation , or Aronicall glory which they retaine , I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies , which is yet fostered amongst many thousands in this Nation , being verily perswaded , that after they once see the vanity of them , and how punctually they are against the precepts of Christ , and his Apostles , they will utterly renounce them , albeit they have hitherto so much delighted themselves in them . By which meanes ( their consciences being convinced ) they may use the Apostles word , ( in the Apostles sence ) and say , What pleasure had we then in those things whereof we are now ashamed . And contrariwise , if any ( whom I have , or shall convince ) remaine refractory , and obstinate , it will be a meanes to leave them without excuse , in regard they refuse to have their understandings eluminated , loving darknesse rather then light , because their deeds are evill , Joh. 3. 19.

SECT. 2.

ANd in the first place I will incounter with such who call Ch●istians the most proper ●itle of the Disciples of C●●●st . Act. 11. 26. themselves Protestants , being ashamed of the name Christian , which the Apostles and Disciples of the Primative Church tooke upon them , as an ornament of their profession , being derive● from their Masters name whom they professed to serve ; these Protestants , or rather Prelatticants ( in regard of their deare affections to Bishops , and their Popish Ceremonies , and superiority ) being over-ruled by Satans pollicy ( which is , to draw us to the outward imitation of Ceremonies , that thereby we might leave the substance ) have under pretence of decencie and order ( and as it were to step out of the way , to bring the Papists in , to them , ) maintained these their superstitions , but by wofull experience they have found a contrary effect ; for instead of so doing , the Papists have caught the most of them , so that now they would rather be deprived of their Lives and Fortunes , then part with such Toyes .

Now in regard I would shew them the vanity of each of their Their mistake in the Church ▪ errours , I will first begin with their opinion touching the sanctity , and inherent holinesse which they attribute to that place which they call the Church , which indeed is not the Church , but meerly a Meeting-place for the Church . The true Church of Jesus Christ being a company of Men , or Women , or both , acknowledging or worshipping the true God , ( being gathered into A diffinition● of the Church of Christ . a Body , or Fellowship by the Word , and Baptisme ) whom Christ doth regenerate and sanctifie here with his Spirit , and purposeth afterward to glorifie in his heavenly Kingdome .

SECT. 3.

ANd as they are mistaken in the Church , so are they also in Their mistake in the sanctity ●r inherent holinesse they attribute to their Steeple-houses . the sanctity , and holinesse which they attribute to that place ( which they so terme ; ) for though before Christs comming in the flesh , the Lord had chosen one speciall place where he would have Sacrifices offered unto him , and not in any place beside , and so was priviledged with a legall kinde of Sanctity more then others ; yet now since Christ hath every where opened Heaven to the prayers of the faithful , ( as appeareth by his owne words , Mat. 18. 20. Wheresoever two or three are gathered together in my name , I am in the midst of them , that distinction holdeth not . And for further proofe of which , we have a further evidence from Christ and his Apostles , who neglected no opportunity to gaine Soules to God , witnesse our Saviours preaching on the top of an Hill , Matth. 5. 1. out of a Ship , Mark 4. 1 , 2. Paul in an upper Chamber , Act. 20. 8. and by a river side , Acts 16. 13. Peter in Cornelius house , Act. 10. 27. and in Solomons ▪ Porch , Act. 3. 11 , 12. Philip in the Ennuchs Chariot , Act. 8. 31 , 32. yea , the Apostles went from house to house , Act. 20. 20. that distinction of holinesse doth not therefore remaine in places , nay even Bethel it selfe did not retaine an inherent holinesse ; for we read , that after that Jeroboham had defiled it by Idolatry , it was no more Bethell , the house of God , but Bethaven , the house of iniquity , Hosea 19 : 5. Againe , the Apostle willeth men every where to lift up holy hands , 1 Tim. 1. 8.

Obj. The Lord willeth Moses , to put off his shooes from off his feet , in regard that the place whereon he stood was holy ground .

Ans. It was holy for the present , in regard of the apparision What caused the then holinesse in the ground . and presence of God ; but this was no inherent holinesse anexed continually unto the place , but when the cause of this holinesse ceased , ( viz. the heavenly Vision and apparision ) the effect also , ( viz. the holinesse in the ground ) was suspended . The Temple of the Jewes was likewise holy , and because of it Jerusalem was was called the holy City , so long as they continued in the true worship of God , but after they had Crucified the Lord of life , both the Temple , and City , as prophane was destroyed . And herein also appeared the errour of the former times , when such bloody battels were fought for the recovering of the holy Land ( as it was called ) by the evill successe whereof it is evident ; that Christians were too much addicted to the holinesse of the place , and therefore to attribute religion , or holinesse to such places , is absolute superstition .

SECT. 4.

NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches . to be imitated by us under the Gospel , and that for these reasons . 1. Because that was prescribed to the Hebrewes because of their infirmity , and to win them from the glorious pompe and vanity of the Heathen . 2. Most of them things had their proper use in the Temple , which being now abolished , there is no further use to be made of them . 3. Neither was they simply necessary for Gods Service , for if they had he would not have suffered them to have been carried into captivity . 4. They had a direct command from God to make that Tabernacle in that glorious manner , but no such charge is given to us under the Gospel , our bodies ( as the Apostle saith ) being the temple of the Holy Ghost , 1 Cor. 6. 19.

Again , as they erre in their judgements concerning the place which they terme the Church , as also concerning the sanctity and holinesse which they attribute unto it ; as also in the adoring , Against their Common Prayer-booke , or Liturgie . and beautifying of it ; so doe they also erre exceedingly concerning the Book ( which they so Idolize ) termed the Common Prayer Booke , and the rediculous ceremonies therein contained ; against which Book I thus argue .

That which is taken out of the Masse-Booke of the Pope , who is an Idolater , is the Liturgy , as is most evident ; which being Popery in Latine , doubtlesse is the same in English . Again , every thing that is necessary to salvation is commanded in holy Scripture , as our Saviour affirmeth , Joh. 5. 39. but set Prayer is not commanded in holy Scripture , ergo not a thing necessary to Salvation . Again , no part of Gods Worship ought to be imposed by mans authority , but such is the Liturgy , ergo .

CHAP. IX . The ninth Chapter treateth of Prayer .
SECT. 1.

Objection . THe Lords Prayer is o set forme of Prayer , therefore The Lords Prayer a form to make our prayers by . a set forme of prayer is lawfull ?

Ans. The Lord is only to be worshipped in Spirit , and in Truth , and as concerning the Lords Prayer , it is only a forme to make our Prayers by , Mat. 6. 9. Again , all the circumstances in both the Evangelists , as Luk. 11. 1. 4. doth lead us thus to understand it , as namely , that Christ there sheweth the right manner how to use Prayer , as he doth for the right use of almes , and fasting , and to avoyd ambition , hypocrisie , babling , and the like ; as also that we should come to God in prayer , as children doe unto their Parents , asking Bread , Fish , an Egge , or the like ; that is , making our requests unto God according to our particular wants and necessities .

Again , no man can be so wilfull to doubt , that Christ did not unfold the meaning of this Prayer to his Apostles , and that they did truly understand his meaning therein , and did also carefully observe his commands ; yet did they never binde themselves to these words , but prayed still as they had severall occasions according to these rules , Act. 1. 24 , 25. & 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20.

Neither when they wrote unto others concerning Prayer , did ever teach them to say the Lords Prayer , which certainly they would have done if they had so taken the will , and appointment of Jesus Christ to have been ; but it is evident that they taught them in their necessities and occasions , to shew their requests to God in all manner of Prayer and supplication in the Spirit , with giving of thankes , watching thereunto with all perseverance , being the will of God in Christ Jesus ; as also it doth evidently appeare by these Scriptures , 1 Tim. 5. 17 , 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 , 31 , 32. 2 Thes. 3. 1 , 2. 1 Tim. 2. 1 , 2 , 3. Jam. 1. 5 , 6. & 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 , 15. Jud. ver. 20.

SECT. 2.

AGain , if Christ have commanded us to use these words , in number , and order , then all such doc sinne as pray at any time , and doth not use these very words , and no other ; for Christ saith , When ye pray , say , Our Father , Luk. 11. 2. which words ( when ye pray ) sheweth , that this Commandement is to be observed at all times ; and if so , then the Apostles sinned , which prayed , and used not these words , as I have formerly instanced . Again , by these words ( say ye , &c. ) being pressed according to the letter , might seeme to exclude all prayer in the Spirit alone , that is , without words , or distinct voyce , which is lawfull , and oftentimes used by the people of God , as we may read , Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 , 27.

Again , the heads of that prayer is generall , so that no man can apply them aright without some speciall relation or application to his or their particular estate , and condition ; Christ therefore prescribed that forme of prayer , that it should be a rule , and patterne to make our prayers and supplications by , and hath not commanded to use , or promiseth to accept of such Prayers , as are framed by mans invention , but only such as proceed from the Spirit .

Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us . chiefe cause of the difference , betwixt them who terme themselves Protestants , or rather Prelatticants and us , who terme our selves Christians , I am the more induced to treat of it at large , hoping that the Lord wil so eluminate their understanding , that they wil duly , and seriously consider of their opinions , and renounce their errours , which the Lord in mercy grant .

SECT. 3.

IN the first place I wil shew them what Prayer is ; the holy The deffinition of Prayer . men of God doe define Prayer to be the interpreter of the minde , Non vox sed votum , ( as one saith ) the wings wherewith our Soules doe fly to heaven , as swife as Cannot Shot out of a Camon ; the Key of the Gates of heaven , that which either early , or late , findeth admittance ; that which forceth an audience , and unlocketh the ●ares of God himselfe . It is also defined to be a calling upon God by celestiall cogitations , of which there be Two sorts of prayer , mental and vocall . two sorts ; 1. Mentall , or that which is not uttered by the tongue , but by the minde , and this sort of Prayer is called ejaculatory prayer , by which the people of God dart up their requests , through silence of speech ; the second sort is vocall , or that which is expressed by speech , or words .

For the first of these we have many examples in Scripture , as in Of mentall P●ayer . Moses , Exo. 14. 15. where the Lord saith unto him , Why cryest thou unto me , &c. whereas Moses is not said to utter any voyce , but sighed unto God , and cryed in his heart ; whereupon one saith , Egit vocis silentia , ut corde clamarit ; he in the silence of his voyce so wrought , that he cryed in his heart . We have another example in Hannah , 1 Sam. 1. 13. in these words ; Now Hannah she spake in her heart , only her lips moved , but her voyce was not heard . We have also another example in Jehoshaphat , who when he was compassed with the Assyrians , is said to cry out unto the● Lord , which probably was not vocally , but mentally , 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer , but the sorrow , and contrition of the heart , and therefore the Lord saith by his Prophets , Before they call I will answer to their secret requests , and enward grievances of their heart . And this is most probable , for God being a Spirit , wil especially be invocated by the spirituall part of man , Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips , their hearts being farre from him , Mat. 15. 7 , 8. now with such as have the Spirit of God , this sort of Prayer is much used , for by it we may pray upon all occasions , unknown unto the world , by lifting up pure hearts unto the Lord , in reference to which commeth this saying , Pii ●rat tassatie , good men pray in silence .

SECT. 4.

THe other manner of Prayer is vocall , that is , when the O● Prayer . tongue expresseth , and uttereth the desires of the heart ; either of which being produced from a true , and a lively faith in Christ , is so prevalent with God , that they procure our wished desires , so farre as the Lord knoweth it needfull for us , according to the promise of our Saviour , Aske and ye shall receive ; as also the Lord by the Prophet , Call upon me in the time of trouble , and I will heare thee .

Now as there be two sorts of Prayer , viz. a Naturall man , and Two sorts of men , v●z . a. naturall man , and a spirituall man . a Spirituall man , of which two sorts of people the world doth consist , and they are utterly opposite the one to the other , as light and darknesse , Heaven and Hell , Christ and Beliall . As for the Naturall man , in regard he would not absolutely declare himselfe to be an Athiest , ( in respect he seeth so many in the world that doe acknowledge that there is a God ) therefore for fashion sake , he wil also have a way , and rule to worship God by , which shall suite with his condition ; and to this purpose he doth furnish himselfe with all materials , Cap a pea , as may conduce to his humour , viz. He wil have a Church , but they shall consist of his owne fraternity , who shall scorne the very name of a Saint , ye hate him more then a Devil .

2. They wil have a place to meet in , as others , but it must be The naturall mans humour . decked , adorned , and beautified , with whatsoever seemeth delectable , and pleasant to the sence , for being sensuall themselves , and having no other understanding , therefore they place their delight meerly in sensuall things , as the Apostle testifieth at large , Rom. 8. 5. so that if they preach , or heare a Sermond , it must be if possible the quintesence of Eloquence . If they pray , it must be in a studied set speech , in choyce Oratory , their Priests being attired like Havest Dames , &c. and thus in all their worship doe they expresse themselves to be carnall-minded men , and such as the Apostle declareth to be at enmity with God ; which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse ; and this they doe in regard they would seeme somewhat religious , & cannot perform it in another way , it being contrary to their game .

SECT. 5.

Obj. WHy doe you endeavour to reclaime them if you can have no other ?

Ans. They can doe no other during the time they are in their carnall condition , but I hope the Lord hath many amongst them The d●spera●e resolutions of some Cavaliers . who belong unto him ( albeit under that vaile of ignorance ) whom my desire is to disswade from their errours ; for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle , or to make Hell , Heaven , then to reclaime the other , whose desperate resolutions are so apparently manifest .

Now contrary to this Naturall man , there is a Spirituall man , The Spiritual mans humour in point of Prayer . who is of a quite contrary minde , and opinion , for whereas the carnall mans judgement is , that Prayer although invented by another , if but read over by them , or any other , is sufficient for the Service of God ( as indeed it is to that God they worship ) the Spirituall man he is of another judgement , for he saith , that true prayer is that which is dictated to the minde , by the Holy Ghost , and so maketh prayer the voyce of Gods owne Spirit , which ariseth from the regenerate part within us , being quickned , and inlarged to pray , from the immediate help of the Holy Ghost , and such prayers ( say they ) are only acceptable to God , and no other .

Now to know whether of these opinions retaineth the truth , it Of the Spirit of God in prayer . is requisite to have them to the touch-stone of truth , viz. the Word of God , which is able to convince all errours , and to make them appeare in their naturall colours ; to which purpose the Apostle Paul is very pertinent in his Epistles , as in Rom. 8. 26. where he speaking of the act of Prayer , ( or ●ather the Spirit of God in him , ) saith , That the Spirit helpeth our infirmities , and that we know not what to pray for as we ought , but that the Spirit it selfe maketh intercession for us with sighes , and groan●s which are unutterable ; which he doth also thus further illustrate in the 27 ver. viz. And he that searcheth the heart knoweth the minde of the Spirit ▪ because he maketh intercession for the Saints , according to the will of God .

SECT. 6.

FRom whence I thus argue : If the intercession of the Saints ( who are predestinated to salvation ) be not availeable without the direction and guidance of the Spirit of God , as it is evident they are not . Instance in holy David , who saith , If I regard wickednesse in my heart , God will not heare my prayer ) what will become of the other , and what better testimony can we have to decide the controversie , then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act ; their audaciousnesse A set ●o●me of Prayer hath not the Spirit of prayer . and stupidity is therefore to be admired , who thinke that Prayer and Preaching can availe , although the Spirit of God doe not Co-opperate with it ; for the Holy Ghost teleth us plainly , that we know not what to aske without his direction ; now what direction from the Spirit of God can be imagined in that prayer , which is formerly composed by another party , then he who readeth or prayeth it ; or what benefit can be expected from that prayer where the tongue expresseth that , which was not formerly conceived in the minde to aske ; well may they therefore be compared to Steevens uncircumcised Jewes , in that they still resist , and flatly deny the motions of the Spirit of God in the act of prayer .

Again , the Children of God have sundry occasions to pray unto God by reason of their manifold temptations , by the flesh , the world , and the Devill , which doe warre continually against the Spirit ; now let any judicious man censure , whether a childe of God findeth greater comfort in expressing his misery , and unfeigned repentance ( being moved thereunto by the Spirit of him to whom he prayeth , rather then to expresse himselfe by such a prayer as is invented by another man . Again , what prayer can be more acceptable to God then when he is invocated by a penitent sinner , who is dictated what to aske by the Spirit of him to whom he prayeth ; certainly then we ought rather to joyne our selves with the Spirit of God , rather then the spirits of men .

SECT. 7.

Obj. SVch as pray by the Spirit use Tautollogies , and vaine repetitions in their prayers .

Ans. God doth not give the measure of his Spirit to his Children by equall proportions , but to some more , to some lesse , but to all some ; yea such a some , that he that hath the least of it , hath so much as to make his prayer acceptable , though not so much prevalent with God , as them who have a greater measure of it .

Again , Gods wayes are not our wayes , he is not like an earthly Prince , who is commonly petitioned , with a premeditated speech ; It is not eloquence of words that God rega●deth in p●ayer . neither is it eloquence of words , which worketh upon him , but the pious thoughts and desires of the heart , which the Lord being formerly acquainted withall , before they be expressed by the tongue , are even then accepted of him , which the Lord testifieth by his Prophet in these words ; Before they call , I will answer , Isa. 65. 29. so that it is not so much the expression of the tongue , as of the heart which God accepteth , or floweth as pleasing unto him .

Again , let them peruse their Liturgy , and see if they can excuse Their Liturgy ha●h many tautologies in it . it of Tautologies , when they repeat these Sentences , viz. Lord have mercy upon us , Christ have mercy upon us , Lord have mercy upon us ; Christ heare us , O Christ heare us , Lord have mercy upon us , Christ have mercy upon us ; with , Thou Lambe of God that takest away the sins of the world , three times repeated together ; with , Good Lord deliver us ; and , We beseech thee to beare us good Lord , very many times : repeating the Lords Prayer also many times at one Service . And yet to see those vaine bablers , that will accuse others with that , which they are the most guilty of themselves ; yea , what is their Pulpit Prayers but meere tautologies , the same the next Sabboth as was the former , A carnall man tyeth God to one and the same prayer . and so for all their life long ; yea let the occasion be what it will , Funerall or Feast , Plenty or Famine , Warres or Peace , or what occationals soever , God must either be pleased with their set forme , or he is like to have none at all ; yea though there be never a clause in their expressions , which tendeth to the present occasion : whereas through the whole Booke of God , we neither read of any childe of God that prayed , but that his prayer did solely tend to his present occasion , as I have formerly proved when I spake of the Lords Prayer it selfe .

SECT. 8.

SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God ( whom they so villifie ) certainly they could not be so rash in censuring as they are ; when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers , have had much adoe to bring it in , and much more to get into their set prayer againe ; but hath been in very great danger of an non plus .

Again , the Apostle James saith , that the effectuall fervent prayer of a righteous man availeth much . From which expression we may gather , that true prayer must tend to effect the necessity of the Party praying . 2. That this prayer must also be full of servency , and zeale to have it effected , as the Prophet saith , I roared even for the disquietnesse of my soule . 3. That it must proceed from a righteous man , or else the other are in vaine ; and this is evident by the Prophet Hosea , who speaking of such prayers as are made by ungodly men , calleth them houlings , They called A p●a●er ●●●m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 . not upon me when they houled upon their beds . And the reason thereof is also rendred by the same Prophet ( why such prayers are not accepted of the Lord ) to be this , viz. that they assem●led themselves for corne and wine , and not for Spirituall blessings , Hosea 7. 14. so that carnall minded men pray only for carnall things , such as tend to their outward estate and condition , but not any wayes to the desire of Spirituals , that being the furthest thought in them .

Obj. Doe you disallow the reading of good prayers , which have been made by godly men ?

Ans. No , for by reading such prayers , our infirmities in praying How set f●●ms of prayer m●y be used . may be strengthened , and our desires inlarged , there being many things in them which we have need to pray for ; but not to present such prayers to God , by reading of them for our selves , but if in the act of prayer such expressions be presented to our mindes , by the Holy Ghost , doubtlesse they are so made our owne , and as acceptable to God as may be , but not otherwise ; for as it would be counted a rediculous thing for a childe , who having an occasion to crave a courtesie of his Father , writeth his minde in a paper , and so readeth it to his Father , even so it is with him that commeth to pe●ition God , by reading a prayer for his owne particular , which another man hath formerly inv●●ted .

SECT. 9.

Obj. BVt suppose he invent it himselfe , and so read it , is not that lawfull ? To read a prayer is rediculous , i● in tended as a prayer in the act of reading .

Ans. It is more rediculous , then for a Son to read his desires to his Father , for his Father is ignorant of it before he heare it , or read it : But it is otherwise with God , for he accepteth of no prayer but such as his owne Spirit dictateth , so that the very concerving of a Pitition in the minde is the act of prayer , and that which is only acceptable to God , though not vocally expressed ; as in Isa. 65. 24. Before they call , I will answer , &c. and whilst they are yet speaking , I will heare , with Dan 9. 23. At the beginning of thy supplication the commandement came forth ; therefore as I said before , it is rediculous to think that God stands upon such curiosities , as set speech is , or printed papers read unto him , since he knoweth the minde of the Petitioner before he hath expressed himselfe ; and I dare boldly affirme , that if a Christian can but from a contrite heart , say with the Publican , Lord have mercy upon me a sinner , it shall be better accepted with God , then to read the most learnedst Oration that ever was yet invented by man .

SECT. 10.

Obj. May not a wicked man make an extemporary prayer ?

Ans. Though they can Hypocresse it , yet are not the children of God therefore to desist from that manner of expressions , for it may as wel be argued , that because the Devil quoted Scripture , that therefore none ought to doe the like to justifie the truth .

By this then that hath been spoken , it doth fully appeare , that true prayer hath the spirit of prayer ; and contrariwise , such prayers as are imposed by men ( as are still in use , and ever wil be amongst carnall men ) hath only the spirit of man , and not of God ; for although they might be composed by such men , as 't is The title common , fitly 〈◊〉 to such praye●s . likely had the Spirit of God , yet are they of no validity to a carnall man ; and as for a Spirituall man , he hath no further need of them , then to read them ( not as an imediate prayer , but as an help to him against he pray ) and therefore a very right and sutable name is given to such sort of Prayers , by calling them , Common Prayers , as they doe that of the Liturgy , they being indeed common to all licentious fellowes , who are so accustomed unto them , as that their Priests can repeate them , although they are three quarters drunke , and yet think they pray gallantly .

Again , by these prayers the godly cannot be distinguished from the wicked , or reprobate , when as in truth the gift of prayer is a maine cognizance to know a childe of God by , and by which they are stirred up to a greater fervency , zeale , and cheerfulnesse in praying , by perceiving the Holy Ghost to put such words into their mindes , as are sutable to their present necessity ; but for the other sort of prayer , it cannot comfort at all , so then to conclude , the one doth so farre excell the other , as that it is a Prayer , and the other is not , as I have proved out of the Prophet Hosea ▪ Chap. 7. 14.

SECT. 11.

ANd like to their Booke of Common Prayer are their Homilies , seeing to preach , and to pray in the Church , are two Against ●eading o● Homilier . speciall duties of the Ministers of Christ , who giveth his Servants gifts for the whole Ministry , and therefore as in Prayer , to be the mouth of the people unto God , so also in Preaching , to be the mouth of God unto the people , Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister , and be not endowed with such gifts , there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ ; but if they be so endowed , there is no warrant to prescribe them stinted prayers , or Homilies , for in so doing they derogate from the honour , fruit , and benefit of Christs assention into Heaven , and from the care , love , and bounty that he hath continually shewed unto his Church Militant , to whom he gives gifts for the worke of the Ministry , as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 , 5 , 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost , which is only said to teach us to pray as we ought , and also keepeth out of the Church the gifts , and graces of God , quenching the Spirit in the Ministers and people , in the service of God , Rom. 8. 26 , 27. Eph. 4. 8. & 6. 18. 1 Thes. 5. 19. Jud. ver. 20.

Now if these set formes had been appointed by Christ , then God will only be worshipped as himselfe hath prescrib●d . his Apostles had shewed themselves unfaithfull , or insufficient for the worke committed unto them , who never left such a president or commandement to the Churches ; neither can it be of faith in us , or pleasing to God , to worship him after another manner then himselfe hath prescribed , as may appeare by these Scriptures , Exo. 20. 4 , 5 , 6. & 30. 9. Psal. 141. 2. & 119. ver. 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. & 12. 28 , 29.

This which hath been spoken , I hope wil be sufficient to disswade every one ( that hath the least measure of the grace of God ) from the fond conceipt they have had of that Booke , tituled , The Booke of Common Prayer , which hitherto they adore with as much zeale , as the Ephesians did their Diana ; and in that I would not only draw them from worshipping the Image , but also from her Shrines , and her Dimetriousses , who still with open mouth cry them up , ( desiring rather to set the Common-wealth in another cumbustion , then that their craft should be dispised , and set at naught , it being the chiefe instrument of their subsistance , and livelihood ) I shall therefore act the Town-Clarke , in perswading them to be patient , ( in regard another uproare wil not end the controversie ) and implead one another at Law , viz. by the Law of the Spirit ( which is , the Word of God ) who wil speedily give the right to whom it belongeth .

CHAP. X. The tenth Chapter , treateth of Priestly Garments , &c.
SECT. 1.

Object . ARe not particular Garments and Vestments to be used in Gods Service ?

Ans. The Apostle tells us , Rom. 14. 17. That the Of peculiar v●stmen●s used in Gods Service . Kingdome of God consisteth not in meats , and drinkes , viz. not in outward ostentation of apparell , or rather humane inventions , to delight the phantasies of men .

Obj. The Priests under the Law had their Garments appointed them ?

Ans. That example now doth not binde the Ministers of the Priestly Garments abolished . Gospel , because it was a legall observation , and these Priestly Garments were types of Christ ; the Body then being come , the types and figures should cease , and to keep some of the legall Ceremonies , binde us to keep all ; Ministers therefore ought not to be discerned from the people , Pileo , sed pietate , by their Cap , How the Ministers of Christ ought to be known . Surplisse , and Tippit , but by their piety , and integrity of life and conversation , therefore such like Popish trinkets having no warrant in the Word , to be used under the Gospel , ought to be rejected of the Professors of Christ , and that further for these Reasons following :

1. Because the outward glory of the Vestment doth effect the Humane inventions doe not edifie . eye of the beholder , and so hindereth the meditation . 2. In regard no humane invention ought to be admitted into the Service , or worship of God . 3. In regard every Rite of the Church should edifie ; but these humane inventions , and significations cannot edifie : And 4. Because they were brought into the Church by Antichrist , and therefore ought to be abandoned .

SECT. 2.

ANd as the Garments , so are the many and sundry Ministeriall actions , which being done without them , they esteeme as not done at all , putting a barre of silence before their mouthes that refuse to make use of them ; as also the certaine fees which they claime as proper unto them , called , Surplisse-fees , for which they have no more warrant from the Word of God then the rest , which is none at all ; now by these and their other fine knick-knacks which they used in their Cathedrals ( as they terme them ) how neare they imitate the Leviticall Priesthood , let themselves judge , and how by so doing they rob God of his honour , deriving that unto themselves which was fulfilled in Wherein the comlinesse of the Church doth consist . Christ , converting the substance of his glorious Priesthood into an earthly pompe ; farre be it therefore from Gods people to entertaine or renew such fopperies in the Church of Christ , but rather subscribe to the Apostles simplicity , for the comlinesse of the Church doth not consist in Cerico & auro , sed edificatione , not in silke , and gold , but in edification . Seeing then that these Ceremonies doe not only offend the weake , but is also a meanes to advance Popery , let us therefore relinquish them , and those also that provoke us to use them .

Obj. Ought not dayes ( dedicated to Saints ) to be celebrated as holy ?

Ans. Dayes wherein God hath permitted man to worke in , may be imployed to that purpose , but the Lord hath given sufficient What dayes ought to be observed , and what not . liberty to worke for six dayes in the weeke , as in the fourth Commandement , ergo no day of the six ought to be observed to any other use , unlesse appointed by the Magistrate , or the Church , for Humilations and Thanks-givings , as was Hesters Fast , and the rest which we finde in the Scriptures , but in no wise to observe Popish Feastivals , in remembring of men , for the Lord is the Creator of time and dayes , and therefore he only ought to have the honour of them .

SECT. 3.

THe like may also be said concerning God-fathers , and Godmothers , Of God fathers and God mothers for which some pretend antient custome , begun by a Bishop in the dayes of Antonius Pius , who first ordained that such choyce witnesses should present children to the Congregation , in case their Parents were dead , or fled for persecution ; but all this is to no purpose , unlesse they can produce such a custome from Christ or his Apostles , which I am confident they cannot ; for though we read of divers that were Baptised by the Apostles , yet that the Parties so Baptised had such Sureties , is not any where spoken of ; and there is a good reason for it , for they admitted of none that stood in need of such like to promise for them , accepting only of such as members , who were able to expresse their owne faith and repentance , as I shall ( in its due place ) make appeare at large . And it is much to be admired , that learned knowing men should yet remaine so ignorant , or rather stupid in that particular of Baptisme , as either to admit of such subjects to it as are not capable of it , or for such people to promise that for the Infant , ( viz. That it shall forsake the Devill , and all his workes , and constantly beleeve all Gods holy Lawes , and Commandements , and walke in the same all the dayes of its life ; ) which to performe ( either for themselves or others ) I appeale to the judgement of any rationall man , who knoweth what we are by nature ; yea , when as they know not of what disposition the Childe will be of when it is of capacity . Again , if that promise and vow were kept by all such Covenanteers , ( which must be or they are perjured , ) then were there no need of Christ , to have fulfilled them for the Infants or themselves , which to conceive will surely make them blush for shame .

SECT. 4.

Obj. HOw comes it to passe that these learned men continue in such errours ?

Ans. Our Saviour giveth a reason for the continuance of Reasons of the continuance of errours . errours , viz. in not searching the Scriptures , and comparing their tenents with them ; and this is the only reason of the errours of the times , for men look not so much upon the Scriptures , as upon them whom they terme Orthodoxall Divines ; instance in this particular of Baptisme , it being an antient custome of many hundred yeares continuance , and yet tollerated by the Orthodoxall men as aforesaid ; therefore ( without any further search of the radex , or first institution of it ) they possitively conclude , that it must be so of necessity , although ( in the truth of the assertion ) it is no way agreeable to the will and appointment of Jesus Christ ; and thus have the rude multitudes been deluded by their Orthodoxall men for many ages , who have purposely , and knowingly kept the people in this blinde obedience , for their owne particular advantage .

SECT. 5.

OF the like stampe is the signe of the Crosse which they use in Of the Crosse in Baptisme . Baptisme , being no more practised by the Apostles then the former , for if they had , without doubt they would have left some president for it in their writings , which is not in the least to be found as mentioned to any such purpose , as their Orthodoxall men very well know . Historians say , that this Ceremony of making The first use of the Crosse . Crosses tooke its rise in the Primative times upon this occasion , viz. The Pagans having the predominant power over Christians , did in derision of Christ ( whom the Christians adored ) erected Crosses , because he was hanged upon such an one ; hereupon the Christians to shew themselves not ashamed of such a God , ( as did not despise so ignominious a death for the love he had to his elect ) did also make Crosses themselves , in signification that they willingly owned that God , whom the Pagans so much derided .

Now there being no such cause for the continuance of such Ceremonies , ( viz. no people so shamelesly impudent ) why should not the effect cease , viz. materiall Crosses ; for otherwise it was never used in Baptisme , untill the Idolatrous and Superstitious Papists brought it in as a Sacramentall and signifying signe , which being scandalous , and having no ground from the Word ; as also never so used before amongst Christians , or at the least by Christs Apostles , as also abolished by all the reforming Churches , it ought not to be approved , or tollerated by us .

SECT. 6.

THeir confirmation , or laying on of hands is also of the same O● confirmation and laying on of hands . linage , for though the Apostles had power to give the Holy Ghost to whom they were directed so to doe , by a secret inspiration of the same Spirit ; it doth not follow , that the Mitered Bishops hath the like priviledge , or power , to grant the like strength of Spirituall grace in that manner , and that for these reasons :

1. Because they are usurpers of that Office , and calling which Bishops usurpers of their office . was conferred by Christ or his Apostles , and so cannot any way justly claime any such power and anthority as the Apostles had ; which may appeare in that Christ did not commit the Government of his Church to dumbe Priests , for whom he sent , he sent to preach , Luke 10. and not to make Crucifixes , and blesse Altars , or to observe mens traditions ; he meant not to play a Pagiant , that men should disguise themselves , by wearing Rochets , Copes , Surplices , &c. neither to preach his Gospel with windy eloquence , but in the celestiall power of the Spirit , as the Apostle saith , 1 Cor. 2. 1. 4. but all these are done by these Prelates , ergo not fit instruments to preach the Gospel .

SECT. 7.

Obj. PAul saith , that he that desireth the office of a Bishop , desireth a good worke .

Ans. The Apostle in that place doth not meane a Bishop in his Bishop and Elder taken for one and the same . Christ do●h not commit the government of h●s Church to dumbe Priests Palfrey standing like an Image , but these words , Shepheard , Minister , Bishop , Elder , &c. are taken in holy Scripture for one and the same , witnesse the Apostle Peter , who termeth himselfe an Elder , 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people , and to be a Watch-man over the Flock , to preach the Word in season , and out of season , and not to put forth their owne Phantasiès , and Dreames ; that calling is not an honour of idlenesse , but a Soule-saving service : and therefore to be a true Bishop is , to be a faithfull Pastor to his Flock .

And certainly this dignity and superiority which they usurpe , The originall of Bishops . came to passe by some proud fellowes , having a degree in humane learning above the rest of their Function , and so took upon them that name of Bishop , changing the tongue of the Holy Ghost , for otherwise the same was a Priest , which was a Bishop , all executing the same office of Teaching , and exhorting , which Paul appointed for the Bishops ; yea it is most apparant , that our Saviour gave no such power , or preheminence to his Apostles , as The Apostles of Christ did not usurpe authority on one another . these usurpe one over another ; but contrariwise forbiddeth them to desire it , Mat. 20. 26. It shall not be so amongst you . As also Mat. 23. 8. where he exhorteth them not to be called Rabbi , Rabbi , as was the Scribes and Pharisees , and that in regard he himselfe was their Doctor , and they all Brethren , and therefore ought not to Lord it one over another .

SECT. 2.

Obj. IF their calling be not from God whence 〈◊〉 it ?

Ans. From the Devill , for they received it from the The Bishops calling originally from the Devill , and so consequently those ordained by them . Pope , who is a Rebell to Christ , and hath received his Calling from the Devill , Rev. 17. 2. neither can these be said to be the Apostles Successors , in regard they have not taken the Word of God for their guide , but the traditions of Men , and devices of their owne braine , and the corrupt customes of their own Courts , all which Christ abhorreth , witnesse his sharp invectives against the Scribes and Pharisees for the like , Mat. 7. 8. as also in that he termes it a vaine worship , in regard he is only to be worshipped in Spirit and in truth .

Obj. They doe not deny the Word of God , they would only have those Ceremonies and Customes of decency ( which hath been for a long time used in the Church ) still to be continued .

Ans. To plead for Custome is dangerous , Christ telleth us , He A long and evill custome is not to be followed . is the way , the truth , and the life ; he doth not say , He is the Custome ; but he is the truth , for in processe of time an evill custome may grow strong , yea , to be kept for a Law ; and yet it is not therefore the truth ; we ought then in matter of worship , to apply our selves to Christ the truth , and not to custome .

Again , that they are not called of God may appeare , in that Reason● why they are not called of God . they have combined together for themselves , and contrived for their owne sinister ends , and usurpation , though to the great dispersion , and division both in Church and State , moving , and fomenting of Warre , and afflicting of the people of God , not respecting any thing more then their owne glory , and sinister respects , by which they have laboured to raise themselves to honour ; as also in that they have not gone about to settle the Church in true order , and discipline , according to the Word of God , but in such a way as they thought best to conferre honour upon themselves , and those by respects at which they aimed , insnaring the people with Rites and Ceremonies devised for their owne profit ; as also in that they have laboured to suppresse the Gospel , by silensing of such as were farre better then themselves , by which meanes they have scattered the flock , and driven them away ; witnesse New England .

SECT. 9.

Obj. ●Hey have silenced and punished none , but such as have gone about to bring in some new Heresie , which the Church of England hath not allowed of .

Ans. Let them take heed unto whom the thing seemeth new A c●viat to the Pri●st● of these times . that in it selfe is old , it is not so much the novelty of the matter , as the truth that proveth what is Heresie ; it is not the calling of an honest man knave or a roague that maketh him so ; but as it is the custome for a scould to call an honest woman whore , to prevent the other for calling of her so , ( who justly deserved the title ) even so it is with such as call Heretick , Heretick , scandalizing others with their owne imperfections . It is not therefore the r●yling Rabshakeyes of the times that can make truth of lesse vertue , and power in it selfe , for when they have spit their utmost venome , it wil at length prevaile , and shew it selfe in its full and perfect lustre , and beauty ; it is not the seeming of a thing to be ●ew that makes it an Heresie , but whatsoever savoureth to oppose the truth , that 's an Heresie , let the custome be never so old .

SECT. 10.

Obj. IS not Buriall a Ministeriall duty ?

Ans. The Law of Moses forbad the Ministers thereof , Of buriall of the dead . to defile themselves with the dead ; and we read not that the Priests did bury any : therefore to make this punctually their , office is against the Scriptures .

Obj. Ought not the dead to be buried in the Church , or Church-yard ?

Ans. Jacob carried not the body of Rachel whom he dearely It mattereth not in respect of the dead , where the bodies are laid . loved ( dying in the way to Mam●● , Gen. 35. 19 ) to Mamre , where Abraham and Sarah were bur●●● ) but buried her in the very way . We see then that it mattereth not ( in respect of the dead ) where their bodies are laid ; so that the superstition of the Papists , and their adherents are hereby reproved , for their transporting of dead bodies from place to place , and coviting to be buried in one place more then another ; for wheresoever the body is laid , we know that Christ wil finde it out in the Resurrection , for then even the Sea shall give up their dead , Rev. 20. 13.

Again , we read that it was the use of the Hebrewes to bury The Jewes practice in burying their dead . their dead without their Cities , as we may see , Luk. 7. 12. where our Saviour is said to meet the people at the Gate of the City of Naim , carrying a young man to be buried ; as also in that Joseph had prepared a Sepulchre for himselfe in his Garden , in which he laid the Body of our Saviour , albeit they had Sinagogues , which had places to bury in , as our Steeple-houses have , and this custome of the Jewes was for a long time used amongst the Heathens ; Papists the first who buried their dead in Churches , &c. and their reasons for it . the Papists were the first that buried their dead in Churches , and Church-yards , ( as they call them ) and that out of a superstitious conceit to be helped by the prayers of the living , which is without any ground of Scripture ; for if they dye in the Lord , they rest from their labour , and their workes follow them ; if otherwise , they are in place of torment , from whence there is no returne , where our prayers can doe them no good ; but in regard the body being dead , it must be buried by some , and also have a place of buriall ; it may as wel be buried by the Priest as the Sexton , who may also make the Grave in the Church-yard , as well as in the Field , or Garden .

And as to the expression used by their Priests ( in the act of Buriall ) is only a fransick custome of a brain-sick people , as may appeare to the most stupid of men , viz. that they commit the body of the deceased to the ground , &c. In sure and certaine hope of Resurrection unto eternall life through Jesus Christ , who shall change that vile body , and make it like unto his most glorious Body , according to the working by which he is able to subdue all things unto himselfe . Which words doe fully discover their rediculous folly , for can it be imagined that the most notorious wretch which ever breathed , ( being so buried by them ) shall have his resurrection unto eternall life , through our Lord Jesus Christ● or that his body shall be changed , and made like unto Christs glorious Body , sappeale to any rationall man . What more Bedlam-like madnesse can be expressed , who if they were to have buried Judas , would use the same expressions . I shall forbeare to aggravate their folly any further in this particular , seeing it is so notoriously palpable , as is also the rest of their Liturgy , as hath been proved .

SECT. 11.

Obj. WHether is Church Musick lawfull , yea or no ?

Ans. Nothing ought to be done in divine Service , Musick doth n●t edi●i● the vulgar or illiterate . but what tendeth to edification , but Musick doth not edifie the vulgar , or illiterate , having no computent understanding in Musicall proportions , without which a man cannot judge thereof ; for as the Apostle saith , such knoweth not what is piped , or harped . Church Musick therefore may fitly be compared to a Sermond in Greek , or Latine , which to them that understand the Languages , doe as much edifie as if they were delivered in English , to an English-man , howbe●t if there be any amongst that Audience , who doth not understand such Language , it is ( as the Apostle saith ) a Barbarian Language to them , for Church 〈…〉 to the 〈◊〉 . they are nothing edified by such Sermons ; so likewise to such 〈◊〉 doe understand Musicall proportions , it doth exillerate the Spirits , and setteth an edge upon their zeale , ( if rightly applyed ) but to such as are amongst them , and doth n●● understand them , it is only a cause of admiration , but tendeth nothing to edification in either , and therefore to be abolished ; for if things tending to edification be only to be used in the Church , then such things as doe not edifie are to be rejected .

SECT. 3.

Obj. BEcause Church Musick , and eloquent Sermons cannot be understood of the whole Congregation , or Church , ought they not therefore to be used ?

Ans. That manner of teaching ought to be used in the Church Wh●● manner of teaching ought to be observed in the Church . of Christ , as that every of his members may receive edification , and not only some part of them , in regard the Sovle of the most contemptablest member thereof ( in respect of outward condition ) may be as precious in the eyes of God as he that is the chiefest in esteeme ( for wealth or honour ) and this doubtlesse was the cause why the Apostle Paul ( though he could have expressed himselfe in as eloquent termes as most men ) did rather make choyce of plainesse of speech , as we may read , 1 Cor. 2 chap. where he giveth his reasons for so doing .

Again , it is a farre more surer way , then to preach in a lofty Plaine Sermons the most surest way of teaching . stile , for to preach so ( as that they may be understood of the simple and illiterate ) they may be confident that they are understood of the Learned ; but to preach in an eligant phrase of speech , they may be sure that they are not understood of the unlearned , to whom they are chiefly sent to preach , for the Apostle saith , Not many wise after the flesh , not many mighty , not many noble are called , but God hath made choyce of the poore of the Such preaching practised by the Apostles , and their reasons of it . world , &c. 1 Cor. 1. 17. 18. 27 , 28 , 29. &c. As also in the Parable of the Marriage Supper . And the Apostle doth further acquaint us , that such wisedome of words is foolishnesse with God , and therefore ought not to be used in his Service ; yea , he admonisheth the Ministers of Christ , that they would not imitate the eloquent Oratours of the world , least ( saith he ) by so doing ye make the crosse of Christ of none effect , 1 Cor. 1. 27. so that Musick , and Musick and Rh●●oticall Sermons very dangerous . Rethoricall Sermons , are very dangerous in the Church of Christ ; for the mindes of men being prone to delights , ( especially such as are in their carnall condition ) may by such meanes have their externall sences so rapt with the melodious harmony of the Consort , and pleasing Language , as may very easily draw their thoughts from the object aymed at in the service , most men rather desiring to exercise their voyces , with ravishing Devisions , then their hearts with humble contritions .

Obj. What thinke you of singing of Psalmes ?

Ans. Singing is a thing commanded by the Apostle James , Chap. 5. 13. and hath been practised in all ages , as before the Law ; instance in Moses , Exod. 15. Chap. under the Law , instance in Deborah and Barack , Judg. 5. Chap. as also under the Gospel , instance in Paul and Silas , Act. 16. 25. and therefore cannot be unlawfull now ( so it be done with understanding ) whether it be in Psalmes , Himes , and spirituall Songs , viz. the Psalmes of David , or what other spirituall ditty which shall be invented by the Saints , so it be sutable to that occasion of rejoycing .

SECT. 13.

Obj. WHether is Marriage a Ministeriall duty , yea or no ? Of Marriage .

Ans. Some ( as the Papists ) doe esteeme it as Sacrament , others as an Oath , or Vow , made in Gods presence ; to the first of these , who affirme that Marriage was consecrated , to signifie the Mistery betwixt Christ and his Church , this answer is given , viz. That which was before the Mistery , could not be Marriage not cons●crated , to shew the mistery betwixt Christ 〈◊〉 his Church consecrated to signifie the Mistery , but Marriage was before the Mistery of that Vnion , betwixt Christ , and his Church , and therefore could not be consecrated to shew the Mistery , or signifie it ; at the most it doth but parabolically signifie that Mistery , and we can no more imagine it , to be consecrated to that purpose , then that every Vine with the branches , and head with the members are so consecrated , for they are also in like manner so resembled by Christ , Joh. 15. 5. 1 Cor. 6. 15.

To the second , that it is an Oath , or Vow made in Gods presence , Marriage a civill action . it is answered ; that an Oath may be tendered before a Civill Magistrate , and therefore in that respect it is but a civill action .

SECT. 14.

Obj. PRayer may be repeated before a Civill Magistrate , is it therefore Civill ?

Ans. The Civill Magistrate hath not jurisdiction in prayer , as he hath of an Oath ; and Matrimony is of two sorts , either incoatum , Matrimony of two sorts . which is only initiate , and begun by the Espousals and contract only ; or it is present and consumate when it is accomplished and performed .

1 Concerning the Contract , or Espousals , which is the affiancing and betroathing of the man and the woman each to other , by their owne voluntary and full consent , with the liking and approbation of their friends , and there are two sorts of contracts ; 1. Some contracts are conditionall , and de futuro of the time to come , as if the man make his promise that he will marry a woman if her friends consent , or if he may have a computent dowry with her , these espousals being only a promise of marriage for the time to come , doe not binde the parties any other wayes , but that they may shew their levity in not performing the promise made , and are not to be forced by any such promise of marriage to accomplish the same .

2 The other Espousals is de presenti , pronounced of the time present , viz. as if one should say , Ego te mihi despondeo uxorem , I take thee to my wife , this contract is actuall , and effectuall , and cannot be dissolved , being lawfully made , for that which God hath joyned together , let no man put asunder , Mat. 19. 6. and they which are thus contracted , are man , and wife before God . And therefore Jacob calleth Rachel ( being only espoused ) his wife , Gen. 29. 21. and the Angel calleth Mary espoused to Joseph his wife , Mat. 1. 20. and hereof it was that by Moses Law , he that defloured a maid , espoused to another man , was to be stoned to death , Deut. 22. 23.

SECT. 15.

ANd as concerning the celebration , we neither read , either in The manner of celebrating marriage in the Old Testament . the Old or New Testament , that ever any Priest of the Law , or Minister of the Gospel in the Old or new Testament that did joyne any man or woman together in Matrimony , but it is manifest that after such a contract made , that the Father of the woman so betrothed might give her himselfe unto the man ; instance in Laba● , who gave Leah unto Jacob in the evening instead of Rachel , Gen. 29. 23. as also Rachel , ver. 29. and the circumstances of Labans so giving his Daughters to Jacob , doth argue no great Ceremonies in the act of Marriage ; yea it doth clearly appear by the passage betwixt Boas and Ruth , that after the parties were agreed the very acknowledging of it before witnesse was sufficient , Ruth , 4. 10 , 11. And I cannot conceive why any greater testimony or ceremonies should be required in Marriage now , more then was by them performed , they being man and wife ( before God ) by their contract , the other being only to testifie the same unto the world , and therefore in such civill actions it was the custome of the Israelites to take off their shooes at the confirmation of such contracts , as I have instanced in Boas , who is said to take Ruth to wife before the Magistrates of the City , by using these words , viz. Ye are witnesses this day that I have taken Ruth the Moabite , The custome of the Country to be observed in marriage , it being a civil action . the wife of Naomi , to be my wife , &c , So it being the custome of our Country to use a ring in the like act , it ought not to be withstood by any , so it be done in that manner as Boas did , viz. before the Magistrate , or in the presence of the Church or Congregation ; yea to use the same expressions which is also accustomed to be used by such parties , viz. With this Ring I thee wed , &c. but that the Priest should claime it as a thing meerly peculiar to his office , and that a certain stipent is absolutely due unto him for the Marriage , or that the office is peculiarly proper unto their function is rediculous , there being no president for it in the Word .

SECT. 16.

Obj. WHat thinke you of the Purification , or Churching of Women ?

Ans. Purification is a Jewish Ceremony , and Of purification of women . therefore ought to be abrogated , the Judisme of it appeareth , in that the Woman so to be purified , must be covered with a Vaile , which is a rag of Superstition .

Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac ?

Ans. It was a modell of her modesty , but what is that to the Vaile of the Church ?

Obj. The Vaile is required by the Apostle in the Congregation , 1 Cor. 11. 10.

Ans. That Vaile was imposed upon all women , and not upon them alone which came to be Churched ; again , the Judisme thereof appeareth , in the offering imposed upon women , as being pretended to be due to the Minister , as Wages , or Stipent , which terme offering doth fully discover their Jewish heart , and by the same rule they may demand a pair of Turtle Doves , or two young Pidgions , ( to boyl with a peice of Bacon ) for every male Childe that openeth the Matrix , or Wombe of conception ; but that their other gratuity of — and a good dinner they take to be better .

And truly these Ceremonies which these Popish Priests have These ●ovish ●●r●mo●●es declare what these Priests ●re . used , and yet desire to use , doth fully discover them to be Priests of the Law , and not of the Gospel ; witnesse their pomp in Apparell , their coveting of Tythes , or using of any Ceremonies which wil advantage them a penny ; witnesse their Surplisse , or rather Surplusse-sees , their Harth-penny , and Garth-penny , and for every Communicant two pence .

SECT. 17.

Obj. So that we agree in the substance , it mattereth not though we differ in circumstances .

Ans. I suppose you will not account him wise that will agree touching the meat , and yet will quarrell for the bone .

Obj. Wherefore then is the quarrell begun in relation to the bone ?

Ans. Our Saviour condemneth such men , as love darknesse Why ceremonies ought to be opposed . r●●●●r then light , viz. such as will rather maintaine an errour of t●●●●een hundred yeares standing , then a truth of sixteen hundred and odde yeares continuance , and that because of some profit redounding to them by such meanes ; now in that the bone , viz. matter of Ceremony ought not to make a difference amongst Christians , let all of capacity judge who is most in fault , seeing they are termed ( by them that desire them ) but as things indifferent , which being so in their owne esteeme , why should they not rather relinquish them then indeavour to uphold them by force of Armes , especially when they appeare so repugnant to the will and appointment of Jesus Christ , and all the reforming Churches of the times , yea not only to retaine them , for their owne use and service , but also in a compulsive way , to force such things upon those who know them to be rediculous , and of no concernment in the Church of Christ ; yea let their owne Consciences judge , whether in this they seeme to be what they pretend , viz. such as hold them as things indifferent , and not as necessary to Salvation ; when they yet endeavour , with might and maine , yea though with losse of lives and estates to uphold them .

Obj. Why may they not be vindicated as things indifferent , by them that esteeme them so , as confronted , by such as doe not allow of them ?

Ans. Because we are not to reject light being offered , and seeing the Lord is resolved to subdue Antichrist in every particular , and would have us come utterly out of Babilon , why should we desire to maintaine any thing , that is contrary or repugnant , to the will of Christ in his designe , but ( being Christians ) rather endeavour to help on the work , then any wayes to retard or oppose it ; As also seeing it is the thing which the Pope hath so long gaped after , as a meanes to allure us to their pompeous and vaine-glorious worship ( adorning themselves with the gorgious Robes of Aaron , and tearing in peeces the seamlesse Coat of Christ ) why should we adhere with them in the least particular , but rather utterly renounce them , and labour to suppresse them , in our selves and others ; which the Lord give us hearts to accomplish .

The third part of Romes ruine by White-Hall , &c. Wherein is contained the Confutation of Presbitery , &c.

HAving discovered the first and second degree of Popery , I shall now enter upon the third , in which encounter I shal charge them of the Presbiterian judgement , who are so forward in condemning The Preface . all but themselves , for Schismaticks , Hereticks , and violaters of the Covenant ; and for the better progresse herein , I shall present the chiefe heads of the Covenant ( touching Religion ) from which Magazine , I hope to furnish my selfe with Armes , and Ammunition , not doubting to foyle them , at , and with , their owne Weapons .

CHAP. I. Treateth of the Covenant , &c.
SECT. 1.

THe heads of the Covenant in reference to Religion Two heads of the Covenant ●ouching Religion . are these :

1. That we shall sincerely , really , and constantly indeavour the reformation in Religion , in Doctrine , Worship , Discipline , and Government , according to the Word of God , &c.

2. Without respect of Persons , to endeavour the extirpation of Popery , &c. Superstition , Heresie , and Schismes , &c. and whatsoever shall be found contrary to sound Doctrine , &c.

From which I inferre ; that who so doth not sincerely , really , The inference drawne from them . and constantly endeavour these things above mentioned , are guilty of the breach of Covenant .

But that the Presbiterians are guilty of all , or most of these , and so consequently violaters of the Covenant , will appeare , and that most evidently , in these respects , viz.

1. In the matter , or subject which they compose their Church of .

2. In the Pastors whom they make use of , or set apart for Teachers of their Church .

3. In the meanes they use to uphold , or supply their Church with Members .

4. In their manner of governing of it .

And first of the first , touching the quality , or condition of the people whom they compose their Church of , and that is , all the people of the Nation , consisting of men , women , and children .

Now that a Church so modelled , is contrary to the precepts of The Presbiterian Church not truly modeled . Christ , and the examples of the Apostles , is sufficiently proved by Mr. Saltmarsh , ( in his answers to Mr. Lees of the Synod ) in his Booke titled , The smoake in the Temple , unto which I refer you ; and yet not to leave it without some convincement , I thus argue against their Agents in so doing .

They who wilfully admit of the professed enemies to Christ , as Members of his Church , are peremptory confronters of Christ , and his Church , and so consequently violaters of the Covenant .

But the Synodian Presbiterians doe freely permit , yea rather compell the damme Cavaliers of this Nation , to be members of the Church of Christ , as also their children ; Ergo the aforesaid Priests are wilfull and peremptory opposers of Christ and his Church , and so consequently violaters of the Covenant .

SECT. 2.

YEa I appeale to any rationall man , whether all the people of All the people of the Nation not fit members for the Church of Christ . this Nation be fit materials at the instant , to be admitted Members of the Church of Christ , ( which according to the Apostles expressions , were , or at the least seemed to be , beloved of God , sanctified in Christ Jesus , and called to be Saints ) or whether their Church may not rather be termed a Gallimanfrey , Medley , or Hodgepodge of all manner of opinions together , ( as of him that sweareth , as him that trembleth at an Oath , and so consequently of all manner of vice and vertue ) then properly be termed a true gathered Church , for to gather a people out of a people , doth intimate that some are to be left out , as not fit for admission ; therefore I admire their presumption , that dare admit the apparent sinagogue of Satan for the Temple and Church of Christ ; For what communion hath light with darknesse , or Christ with Antichrist , so that either must they maintaine that there is no Antichristians in the Nation , either of Clergy , or Layety , or else confesse that they allow of such to be made Members , for they have hitherto laboured , and doth yet labour to compell all such , Subjects to their Government , and why under their Government , as if not Members of their Church .

Now , it is very apparent that Christ and his Apostles did ever Christ and his Apostles did distinguish betwixt his fl●ck and the world . make a distinction of the true Church , from the men of the world , as in Mat. 18. 17. Tell it to the Church , &c. which was not to the Scribes , Pharisees , Saduces , or Herodians , or to the worshippers of the Calves in Dan , and Bethel , though all of Israel , for the Disciples of Christ ( to whom he there spake ) was no Members of such Societies , and therefore not to make their appeales to them , in point of difference amongst themselves ; it must needs follow then that the Church there spoken of by Christ , was an Assembly of his Disciples and followers , as may clearly be collected from his after expressions to the aforesaid Disciples , in the 19. and 20. verses of that chapter .

SECT. 3.

AGain , for the further confirmation hereof it is evident , that the Apostle Paul in all his Epistles , whether he writ to Cities , or Countries , did ever make a distinction , betwixt them whom he had gathered into Church-fellowship , ( through the opperation of the Spirit of God ) by his preaching ( and his fellow Apostles ) and them who were not of that Brother-hood ; instance in his Epistle to the Romans , viz. To all that be in Rome , beloved of God , called to be Saints , &c. these are they in Rome which he writeth unto , and no other ; it was only them whom he acknowledgeth to be the called of Jesus Christ , it was for their peculiar faith ( which was spoken throughout the world ) that he giveth thankes unto God for , chap. 1. ver . 7. It was only them in Rome which he would make mention of in his prayers . As also to the Church of God which is at Corinth , To them that are sanctified in Jesus Christ , and called to be Saints . It is to them only in Corinth , which he so saluteth , 1 Cor. 1. 2. As also Ephe. 1. 2. Phil. 1. 2. Col. 1. 2. in all which places he doth distinguish them by some speciall marke , from the rest who lived in such places , and were not such like , as to whom he wrot his Epistles .

Now seeing that there was such a distinction betwixt the Scribes , Pharisees , Saduces , and the Church of Christ , consisting of his Apostles , and Disciples , why ought not the Pharisees , and Saduces of this Nation , to be admitted as Members of the Church of Christ , which is now to be extracted out of the world , and Antichristianisme , as it was then out of Judisme , and Heathenisme .

SECT. 4.

Obj. WHo are those whom you terme the Pharisees , and Saduces of this Nation ?

Ans. The Presbiterians , and Cavaliers of this Nation .

Obj. Wherein doth the Presbiterians resemble the Pharisees ?

Ans. In three particulars , viz. The Presbiterians compared with the Pharis●es in three things .

1. In that it is reported of them Pharisees , that they maintained , that the promise made to Abraham , recited by Jacob , and often repeated by the Prophets ( concerning the promised Mesiah ) was spoken only of a Politicall Kingdome , and that the Mesiah should come like another Alexander the Great , to rule the whole Empire of the world , the people being subject unto him .

And in this particular , let all that have a discerning eye in the promise of Christ , touching the renovation of his Church out of Antichristianisme , viz. concerning that Spirituall comfort betwixt the seven-headed Beast and the Dragon , against the Lambe , and the Saints ( where the conquest is to be effected by the Sword which proceedeth out of the mouth of the Lambe Christ Jesus , Rev. 19. 21. viz. by the power of the Word ) judge , how neare these Presbiterians are in judgement with them Pharisees , in that they think the victory ( there spoken of ) which is now to be effected , viz. the subduing of Antichristianisme , and renovating the Church of Christ , shall be accomplished by a Politicall Government , and power of the civill Magistrate , which they chiefly make use of to that purpose ; witnesse the severall Votes and Orders , which they procured from the two Houses of Parliament to bring men into a Spirituall obedience , by their temporall power , which is to no more purpose then to wash a Moore , to make him white , and as much rediculous , as I shall hereafter make appeare .

2. As the Pharisees thought it much better to give somewhat to the Temple , then to releeve and nourish their owne poore Parents , Mat. 15. 6 , 7. so in like manner doe the Presbiterian Clergy , for so as their Parishioners pay them their Tythes , ( or Church dues , as they call them ) they matter not whether they have another penny to buy their Children bread or no ; certainly if their intents was to suppresse Prelacy , that themselves might reigne in their stead , they have not as yet failed in their designe .

3. It is manifest , that the Scribes and Pharisees was ignorant of the truth it selfe , albeit , it were amongst them ; as also instead of the true interpretation of the Scriptures ( being carnally minded ) they corrupted them by their false glosses , adding many tradissions of their owne forging ; and in this respect they are one and the same with the Pharisees , which to make appeare more at large , wil be an occasion to treat upon the second branch , concerning their manner of composing their Church .

SECT. 5.

BEfore you enter upon this particular , first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces ?

Ans. It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces . God , mearly for feare , least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion , yet notwithstanding they endeavoured to efface out of mens mindes , and understandings , the invocation , and true feare of God , and that men should revive no more after death , neither that any other Judgement was to be expected , wherein the just was to be discerned from the unjust ; the names

CHAP. II. The second Chapter , treateth of Separation , &c.
SECT. 1.

Objection . THe Apostle telleth us , that it is impossible to separate from such a people , as to goe out of the world , 1 Cor. 5. 10. intimating , that so long as the world subsisteth , we cannot avoyd the company of such ●●●ple , so that of necessity it must be tollerated .

Ans. Is it not as possible now , as it was in In what respects Beleevers ought to seperate from unbeleevers . the Apostles time ? Again the Apostle , 1 Cor. 5. doth fully cleare himselfe , in what manner he would have the Church to be separate from such men , ver. 19. where he saith , yet not altogether with the fornicators of this world , &c. meaning , that we should not so shun their company , as to have no commerce , or dealings with them , as in bargaines , &c. or not to use a civill carriage or behaviour towards them ; or that we should not admit of such persons to the publick ordinance of hearing the Word , for by so doing they would ever be kept in blinde ignorance , and never be converted to the faith ; therefore to eschew them in such things , is as impossible , as to goe out of the world , in regard the world doth chiefly consist of such people , ( to which the Church of Christ in all ages hath been as a little flock ) as also in that Christ commanded his Apostles to teach all Nations , Matth. 28. 19. ( that is , all the world , that thereby , they who are ordained to eternall life , may be discerned , and distinguished from the rest of unbeleevers , by joyning themselves in a League , and Covenant , to be obedient to the rule , and Government which Christ by his Apostles hath prescribed for them . And this wil more fully appeare to be the intent and meaning of the Apostle , by his expressions in the 11. ver. of that Chapter , where he saith , If any one be called a Brother , who is a fornicator , or covetous , or an extortioner , with such an one no not to eate ; which eating there spoken of cannot possibly be meant of the corporall feeding of the body , for if that were a sin to doe , our Saviour could not be innocent , but had offended , by eating with Publicans and sinners , Mat. 5. 24. 30. it must therefore of necessity be meant , of the eating of the Sacrament of the Body , and blood of Christ .

Now in that such an one that is called a Brother , viz. one incorporated into the body of the Church , ( being such an one ) is not to be admitted to that Sacrament , how much lesse he that is without ; viz. he that is not admitted a member of that society , or flock of Christ , but is yet in the state and condition of a Publican and sinner , or out of the payle of the Church , Mat. 18. 17.

SECT. 2.

Obj. CHrist commands us to love our enemies , to blesse them that curse us , to doe good to them that hate us , and to pray for them that despitefully use us , and persecute us , &c.

Ans. Gods Actions are of two sorts , generall and particular ; Gods actions are of two 〈◊〉 , generall and particular . generall , in as much as he suffereth the Sun to shine , and the raine to fall to the benefit of the wicked as the godly ; the other in particular towards the elect , by sanctifying of them by his Spirit . In like manner ought our actions to be expressed towards men . A generall love we must shew to all men , although Turks , Jewes , or Infidels , in procuring their good , and seeking to doe them no hurt , in preserving them and theirs , so farre as we be not prejudiced With whom we ought to h●ve familiar●●● and society . by so doing . Out of which generall fountaine of love floweth these courtesies , as in bringing home his strayed Oxe , and helping his over-laden Asse , &c. Deut. 22. 1 , 2 , 3 , 4. But friendship , familiarity , and society , we must only have with the people of God , or at least seeme to be such ; and this difference is further evidenced by the Apostle in these words , Doe good to all , but especially to the houshould of faith , Gal. 6. 10.

Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants , betwixt the godly and the wicked ?

Ans. In these three particulars ; 1. That we doe not promise Conditions to ●c observed in Lea●ues and Covenants . to ayde and assist the wicked , or binde our selves to mutuall help , for therefore was Jehoshaphat blamed by the Prophet in these words , Wouldest thou helpe the wicked , and love them that hate the Lord , 2 Chron. 19. 2.

2. Neither must we send to Infidels for helpe , for that is to distrust the Lord ; if they offer their helpe upon good conditions , it is lawfull for us to use it , as sent of God , but we must not seeke for it .

3. Leagues which have been made with such in former times , are not to be broken , for the Gospel condemneth truce-breakers ; yea Leagues for removing hostility , or intercourse of Merchants , and continuance of peace , may be made with Nations of a strange Religion ; yea the Apostle exhorteth , that as much as in us lyeth , to be at peace with all men . But as touching friendship , familiarity , &c. we ought to have as little as possible may be , for , he that toucheth pitch shall be defiled with it . As also by the example of the people of God ▪ both before the Law , under the Law , and now under the Gospell .

SECT. 3.

1. BEfore the Law , as in Gen. 4. 26. where it is said , that then There was ever a separation betwixt Beleevers and unbeleevers , viz. before the Law . men began to call upon the name of the Lord , or then began the posterity of godly Seth , to separate themselves from the children of wicked Caine. And we may also see , that upon their reuniting againe , viz. when as the Sons of Seth tooke wives of the seed of Caine , and that they joyned together in amity with them wicked people , Gen. 6. The heavie wrath of God is said to fall upon them , Gen. 7. 21. &c. By which example we may see , how highly the Lord is displeased , to have his children polluted , by mixing themselves , by friendship , familiarity , and society with the wicked . As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house , because he would have him weaned from his fathers false worship , Joshua 24. 2.

SECT. 4.

2. VNder the Law , or during the time of the Law , we have also these presidents , as in Levit. 20. 24 , 25 , 26. where the Under the Law . Lord is said to separate his people of Israel from the Cananites , that they might not learne their wicked and ungodly wayes . As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen ( where they had been Captive ) were suffered to eate of the Passe-over ; the Prophet David also professeth his delight in the society of the one , and his dislike to the other , Psal. 84. 10. the Spouse in the Cantacles doth also the like , Cant. 1. 7. desiring Christ to direct her to his flock . We have also an evident expression from the Lord by Jeremiah , Jer. 15. 19. in these words ; If thou take forth , or separate the precious from the vile , thou shalt be as my mouth ( which is said in the Revelations to spew out the luke-warme Laodiceans ) Let them returne to thee ( saith he ) but returne not thou to them ; from which place we have as strict a charge as can be given for a separation , and not to adhere , or joyne our selves to the wicked , but if they will returne to us , acknowledging themselves Penitents , then we are to admit of them , and not otherwise .

SECT. 5.

3. VNder the Gospel , we are also excluded any society , or fellowship U●der the Gospel . with them , unlesse as formerly , as being conversant at the Word preaching , &c. for by that meanes we read , that three thousand soules of such like were converted at one Sermond by Peter , and so added to the number of them , who were then of the Church , Act. 2. 41. We also read , that when divers were hardned and beleeved not , but spake evill of the way before the multitude , that the Apostle departed from them , and separated the Disciples , Act. 19. 9. intimating a division , as to divide the Sheep from the Goats , least they should corrupt them , by their life and conversation ; For with the pure thou shalt be pure , but with the froward thou wilt learne froward things . The Apostle also exhorteth , not to be unequally yoaked together with unbeleevers , for what communication ( saith he ) hath light with darknesse , righteousnesse with unrighteousnesse , and what concord hath Christ with Beliall , or what part hath he that beleeveth with an Infidell , and what agreement hath the Temple of God with Idols , 2 Cor. 6. 14 , 15. He willeth them also to come out from amongst the wicked , and be seperate , ver. 17. We are also commanded to come out of Babilon , Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites , when the Lord punished them , Gen. 19. Joseph also being in Pharaohs Court , and accompanying himselfe with his Courtiers , got an habite to sweare by their accustomed Oath , viz. By the life of Pharaoh , Gen. 42. 15 , 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times , unlesse in the cases aforementioned .

SECT. 6.

2. AS they erre in mixing the prophaine with the holy , as Of their mixture in their Government . members of Christ , so doe they also by mixing the Government , whereby they would regulate their Church , making it partly Divine , and partly Morall , or prudentiall , partly of Christ , and partly Politticall , witnesse Mr. Lees , in his Answer to Mr Saltmarsh his new Quaree , page 10. and in so doing they disparage Christ , and his Apostles , in matter of judgement and abilities , as that they had the Theorie , to gather a Church , and not the Practick , to governe it being so gathered .

Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures . Christ , to mixe a prudentiall Government with that of his , in his Church wil evidently appeare , by his bitter invectives against the Scribes and Pharisees ; as also in calling it a vaine worship .

Again , They who endeavour by a Temporall power , to subdue the inward , or Spirituall man , take a course contrary to what Christ and his Apostles used to that purpose , as will appeare by these texts of Scripture , viz. Mat. 10. 13 , 14 , 15. Mark 6. 11. Act. 13. 51.

But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant . suppresse , and bring into subjection , the aforesaid inward or Spirituall man to their obedience .

Ergo they practise contrary to the example of Christ , and his Apostles in that enterprise , and so consequently are violaters of the Covenant .

SECT. 7.

YEa this course or method which they take ( and so much vindicate ) Contrary to the practise of the Apostles . is not only a contrary way to what Christ and his Apostles used , but also a way utterly impossible to effect their desires , as wil plainly appeare by comparing the Kingdome of Christ , and Christs Kingdome compared with the Kingdomes of the world . the Kingdome of Caesar , or of Prudens together , as may be demonstrated by these particulars . 1. In that they be two distinct Kings . 2. In having two distinct Kingdomes . 3. Two distinct Subjects to governe . 4. Two distinct Powers to rule by . 5. Two distinct Lawes to governe by ; and lastly , in that two distinct obediences is required of these distinct Subjects ; to prove which , I shall speake something to each of them in order , as they are prefixed : And ,

1. Of the first , viz. That they are two distinct Kings , I presume wil not be denied by any that are rationall .

2. That their Kingdomes are distinct , our Saviour proveth , Joh. 10. 26. where he saith , his Kingdome is not of this world , but we all know that the other is of this world .

3. That they have two distinct Subjects to governe , wil also appear by the words of our Saviour , Joh. 17. 16. ( where speaking concerning his Disciples ) saith , They were not of the world ; but we all know that the Subjects of Caesar are of the world .

4. That they are two distinct powers , by which they are Authoritative , over their distinct Subjects , wil also appeare , in that Christ rayneth meerly by a Spirituall power over his Subjects , viz. by the power of the Word preached , Joh. 10. 16. and 16. 27. but Caesar ruleth his temporall Kingdome , by a temporall power , by the power of the Sword , Rom. 13. 1 , 2 , 3 , &c.

5. That their Lawes are distinct wil also appeare , Rom. 8. 5 , 6. &c. where the Apostle saith , that the Law of Jesus Christ is a Spirituall Law ; but we all know that the Law of the Civil Magistrate is a Politicall Law .

6. That the obedience which is required of each of them , are distinct obediences , wil appeare by the words of our Saviour , Joh. 4. 24. God is a Spirit , and they that worship him , must worship him in Spirit and truth ; yea it is such ( saith he ) whom the Father seeketh to worship him ; but we all know the other obedience is carnall or temporall .

Again , the Subj●cts of these Kingdomes are of two distinct humours or affections , as wil also appeare by these words of our Saviour , Joh. 15. 19. If ye were of the world , the world would love his owne , but ye are not of the world , but I have chosen you out of the world , therefore doth the world hate you . And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar , or the World , and the Subject which belongeth to the Spirituall kingdom of Christ , betwixt the subjects of the flesh and the Spirit .

SECT. 8.

Obj. HOw can the Kingdome of Christ be said to consist of men , when they belong to the Kingdome of Caesar , or the civill Magistrate ?

Ans. Men may be in the world , and yet not of the world , as our Christs Subjects , in the world , but not of the world . Saviour affirmeth , where he saith , I am no more in the world , but these are in the world , ( viz. his Disciples ) and yet in the 16. ver: he professeth , that the said parties were not of the world ; the distinction then betwixt the Subjects of Christ , and them of Caesar must be this ; that them of Christs Kingdome are in the world , but not of the world , as the other are .

Obj. One man cannot serve two Masters , and therefore not both Christ and Caesar .

Ans. Man is composed of two parts , viz. a Soule and a Body ; Of the composition of man . which Soule or Spirit is that which Christ accepteth of as his Subject , and therefore it is distinguished from the externall part of man by these notions , viz. The inward man , the Spirituall man , the hidden man , &c. And the other part of man , viz. the visible part of man is termed , The outward man , the carnall man , the sonne of man , &c. Now this inward man , or Spirituall subject of Christ , being obedient to the Spirituall governance of Christ , ( as that of the outward man , to the Politicall government of the How a man may be a subject to Christ and to Satan . Civill Magistrate ) may be subject to both , yea and give unto both their just rights ; yea I may safely say , that he whose Spirit , or inward man , is Christs loyall subject , wil also in his externall man , be the like to the Civill Magistrate , and so may ( as our Saviour commandeth ) Give unto Caesar the things that are Caesars , and unto God the things that are Gods . And contrariwise that outward man , whose inward man is a subject to Satan ( the Prince of this world ) is the greatest enemy both to Christ , and to the Civill Magistrate , witnesse the Cavaliers of this Nation .

SECT. 9.

Obj. THey seemed to testifie their affections to the late King , much more then the Parliaments Party .

Ans. A seeming friend is no friend , and such were they to him , for-the love which they pretended to him , was meerly for their owne ends , why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls . for King Charles , who would have murthered Queen Elizabeth and King James , was it not apparently manifest , because he was for them , and the other against them . Again , wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him , but because of his Booke of tollerations of such like stuffe as they most desired ; and contrariwise , why was it that they fought against the Parliament , but because they conceived they would curbe them for doing such things as they desired to have done ; yea I appeale to any conscientious man to judge , that in case the King had been of the Parliaments Opinion , and the Parliament of the Kings , whether they would have fought for Parliament or King , whether then they would have adored , or Idolized him , as then they did , and by so doing , is it not apparent that they procured his ruine ?

Now these things formerly spoken of being granted , it must Christ 〈…〉 m●●●ly Spirituall . needs follow , that the Kingdome of Christ consisteth meerly of Spirituall things , and the Kingdome of Caesar , or the Civill Magistrate , of temporall things , so that whatsoever is of a Spirituall cognizance , belongeth to Christs Kingdome , and Government , and whatsoever is of a temporall , or civill cognizance , to the Civill Magistrate ; they are therefore as distinct as the Sun from the Moone , that of a civill cognizance receiving its light from that of Christ , as the Moone doth receive her light from the Sun ; yea each of them doth as meerly belong to the distinct persons of Christ , and the Civill Magistrate , as the Sun proper to rule the day , and the Moone the night .

Seeing then that each Kingdome hath its distinct Governours , Subjects , Power , and Law , why should they intrench upon one anothers liberties , especially for the inferiour to disturbe the superiour , a King an Emperour ; and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories , and so much , and more cause hath Christ to be offended with the Civill Magistrate , that will presume to interest himselfe in that which doth not concerne him , especially when the Civill power whereof he is made an officer , is given to him by Christ .

CHAP. III. Treateth of the Civill Magistrate in matters of Religion .
SECT. 1.

Object . HAth not the civill Magistrate ought to doe in matters of Religion ? Caesars Governmen● meerly civill .

Ans. The Civill Magistrate is only concerned in things of a civill Cognizance , his duty in point of Religion , is ( chiefly this , viz ) To keep the Kingdome ▪ How farre he ought to act in point of religion . of this world in such awe , as that the Kingdome of Christ may not receive damage by it ; to keep wicked , and debauched people in such obedience , by the power of the Sword , as that the power of the Word may have its free progresse , in their Dominions , so that the Saints , or Church of Christ may live under their protection , a peaceable life , in all godlinesse and honesty ; yea to any rationall man , the very name of his Office , viz. Civill , doth clearely demonstrate that his power consisteth , meerely in Civill things .

Obj. Hath the civill Magistrate no power from God , to compell the outward man to observe spirituall injunctions ?

Ans. The Magistrate ought not to force any man , in respect of his opinion or judgement , neither to punish him in regard he is not of their judgement , but only ▪ in case that such people disturbe the Church , or professors of the Gospel ; for the power of the Magistrate is only externall , and not internall , but it being the He cannot compell the inward man . inward , hidden , or Spirituall part of man , which is ( or at least ought to be ) Christs subject ; it is therefore utterly out of the power of the civil Magistrate , to subdue , or bring it to obedience , that being a power , which at the furthest extent , can but reach to make an Hipocrite , as to make the outward man , seeme to be , what it is not , as thus :

The civill Magistrate by threatning imprisonment , persecution , How farre he may prevaile . losse of estate , and the like ; may so farre terrifie a wicked debauched fellow , as that he dare not sweare , prophaine the Sabbath , &c. yet neverthelesse his heart is yet the same it was , and his desire is , that all such Magistrates were confounded , that establish such Lawes , witnesse the Cavaliers of these times , in their affections How farre his power can extend . to the Parliament , for crossing their accustomed revilings on the Lords day , &c. as also their subjection to the government now established in this Nation , without King or Lords , &c. which we all know is more for Ave then good will , their affections being quite contrary to it ; so that this power at the furthest extent , yea even in things Civill , can only make a man seeme what he is not ; but the other power is of force to make a man to be , what the other can only compell to seeme .

SECT. 2.

AGain , the feare and obedience which is forced by the Magistrate , Obedience forced by the Magistrat● but slavish . is at the best but a slavish feare and obedience , such as the Devils have , which cannot possibly be accepted of our Saviour , it being a voluntary affection of the heart which he accepteth of , such as freely , and willingly present themselves to be made Citizens of the Spirituall Jerusalem , or City os the great King ; In the day os his power the people must bring a free-will offering unto him , and not a compulsive one ; faith then which procureth Christ and his Apostles never used a compulfitory power . obedience to Jesus Christ , is wrought by the power of the Word , and not by the power of the Sword , as these Scriptures witnesse , viz. Goe and teach all Nations , &c. He that beleeveth , &c. he doth not say , Goe and compell all Nations to beleeve ; seeing therefore it is only such a spirituall affection , which this Spirituall King looketh upon and regardeth , it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man , since he is uncapable of it , for the Apostle affirmeth , that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man . the things of God , yeelding this reason , because they be spiritually discerned . So that it must of necessity be a Spirituall power that must worke upon the Spirituall man , and that is no other then the Word of God , which the Apostle saith , is mighty in opperation , to the bringing downe of strong holds , to captivate , and repel the rebellion of the flesh against the Spirit , to call us out of the state of Nature into the state of Grace , as our Saviour affirmeth , My sheep heare my voyce , &c. other sheep I have , &c. and they shall heare my voyce . He doth not say , they will , but , they shall , Joh. 10. 16. As also , I pray not for these , &c. but for them who shall beleeve on me , &c. Joh. 17. 20.

SECT. 3.

NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power . Church , that his Apostles should make use of the Civil Magistrate , to compell whole Nations ( consisting of severall judgements ) to be obedient to their Doctrine , and rule of Government , but that they should goe and preach , &c. Neither did Christ make use of Herod to subdue the Scribes , Pharisees , Saduces , or any other Sect amon●●t the Jewes , but what he did was meerly by his Doctrine . Neither doe we read in all the Acts of the Apostles , that ever they used any other meanes then the power of the Word preached ; and that if any compulsive way were used , it was only by the Scribes and Pharisees , &c. as the Evangelists plentiful●y testifie ; instance in Paul himselfe , whilst a Pharisee , Acts 8. 3. & 9. 1. Act. 22. 4 , 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times .

Christ only admonished his Disciples , that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused , or slighted , to shake off the dust of their feet against such parties or Cities , Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas , as we may read , Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church , yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles , in gathering his Church out of Judisme , and Paganisme ; yea a way whereby the flock of Christ wil never be discerned , or distinguished The event of the Magistrates power in matter of Religion . from the world , a way never to restore it to its primative purity , but to continue it in the same Gall●maufrey it hath been in since the Apostacie , a way meerly to sorge Hypocrites , a way whereby Doggs , ●orcerers , Whore-mongers , Idolaters , and the like , shall have admittance , as free denizons of the Spirituall Jerusalem , which our Saviour commandeth to be kept out , Rev. 22.

SECT. 4.

Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper ?

Ans. In that they make themselves rediculous , for as it would The Presbiterians practice rediculous . be counted an idle thing , to invite a company of Guests to a Feast , and when they be come give them nothing to eate ; so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church , and yet wil not permit them the benefit which the rest of the Members have ; which manner of juggl●ng doth discover the two great hinges which they hang upon , viz. Pride and covetousnesse .

Obj. In the Parable of the Marriage Feast it is said , that the Kings Servants had power , and were ordered to compell Guests ?

Ans. That which Luke renders in the word ( compell ) by Matthew When computation is said to be used . is rendered ( bid ) or invite , by comparing of which it appeares , that there was no great violence used by the Kings Servants that so invited them ; neither can a man properly be said to be compelled , unlesse he be forced to doe a thing contrary to his will , but it is evident that those men who had formerly re●used the invitation , was not compelled contrary to their mindes , therefore there was no compulsion used by them messengers .

Obj. It appeareth by them whom the King tooke view of , that they had been compelled , in regard that one of them wanted a W●dding Garment ?

Ans. No such thing for we read that Annanias , Saphira , Simon How farre 〈◊〉 may deceive . Magus , &c. were no otherwise compelled , then the ●est of the Beleevers , and yet by their Hipocrisie they had got admission ( as Members of the Church of Christ ) as wel as the truest Beleever , and so continued until the Spirit of God found them out , and discovered their Hipocrisie ; and albeit the field of the Church cannot be throughly weeded from its tares , must we suffer it therefore to be so over-spread , as that the Corne cannot be discerned from them ; because some Hipocrites wil surke in the bosome of the Church , so long as it is Militant ( by meanes of their Pharisaicall glosse and varnish , which they put upon their actions ) must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flocke .

Obj. It is said , that the Servants did as their Lord commanded them , which was to compell , and if they had not been so compelled , why was the word used ?

Ans. I have told you , that a compulsive power is then said to be used , when such as are obstinate , and refractory , are forced , and constrained to become obedient , and willing , but them who so declared themselves , were not compelled . And according to the Simile such kinde of people as the other , needed no compulsion to come to a Feast , however to such a Feast . And if we take the King there spoken of , to be meant of a temporall King , speaking to his Servants , or Ministers , then must the Parable also ayme at a temporall power ; but if it be meant of the Spirituall King , Christ speaking to his Ministers , or Messengers , it must needs be meant of a Spirituall power , which doth not belong to the civill Magistrate , but to the Spirituall power of the Word , in the Ministry thereof .

CHAP. IIII. Treateth of Cavalier Priests , &c.
SECT. 1.

TO prove that those Priests whom they so imploy , are not fit instruments for such a Calling , or Office , The Ministers they imploy , viz. the Cavalier Priests not fit for such a service . I thus argue .

All such Persons , as obstinately , and peremptorily confront the directions , and precepts of Christ , and his Apostles , ought not to be imployed , as Ministers of Christ .

But the Presbiterian Synod , hath , and doth admit of such men , as doe absolutely oppose Christ , and his Apostles .

Ergo in such Elections , and Missions , they doe wilfully , and peremptorily oppose Christ , and his Apostles , and so consequently declare themselves violaters of the Covenant , they so much plead for .

SECT. 2.

THat they doe imploy such Instruments as I have named , I The numerous fry of them which yet remaine in that service . instance in that fry of Cavilian Priests , which are tollerated by them ; yea I blush to thinke , what a Gallemaufrey , or Hodgepodge they make in their Church , whereas three parts of their Ministry , and a third part of the fourth , consisteth of Cavalier Priests ; yea it is to be admired in the highest degree , that such fellowes , ( who are companions farre more fit for Devils , then such as professe Christianity ) should be employed in so sacred a Function ; yea when it was notoriously knowne unto the Sinod , what persecutors they have been , and yet would be of such men ( as the Sinod did consist of , were it in their powers ) their words and actions still expressing their deadly hate , both to them , and the Government they would establish ; and yet for those men ( whom they so hate ) not only to make use of them , to fill up their Classicall Parishes , ( whereby to make themselves potent Wherefore the Presbiterians imploy Cavalier Priests . in the world , in having such numbers of Parsons , and Viccars under their Jurisdiction ) but also to procure augmentations to the livings of divers of them , either to the end that they may be more willing to submit to their Government , or else to requite the good service they have already done for the Nation ,

Now let all true Christians judge , what will be the event of What hope of good can be expected from them . the Presbiterian Government in this Nation , by admitting such Antichristian Priests to preach Christ , and what likelihood there is , that such Priests should make choyce of Round-headed Elders , &c. ( if there be any in his Parish ) and what hopes of peace and truth can be expected , when so many villaines shall be permitted to doe mischiefe , by sowing tares amongst the wheat .

SECT. 3.

Obj. WEre not those Priests you speake of , lawfully called to their function , or office ?

Ans. I deny they were , for they cannot be lawfully called to Cavalier Priests not lawfully called to their office . that office or function , except either by an immediate calling from God , as the Prophets and Apostles were called ; or by God and Man , as was Matthias , and the foure Deacons , viz. by the Spirit of God , and the Church , where they are to officiate ; but that these Priests afore-named , have neither of these callings , will appeare by these reasons .

1. In that immediate callings are ceased , and therefore cannot Two sorts of calling to the Ministry of the Gospel , viz. immediate and mediate . be expected , Gifts and Miracles being acted by the Apostles , &c. rather for the glorifying of Christ , first comming in the flesh , then after , as will appeare by these Scriptures , Joh. 20. 29 , 30 , 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. &c. As also in that the Man-hood of Christ is to be contained in the Heavens , till the restoring of all things , Act. 3. 21. therefore they that expect men to be so called , and so gifted , as the Apostles were ( to rebuild the Spirituall Jerusalem , or to extract the Church of Christ out of the world , and Antichristianisme ) may as well expect Christ comming None called now as were the Apostles . againe in person , which cannot be , for the reasons formerly alledged ; and therefore it is impossible for them , or any other , to be so called to the publick Ministry in the Church of Christ , in these times .

2. As these Priests have not this immediate calling from God , so are they not rightly constituted to their office , by the immediate calling of the Church of Christ , viz. according to the example of the Apostles , in their constituting of Ministers ; it being then effected by the generall consent of the Church , as of the Apostles , Elders , and Brethren , as hereafter I shall make appeare at large .

SECT. 4.

Qu. WHat manner of calling have they ?

Ans. No other then the false Prophets had , What calling the Cavilear Priests have . whom the Lord himselfe complaineth of , for preaching in his name , and he had not sent them , Ezek. 11. 28. and this will evidently appeare . by comparing them with the false Prophets and Apostles , which usurped the like priviledge and prerogative .

Now what manner of people the false Prophets were , the Spirit Ezek 22. 25. 26. 28. & 34. What sort of people the false Prophets were . Jer. 23. 1 , 2 , 3. of God by the mouth of the true Prophets doth fully demonstrate , viz. To be conspirators where they live , roaring Lions , roving for their prey ; devourers of soules , takers away of treasures , and precious things ; violaters of holy things , such as put no difference betwixt prophaine and holy things , such as hide their eyes from the Lords Sabboths , such by whom the Lord is prophained , such as daub● with untempered Morter , such as see vanity , and divine lyes ; that say , Thus saith the Lord God , when the Lord hath not spoken ; such as feed themselves with the flocke , cloath themselves with the wooll , and kill such as are fed , but feed not the flock ; such as have not strengthened the diseased , have not healed Micha 3. 11. Zeph. 3. 4 that which was sick , nor bound up that which was broken , nor brought againe that which was driven away , nor sought that which was lost ; but are such that by force and violence have ruled over them , such as teach for hire , and Divine for money .

And as these sorts of Prophets were contemners , and despisers These sort of people foretold by the Apostles . of the Doctrine of the true Prophets of God , meerly seeking their owne advantage , so also doth the same Spirit foretell , that there shall in the last times arise such a sort of people , who shall also bend all their endeavours to contaminate the true Ministers of the Gospell , as wil also evidently appeare by the Writings of the Apostles ; and to this purpose the Apostle Peter acquainteth us , 2 Pet. 2. 1 , 2 , 3 that as there were false Prophets amongst the Brethren , even so there shall be false Teachers in the latter times , which shall maintaine moct damnable Heresies , and bring upon themselves swift destruction ; yea many ( saith he ) shall follow their pernitious wayes , by reason of whom , the way of truth shall be evill spoken of , and through covitousnesse shall they with unfained words , make Merchandise of you . Againe he saith , There shall come in the last 2 Pet. 3. 4. dayes scoffers , walking after their owne lusts , and speaking perverse things .

SECT. 5.

NOw whether these Priests ( as afore-mentioned ) be not Cavalier Priests proved to be such as the Apostle foretold . those aymed at by the Apostles , which should oppose the Church of Christ in the last dayes , let their owne Consciences judge ; yea if the Devill himselfe were examined , he could not deny it ; yea they are such lively Simptomes of the Apostles Predictions , that even Appelles Grapes could not be drawne nearer the life , then these are to them , whom the Apostle did foreshew , should come into the world ; and albeit they have put on a Whores fore-head , and have got the Scoulds advantage , to cry Whore first , yet their quotidian actions is a sufficient testimony against them ; witnesse their accustomed drunkennesse , slighting of the Lords Day , neglect of Preaching , Swearing , Whoring , insulting speeches , their temporising , covitousnesse , lasciviousnesse , and unchristian-like discourse , yea and what not , that may conduce to oppose them that desire to feare God ; all which is so manifestly apparent in them , as that there needeth no furthe● expressions to make them more manifest : But above all , the An evident demonstration of their ●als●oods . chîefest , and most evident demonstration of their falshood , is their audacious villifying of the Spirit of God , which they doe not only loath themselves to name with reverence , but doe also hate the very persons of all such as are thought to be indowed with it ; yea albeit the Apostle telleth us , that he that hath not the Spirit of God , is none of Gods , and that , of our selves we know not what to aske in prayer , without the dictates , and directions of the Spirit of God , which ( saith he ) helpeth our infirmities . And yet for all these , and many other expressions to this purpose , what approbrious language doe they daily dart out , against the efficacy of the Spirit of God , whether in preaching , praying , or the like ; yea if they know but one fayling in any of the Professors of Christ ( which may happen by reason of infirmity ) it is enough to scandalize Christ in all his members ; O how they wil act it , with , these are your Professors , these are your Davids , your men after Gods owne heart , these are your Round-heads , your Puritans , your Professors , &c. but contrariwise , let a thousand palpable notorious evills be committed by such like as themselves , they are not to be taken notice of ▪ No , to them , to sweare , whore , and be drunke , are true emblemes of Gentility ; yea though in Morall civillity they are ashamed one of anothers actions , yet will they vindicate one another to the utmost , yea so farre are they from imitating Christ , and his Apostles , either in Doctrine , or conversation , as that if they were now living , they would terme them the veryest Round-heads in the Common-wealth .

SECT. 6.

WHat , tell them of preaching in season , and out of season , How they despise the practise of the Apostles . 2 Tim. 4. 2. Not for filthy lucre , but of a ready minde , 1 Pet. 5. 2. Not to be a drinker of Wine , not to preach with the in●icing words if mens wisedome , 1 Cor. 2. 1. 4. but in the demonstration of the Spirit , to be blamelesse , apt to teach , not to be a striker , not given to filthy lucre , not to be a brawler , or covetous , 1 Tim. 3. 3. Not to be Lords over Gods heritage , but examples to the flock , 1 Pet. 5. 3.

No Paul , and Peter , you are the most fit for those things your selves , you can preach by the Spirit , and pray by the Spirit ; and as for you Paul , you have lungs to preach , and pray untill midnight , Act. 20. &c. you were the chiefe Tub-preachers of your dayes , you care not where you preach , whether in a Chamber amongst your holy brethren , Act. 20. 7. or by a river side amongst your holy Sisters , Act. 16. 13. yea , you could goe from house to house , to pray , and preach , Act. 20. 20. yea , you hired a house for that purpose , Act. 28. 30. but for our parts we scorne such actions , for we can pray , and preach , as much in an houre , as you did in six ; you pray and preach as the Spirit moves you , but the prayers and Sermons which we make , are so pleasing to our Auditors , as that they wil produce hums from them ; we can run such divisions , and subdivisions , and subdivisions upon subdivisions with the stringed instrument of our tongue , as a right good Organist can 〈◊〉 upon his full blowne Organ , so that your Sermonds in comparison of ours are poore , and beggerly , such as the rest of your Brethren make in these dayes . I should be ashamed to speake The Cavalier Priests reproach Christ himselfe . such things of them , had I not been so well acquainted with them , and their expressions of this nature ; yea I perswade my selfe , that they are so well knowne to every Professor of Christ , as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us ; yea it is cleerly apparent , that they have done , now doe , and hereafter will doe as much as I have spoken . Christ telleth his Disciples , that he that dispised them , dispised him ; and is it not their daily custome to deride the Professors of Christ , with taunting language ? and in so doing they doe not only reproach the Brethren , ( who practise according to the example of the Apostles ) but the Apostles themselves , who left us the examples to follow ; and in villifying them , it must consequently follow , that they doe the like to our Saviour himselfe , who saith of them ( and so consequently of his Professors ) He that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me Luke 10. 16.

Now these being such a sort of people , how is it possible they should be thought fit instruments , to execute the Apostles office , in the now gathering of the Church and people of God , out of their Antichristian estate , and condition , being it selfe predominant over them ) as if a Devill would perswade a man to Christianity .

SECT. 7.

Obj. THey have the same calling that the rest of the Clergy of the Kingdome have , and therefore , why may they not be made use of , as well as the other ?

Ans. All that are so called , are under an Antichristian calling , The Antichristian call to the Minist●y ought to be relinquished by all such as have taken it upon them , whatever they be . which ought to be relinquished , for the calling you speake of , viz. by Bishops , may fitly be compared to a scarlet Coate , lined with a course cotten , the one shaming the other ; but there is a calling whose inside doth excell the outside , viz. the calling by the Spirit , by which he that hath it , is inabled , both to testifie himselfe , and others , and no man ought to take this calling upon him , but he that is so called of God , as was Aaron ; the other calling therefore is to be disclaimed , of all that hath it , whatsoever they be .

Obj. You formerly said , that none are immediately called to that office in these times , wherefore then speake you of the calling of the Spirit to that office ?

Ans. He must first have the Spirit of God , or else he is utterly unfit for that office ; for he must have his calling from God , as wel as from the Church , or he can be no true Minister of Jesus Christ , for the Church desiring his Spirituall gifts , are thereby incouraged to accept of him as a Minister sent them by God , The calling by the Bishops a delusion . so that the other calling by the Bishops is a meere delusion , because they judged only by the letter , and not by the Spirit , viz. by gifts in humane learning . which is foolishnesse with God , 1 Cor. 3. 19. it principally tending to ●dor●e the outward man , touching their civill deportment to , and for the State .

Obj. How are you able to distinguish who is called by the Spirit , and who is not ?

Ans. By their fruites , for otherwise our Saviour expresseth these words in vaine , By their fruits you shall know them ; rendring also this reason for it , Doe men gather grapes of thornes , or figgs of brambles , Mat. 7. 16.

SECT. 8.

Obj. WHat are the simptoms , or fruits , whereby you know that Ministers are not called by the Spirit ?

Ans. There are many signes , and markes to know them , as I How such Priests may be known who have not the true calling , viz. Such as preach out of envie , or to cause contention . have already instanced ; I will therefore only insist upon these foure particulars .

1. They are such as preach Christ out of envie , 1 Cor. 3. 3. or to cause contention amongst the people of God , such as were the Pharisees which came from Judea to Antioch , Act. 15. 1. 5. such were also the false Apostles , of whom the Apostles of Christ much complained of , for opposing their Doctrine , as Himineus Alexander , &c. And such are the rayling Rabshakeys of this Kingdome , whether Prelaticants , or Presbiterians , whose sole delight is to villifie such of the Members of Christ ( with their scurralous language ) as doe the nearest correspond with the Apostles , both for paines in the Ministry , as also in a contentednesse , with what the people of God will freely bestow upon them for their paines , in the labour of the Lord , for their soules .

2. They are such as desire to shew themselves , rather Schollars , Such as rather desire to shew themselves schollars them edificers . then edificers , such as will familiarly speake Greek , and Latine , to them that cannot read English ; that will dish up their Sermonds with such a garnish of Rethoricall elocution , as the silly Auditors stand amazed at ; these be the boone Athenian-like blades , who guild their Pulpit expressions with tearmes of Art ; these are the brave Aronicall Ruffians of these dayes , which if their black Velvet and Satine , were metamorphized into Chrimson , ( which would farre better suit with their life and conversation ) there would be no greater Gallants in the Nation .

SECT. 9. Such as esteem more of the fleece then of the flock .

3. THey that esteeme more of the flesh , then of the fleece , that with the covitous Wooer , inquireth rather , what the woman these Preachers , and casters out of Devils did , was meerly for their owne advantage , and selfe ends , albeit they did it , in pretence of doing Christ service ; instance in Judas , Simon Magus , What the Priests of these times preach for . and the Damsell , which had the Spirit of Divination , Act. 16. 16. and so it is with many of the Prelaticall , and Presbiterian Priests , who though they pretend that they preach to gaine Soules to Christ , yet is it meerly for matter of maintenance by Tithes , and the like Antichristian allowances , which if once taken away , it wil quickly be discerned how many of them wil preach for couscience sakes

SECT. 2.

Obj. THese casters out of Devils , did the parties good whom they released of the uncleane spirits , although they perished themselves .

Ans. I confesse that such sorts of people , by Gods permission , Carnall men cannot give spirituall comfort . may doe many things which may tend to the corporall , or temporall good of men , as these casters out of Devils did to them , who were possessed of them ; as also by them whom they terme Wise men , or Wizzards , who by their Art can helpe a man again to such things as are lost or stolne from him , or the like ( albeit in the act they both indanger their Soules , the one taking an unwarrantable course to gaine them , and the other an unlawfull action to accomplish them ) but that such carnall people , can produce spirituall good to the Soule , I utterly deny .

Obj. The Apostle saith , that he was glad that Christ was preached , albeit it were through envie , therefore envious men may preach Christ .

Ans. The Apostle spoke them words in that sence , as in 1 Cor 11. 19. where he saith , thit it is requisite that Heresie should be , in regard thereby the truth may be made more manifest ; so in like manner , by the preaching of these envious men , they make such as preach Christ out of a good intent , to be better esteemed , and approved . Likewise them that preach Christ meerly for lucre , and ostentation , doe adde a luster to such men as abhorre such things , but otherwise it is not to be imagined , that Heresies , and envious preaching , doe benefit the people of God , in point of Salvation .

SECT. 3.

Obj. THe Apostle Paul telleth the Church of Corinth , that he would bring his body in subjection , &c. least that he preaching to others , should himselfe be a cast-away , 1 Cor. 9. 2. 7.

Ans. The Apostle for his owne particular knew that he was no cast-away , for beside the testimony of himselfe , that he knew nothing by himselfe , 1 Cor. 4. 4. as also , that he kept a good Conscience in all things , 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve , that whom God loveth , he loveth to the end ; and that he will never leave or forsake his elect , Job . 13. 1. his meaning therefore must needs be , that he would doe so , least he should seeme to be such an one as aforesaid ; for I wil not deny , but that such men by reading of good Books , may attain to such a notionall degree of knowledge , as that they may imitate the true Ministers of Christ ; as Janes and Jambres did Moses , and as the N●tionall Priests like ●o fanes of ●ambres . false Prophets , and Apostles , did the true Prophets , and Apostles . As also in regard that Satan can transforme himselfe into an Angell of light , but that such a Teacher can convert a Soule to God , I utterly deny ; for if the Divine actions of a David , a Prophet , and a man after Gods owne heart , were not acceptable unto God , so long as he regarded sin in his heart ; how much lesse acceptable wil be the actions of a carnall man , and if he cannot prevaile for himselfe , how much lesse for another .

It must needs be then a rediculous tenent , that such kinde of God must either co●apperate in the act of preaching or i● availeth not . people can doe God service in the Ministry , for if his prayers prevaile not with God , with whom doe they prevaile ? And the Text saith , that God will not heare such prayers , but termeth them houlings . Againe , though Paul plant , and Apollo water , yet God must give a blessing of increase unto it , 1 Cor. 3. 6. 7. or it profiteth nothing ; and if so , then what blessing can be expected from God , upon the actions of notorious , and wicked persons , who ( as the Prophet saith ) ●hath sold themselves to doe wickednesse ; as also being such Prophets , whom the Lord hath not sent .

Againe , though Paul preached to Lidia , yet the Lord is said to open her heart , to attend to the words which he spake , Act. 16. 14. but it cannot be expected , that the spirit of Discipline , ( who loatheth such Vessels ) should Co-opperate with such Preachers ( as aforesaid ) though never so learned , and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes .

SECT. 4.

Obj. CHrist sent Judas forth to teach , as the other Disciples , Mat. 10. 5. and also gave him the like power as his other Apostles , vers. 8. why then might not Judas doe as much good as the other ?

Ans. Judas was a type of such Hipocrites as was to be in the Church unto the end of the world , unto whom the Lord affordeth the like externall gifts , as he doth the true Ministers of his Church ; as fo●merly in healing all manner of Diseases , casting out Devils , and the like , which he did to Judas , Simon Magus , and divers others which we read of in the Gospel , who by the Lords permission did many excellent externall workes , 〈◊〉 the benefit of the outward man ( as I have told you ) but no further ; for if Judas preached Christ , doubtlesse it was for the same ends for which he betrayed him , viz. for money , Mat. 26 , 15. as doe his disciples , the full bagg'd Priests of these times ; for otherwise for him ( who was a Sonne of perdition , Joh. 17. 12. a Theif , yea a Devil ) to apply Christ to the Soule of a Christian , in that Spirituall sence , by which the Saints are to apprehend him , certainly cannot be the thought of any ration●ll man ; for if Satan should cast out Satan , how should his kingdome stand ; so that for Judas , to gaine Soules to God , would have been a Miracle of Miracles . 'T is true Satan can transforme himselfe into an Angell of light , but it is only to deceive , and so doe all his Judas-like disciples , by kissing when they intend to betray .

Againe , that sort of preaching the Apostles then used was rather externall , then internall , a preaching to the outward man , then to the inward man ; a preaching to acquaint the world , that the Kingdome of God was at hand , Mat. 10. 7. that Christ was come in the flesh ; a preaching to Repentance , and Baptisme , as a ●●ares by these Scriptures , viz. Mat. 3. 2. as also , Act. 2. 38. where the people a●king Peter , what they should doe to be saved , he willeth them , to repent , and be baptized , &c. As also , Acts 2. 38. where the Jaylor asking the like question , is required by Paul and Silas , to beleeve on the Lord Jesus Christ . With Act. 8. 12. 37. now if repentance , or being baptized , or to beleeve on the Lord Jesus Christ , would procure eternall Salvation , then shall Judas , Simon Magus , and divers others be saved , for Judas repented , Mat. 27. 3. &c. and Simon Magus is both said to beleeve , and to be baptized , Act. 8. 13. The preaching then which they then practised , without all controversie tended only to the exalting of Christ in the Flesh , and not in the Spirit , and from hence it was that the Apostle Paul used this expression , viz. He that thinketh he knoweth any thing knoweth nothing yet , as he ought to know . Yea , Christ himselfe told his Disciples , that he had many things to say unto them which they were not able to beare ; so that if I should grant you , that Judas did preach as the other Apostles at their first entrance into their Ministry , yet would it come farre short of a Soule-saving service , that being as it were a preaching of Christ by way of Dispute , which was practised even by Christ himselfe after his resurrection , with two of his Disciples going to Emmans , Luk. 24. 17 , &c. as also by Peter , Act. 2. 22. &c. & 3. 12. & 4. 8. & 5. 29. as also by Stephen , Act. 8. 51 , &c. by Saul , Act. 9. 20. 22. 29. by Peter , Act. 10. 36 , &c. with severall other places of Scripture , being a preaching only to gather the Church of Christ out of Judisme , and Heathenisme ; a preaching of Christ by the eare , as Job saith , or from report , viz. meerly notionall , which is the furthest extent , which the Preachers we are now discoursing of , can attaine unto ; we may therefore safely conclude , that such notionall Preachers are not fit instruments for the now Church of Christ ( being in a Spirituall condition ) in regard it is out of their eliment or sphear ; and without all controversie , that which a man cannot comprehend himselfe , he cannot teach to another .

But the Apostle saith , that a carnall-minded man cannot discerne the things of God ; ergo it is impossible they should teach them to others .

This therefore with the other reasons afore mentioned , I presume wil perswade the Magistrate from suffering such Priests afore mentioned , to preach , as also the people of God from hearing of them .

CHAP. VI. Treateth of the Presbiterian Clergy , &c.
SECT. 1.

Objection . HAve you any objections against the Presbiterian Ministers ?

Ans. Yes , they are within the compasse of the two last Simptomes of the false Prophets , and Apostles , viz. in preheminence , and Covit●usnesse .

Obj. Wherein consisteth their preheminence or superiority ?

Ans. In three degrees of Majority , which they exercise , one The Presbi●erian Clergy guilty of pride over another , viz. in their Classicall , Provinciall , and Nationall Sinods , or Assemblies ; as the Classis being superior to their vulgar Clergy , the Provinciall , superior to the Classis , and the Nationall , the superlative , or most Supreame . And that these degrees of superiority one over another , is contrary to the wil and appointment of Jesus Christ , and so consequently a breach of the Covenant , I thus prove .

SECT. 2.

ALl superiority , where there ought to be an equality , is contrary 1 Instance of their pride . to the wil , and appointment of Jesus Christ , who commanded his Apostles not to insult , or be authoritative one over another , Mat. 20. 26. in these words , But it shall not be so amongst you .

But the Ministers of the Presbitery ( being equals by the aforesaid example ) notwithstanding that injunction aforesaid ( and so consequently to them , they claiming to be their Successors ) doe yet retaine that superiority , which Christ denied his Apostles . Ergo the Ministers of the Presbitery , doth peremptorily confront that command of our Saviour , in establishing a thing contrary to his injunctions , and in so doing , they are also violaters of the Covenant , ( it being to establish things touching Religion , according to the Word of God , as I have formerly shewed . )

And further to inlarge the Sinods guiltinesse ( of the breach of Covenant , ) in this particular I thus argue .

All inventions of men , ought to be ejected the Church of 2 Instance . Christ , whether in Doctrine , or Discipline , Mat. 15. 9. In vaine doe they worship me , teaching for doctrine the tradissions of men .

But those three degrees of superiority , not being found in Holy Writ , is contrary to the precepts of Christ , yea it is acknowledged by themselves , in their answer to his late Majesty in the Isle of Wight , pag. 8. at the second and third line , and at the close of their answer .

Ergo those three degrees of preheminence , is contrary to the wil , and appointment of Jesus Christ , ( and that by their own confession ) and so consequently a breach of Covenant . And further ,

Whatsoever is contrary to the Word of God , is Antichristian , 3 Instance . and consequently contrary to the Covenant , in regard the Covenant is punctually against it .

But those three degrees afore mentioned , are contrary to the Word of God , ergo Antichristian , &c.

Note also that superiority was a chiefe thing , which the Sinod They con●m●e that in others which they allow in themselves . endeavoured to suppresse in the Bishops , and their O●●iates , and now entertained by themselves .

SECT. 3.

Obj. THese degrees of superiority , is not of so high a garbe or nature , as that of Lordly Prelacy , and therefore may be the better dispenced with .

Ans. Popery is Popery , albeit in the least degree , and though Presbitery is Popery though in a lesse degree . it be not so great a ●ish , yet it is manifest to be of the same fry , and if this lesser Fish , may enjoy its freedome and pleasure in the pleasant river of Presbitery , ( whose gliding streames like them of Jordan into Mari Mortuum ) take their course into the Sea of Prelacy , and so into the maine ocian of Papacy ; I say , if it may enjoy its liberty of growth , for a small season in the gliding river of Presbitery , it wil in a short time approach the narrow Seas of Prelacy , if not the maine Ocian of the Romish Hierarchy . The Apostles disclaimed majority one ever another .

Now the very truth is , that all majority , and preheminence amongst the Ministers of Christ , is utterly forbidden by Christ himselfe , as I have formerly proved ; as also by the example of his Apostle Peter , who did not only disclaime pride in majority , but majority it selfe , 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church triumphant , yet did he never acquaint them with any in the Church militant ( it being rather a place of suffering , and persecution for his name sake , as his expressions to that purpose is very plentifull . But if any such throne , whether of Eclesiasticall authority , or perpetuall precedency , had been lawfull , certainly he would at some times have taught them , what it was , and with what caution , or limitation they were to possesse it ; as that they should have precedency of degree , but not of power ; of dignity , but not of authority , &c.

SECT. 4.

AGain , we must , and ought to understand the Commandement How the commands of the Gospel are to be understood . of Christ in the Gospel , according to the rules agreed upon in the interpretation of the precepts of the Law , as we have them interpreted by our Saviour . Matth. 5. 19 , 20 , 21. 27. 33. 38. 45. And if so , then not only the tyranny , the pride , the pompe , the priority , and power of Lord Bishops , &c. are forbidden , but even all the parts , all the degrees , meanes , causes incentives , occasions , provocations , beginnings and appearances of these evils , are also forbidden ; yea we are to stop the way with thornes , as in Hosea 2. 6. least they returne to their former Lovers , and with Jacob to hide all their eare-rings , that they may not be found againe .

For otherwise , those degrees of order , and primacy , by which Primacy in order cannot be seperate from a primacy in power . some of the Ministers are lifted up above their Brethren , cannot be separated from some primacy of power ; and when it meeteth with ambition , and opportunity of advantage , it will gather strength againe , and regaine what it hath lost by the rasor of reformation .

So that the time which the Sinod hath hitherto spent to that They suppress one , to erect a hundred as ill , or worse . purpose , of disthroning the Prelates , and of establishing those three degrees of superiority , may fitly be compared to the dis-heading of an Hidra , where the separating it from the Body ( as Historians say ) produceth , an hundred like unto it selfe ; so their taking off Prelacy from 26. Bishops , wil be the cause of producing of so many hundreds , yea if not of so many thousands , which wil , ( if suffered , ) be as Pontifficall , as they were , if not worse . And thus have I done with the second branch .

CHAP. VII . The seventh Chapter treateth of Tithes , &c.
SECT. 1.

THirdly , they doe not only erre , in permitting Against their exaction of Tithes under the Gospel . of utter unfit Instruments for the use of the Ministry , as also in assuming an unlawfull power unto themselves ; but they doe also erre in respect of the maintenance , which they themselves , and the rest of their fraternity , now , and yet hope to enjoy , viz. their maintenance by way of Tithes , which I thus prove .

All such meanes of maintenance , as is extorted by the Clergy , contrary to the will and appointment of Jesus Christ , and the practise of the Apostles , a●e Antichristian , and so a breach of the Covenant .

But the Sinod and their Creatures , extract by violence such Exaction of Tithes a breach of the Covenant . things as Christ never set apart , or the Apostles ever enjoyed , viz. the tenth part of their Auditors estates for their maintenance .

Ergo the Sinod and their Creatures , are wilfull opposers of Christs directions in that particular of maintenance , as wil fully appeare by these texts of Scripture , viz. Luk. 10. 7 , 8. where Christ willed his Apostles , not to take the tenth of peoples estates to whom they preached , but to accept of such things as were , or should be set before them , by such to whom they should preach , or were willing to receive them . And if the Apostles were to be so satisfied , and contented , how much more ought the meare titular Priests of these times , to be content with the like stipent ( their deserts being compared together ) neither was it ever the property of the Apostles of Christ ( whom the rabble of Baals Priests in these dayes pretend to be followers ) to covit such a proportion for their livelyhoods .

SECT. 2.

PEter could say , Silver and Gold have I none , Act. 3. 6. He The Apostles not covitous of money . also exhorted not to preach for filthy lucre , but of a ready minde , 1 Pet. 5. ● . and the Apostle Paul could testifie of himselfe , that he had covited no mans silver , neither did he seeke theirs , but them ; 2 Cor. 12. 14 , 15. yea were it that they had given him nothing , yet he concludes a necessity to be laid upon him , and a woe pronounced against him , if he neglected the preaching of the Gospel ; and that his reward was to make the Gospell of Christ without charge , 1 Cor. 8. 16. 18. as also , that his owne hands had ministred to his necessity . Neither can it be gathered from the New Testament , that the Apostles , or Disciples of Christ , had either Parsonage , Vi●caridge , Surplisse-fees , or the like ; neither are they so much as named in it .

Obj. Tithes were given before the Law , as by Abraham to Melchisadeck , Gen. 14. 20. as also under the Law , and therefore now .

Ans. By the same rule , Sacrifice being offered before the Tithes no m●ne payable now , then Sacrifice is to be offered . Law , as by Caine , Abel , Noah , Abraham , &c. as also under the Law , ought likewise to be offered by us now ; for the same injunction which tyeth us to observe any part or parcell of the Leviticall Law of Moses , obligeth us to observe all ; and yet as full of levity as they are , I suppose they wil not impose all that Ceremoniall Law upon us ; however I hope we have more grace then to be perswaded to it by them . Againe it is evident , that the Tithes under the Law , was given as a portion to the whole family of Levi , so that they had no other maintenance allowed them for their whole Tribe , Numb. 18. 20 , 21. but we have no Let them practi●e 〈◊〉 of be●sts , 〈◊〉 they h●ve done th● soules of me● such Tribe amongst us . It was also given them for their service at the Tabernacle of the Congregation , ( viz. for killing of sheep , and ●x●n , and offering them in Sacrifi●e ) now when we have the like kinde of service to imploy them in , we wil allow them wages of the like nature , but untill then , I advise them to be sparing , and to practise that trade of Butchery , which is farre fitter for many of them , then to officiate in that sacred Function , which they have so audaciously taken upon them .

SECT. 3.

Obj. THe Apostle telleth the Corinthians , that he had robbed other Churches , taking wages of them , to doe the Corinthians service , 2 Cor. 11. 8.

Ans. Take notice withall how farre the A●●stle justifieth The Apostles maint●ined by a free benevolence . himselfe in so doing ▪ in that 〈◊〉 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 Robe●y , and yet that Robery was n● ot●er , t●e● by 〈…〉 of such , to whom he had formerly 〈◊〉 〈◊〉 〈◊〉 to the faith , as may appeare by the n●nth verse of 〈◊〉 〈◊〉 where he acknowledgeth , that his supply at Co●i●th ▪ 〈…〉 ●y the Macedonians , which ●enevol●●●● was 〈◊〉 of 〈◊〉 &c.

Obj. The Apostle plead●●●r 〈◊〉 〈◊〉 to ●●m from the Church , 1 Cor. 2. ● . 9. 10 , &c.

Ans. Let such as plead Pa●ls priviledge , be of Pauls temper , Such as plead 〈◊〉 priviledges 〈◊〉 to be of his ●●mper . and practise , who before he deman●●d any thing a● d●● unto him , doth in the three first Verses of that Chapter , prove himselfe to be an Apostle , and that they , of whom he required such things , were his workmanship , and seale of his Apostleship in t●e Lord , viz. that under God , he had been a meanes to draw them from darknesse , to light , and from the power of Satan unto God ; yea he referreth it to their Conferences , whether he were such an one or no ; Are not yee my wo●kmanship in the Lord , &c. now when any of these Priests can so justifie himselfe , in truth , and sincerity of heart , it is fit he should be recompenced with that reward the Apostle pleadeth for , which certainly was no matter of Tithe ; for if so , had Paul been of the temper of our Leviticall Blades , he would not have used those mil●e expressions , to perswade them ; but rather have taken it by violence from them . The Apostle Paul very 〈◊〉 full of his 〈◊〉 〈◊〉 . But certainly , had Tithes been due to the Ministers of the Gospell , the Apostle Paul writing so many Epistles , and speaking in so many places concerning the maintenance of Ministers , was very much to blame , that could not thinke on ( at one time or other ) to call his many , and great Livings , ( which he possessed ) either by the name of Bishopricks , Parsonages , &c. or to have have written particularly , and punctually for his Tithes , or Surplisse-fees ; O such a passage had been worthy to have been printed in letters of Gold , and guarded with Angels of the same mettell .

SECT. 4.

Obj. THe Apostle exhorteth them that are taught , to communicate to him that teacheth , in all good things , which cannot be effected but by way of Tithes .

Ans. Such gratuities may be effected , and not by way of Tithes , Ti●hes no●●f necessity . for if I give a Crown , or an Angel , out of my estate , to a Minister , may he not be said to participate of all my estate , certainly it cannot be denied .

Obj. If Ministers should stand to the reward of what men shall freely give them , they are like to be poorely recompensed for their paines .

Ans. Farre better then the Apostles were , for they did not only want the benefit of Tithes , but they also suffered impri●onment , and persecutions , as the Scriptures doth plentifully witnesse ; the Apostle Paul could say , that bonds and afflictions waited upon him where ever he went ; such was the condition of the Apostles and Disciples of Christ , which now to suffer by these fine todd Priests , would prove a very hard taske for the most zealous of them to take out .

Obj. Three parts of the Kingdome will give nothing to a godly painfull Minister .

Ans. Three parts of the Common-wealth , and a third part There will be a sutablenesse betwix● the f●●ck of Christ and the true Pastors of it . of the fourth wil not be found sit materials for the building of the new Jerusalem , or Church of Christ , and therefore as there wil be but a little flock of sheep , so wil they stand in need of the sewer Shepheards ; and doubtlesse God hath so ordered it , that they should be alike suitable to the flocke , for I am verily perswaded that three parts of the Clergy of this Nation , and a third part of the fourth , wil not be found fit Pastors for the flock of Christ .

Obj. You seeme to be of a very strange opinion , doe you ever thinke to see such things come to passe , as the cashering of so many of the Clergy as you speake of ?

Ans. Truly until all such of them , as I have named , viz. the Cavalier Priests , be outed of that Function , or calling they have so arrogantly usurped ( viz. as Successors of the Apostles of Christ , being as meere Antagonists to them , as light and darknesse , Heaven and Hell ) there can be no true Reformation ; yea until the best of their grime , have disclaimed that Antichristian Calling , by which they claime their Office , it being ( as they very wel know , or may know , quite contrary to the election of Pastors in the primative times , who was neither so initiated into their office , or maintained by any such donation , as that of Tithes , which the greatest part of the best of them plead for . Therefore to conclude our Discourse concerning Tithes , whether belonging to Parsonages , or Viccaredges , as of Corne or Hay , Piggs , Geese , egges , &c. I am confident , that the Pope , Cardinals , Jesuits , Monkes , Fryers , Abhots , with all the rest of that Hierarchy of Rome , as also the late Arch-Bishops , Bishops , Deanes , Deanes and Chapters , Arch Deacons , &c. may as justly claime their former Stipends , or Church dues as they call them , ( which they once enjoyed amongst us , ) as the present Priests , their Parsonages , or Viccareges , they having no more right to them from the Word , then the other before mentioned .

Obj. Them you formerly mentioned had their Revenues taken from them by the Civill Magistrate , but so have not these yet , therefore they may justly claime them ,

Ans. It is yet to prove that the Civill Magistrate , hath a power to dispose of the Common-wealths Estates , in a Spirituall cognizance , their office being meerly Civill , as I have shewed ; especially towards the maintenance of the grand enemies to Christ , and the Common-wealth , as they very wel know ; as also in that they have no warrant for any such maintenance , ( albeit for the best of their Tribe , as I have proved at large , ) and therefore for the Civill Magistrate , to dispose of mens Goods , to the maintenance of Antichristians , is more then they ought to doe , or can justifie from the Scriptures , that of Presbitery being a Hierarchy as the other , and therefore to be ab●lished , in each particular , as the other , and that without respect of persons , as the Covenant injoynes .

Obj. They of the Presbitery have been s●ch , as have stood up with you , in defence of Religion , as also by wh●s● meanes you have provailed against the common enemy , viz. the Hierarchy of Bishops , &c. and will you now contemne them ?

Ans. The Bishops by th● same rule , might have pleaded the like priviledge , for they also did well ( in their time ) by opposing the Popes grand Hierarchy in this Nation ; but yet notwithstanding being pressing forwards towards a fuller Reform●tion , the Civill Magistrate hath abolished them , being the ( ne● ) subordinate Hierarchy , &c. now , this of Presbitery being 〈◊〉 a whelpe of the same Litter ( as I have , and shall pro●e ) they are also as much ingaged to suppresse it ; notwithstanding , 〈◊〉 can be said in vindication of them . Yea it is worthy the observation of all Christians , how the Grand●es of that 〈◊〉 , have also ( through the just judgement of God ) 〈◊〉 the very 〈◊〉 course to that end , as have the rest of the Hie●●rchies 〈◊〉 , viz. by the cruelty that they would have imposed upon 〈◊〉 , as would not imitate them , in their wayes ; the first with 〈◊〉 and Fagg●● , the second by Banishment , &c. and these by the imp●isonment , &c. they had obtained ( for their opposits ) by an Ordinance of Parliament ; which aforesaid Cruelties hath been , and is like to be , the ruine of themselves , whereas otherwise , if they had been more modest , in all probability , they might have been continued ( to this present time , ) in pompe sufficient for such opposers of the truth , as the other were , and this of Presbitery now is :

And therefore Jack . as thou didst imitate , So thou must likewise suffer ; 't is thy fate , It cannot be avoyded ; thou must be Deprived also of thy Hierarchy .
The fourth part of Rom●s ruine by W●ite-Hall , &c. Treateth how the Church of Christ may be restored to its Primat●v● pur●y , in its Gatherers , Members , Discipline , and Government , and that Jure Divino , or according to the will and appointment of Jesus Christ .

ANd I John saw the holy City , the new Jerusalem comming downe from God out of Heaven , prepared as a Bride , adorned for her Husband ; and I heard a 〈◊〉 ort of Heaven saying , the The Pieface . Tabernacle of God is with men , and he will dwel● with them , and they shall be his people , and God himselfe shall be with them , and be their God , and God shall wipe away all teares from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more paine , for the former things are passed away , and he that sate upon the Throne said , behold , I make all things new . And be said unto me , write , for these words are true and faithfull ; and he said unto me , it is done ; I am Alpha and Omega , the beginning and the end . I will give unto him that is athirst of the fountaine of the water of life , freely ; he that over-commeth shall inherite all things , and I will be his God , and he shall be my Son , but the fearfull and unbeleeving , and the abominable , and murderers , and whore-mongers , and s●rcerers , and Idolaters , and all lyar● , shall have their part in the Lake , which burneth with fire and brimstone , which is the second death . He that hath eares to heare , let him heare what the Spirit saith , &c.

CHAP. I. Treateth of fit Pastors , or Gatherers , &c.
SECT. 1.

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

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

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

SECT. 2.

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

Ans. Such as wil most conforme themselves to Of what quality the ministers ought to be . the nature , and disposition of them , whom our Saviour first imployed , in gathering it out of Judisme , and Heathenisme , &c.

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

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

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

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

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

SECT. 3.

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

Ans. I am of your judgement in that , yet neverthelesse , seeing they ought to be such men ( who are to take the imployment ( upon them ) we ought to make use of no other ; and having confined Those few that are me●● for employment ought to be imployed , and no ●the● . our selves by Covenant , to observe that method , and order ( in the Reformation , we are now upon ) as is Jure Divine , or according to the wil and appointment of Jesus Christ , and the best reforming Churches of the times ) let us in the name , and feare of God , be obedient to every precept , which he , and his Apostles hath left to direct us by ▪ not turning either to the right hand of addition , or the left of detraction , to what is prescribed by them ; it being chiefly by that meanes , that the Church planted by the Apostles became adulterated : Therefore though there he but few such men to be imployed ●s is mentioned , yet let us consider the battell is the Lords , and he hath promised victory to the Saints , Rev. 17. 14. and he that hath promised , is both faithfull , Heb. 10. 23. and able to performe .

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

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

Ans. There is a Rule and Square , which they have left to try Faith and repentance the instru●●●●● to fi● us ●o ▪ th● building . by , viz. Faith and Repentance , which if they be not capable of , are not fit for the worke .

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

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

SECT. 4.

Obj. WHo are they whom you terme such builders as aforesaid ?

Ans. Such as build with unhew●n stones , daubing them with The H●p●cricy o●●h●●at● builders ▪ untempered M●rter , and so cover them over , with an Orthodoxall varnish , by which Hipocriticall dealing , they have exceedingly inriched themselves , which craft doth cleerly appeare ; by the materials which are now found in their dismantled fabrickes of Papacy , Prelacy , and Presbitery , there being few , or none of them fit to rebuild the Temple of Christ .

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

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

SECT. 5.

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

Ans. Antiquity cannot make errour truth , neither is it a sure Antiquity how a sure mark of the truth , and how not . marke of the true Church of Jesus Christ , unlesse fetched from the Radex , or the first root of it , ( viz. from himselfe , and his Apostles ; ) for if Antiquity any other waies should carry it , the Papists would have it cleere both from Prelates , Presbiterians , and Independants . Againe , that Antiquity is no sure marke of the truth , may be proved by severall instances , viz.

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

2. Stephen ( under the Gospel ) could not prove his faith from Under ●●e Gosp●l . the immediate discent of his Parents ▪ for of them saith he , Yee have alwaies resisted the Holy Ghost , as your Fathers did , so doe ye● , Act. 7. 53. he ascended up to Abraham , Moses , and the Prophets time , and so must the Government of Christ be now fetched from its primative purity , viz. from Chr●st and his Apostles , and not from Prelacy or Presbitery , they being the Reliques of Pop●ry , as I have and shall prove . Againe ▪ we are not to worship God any other way , then he hath prescribed in the Word ; for as he is only to be ●or●●ipped , ●o he is only to prescribe a rule how he wil be worshipped , and therefore all will-worship ( as the Apostle 〈◊〉 i● , ●●l . ● , ●3 . ) is condemned , seeing he wil not be Ma●. 15. 8 9. worshipped , according to the ph●n●●sie of men , as our Saviour also ●●●●meth . It can then be no warrant for us , to be of the same Religion with our Fathers , or Grand-fathers , because all the worl● hath been blinded with Superstition , and ignorance , for divers hundreds of yeares ▪ and therefore we are to acsend up to the first Originall , viz. to Christ and his Apostles .

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

Ans. I shall prove there is but one step betwixt it , and Papacy But one step betwix● Presb●●ery and Papacy in grosse ( viz. Prelacy ) and therefore until it be purged also from its drosse , we are not to joyne in League with it , viz. until they conforme unto the rule prescribed in the Word .

SECT. 6.

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

Ans. Ignorance is of two sorts , viz. Simple ignorance ▪ and O● simple ignorance . Wilfull ignorance ; simple ignorance is such as was in the Disciples of Ephesus , that did not know whether there were any Holy Ghost or no , Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets , and yet practise according to that knowledge they have , with a desire to improve their Talent , and not to bury it M●n mig●● he sa●ed formerly by such means ●s 〈◊〉 〈◊〉 co●dem●● . in a Napkin ; such people ( I say ) though they come farre short of the knowledge which others have , may be saved thereby ; ( yea albeit under the least degree of Knowledge in Christianity , if it be but as a graine of Mustard seed ) as wel as he that hath attained to the highest pitch of it , for to whom little is given , little will be required .

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

Again , God hath had his Church in all ages , & albeit that every 〈◊〉 no●●●n ▪ 〈◊〉 kn●w●●● 〈…〉 age hath not had the same measure of light to worship him by ( for Abraham saw more of Christ then Adam , Moses more then a patterne for us to imitate ; ( as that in the Mount was unto Moses for building the Tabernacle , ) and in so doing , I hope I shall not be gaine-sayed ; presuming also , that it is the desire of all , that the Reformation ( now intended ) may be punctually according to the wil , and appointment of Jesus Christ , and not to be mixed with humane inventions , or traditions of men , it being a thing so much de●ested ( both of Christ , and all true Christians ) as that it de●er●eth to be hissed out of the Church of Christ .

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

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

SECT. 2.

Obj. WHat would you infer from them words of our Saviour ? Doctrine an● faith ought to goe before baptisme .

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

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

SECT. 3.

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

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

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

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

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

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

Obj. Did not Christ and his Apostles allow of Infants , as Members of his Church ?

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

Obj. Did not the Apostles of Christ baptize Infants ?

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

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

Ans. That is but a meere supposition , without any ground from the Word , for doe you thinke that Christ would leave the Sacrament of Baptisme , without a sufficient discovery to whom it did belong .

SECT. 3.

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

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

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

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

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

Ans. 'T is true that Peter acquainted them so , but what is that to us ?

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

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

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

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

SECT. 4.

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

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

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

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

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

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

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

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

SECT. 5.

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

Ans. It is granted we are so , but not then , before we have We are not of Abrahams seed untill we have Abrahams faith . faith , and that by your owne confession ; therefore untill we have faith , we are not heires of the Promise , and so consequently ought not to be admitted to the badge or seale of the Promise . But suppose ( that which cannot be proved by Scripture ) that the externall Covenant did belong to the Gentiles , as well as to the Jewes , yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham , they being the naturall branches of the true Olive Tree , and we branches of the wilde Olive only incerted by faith , Rom. 11. 20. 24.

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

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

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

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

SECT. 6.

Obj. HAve not Children faith ? The Church cannot be assu●ed that this or tha● Infant ●ath faith .

Ans. Children which are of the elect of God have the seed of faith , but how shall the Church be satisfied that they are so , untill they expresse it in the fruits thereof . And we may safely conclude , that seeing faith was required of the Jewes , ( which had those former priviledges above us , as also , of such whose lives might be partly known to the Apostles ) that it ought Three arguments against Infants Baptisms . much more to be required of us Gentiles ( which are no waies in the Covenant unlesse by faith , which doth not at all appeare in Infants ) and from hence I thus argue touching the further clearing of the point in controversie , viz.

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

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

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

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

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

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

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

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

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

SECT. 7.

AGaine , as the Sacraments of Christ are perfect , so ought the Receivers of Sacraments ought to he capable of them . receivers thereof , to be capable of their perfection ; and seeing faith and repentance is , or ought to be required of such parties as communicate at the Lords Supper , why ought not the like to be required of such as are admitted to Baptisme , it being also a Sacrament as the other , the one giving admittance , and the other entertainment , to the faithfull , and penitent .

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

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

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

Ans. It was and is such a charity , as that which hath made , 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 answer , that the Lord knoweth who Infants though not baptized may be saved . are his ; and though Children should dye unbaptized , yet if , of Gods elect , they shall be saved , as if they had been Baptized ; but though these things be knowne unto God , yet as I said before , the Church is ignorant , who are elect , and who are not ; and therefore they ought to be as carefull as may be , whom they admit into their Societies , for feare of the scandals which may accrew by the entertainment of the wicked .

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

To conclude then this point touching Infants Baptisme I affirme , that Infants being detained from Baptisme , untill they be capable of the profession of a Christian , will be a great inducement The baptizing of Infants doe make Parents ca●el●sse , and their children refracto●y . to Parents to educate their Children in the wayes of godlinesse . ( that they may fit them as soone as possible they can , to be ingrafted into the Church of Christ , or communion of Saints ) knowing that the longer they are kept o●t of the Church , the more will be their disgrace and disesteem of the Church ; and contrariwise , the admitting of Infants to Baptisme , before such education , is a way to make Parents carelesse , and their Children refractory .

CHAP. VI. Treateth of rebaptizing , &c.
SECT. 1.

Objection ▪ THough you doe not allow of Baptizing of Infants , yet surely you doe not demand it againe of them who are already baptized ?

Ans. Yes certainly but we ought , else wherefore did the Apostle demand a ●●nfess●on of Faith , Men ●ught to be bap●●zed before admittance as members of the Church . and Repentance , of the men of the Jewes , Acts 2. 38. ( who were before of the Seed of Abraham , and already Circumcised , and so consequently of the externall Church ) before they would admit them to the Sacrament of Baptisme . And seeing that the Apostle required such things of them Jewes , how much more ought the like to be required of us Gentiles , who as I have already shewed , are not by nature in the Covenant , and so consequently not of the externall seed as they were , the dimme Circumcision compared with baptisme light of Circumcision being as farre inferiour to the glorious and shining light of Baptism , as the office of John Baptist exceeded that of Moses , or the smallest Star a flash of Lightning .

SECT. 2.

Obj. IS not Circumcision and Baptisme one and the same in quality ?

Ans. If they were so , then the Jewes who were formerly Circumcised under the Law , had no need of being Baptized under the Gospell .

Obj. What difference make you betwixt them ?

Ans. Circumcision was of the same nature , as was the rest of the Ceremonies , which was by an externall signe , to shew the internall meaning ; as the Paschall Lambe did represent Christ , and so of the rest .

And in like manner the Circumcision of the flesh , did prefigure the Circumcision , and mortifying of the corrupt affections of the heart , as the Apostle sheweth , Rom. 2. 2● . He is not a Jew that is one outwardly , and Circumcision is not that ●hich is outward in the flesh , but he is a Jew that is one inwardly , and Circum●●sion is that which is of the heart , and not of the l●●ter ; and to this purpose Moses willeth the Israelites to circumcise the ●ore-●kins of their hearts , Deut. 10. 16. so that Circum●●●●●● was my 〈◊〉 preparative to Baptisme , as we may see , Act. 2. 3● . wh●●● 〈◊〉 requireth of them Jewes , who were already Circumcised , to repent , Circumcision a 〈◊〉 ●o Bapti●me . and be Baptized ; by which it is evident ▪ that Circumcision whose effects was to mortifie the corruption of the heart , was meerly a preparative to Baptisme . And from hence I argue , That seeing Mortification , which is a dying to sin , and living to righteousnesse , were required of the aforenamed persons , before they could be admitted to Baptisme , how much more ought it to be required of us Gentiles before our admittance unto it .

Again , take Circumcision as a seale of the righteousnesse of Externall circumcision a t●p●●f the internall . faith , and it also appeares , that the externall Ceremony of circumcising the flesh , was but a type of the internall circumcision of the heart , which is exprest under the name of a new Creature , which is wrought in us by faith in Christ , and is required of as many of us , as desire to put on Christ in Baptisme , as will clearly appeare by these places of Scripture , as by the words of Christ , Mat. 28. 19 , 20. Mark 16. 16. as also by his Apostle , Act. 2. 38. & 16. 30. & 18. 8. &c.

SECT. 3.

SO that Circumcision is no more the same with Baptisme , then Circumcision no more the same with Baptisme then he Pasc●all L●mb● with Christ . the Paschall Lambe was the same with Christ ; as then the Paschall Lambe and other representations of Christ , were abolished by the comming of Christ , so likewise Circumcision was abolished , when the purity of faith was required ; for the greater measure of light requireth the greater measure of faith to proportion or suite with it ; for as before or under the Law , when Christ was discovered mistically , as in a Glasse , by Types , and Figures , he was also pleased that their faith , and repentance , should be likewise typified unto them , as by circumcising their fore-skin ; but when Christ came clearly to reveale himselfe , then as well the representation of their faith must be removed , ( viz. Circumcision ) as the other representations of his person ; and therefore as he was then visible , and audable , so he then likewise required , that their faith should be no more shrouded under the vizzard of Circumcision , but that it should be as clearly expressed to the world , as he himselfe was in the world ; witnesse the former Scriptures .

Baptisme is then the same with Circumcision only in this , viz. How Baptism and Circumcision agree . that as circumcision did belong to the externall Covenant of God to Abraham and his seed , as that he would be their God , &c. so Baptisme doth likewise belong to the internall Covenant of Grace and Salvation , and therefore when the Jewes were to take that degree , Circumcision could be no longer a signe unto them , but must give place to Baptisme , to usher them into that Spirituall society , whereof it is a badge . All then who have been hitherto Baptized , in relation to that externall Covenant as aforesaid , are no more priviledged by it , then the Jewes were by their Circumcision , which they shooke off , when they were to be admitted to that of Grace & Salvation , by the gate of Baptisme ; and therefore it ought likewise to be relinquished by such now , as the other was by the Jewes then .

SECT. 4.

Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme , I now desire to be satisfied in some particulars touching the Sacrament it selfe , and the circumstances that doe belong unto it .

Ans. As I have given you satisfaction in the one , so I hope to doe in the other , in whatsoever you shall demand ; for I am confident that as it is a Sacrament , ( as the Lords Supper is a Sacrament ) so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it , as of the other , and first I wil shew you the nature , and property of a Sacrament .

1. A Sacrament is an outward signe , whereby the Lord doth What a Sacrament ●● . seale up in our Consciences , the promises of his good wil , to support the weaknesse of our faith ; and we on the other side , to testifie our godlinesse , as wel before him , and the Angels , as before men , call it a visible signe of an holy thing .

2. As touching the office of a Sacrament , it is no other , then The office of a Sacrament . as the Word , whose office is to offer unto us Christ , and in him all the treasures of the heavenly Grace ( which if we have not faith to apprehend , it availeth us nothing ) so likewise unlesse we have faith ( which is as the mouth of a vessell , to receive liquor ) to apprehend and receive these misteries of Salvation , and graces of the Holy Ghost , they doe nothing at all profit us ; yea the receivers of these Sacraments , without this faith , doth make them liable to the wrath of God , as the Apostle sheweth , 1 Cor. 11. 50 , &c.

3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports . which ever God gave to Mankinde to use , by which he might assure them of the truth of his promise , which in former times he gave out in naturall things ; as when he gave Adam the Tree of Gen. ● . 22. Gen 9 13 , 14 , &c. Life , to be a pledge of immortality , and the Rain-bow to Noah , and his posterity ; and sometimes in Miracles , as when he shewed Abraham a light in a smoking Oven , Gen. 15. 17. as also when he wet the Fleece with dew , all the ground being dry about it , to promise victory to Gidion , Judg. 6. 37. &c.

SECT. 5.

BUt these two peculiar Sacraments of Baptisme , and the Lords Sacraments kn●● men together . Supper , Christ hath only ordained in his Church , to nourish his Children in one faith , for men cannot be perfectly joyned together into one frame of Religion , either true , or false , unlesse they be knit together , in some fellowship of visible Sacraments , which have been divers , in regard of the divers respects of the times , for Circumcision was granted to Abraham , Gen. 17. 20. whereunto Purification , and Sacrifices were added , as these also left unto us by Christ , viz. Baptisme , and the Supper of our Lord , as these Scriptures witnesse , Mat. 28. 19. Mark 16. 16. Mat. 27. 27 , 28. Mark 14. 22 , 23 , 24. Luk. 22. 19 , 20. therefore until these two Sacraments be joyned together ( as at the first institution thereof , in their perfect purity ) which hath been so long divided by the power of Antichrist ( who as it were gave these holy How the Sacraments have been abused . things to Doggs ) permitting all sorts of people to make use of these holy vessels of the Sanctuary , to presse in at this sacred gate of Baptisme into that glorious Temple of Christ , yea even of such as would teare Christ and his Church in peeces , which this Nation hath had woefull experience of , for these many yeares ; I say untill these Sacraments be administred according to the first intent of them ) it is impossible that religion should flourish in its primative purity . And as for the defining of this particular Sacrament of Baptisme , I terme it a gate or entrance , whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem , or the City of the great King , Rev. 22. 24. may have accesse , through which gate ought in no wise to enter any thing that defileth , or maketh uncleane , neither Sacraments given for a double use . what worketh abomination , or maketh a lye , Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use , as first , for the manifestation of our faith in Christ . 2. For the satisfaction of the Church , viz. that we have a desire to be incorporated into the society of the faithfull .

SECT. 6.

Obj. IF any come to present themselves to the Church , or Congregation , desiring to be made a member of the same , what would you require more then an expressive faith , that Jesus Christ is the Son of God .

Ans. In regard we have not so much knowledge ( as the Apostles had ) to discerne the sincerity of their faith and repentance , we desire it may be more exemplified , then it was to the Apostles , who as we read was satisfied with the bare confession , that Jesus Christ was the Son of God ; it being also all the acknowledgement whch we read was made by the Ennuch , Act. 8. 37.

Obj. What further inlargement would you require of them that desire to be made members , seeing Philip was so satisfied with that Why the Apostles were satisfied with th● 〈…〉 ●●ssion , &c. confession of the Ennuch as aforesaid , ( whose life and conversation he could not know ) it being also all , that was demanded of the Jaylor , and his family , Act. 16. 31.

Ans. There may be some reason given , why the Apostles were so satisfied , as , 1. In that the Doctrine of Christ was not at that time drawne into a forme .

2. In that Christ the fountaine of that Doctrine , was but even revealing to the world .

But it is otherwise now , for the Doctrine of Christ , and his Apostles , is not only drawne into a forme by the Apostles , but Christ is also thereby clearly revealed unto us . And therefore faith and obedience is to be given to as much of Christ , as is cleerly revealed in his Word , before we be admitted as members of his Church .

SECT. 7.

ANd it is also to be observed , that the Baptisme unto which Baptisms hath attained its ●●owth by many degrees . we are to be Baptized , hath attained its growth by many degrees , and according to the measure of each degree , Christ was pleased to accept of the like measure and proportion of faith , which was sutable to each degree of knowledge then extant ; as in that of Circumcision , as also when the Israelites were baptized in the cloud , and in the sea ; in all which , our Saviour did require no more saith , and obedience , then did proportion with that light of knowledge then extant ; and so as the D●y-starre did appeare more visible , the more visible appearance of their saith was required . As appeareth by Johns Baptisme , wherein was required externall repentance , as we may read , Luke 3. where he exhorteth the Jewes , to bring forth fruits meet for repentance , or as became penitent men ; and nor to think it were sufficient then to say , they had Abraham to their Father , in that the time was come that they must expresse that faith publickly themselves , which was in Abraham , and that if they refused so to doe ( that then rather then God would w●nt a people to professe him ) he would raise them out of the very stones that should effect it ; and this was , in regard of the then so neare approach , or manifestation of the person of Christ , who was the light it selfe ; and thus each of these Baptismes did prefigure other , untill it came to the highest pitch , viz. the most glorious Baptisme of Christ , viz. of the Holy Ghost , and of Fire , which was accomplished , at the day of Penticost , Act. 1. 2. 3. 4. at which time , it was delivered in its full perfection .

SECT. 8.

Obj. BY your owne acknowledgement , the Sacrament of Baptisme having attained its perfection , it ought to be delivered now , in that nature , or else it is not punctually exhibited by him who doth administer it .

Ans. That doth not follow , for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the ●east of Pen●icost ▪ was never given in that power , and efficacy , by the Apostles as was then by Christ , that being a Baptisme which Christ did peculiarly promise to bestow upon his Disciples only ( to the end they might be inabled the better to carry on that great designe he had then to act by them ) as will appeare by our Saviours expressions , Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire , &c. intimating them only whom he meant to impl●y ; as also ver. 8. but yee shall receive power after that the Holy Ghost is come upon you , and yee shall be witnesses unto me , &c.

Obj. We read that whilst Peter pr●ached to Cornelius , and his Kinsmen , that the Holy Ghost fell upon them , and that they spake with tongues and glorified God .

Ans. But we read not that the Holy Ghost appeared in the Why miracles were p●●mitted . shape of cl●ven tongues , like as of fire , &c , however the gift there spoken of was not the donation of Peter himselfe , but of Christ ; neither can it be expected that the like gift of the Holy Ghost should be now given , as was then by the Apostles , in regard that such Miracles was only permitted for the bringing in of the Gospel into the world , as also for glorifying Christs first comming in the flesh ; and albeit the Apostles had power to give the Holy Ghost , yet did they not alwaies exercise it , for when Peter baptized that number spoken of , Act. 2. 41. it is not said , that he gave the Holy Ghost with it ; neither is it said to be given to the Jaylor , the Eunuch , Lidia , and many others .

Obj. In all the places you have named , it is not said , that the Holy Ghost was not given at the time of their Baptizing , so that i● is only your suspicion that it was not given at that time ?

Ans. It is punctually proved , Act. 8. in that passage concerning Baptisme admi●i●●red without the donation of the Holy Ghost . Philip , and the Samaritans , whom he is said to have baptized , ver. 12. as also of Simon Magus , ver. 13. yet notwithstanding that baptizing them by Philip , it is said that the Apostles being then at Jerusalem , sent Peter and John unto them , who is said in the 15. ver. to pray for them that they might receive the Holy Ghost , for as yet saith the text ( in the 16. ver. ) he was not fallen upon none of them , only they were baptized in the name of the Lord Jesus . And in the 17. verse it is said , that they laid their hands upon them , and they received the Holy Ghost . In which passage we may observe ▪ 1. That Philip did Baptize , without the additionall gift of the Holy Ghost given with it . 2. That it was not Johns Baptisme wherewith he did so baptize them , but that of Jesus Christ ; and 3. That the Holy Ghost was given by other distinct parties , after the Samaritans was so baptized by Philip.

It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized , and therefore it must consequently follow , and that of necessity , that Philip either had not the power to give the Holy Ghost , or else , it was no usuall thing for to give it upon such occasions .

SECT. 9.

Obj. PHilip being but a Deacon , peradventure had not the power to give the Holy Ghost to them Samaritans ?

Ans. If he had power to Baptize , and not to give the Holy The Holy Ghost seldome given at the time of Baptisme . Ghost , it proves that such an one may Baptize , as cannot give the gift of the Holy Ghost ; so that you are met with either way ; yea it doth plainly appeare by Scripture , that the Holy Ghost was seldome or never given in the act of Baptisme , but sometimes before Baptisme , as at the Sermond made by Peter to Cornelius , Act. 10. 44. and sometimes after Baptisme , as in that fore-named passage of the Samaritans ; yea it is without dispute that such might Baptize , who could not , or at least did not give the gift of the Holy Ghost with it . Instance in Philip , as also in that passage touching Cornelius , where Peter is not said to baptize them to whom he preached , for the text saith , he commanded that they should be baptized ; now whom was there present to command , but either Cornelius or his Kinsmen , or his six Brethren , which came thither with him from Joppa ; and for Cornelius and Kinsmen to baptize one another , is rediculous to imagine ; therefore it must needs follow , that it was the six Brethren , or some of them , which had not Cornelius and his company formerly received the Holy Ghost , 't is likely they could not have obtained it by any donation from them ; but whether them Brethren had the power to give the Holy Ghost or no , it is apparent , that divers have been baptized at which time the Holy Ghost hath not been given , as in Acts 18. 8. &c. by all which it appeares , that Baptisme may be administred by them , who could not , or at the least did not give the Holy Ghost with it .

SECT. 10.

Obj. THe Apostle seemes to c●●●radict that Precept , given by our Saviour unto t●●● ▪ Mat. 28. 19. willing them to baptize in the name of the Father , Son , and Holy Ghost ; it being the Apostles practise to baptize only in the name of the Lord Iesus , as these Scriptures witnesse , viz. Act. 2. 38. and 10. 48. & 19. 5. & 8. 16. Rom. 6. 3.

Ans. There is no question but the Apostles did follow that Why the Apostles baptized in the name of the Lord Jesus . direction of our Saviour during the time he was resident in the flesh with them , but after his ascention , their usuall practise was to baptize in the name of the Lord Iesus , the reasons of which might be these , viz.

1. Because that then they knew that through faith in him alone ( viz. as he was the Son of God , and the Redeemer of his elect ) we should receive remission of fins , and eternall life .

2. In that they were satisfied , that in him was contained the other persons in the God-head , viz. the Father , and the Holy Ghost , in whose names they formerly used to baptize .

3. In that they were to preach Salvation only in his name , Act. 4. 12. of which Misteries ( before his ascention ) they were almost , if not altogether ignorant , as may appeare by their question unto him , Act. 1. 6. Lord , wilt thou at this time restore the Kingdome againe unto Israel ? Intimating , that they knowing him to be of the Seed of David ( according to the Flesh ) thought he would like another Alexander the Great , in a glorious manner have restored their former immunities , and priviledges , which they enjoyed before , their Conquest by the Romans , to which thing , the request of the two ambitious Sutors did alude unto , Mat. 20. 20. &c.

CHAP. IIII. Treateth of Johns , and of Christs Baptisme , &c.
SECT. 1.

Objection . IT seemeth there was a difference betwixt the Baptisme of John , and that of Christ , Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again , such as were formerly baptized , by Johns Baptisme ?

Ans. It was requisite that Beleevers should not only be baptized to him that was to come ( to which only Johns Baptisme did tend ) but that also they should be baptized in his The difference betwixt Christs Baptisme and that of Johns . name , being already come ; for otherwise , the Baptisme of John , and the Baptisme of the Apostles were all one , and the same , both of them Preaching , and Baptizing , to repentance , as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers .

SECT. 2.

Obj. BVt it seemeth that the Baptisme in the name of the Lord Jesus , was not altogether sufficient of it selfe , without the gift of the Holy Ghost , which the Apostles is said to give unto them ( who had been formerly baptized , in the name of the Lord Jesus ) by the laying on of their hands , as in Act. 8. 16 , 17.

Ans. The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the H●ly Ghost with bapism , mo●e then wi●h preaching . alwaies confined to the act of Baptisme , yea very seldome or never , as I have shewed ; neither did the Apostles or any other offend , in not giving it at that present time of Baptisme , ( in regard there was no such command given by our Saviour to his Apostles , as that the one , should not be administred without the other , or that he , that had not the donation of the Holy Ghost , should not administer the Sacrament of Baptisme , as appeares by the Samaritans who received that Sacrament , and not the Holy Ghost imediatly , at the same instant , as an inseperable concomitant annexed unto it ; as also by them whom Paul is said to lay his hands upon , Act. 19. 4. 5. by all which it appeares , that the gift of the Holy Ghost , was chiefly given to the Apostles , to testifie the dignity , and excellency of their calling and Ministry , and no more a concomitant to their Baptisme , then to their Preaching , it being as well given at the act of one , as of the other ; instance in Peters preaching to Cornelius &c. and therefore it may be as wel argued , that none ought to preach , but such as is of Peters ability , to give the Holy Ghost with it ; as that none ought to baptize , but such as are able , yea , and doth give the Holy Ghost with it .

But in regard that it is manifestly apparent that such have Baptized , Such might Baptize that should no● , or at the least did not give the Holy Ghost with it . as either could not , or at the least did not give the Holy Ghost with it , we may safely conclude , that he that is thought able by the Church , to exercise the duty of a Pastor , ( as Philip the Deacon was to the Samaritans , ) may also administer the Sacrament of Baptism . And that such Ministers or Pastors , may permit such of the Brethren , whom they think fit , to execute the same office ; and that by the aforesaid example of Peter , as Act. 10. 48. as also Act. 2. 41. where it is very probable , that the Apostles made use of such Brethren , as assistants to baptize , who had formerly been baptized of them .

SECT. 3.

Obj. THere be divers who strongly affirme , that the Baptisme in the name of the Lord Jesus , was not a baptisme by water , as was that of Johns Baptisme ?

Ans. It is manifestly apparent , that the Baptisme , which was Christs Baptisme a baptisme by water . instituted , and administred by the Apostles , in the name of the Lord Jesus , was a Baptisme by water , as that of Johns ; and that by comparing of these Scripture , viz. Act. 8. 16. with the 36. and 37. verses of that Chapter , in which texts of Scripture , we have first a description of that Baptisme , by which Philip the Deacon baptized the Samaritans , viz. the baptisme in the name of the Lord Jesus , ver. 16. and in the other texts of Scripture , we have also the aforesaid Philip , baptizing the aforesaid Enuch in water . Now that Philip , and the Enuch , should goe into the water , and yet Philip not to Baptize him with that water into which they entred , would be a paradox . 2. If that Philip so baptizing him , should baptize him with any other Baptisme , then that , with which he had formerly baptized the Samaritans , would be as strange as the other ; but both being confessed , which ( with modesty ) cannot by any rationall man be denyed , ( viz. that Philip baptized the Ennuch , in the name of the Lord Jesus , and also by water ) it must needs follow , that the Baptisme of Jesus Christ , was a water Baptisme , as was that of Johns , the difference being only that afore mentioned , viz. that Johns baptized unto Christ , as to come ; and the Apostles unto him , being already come .

Again , it would be as frivolous , as the other to imagine , that Philip should baptize in the name of the Lord Jesus , with water , and the rest of the Apostles , and Disciples , should baptize in the same name without water , or that Philip did baptize , and was ignorant of the manner and matter , how , and with what to baptize ; and therefore I admonish such as oppose this truth , not to persist any longer in their obstinacy , or give any further occasion to the enemies of God to blaspheame , in that they who seeme to stand most for Christ , most to villifie , and nullifie his ordinances .

Obj. After what manner would you have Beleevers Baptized now ?

Ans. In the act of Baptisme , the present Brethren are too rigged , The present Brethren too rigged in the act of Baptisme . which hath been some hinderance to the increase of their Churches , viz. in that they admit of none as Members , but such as will be dipped over the body in water , viz. in a River , or the like , which custome cannot be made out from the Apostles , as to be alwaies practised by them , as also for other reasons .

Obj. How prove you the contrary ?

Ans. By necessary consequence , where that ordinance was administred , as in Act. 16. 33. where the Jaylor and his Family is said to be baptized in the night , which certainely was not in a River , or any other water , by dipping , or plunging them over the body ; therefore I suppose it is not of extraordinary necessity whether by dipping or sprinkling , as the season , and opportunity doth require .

SECT. 4.

Obj. CHrists Baptisme was a baptisme of the Holy Ghost , and of fire , Mat. 3. 11.

Ans. It is most evident in that passage of Cornelius , Act. 10. Such as were formerly bap●ised wi●h the H●ly Ghost and with ●●●● , af●●● ▪ a●d baptized with water baptisme . that although he and his friends were formerly baptized with that baptisme you speake of , ver. 44 , 45 , 46. yet neverthelesse they were afterward baptized with water baptisme , in the name of the Lord Iesus , as in●er . 47 , 48. according to the practise of the Apostles at other times , as in Act. 19. 5.

Obj. It will be a great disgrace for the Nobility , and Gentry of this Nation , that have been formerly baptized in their infancy , to be re-baptized , a● also for their delicate Ladies , & c ?

Ans. Our Saviour himselfe thought it no disgrace to be baptized Our Saviour thought it no disgrace to be baptized of Iohn in Iordan . by Iohn , in Iordan , Mat. 3. 13 , 14 , 15 , &c. and hath also injoyned all such as would be his Disciples to be baptized , Mat. 28. 19. and Mark 16. 16. before admittance into his Church Militant , which the constant practise of the Apostles doth evidently declare , as in severall instances in that Book titled , their Acts , doth clearly manifest , as I have formerly made appeare at large ; and therefore those ( albeit the greatest in the Nation ) which are convinced of the truth of this assertion , and shall refuse to admit of that ordinance ( which Christ hath so instituted as aforesaid ) for feare of the shame , and disgrace which the men of the world can put upon them , let them be assured , that Christ will be as much ashamed of them , before his Father which is in Heaven ; yea he hath foretold as much , Mark 8. 38. Againe , let such know that as great , and good as themselves , have not been ashamed of the Gospel of Christ . King David could say , that he would speake of his testimonies before Kings , and would not be ashamed , Psal. 119. 46. And the Apostle Paul could say , he was not ashamed of the Gospel of Christ , Rom. 1 ▪ 16. yea Christ himselfe was not ashamed to call the poore despised ones Brethren , Heb. 2. 11 , 12 , 13. yea we read of Cornelius the Centurian , the Ennuch , and divers other eminent persons , in Pauls Epistles , which were not ashamed to be baptized ; yea we read that many of the Pharisees , and Saduces came to be baptized of Iohn in Iordan , Mat. 3. 7.

Obj. Most of our Rulers will prove Nicodemusses , they will scarse admit of that ordinance in the day time , they will come withhim in the night .

Ans. Hope maketh not ashamed , Rom. 5. 5. and he that beleeveth in Christ shall not be ashamed , Rom. 6. 21. yea the Apostle exhorteth us thereunto , 2 Tim. 1. 8. Be not , &c.

SECT. 5.

AGain , it will be no greater a shame and disgrace for those Probable some were twice baptized after Circumcision . great ones you speake of to be rebaptized , then it was to them , who as the Apostle saith , were the true Olive branches , Rom. 11. 17. who were formerly Circumcised , yea it is probable that some of them so circumcised , were afterward twice baptized , viz. with the baptisme of John in Jordan , and after by the Apostles , as in that number of about three thousand which we read of , Act. 2. 41. We read also that the Disciples at Ephesus , were first baptized unto Johns Baptisme , and after were baptized in the name of the Lord Jesus , Act. 19. 5. therefore albeit those great ones of the world be now baptized , in relation to the Jewish Circumcision , yet must they likewise be baptized according to the Apostles example , or they cannot be admitted as members of the Church of Christ , according to the Apostles institution , which if they refuse , they ought to be refused here , and will be elsewhere ; yea let such great ones , and all the rest of the Nation Such as refus● to be b●ptized according ●o the Apostles institution refuse Christ . be well assured , that so farre as they are from complying with this ordinance , that so farre they are from acknowledging Christ to be their Master , and so consequently their Saviour ; yea the contaminating of this ordinance ( now so fully manifested ) wil be as much as in them lyeth , to crucifie Christ againe in the flesh , and to put him to as open shame , as ever did the Jewes , Heb. 6. 6. and this they may be as assured of , as Christ is in heaven , or his truth on earth . Selah .

Obj. You speake very strangly , for the omission of this , or any other ordinance , is no fundamentall point of Salvation , and therefore not of so great a consequence as you conceive , for the Israelites omitted circumcision in the Wildernesse , for the space of forty yeares , at which God seemed not displeased .

SECT. 6.

I doe acknowledge , that in that Churches wildernesse condition , the Lord was pleased to passe by that omission , by reason of their severall motions therein , yet doubtlesse that was one of the tentations , whereby they tempted , grieved , and provoked him for that forty yeares , as we have it , Psal. 95. 9. &c. unto whom h● The Lord hath with much patience borne wi●h the omission of Baptisme , in our wildernes condition . sware in his wrath , that they should not enter into his rest ; which we have also verified , Josh. 5. 4. &c. where he rendreth the neglect of Circumcision , ( as may be gathered from that his expression ) as a cause why they were consumed , viz. in ver. 6. so in like manner , whilst we have been in our wildernesse condition , viz. under the slavery of Antichrist , and his adherents , the Lord hath with much patience forborne to be much angry with us , for our neglect of Baptisme , according to his owne institution , and the practise of the Apostles , yet being now , not only freed from that spirituall Egypt of the Romish Hierarchy , but also from the Cald●an , and Babilonish captivity of Prelacy , and Presbitery , as also entred into the Verge or borders of the spirituall Canaan ; we are doubtlesse bound in duty , according to that example of Nehemiah , to seperate from the mixed multitude , Neh. 13. 3. viz. from such as despise ordinances , or such as would meerly dwell upon them ; withall , the Hereticks , and Sectaries of the time , ( which may fitly be compared to the Moabites , Ammonites , &c. ) as also , such Priests as have their call from Antichrist , ought to be discharged of their office , by the Magistrate , as then , Neh. 7. 64. albeit they have accompanied us , during our said Captivities , the ancient Statute Law of Christ and his Apostles , being now clearly discovered unto us , and therefore we ought to baptize all such as are of the houshold of faith , and desire to renew the Covenant which their predecessors in Christianity practised in the primative times , and that who ere they be , that shall refuse to be so initiated , or incorporated into the Body , or Church of Christ now militant , that soule ought to be cut off from the Church of Christ , as the other was from the congregation of Israel . Againe it is evident , that as the Israelites had offended in the Wildernesse , by their omission of Circumcision , so they were likewise moved , by a secret constraint , to be Baptized of John the Baptist in Iordan , as in Matth. 3. yea many of the Pharisees , and Saduces , verse 7. 8. &c.

SECT. 7.

Obj. WHere is any now so called to Baptize as John the Baptist , and the Disciples , or who must first Baptize him , that beginneth to Baptize others ?

Ans. Who Baptized Iohn the Baptist , or the Apostles , or Disciples of Christ , seeing that Christ himselfe baptized none , Iohn 4. 2.

Obj. They were immediatly called to that office by Christ himselfe , but there is none so called in these dayes ?

Ans. 'T is very true , there is not so , and therefore the now The Church of Christ hath retained the purity of baptisme by succession . Church of Christ hath it by succession , from them Apostles , and Disciples , that were so immediatly called and gifted .

Obj. How can that be , in regard of the generall Apostacy which hath hapned since by meanes of Antichrist , and his adherents ?

Ans. Generall Rules admit of some exceptions ; againe , that is but meerly your conceipt , as it was sometimes of the Prophet Elisha , who thought the Apostacy in his time , to have been universall amongst the ten Tribes , 1 King . 19. 10. yet the Lord leteth There hath not been a totall apostacie . him know that he judged amisse , for saith he , I have left me seven thousand in Israel , all the knees , which have not bowed unto Baall , and every mouth which hath not kissed him , ver. 18. So in the Apostacy which hath hapned by meanes of Antichrist , and his adherents , though you imagine it to be generall , yet hath it hapned but in part , as that of the Jewes , Rom. 11. 25. for otherwise Christ should have been deprived of his Church militant , which he hath ever preserved in part since he had a Church ; as also in that he hath promised to be with it , unto the end of the world , Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty yeares , in its wildernesse condition , yet we must not therefore conclude that she hath been so long dead , or utterly lost , God having ever preserved her under that despised notion of Annabaptists , unto this present time .

SECT. 8.

Obj. CAn you say , that the Church of Christ hath been ever preserved in England , since the Apostacy , under that n●tion ?

Ans. It is impossible I should , but yet it doth not follow , that therefore it hath not been preserved in any place , for the true The Churches of Christ in England received their rise from other Churches . Church was given to understand , that there was many Apostates , or Antichrists even in the Apostles time , 1 Epist. Iohn , 2. 18. which doubtlesse had their increasings , untill that Prophecy was fulfilled , which is described unto us by the Apostle Paul , 2 Thess. Chap. 2. which Man of sinne , when he had obtained his highest altitude , was to be destroyed by the brightnesse of the comming of Christ , as is there also expressed ; which the Apostles fore-seeing , did admonish the Churches then extant , to keepe close to the faith , as also to demeane themselves according to their direction , as in the three first verses of that Chapter , with ver. the 15. as also Chap. 3. 1. &c. and therefore 't is likely that those Churches in England received their rise from them of Geneva , and them from others , and so by gradations even from them Churches planted by the Apostles themselves ; for otherwise how could such Churches remaine extant , but by succession from the Apostles , being so lively a representation of their Churches , as if they had been planted by the Apostles themselves ; a Church most likely of any Church in the world , to be the true Church of Iesus Christ .

SECT. 9.

WItnesse the little noyse it hath made in the world , 1 Kin. The Anabaptisticall church so called proved to be the true Church . 19. 12. in comparison of the Church of Rome , or the Prelaticall , or Presbiterian Church ; as also how little it hath interposed the civill Magistrate , witnesse the Churches in London under that notion , to their immortall praise be it spoken , who when invited by the Levelling Party to disturbe the present Parliament in point of their civill Office , did manifest their utter dislike of such actions , desiring only to live under them , a peaceable life , in all godlinesse and honesty , as by their Petition to the Parliament , will fully appeare ; wherein also , the now Parliament is acknowledged by them to be the supreame power of the Nation ; yea I am much mistaken , if they were not the very first that did subscribe by Petition , to the present government of the Nation ; for which , with the reasons afore mentioned , I conclude that that Church which you ( by way of reproach ) call Anabaptisticall , is the true Church of Iesus Christ , which hath been preserved from the power of the Dragon of Papacy , and his Angels of Prelacy , and Presbitery , which was ready to devoure it , so soone Rev. 12 5 , 6. as it was borne ( viz. in the Apostles times ) but it was caught up unto God , and to his Throne , and is now to rule all Nations with a rod of Iron , this is the woman which fled into the Wildernesse of the world , viz. amongst so many various opinions as hath been for these thousand two hundred and threescore yeares , during which time she hath by providence , been kept from their errors , and preserved in her primative purity . This being the time that her Michael , and his Angels , viz. the Pastors of that Church , Michael the now Angel of the Church of Christ Rev. 12 7 , 8 , 9 is to make warre against the Dragon and his Angels , and the old Serpent , called the Devill , and Satan , as viz. the Pope and his Hierarchies of Papacy , Prelacy , and Presbitery , and shall so prevaile , as that there shall not be found any more place for him in his heaven , or ministry , which the Lord in mercy accomplish . Now this Church being so preserved , hath as much power to send out Labourers into Christs Harvest , to teach , and baptize , ( for the rebuilding of the Church of Christ , ) as any Church either in , or since the Apostles daies .

And thus by divine assistance , I have discovered unto you the three first Ingredients , whereby the Church of Christ may be brought into its former or primative condition , viz. 1. In its Pastors , or Gatherers ; 2. In its meet Members , whereby it ought to be compounded , as also the way , or rule , whereby they may be distinguished , from the men of the world , or worldly men , which directions , that they may be put in practise , ( by all such who desire to see the flourishing of the Church of Christ in its pristine purity , as also the desolation of the scarlet Whore of spirituall Egypt and Babilon , ( with all her accomplices ) is the cordiall desire of the servant to all , who are so devoted .

CHAP. V. Treateth of the Government of the Church .
SECT. 1.

HAving thus discussed of the three first Ingredients , I The fourth Ingredient . shall now treat of the fourth , viz. Of the Government which ought to be observed , for the regulating of Churches so gathered .

Obj. When the Church is gathered as you desire , by whom , and by what meanes would you have it governed , so that it may agree with the will , and appointment of Jesus Christ ?

Ans. To the first of your demands I answer , ( and yet not I , By whom the Church ough● to be governed . but the Scripture ) that it ought to governe it selfe ( viz. by the reall Body thereof ) and not to be governed by any particular Members set apart from the whole ; or by any other Church to doe it for them , without the consent , or approbation of the whole Church .

SECT. 2.

Obj. WHat is that you tearme the Church ?

Ans. A company ▪ of Beleevers met together in What the Church is . one place , for the administration of the Ordinances of God , to publick edification .

Obj. Who doe you terme Beleevers ?

Ans. Such as are willing , and doe comply with the precepts of What a Beleever is . Christ , who hath said , By this yee shall know yee are my Disciples , if yee keep my commandements ; as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord , Lord , but he that doth the will of Christ that is his Disciple , and therefore they are much mistaken that thinke the assumption of the name of a Christian , doth make them one , as the generality of people doe in these dayes .

Obj. Suppose there be one thousand Beleevers in one place , or City , must they all meet together at one place , or else is it not a Church ?

Ans. I have no such drift in this definition of the Church ( as you would either opprobriously , or for want of judgement cast upon me ) as that the Catholique Church cannot be a true Church , because they cannot all meet together at one place ; for ,

I acknowledge a Church may as well consist of part of the Beleevers How a church may be divided int● parts , and yet continue a church . of a city , or kingdom , as of all the Beleevers thereof ; Paul writing to the Galatians , writeth not to the Church of Galatia , ( as if they had all been Members of one individuall Body ) but to the Churches in Galatia , ( in the Plurall ) so that as wel part of the Beleevers of a City ( met together ) may be termed a Church , as well as if they were all met together ; therefore in such a case , as when all the Beleevers of a City , &c. cannot conveniently meet together in one place , to receive edification , they may without all doubt meet at two , three , or more places , each distinct from other ; so that as you Presbiterians erre in the generall , so also in the particular diffinition of our Church .

SECT. 3.

Obj. WOuld you have each of these particular Assemblies called a Church , being contained in one City ?

Ans. Each of these particulars , being governed by one and the same rule , may as wel be termed a particular Church of that City , &c. as all the Beleevers of that City , may be termed a particular of the universall Church ; instance your Parish Churches .

Obj. Whether ought the particular Churches of a City , to have its distinct officers or no ?

Ans. Yes doubtlesse , and yet there may be so few Beleevers in some place , as that it wil afford none ; as when there shall be found but one family in a City , &c.

Obj. If so , would you have that family termed a Church ?

Ans. Our Saviour saith , that where two or three , are gathered together in his name , he will be present with them , Mat. 18. 20. and therefore one saith , Vbi fides , ibi est Eclesiae , where true faith is , there is the Church , be they many or few .

Obj. Doe you inferre from hence , that Church-officers are not needfull ?

Ans. I doe not deny the use of them , or that there is no occasion for them , but this I say to acquaint you , that there may be some Churches , which will not consist of so many persons , as to make Officers , and yet to leave some to be governed ; as in the Church which was in the house of Aquilla , ▪ and Prissilla , Rom. 16. 3. 5. or in the house of Nimphas , Col. 4. 15.

SECT. 4.

Obj. WHether did our Saviour leave the power of Judicature , to the reall or a representative Church ?

Ans. Let the Apostle Paul decide the controversie ; To whom did he present his Epistles , to a representative part , or to the whole ?

Obj. I say to the representative part , prove you the contrary ?

Ans. It is very easily done , and for proofe hereof , I instance , first in his Epistle to the Romans , where in the first Chapter , and Christ le●t the government of his Church to the reall body thereof . seventh verse , he thus expresseth himselfe by way of dedication , viz. To all that be in Rome , beloved of God , and called to be Saints , &c. Now if the representative Church ( which you dreame of ) in Rome , consisted of all such as were beloved of God , and called to be Saints in Rome , then must it needs follow that the rest of the reall Body of the Church o● Rome , was not beloved of God , nor called to be Saints ; as also by the close of his Epistle it appeares by them whom be greeteth , and saluteth , that he w●●t the said Epistle to the reall body of the Church in Rome , unlesse you wil make Prisilla , and Mary , and the other women there mentioned , to be of the representative Church , which I perswade my selfe you will not .

I instance also in his first Epistle to the Corinthians , where he is said to write to the Church of God , which is at Corinth , to them that are sanctified in Christ Jesus , called to be Saints , &c. from which word is easily to be understood , that all such in Corinth , as was sanctified in Christ Jesus , and called to be Saints , were such unto whom the said Apostle , did write his Epistle ; now unlesse you would have all these , to be of the representative Church , it must needs follow , that he writeth unto others .

But least you should not be satisfied with this that hath been spoken , he giveth you fuller satisfaction in the latter clause of the second verse , where he addeth to the former number of Saints spoken of at Corinth , All that in every place call upon the name of the Lord Iesus ; now if you would have all that in every place call upon the name of the Lord Jesus , to be of the representative Church , then we shall soone agree .

Againe , the second Epistle to the said Corinthians , is said to be written to the Church of God , which is at Corinth , with all the Saints which are in all Achaia ; now shall we thinke that the Church at Corinth , with all the Saints in Achaia , were only of the representative Church ; if so , what kinde of people would you have the rest of the Body to consist of .

SECT. 5.

Obj. I Must confesse , by this you have spoken , it is evident that Paul wr●t them Epistles , and the rest , to the reall Body of the Church , to whom he sent them ?

Ans. If you had not , I could have instanced in divers other places , as Ephes. 1. 1. Phil. 1. 1. Col. 1. 1. wherein then doe you require any further satisfaction touching the point in question , which may not be concluded from your confession .

Obj. What can you inferre from my confession , which may availe you in your enterprise ?

Ans. As much as possible I can desire , for by granting to this , That which was written to ●h● whole Church , doth ●el●ng to the whole Church to effect . ( which indeed you could not avoyd ) it must of necessity follow , that whatsoever is contained in those generall Epistles , ( to the whole Body of the Church ) must belong to the whole Church , and not to any members set apart from the whole , which you would have a representative Church .

Obj. You seeme to have read Doctor Stewarts Dupley to M. S. alies two Brethren , who were Independants .

Ans. Yes , I have read the first , and second part of it , but the title of Independant , which he putteth upon the quinque Eclesian Ministers , rather suteth with himselfe .

Obj. Why doe you take him to be an Independant ?

Ans. Yea rather then the other , for he that will rather subscribe He is no Independant that doth depend upon the Scriptures . to the judgement of any reforming Church now extant , then to the president left by Christ , and his Apostles , may certainly he termed an Independant , rather then they , who doe subscribe to the practise of the Apostles , and doth relinquish the other .

But Doctor Stewart , and the the rest of the Presbiterian Faction , subscribe to the tradissions of their Orthodoxall Divines , ( as they call them ) and not to the Apostles ( as I shall clearly make appeare ) Ergo such men deserve the title of Independants , and not the other , whom they so terme .

SECT. 6.

Obj. WOuld you not have them depend upon their Classicall , Provinciall , and Nationall Sinods ?

Ans. We finde no such termes of pr●heminence in Scripture , as No such termes as Classical , Provinciall , or Nationall Sinods found in Scriptures . I have formerly told you , and therefore we are not to allow of any such place of dignity ; and if there had been a dependancy belonging to the Apostles , ( after the Assention of Christ ) certainely it had belonged unto Peter , as I have formerly shewed ; but that the Apostles did not absolutely depend upon the judgement of Peter , is manifestly cleared , at the decision of the controversie about Circumcision , Act. 15. the due observance of which Dispute , wil fully cleare the matter in question ; For ,

1. We finde that the Assembly collegated together , to decide that controversie , was not meerly the Apostles themselves , ( who certainly either then or since , was the most able to have decided it of themselves ) but we finde in the same text , that the Apostles admitted also of the Elders of the Church ( then with them at Jerusalem ) yea , and not only these , but also the Brethren ; so that it is manifest , that Counsell consisted of the reall Body of the Church then at Jerusalem , and not of any members set apart from the whole .

2. We read that albeit Peter was the first that opened the The Breth●en had a joynt interest and concurrency in all matters concerning the Church . case in that difference ( as commonly he was in all other , in regard of his boldnesse ) yet did the Apostles , and Elders , and the rest of that Church , rather allow of the judgement of James , then of Peter , as we have it in the 22. verse of that Chapter , whereas had they been absolutely to have depended upon Peters judgement , it had been a presumption in James to have spoken ; or if they had been to have depended upon the judgement of James , it had been the like for Peter to have spoken ; but that they were not bound to depend on either of them , or any of the rest , may appeare , in that either all , or most of them , used their Christian liberty in the matter of Dispute , as either Peter , James , or any other of the Assembly , as cleerly appeareth in the seventh Verse .

3. It is also evident , that not only in this matter of controversie , but also at other times ; yea the Apostles never urged the Church to confide in their Judgement , or Doctrines , further then they found it consonant to the Scriptures , witnesse the Bereans , whom they commended for so doing , Act. 17. 11.

SECT. 7.

NOw it thus appearing , that there was no Priority amongst No priority amongst the Apostles . the Apostles , under their immediate calling ; why should there be any amongst the Ministers of Christ , under their mediate calling , ; if not amongst them equals , why amongst these ?

Againe , to depend upon any , unlesse we knew him , or at least did beleeve him to be infallable , were a meere madnesse , and absolute Popery ; yea in such a dependance , the Papists are to be commended , above the Presbiterians ; for their dependance upon the Pope , is on no other ground , but that they think he cannot erre ; but I suppose the Presbiterians , wil not deny , but that their Classicall , Provinciall , and Nationall Sinods , may , and doth erre , and therefore to depend solely upon such , is no lesse then popery .

Obj. They hate Popery , they will depend upon the Canonnicall Scriptures of the Old , and New Testament .

Ans. If so , therein they agree with them , whom they terme Independants , and this they may doe , without appealing to their Classicall , Provinciall , and Nationall Sinods ; for in matters of Divinity , to appeale to such , is either that we hold them to be infalible , or our selves novices . Againe , thus to depend , is to run What it is to depend upon one another . our selves into an infinitum , as from the Brethren , to the Elders , from the Elders to the Pastor , from the Pastor , to the Classis , from the Classis , to the Provinciall , and from the Provinciall , to the Nationall , which if not infallible , to whom , unlesse to the Pope .

Obj. They hate the Pope , I told you to the Canonicall Scriptures ▪

Ans. And I tell you againe , that the Canonicall Scripture , must then be the Umpire , when all is done .

CHAP. VI. Treateth of the judgeing of Scripture , &c.
SECT. 1.

Objection . WHo must be Judge of the truth of the Scriptures , touching such particular differences , as may arise in controversie ?

Ans. Who was Judge betwixt the Apostles , Paul , and Barnabas , and the noble Bereans , in any difference The Scriptures must be the Vmpire when all is done . of opinions , which they either were , or might be formerly possessed of ( before , or during that time the aforesaid Apostles were conversant amongst them ) was it not the guidance of the Spirit of God , the only true interpreter of Scripture , which did dictate to them the truth thereof ? Which spirit of discerning they obtained , by their industry in studying the Scriptures daily , Act. 17. 11.

SECT. 2.

Obj. TRue , that indeed is the only interpreter of the Word , but is it not more likely , that Learned men should have it , rather then them that have little , or no learning ; such as Coblers , Tinckers , Weavers , Millers , & c. ?

Ans. What was Aquilla , Prisilla , or the reall Body of the Church in Corinth , unto whom the Apostle Paul gave way to Prophecy , 1 Cor. 14. 41. yea and willeth them to covit it , chap. 14 : 39. were they all Accademicks ? Againe , if the Spirit of God be confined to Learning , then such as are illiterate are voyd of it , and so consequently are not the children of God , for the same Apostle saith , that if any man have not the Spirit of Christ , he is none of his , Rom. 8. 9. Againe , if the Spirit of God be confined to Learning , then the greater Schollars the greater measure of the Spirit ; and so consequently the Church of Rome would carry it from all the Churches in the world , which I presume you will not condescend too ; yea the contrary is most evident , as may appeare by them learned ones at Athens , Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians , from the seventeen verse to the end of the Chapter ; as also , Jam. 2. 5. and then tell me , if it be not more probable for such , ( whom you terme illiterate fellowes , ) to have the Spirit of God , rather then the great Rabbies , and Doctors of the world ; and if so , consequently they have more knowledge in the Scriptures , for the Spirit searcheth all things , even the deep things of God , ( as in the tenth verse of that Chapter ) by which they are made more fit , and able , to teach , then the other , yea and ought so to doe , no man being to hide his tallent , but to put it into the banke , Mat. 25. 27. &c. Againe , all Scriptures are given by inspiration , and 2 Tim. 13. 16. and not of private interpretation , 2 Pet. 1. 20 , 21. But holy men of God spake as they were moved by the Holy Ghost ; so that , it is impossible for the greatest Schollar in the world to apprehend the mist●ry of them , being in a carnall condition ; yea to such , they are foolishnesse ; and therefore not regarded , or esteemed of them , further then they can accomplish their owne private ends , by making a seeming shew of their aff●ction to them , ( as is too apparent ; ) witnesse the Hypocriticall Clergy of the times , who preach meerly for matter of Stipent , or Wages , as if Christ intended to make a Trade of his Ministry ; yea I appeale to the consciences of such parents , who put their Children to the Vniversity , whether it be not more out of an intent to get their Sons Livings , ( viz. a Parsonage , &c. ) then out of a cordiall desire to advance the Kingdome of Christ ; by all which , it is manifest , that such Mechanick men ( as you have named , ) being endowed with the Spirit of God , may doe better service in the Ministry of the Word , then the most learned Doctors in the world , being most of them destitute of it , and therefore cannot discerne the things of God .

SECT. 3.

AGaine , the same question might have rissen betwixt the aforesaid Apostles , and the Bereans , yea doubtlesse the Apostles might rather have blamed the Bereans , ( for not confiding in their judgements ) then the Presbiterian Sinod , the Independants , for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for compa●●●g their Doctrin with the Scripture . them ( in their expositions of the Scripture ) and yet they were so farre from envying the Bereans , ( for not presently complying with their Doctrines , untill they had compared them with the Scriptures ) as that they applauded them for it . Again , of the two , one would have thought , the Bereans should have grounded upon the Apostles judgement , then their owne , but we see that such a christian liberty was given them ( by the Apostles ) as that they were not constrained to beleeve ; they rather desiring , to leave the issue of their Doctrine , to the opperation of the Spirit of God , by which they might be guided in the truth , which ( being but one ) would make their judgements one , as it did at length .

So in like manner , ought the Spirit of God to have its opperation , betwixt Teachers , and Hearers ; and not because men will not immediately comply with mens Doctrines , to raile upon them , and call them Schismaticks , Hereticks , Independants , &c. when as indeed , if the Raylors themselves , would act the Bereans part , they would not long continue in their owne present judgements , in many things .

SECT. 4.

Obj. IS any Church now extant so infallable , that it needeth no advice of any ?

Ans. No Church ought to be so esteemed upon earth ; infallability One Church may advise with another . ought only to be ascribed to the Spirit of God , in the Scriptures ; and for matter of advice , and counsell , in any Spirituall matter , it is requisite , that one Church make use of another , as the Church of Antioch , did of the Church at Jerusalem , but not absolutely to depend upon them .

Obj. Did not the Church of Antioch , depend upon the determinate conclusion , of the Church at Jerusalem ? Act. 15. 2.

Ans. The text doth not say , that they did absolutely depend The Church at Antioch did not depend on that a● Jerusalem . upon it , but that it sent to the Church at Jerusalem about the question ; which doth imply , that it was only to advise with them , or to crave their judgements , in the matter in controversie , and not to resolve , right , or wrong , to depend upon their judgements ; as also in that the Messengers which were sent , were Apostles , as the other were , to whom they were sent , and as infallible as the other , and so their equals , as the Apostle Paul testifieth of himselfe , Gal. 2. 6. Againe , suppose that the Church at Jerusalem had determined , that the Church at Antioch , should have admitted of Circumcision , and enjoyned it upon the Brethren at Antioch , were either the Apostles , or them of Antioch , bound to have obeyed them decrees , knowing that all such Ceremonies were ended in Christ ?

Obj. No , in that they ought to have obeyed God , rather then Man .

Ans. Then you conclude , that such injunctions as be commanded Authority ought not to ●e obeyed in unlawfull ●hings . by the greatest authority , being contrary to the Word of God , ought not to be obeyed ; and if so , why ought we now to depend upon a Presbiterian Sined , who are farre inferiour to the Apostles ? or to obey them in such commands , as are as contrary to the will and appointment of Jesus Christ , as Circumcision was to them of Antioch , being abolished as aforesaid ?

SECT. 5.

Obj. DOubtlesse Paul at that time , did depend upon the Apostles , as well as at other times , as when he went up to Jerusalem to see Peter , Gal. 1. 18.

Ans. That is weakly argued , Paul went up to Jerusalem to Paul did not depend on Peter . see Peter , ergo he depended upon him ; whereas it doth cleerly appeare , that Paul had no such intent ; for in the precedent verses of that Chapter , he acquainteth the Galathians with his conversion ; and that after which , he communicated not with flesh and blood , neither went he up to Jerusalem , to them that were Apostles before him , but that he went unto Arabia , &c. Loe here was a great dependancy upon his fellow Apostles , when he preached for three yeares space , without their knowledge , and consent ; yea so farre was he from depending upon Peter , that meeting with him at Antioch , he withstood him to the face , Gal. 2. 11. all which actions certainly declare him , to be no dependant , either to Peter , or any other Apostle .

For where there is a dedendancy , there the dependant is confined What a Dependant is . to the conclusions of him , on whom he dependeth ; but Paul , went not to Jerusalem , to receive any conclusions from Peter , but only by way of conference , as appeareth by the second Chapter , and the twenty sixth verse . Now seeing there was no dependancy amongst the Apostles ( under their immediate calling ) one to another , ( by way of infallability ) but only by way of conference , why ought there to be any now amongst the Ministers of Christ under their mediate calling , they being the same one to another ( under that calling ) as the Apostles were under the other ?

SECT. 6.

Obj. WHerein consisteth the chiefe difference , betwixt the Presbiterians , and Independants ?

Ans. In that the Independant doth only depend , upon the The difference betw●xt the Presbiterian and Independant . dictates of the Spirit of God in the Scriptures , and the Presbiterian upon the corrupt Churches of the times ; by which way they shew themselves Antichristians , then Christians , rather of them of Thessalonica , then of them of Berea , Act. 17. 11.

Obj. Doe you thinke the Presbiterians , goe about to foster any knowne t●nent of popery ?

Ans. I have already proved , that they doe retaine severall tenents of Popery , as also this of Superiority , and infallability , for were superiority ( in the Clergy ) tollerable , then why ought we to have subdued , it in Bishops , Arch-Bishops , or in the Pope himselfe ?

Obj. Because there is no such Titles , as Pope . &c. found in Scripture .

Ans. Neither is there any such Title of preheminences , as a We may as lawfully retaine Arch-Bishops , &c. as Classicall , Provinciall , and Nationall Sinods . Classicall , Provinciall , or Nationall Sinod , each of which excelling other in dignity , as that of Bishops , &c. and therefore as direct Popery as the other , and more rediculous ; in that they would have each of these degrees , superiour one to another ; and yet the members of each of them to be equals . And if so , why might we not have retained Bishops , and Arch-Bishops , and so on , to the Popes Holinesse ; for he termeth himselfe , Serv●● serv●rum Dei , to cullour his Hipocrisie . Now if you would not have this termed Popery in grosse , we will call it double refined Popery .

Obj. Why so ?

Ans. Because it hath received two refinings from the grosnesse Presbitery double refined Popery . of the error , whereof Lordly Prelacy was the first , and that of Presbitery the second , retaining part of the same spaune of Antichristianisme , as did the former .

Obj. In what respects ?

Ans. In that all Majority , and Preheminency , amongst the Ministers of the Gospel , being taken away , that they will yet strive to uphold it , by these three degrees afore-named .

SECT. 7.

Obj. WOuld you have every particular Church to reflect meerly upon their owne judgements , without any to controule them in their errours ?

Ans. Who art thou that judgest another mans Servant , since What ought to be done in case of error in the Church . he standeth or falleth to his owne Master , Jam. 4. 2. yet to prevent such evils , it will be requisite , that a confession of Faith be drawne up , and that none be admitted , but such as make publick confession of it ; desiring to be admitted a Member of that Society , as also promising to walk in obedience to it .

Obj. But in case such an one ( as is admitted a Member ) decline from the covenant which he hath taken , what meanes must be used to reclaime him , and reduce him to ●●e obedience of it ?

Ans. In such a case ( as if he refuse to be ruled by the Church , whereof he is a Member ) it is requisite that advice be tendered him , from neighbouring Churches .

Obj. But what if he refuse to be admonished by them ?

Ans. In so doing , he is not only a violater of the Covenant which he hath ingaged in , but thereby indeavoureth , as much as in him lyeth , to make a fraction in the Church ; which rather then he should effect , it is requisite , that one Member should perish , rather then that the whole body be ruinated . Mat. 5. 30.

SECT. 8.

Obj. WOuld you have Members ejected upon every occasion of difference ?

Ans. No , unlesse the matter be capitall , viz. to the sub●e●si●● of a fundamentall part of Religion .

Obj. But in case the greater part of the Church , shall decline such a part of Religion , what can the lesser part doe against them ?

Ans. The lesser part adhearing to the Covenant , are to be esteemed the Church , and not the other , in regard they have violated their faith , aed obedience , and so are to seperate from them , Acts 19. 9.

Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us .

Ans. It is requisite ( as the Apostle saith ) that Heresie should Heresie will advantage Gods glory . be , for thereby the truth is made more manifest , 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London , and published in the Common-wealth , to such as know it to be rediculous ? and so of any other Sect or Heresie ; ye● I doe verily beleeve , that it would more advance Gods glory ( in the Gospel ) if such lisenciousnesse were set at liberty , as did not run it selfe into a Morall offence ; and that the forceing of such like to Hipocrisie it , doth prove more damage to the Church of Christ , then the other ; yea doubtlesse it would be a meanes to make such like people more ashamed of themselves , then all the rigour that can be used against them ; they being of the nature of a Scold , who if she be not opposed , will sooner keep silence , then by all the punishments you can inflict on her ; besides , we have no presidents for any such cumpulsions , in the Scriptures .

CHAP. VII . Treateth of Cumpulsive power , &c.
SECT. 1.

Objection . THe Spirit of God in the Revelations , reproveth the Churches , for suffering such sorts of people to be amongst them ?

Ans. But the Spirit of God in that Chapter , The Apostles used no cumpulsive course to any . doth not give those Churches , a cumpulsive ●●wer , to force such Sectaries , to be of their opinions , whether they would or no ; he only taxeth them for not objecting such people , from their society ; so that the cumpulsive power which you would have the Civill Magistrate use for you , as your executioners , is a way to contradict our Saviour , who calleth his Church , a little slock ; whereas you would force it , to consist of whole Nations , making no distinction betwixt it , and the world .

SECT. 2.

Obj. WOuld you have the whole power of the Church consist in the reall Body of the Church , and not in some chosen out of the rest as a representative thereof ?

Ans. I have formerly shewed you , that the Apostles writ them The Apostle writ his Epistles to thereall bodies of Churches . Epistles ( which I have quoted ) not to any one particular man in the Church , or to more sequestred from the whole , but he writeth to all them , to whom he sent his Epistles , which was to the whole reall Body of the Church ; and therefore it must needs follow , that they had all equall power .

For to whom the Apostle writ his Epistle unto , of them he requireth a performance of his will .

But he writ to all the reall Body of the Church , to whom he sent ( as I have heretofore cleerly proved ) and not to any one a part , or to more sequestred from the whole .

Ergo he requireth such things as he writ for , to be done by the reall Body of the Church , as in 1 Cor. 5. 4. & 12. 13.

Obj. Doubtlesse such businesse , may be despatched , with more facility , by certaine Members of the Body , chosen out of the whole , as a representative Church ; then otherwise it can be done , by the reall Body of the Church ?

Ans. We are not to deprive the poorest or meanest Member The meanest member of Christ ought not to be deprived of his Christian liberty . of Christ , of the right , and priviledge , of his Christian Liberty , it being as due , and proper unto him , as a Crowne to a King . And yet for order sake we allow , that Church businesse may be dispatched by some eminent persons , who are Members of it , so that they be chosen by the consent of the reall Body , as in the elections of Parliaments , &c. sor in such a manner was the controversie dispatched , which hapned at Antioch , viz. by chusing certaine Members out of the reall Body , by the reall Body , as appeareth , Act. 15. 2. as also at Jerusalem , where the Brethren , viz. the reall Church did the like , by sending a Committee to Antioch , as in the 25 , 26 , and 27. verses of that Chapter doth expresly appeare ) viz. Judas , and Silas , &c.

SECT. 3.

Obj. YOu boast much of that passage , but you cannot prove , that Paul , and Barnabas , and the certaine Brethren there mentioned , which went to Jerusalem , were sent by the reall Church at Antioch , seeing the text only saith , that they determined to send Paul , Barnabas , and the other Brethren ; but what they it were , is not mentioned , and therefore it lyeth on your part to prove .

Ans. As for our boasting of that passage ( if there be any ) it The Presbiterians wilfully exclude them selves of the liberty which Christ hath afforded . is not without cause , seeing that Christ hath bestowed upon his Church , such a large priviledge from which , you of the Presbitery , wilfully exclude your selves and as to that , you thinke it such a difficulty to prove , who they were , that sent the Apostles , and the Brethren from Antioch , to Jerusalem ; I will partly answer you by a question , and after give you other satisfaction . And as to the question , I demand of you , by whom were Judas , and Silas sent from Ierusalem , to Antioch ?

Obj. It cannot be denyed , but that they were sent , by the Apostles , and Elders , and Brethren at Jerusalem , for the text doth plainly , and possitively expresse it , ver. 23. but what these Brethren were , is uncertaine , they might be the rest of the representative Church at Jerusalem , for any thing that either I , or you know to the contrary .

Ans. Not so , for if you be ignorant of it , so am not I ; call Paul and Barnabas sent to the reall Church of Antioch . to minde the 22. ver. of that Chap. and there you shall finde , that them who are called Brethren , in the 23. ver. are called , the whole Church , ver. 22. Now if you be not satisfied , that Paul , and Barnabas , and the other Brethren , were sent by the reall Church at Antioch , as well as Iudas , and Silas , was by the Church at Ierusalem , I will thus further prove it unto you .

In the first Verse of the fifteenth Chapter we read , that certaine Pharisees came from Jerusalem to Antioch , to disswade the Brethren of that place , from the Doctrine which they had been taught , by Paul , and Barnabas , who being then at Antioch , set upon these Jewes by Disputation , the matter of which Dispute ( being about Circumcision ) remaining dubitable to the 〈◊〉 of the said Church , it followeth in the same verse , that they determined to send Paul , and 〈◊〉 ▪ and certaine other 〈◊〉 the Church .

SECT. 4.

Obj. BVt yet you have not 〈◊〉 ▪ that they there spoken of 〈◊〉 reall Church at 〈◊〉 .

Ans. What they can it be , to whom the Apostle , and Elders , and the whole Church at Jerusalem , sent their ●nswers in writing unto ? ver. 23.

But the writings which they sent , was directed , to the Brethren of the Gentiles , which were in Antioch , &c.

Ergo the Apostles , and Brethren , were sent by them .

Againe , what other they can it be , that sent Paul , and Barnabas , then they whom the Pharisees of Judea , would have perswaded from the Doctrine , which they had formerly been taught , by Paul , and Barnabas ; for if it should be otherwise understood , that they were only sent , by the representative Church at Antioch , ( as you would have it ) then the first verse of the Chapter , should have run thus , viz.

That certaine men , comming from Jerusalem , to Antioch , taught the representative Church , at Antioch ; and so it must consequently follow , that the representative Church at Antioch , was only called , by the name of Brethren ; and if so , what would you have the other part of the Church called , which were not of the representative Church , which consequently were not to be called by that name .

Obj. You have put me to a losse , but neverthelesse , the Indipendants , and Annabaptists , ●rre in many things , which they presume to have power in , as the chosen Church officers , &c.

Ans. Instance in any particular Officer ( which may concerne The reall Church had power to chuse Deacons the Church ) where the reall body of the Church , hath not to doe in his election .

SECT. 5.

Obj. SHew me where the reall Body of the Church at Jerusalem , had power to elect Deacons .

Ans. To prove that I instance in Act. 6. 5. where the multitude of Disciples , is said to make choyse of the seven Deacons there mentioned .

Obj. It cannot be collected from that text , that the multitude , had a voyce , in that election ; but if they had , it was only in the instituting of Churches , but not in a Church already established , and furnished , with all her ordinary Church Officers .

Ans. When a Church is already established , and furnished , with all her ordinary Church Officers , what need then hath it , to elect more Officers , but not to mistake your meaning ; your Argument is very weake , yea very rediculous , for if the reall Body of a Church ( gathered by the Apostles ) were permitted that priviledge , and power , by the Apostles , themselves , yea even in the first instituting of Churches ( which if ever a representative Church ought to have done of it selfe , ought the most to have been then , both by reason of the abilities of the Apostles above others , as also to have been a patterne , to all representative Churches for the future ; ) but seeing at that time ( when if ever it should have been done , as a president to all insuing Ages ; ) it was not effected without a joynt interest , and concurrence , of the rest of the Brethren which appertained to that Church , then present at Jerusalem ; how much more ought they now , to enjoy that priviledge which the Apostles so confirmed upon them : And seeing they were thought worthy by the Apostles , to lay the foundation of the Church ; how much more ought they to be permitted , as coasistants , in the building ; if in the institution of Churches then gathered out of Judisme , and Heathenisme , why not in the like gatherings now , out of Antichristianisme ?

SECT. 6.

Obj. PVt the case they had a voyce in the election , yet it followeth not , that they had a voyce in the examining , or judgeing of their sufficiency : seeing they had not judgement , or sufficiency of themselves , to judge thereof ?

Ans. To see how you will prejudicate things , How know you the abilities that them Disciples had ? yea you dis-allow that judgement to be in them Disciples , which the text doth justifie of them , for how could they have made choyse of such a man , as Stephen , and the other Deacons , who is said to be full of the Holy Ghost , if they had not had judgement to have discerned their abilities , yea those of your owne judgement allowed them Disciples , to have judgement in the examen of a Deacons life , as D. S. granteth .

Obj. If they have judgement in the examen , yet have they not judgement in his other gifts .

Ans. Wherein is the Apostles ever said to question them more , after their election by the Disciples , but that forth-with after they were so elected , and presented , by the Disciples , or Brethren , to the Apostles , and Elders , ) they are said to goe to prayers , and then laid their hands on them , Act. 6. 6.

Obj. Put the case that these Deacons , were ordained , by the consent of the people , yet followeth it not , that this consent , was a voyce , because it was not asked of every one apart .

Ans. Put the case it signifieth , what it doth signifie , viz. that they were ordained , by the content of the people , which is that I stand for , and for that their consent , was not a voyce ( because it was not asked of every one apart ) I answer , by a demand ; how you know they were not asked every one apart , seeing the text is neither for it , or against it ; neither is it needfull ( at all times ) in Counsels , to put questions , to particular voyces ( when the case is cleare ) as it is very probable it was to them Disciples , in that they immediatly consented ; but however they agreed , we read they did agree , without any noyse of strife , or division amongst themselves , which you think to be a thing impossible to be done at any such occasion . And seeing that election was so quietly carried on , why may not the like be done in these dayes ?

SECT. 7.

Obj. BY your former expressions , you confesse that the Eldership , and Presbitery of the Apostles , and Elders , did principally , and authoritative act , and not the whole Church , or people , they in a lower , and lesse interest , as by way of choyse , vote , and consent .

Ans. It was very requisite , that the Apostles of our Lord and How the Apostle had a preheminence above others . Saviour Jesus Christ , who was immediatly called by him , to that purpose , should have a preheminence , before them who were but mediatly called by them ; but seeing there is no such immediate calling to be expected , all being now called , by one and the same mediate meanes ( whether it be to the Ministry , or any other Office in the Church ) it is very fitting , that the Members of each Church , so called , should likewise enjoy the same priviledge , under the mediate calling , as did the other , under the immediate calling .

Obj. What priviledge would you have allowed the Church now under its mediate calling ?

Ans. That one Minister should not usurpe over another ( and so in the rest of the Offices in the Church ) neither to take place each of other , unlesse upon a Morall respect , of age , zeale , gifts , or the like .

Obj. Would you not allow the Pastors , and Elders under this mediate calling the same power , which the Apostles , and Elders had under their immediate Calling ?

Ans. Yes , if they prove the like Proficients as did the Apostles and Elders ; but they of the Presbitery take farre more state upon them , then did the Apostles and Elders , as I have , and shall yet make appeare .

SECT. 8.

Obj. IT is manifest , that the Apostles did ordaine Presbiters , and Deacons , and gave rules concerning christian Discipline , and had power of exercising censures , over Presbiters and others , which these places of Scripture , as Act. 14. 13. Act. 6. 6. 1 Cor. 16. 1. 1 Cor. 14. 1 Cor. 5. 3. 3 Epist. Joh. 9. 10. doe prove .

Ans. It is acknowledged , but I have told you , and now tell The reall Body of the Church had an interest & concurrence in all things appertaining to the 〈◊〉 . you againe , that there ever went a joynt interest , and concurrence of the Church , in all their proceedings , which those Scriptures , viz. by comparing the 15. and 23. verses of Acts 1. as also by comparing Act. 6. 3. 5. 6. Act. 13. 1 , 2 , 3 , 4. with Act. 14. 26 , 27 , 28. and so in the consequences of the Discourse , in the insuing Chapter , as ver. 1 , 2 , 3 , 4 , 12 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 30. 33. as also the whole of all Pauls Epistles , doe prove ( as I have formerly declared ) in that they were written to the reall Body of every Church , to whom they were sent , and therefore each thing concerned in them , was also to be performed by the whole Church , and not of any other particular part thereof , as a representative of the whole , without elected by the whole , as hereafter I shall prove at large .

Obj. It is manifest , that Timothy , and Titus ( who were mediately called ) had power also of exercising censures over Presbiters , and others , which these places of Scripture , 1 Tim. 5. 22. Tit. 1. 5. 1 Tim. 5. 19. Tit. 3. 10. doe witnesse .

Ans. This is also granted , but you are so sottish to thinke , that the priviledge which the Apostles permitted the reall Body of the Church in such affaires , was taken from them ; had they interest in all the Apostles affaires , concerning the Church , and must they be debarred it by Timothy , and Titus ? Might they be be permitted ( as I said before ) to ●ay the foundation , and not to build ; to elect an Apostle , and not a Presbiter ; to have voyce in the counsels and decrees of the Apostles , who were immediatly called , and be debar●ed the like priviledge by Timothy , and Titus ? doubtlesse it was the grosse , or rather wilful mistake of some proud Lucrean Priest ( such as the Sinod consisted of ) who first assumed that christian priviledge unto themselves , from them Scriptures .

SECT. 9.

Obj. PAul had a commanding power over Titus , chap. 1. 5. ergo one Minister over another .

Ans. Paul and the rest of the Apostles , were immediatly called , None now equall in power with the Apostles . and therefore had a greater priviledge , then them , who were but mediatly called by them , and the Church ; but there is none now so immediatly called , and so equall in power , and authority , to the Apostles ; and as touching the commanding power you speake of , I answer ; that the Apostles under their immediate calling , could not compell , or force one another , by way of authority , and would you conferre a greater power on the●r , who are but mediatly called ? I see your pride will appeare above board , you have forg●t Christs answer to your Predecessors in ambition , M●● . ●● . ●● , ●6 , ●7 , &c. as also how it was relished , by the rest of the Apostles , ●●r. 24.

Obj. The Apostles sent Judas , and ●las , to Antioch , ergo they had power over them .

Ans. That is argued like the rest , for by the same reason , the rest of the Apostles , had a commanding power over Peter , and John , ( whom they are said to send to Samaria , ) Act. 8. 14. as also the Church at Antioch , in sending Paul , and Barnabas , to Jerusalem , Act. 15. 2. which were to crosse the injunction of our Saviour , Mat. 20. 25. &c. therefore no rationall man can imagine , that those Missions , or sendings , were any other , then when Committees are appointed by the Parliament , out of their owne Members , to act particular businesses , proper to the House ; which Committees , being Members , doe not lose any part of their power , or Membership , during their absence in the House , upon that Committee , though distant from the House ; have you been seven or eight yeares so neare the House , and yet ignorant of such customs .

Obj. As them Members of Parliament are a Committee , the remaining Members in Parliament have a superiour power above them , they being the supreame Court .

Ans. Were it so , yet you still argue against your selfe , for that proveth that the supreame power remaineth in the real body of the Parliament , and so consequently of the Church , viz that the Church at Antioch had a supreame power , over , and above , Paul and Barnabas , as the Church at Jerusalem over Judas , and Silas , being sent by them as Committees ; so that you no waies advantage your selfe , by your evasion .

SECT. 10.

Obj. TImothy , and Titus , had not only power to ordaine Presbiters , and Deacons , but also of exercising Sensures over Presbiters , and others ; as also the Angels of the Churches are said to have , Rev. 2. 3. chap.

Ans. What work you make with poore Timothy and Titus , to uphold your pride and covitousnesse , but I cannot better answer this point , then in the words of your owne Language , to his late Majesty in Carisborow Castle , only I shall paraphraise something by the buy , as in answer to your own particulars , by speaking to you , as to them of the Sinod , that writ that answer , viz. I cannot say they had this power as the Apostles Substitutes , or Successors , in Presbiterian Government ; or that they exercised the power they had , as being Presbiters , in the sence of you Presbiterians ; but as extraordinary Officers , or Evangelists , which Evangelists were an office in the Church , distinct from Vid ▪ fol. ● . Pastors , and Feachers , Ephe. 4. 11. And that they were Evangelists , it appeares by their being sent up and downe by the Apostles , or taken along with them in company to severall Churches , as the necessity , and occasion of the Church did require ; the one of them being expresly called an Evangelist , 2 Tim. 4. 5. and neither of them being any where in Scripture called Presbiterian in your sence , neither were they fixed to Ephesus , and Creet , as Presbiters in the Churches committed to them , as you would be in London , and Westminster ; but removed from thence to other places , and never ( for ought appeares in Scripture ) returned to them againe . And it seemes cleare to me , that neither their abode at Ephesus , or Creet , was for any long time , especially for so long a time as you have sitten at Westminster . Nor was it so intended by the Apostles , or our Parliament , for the Apostles imployed them there upon occasionall businesse , as his expressions intimateth , 1 Tim. 1. 3. Tit , 1. 5. which words doth not carry the fixing and constituting of a Sinod of Presbiters , in a place , as perpetuall Governours .

SECT. 11.

ANd as touching those Angels , mentioned in the Revelations , Vid. fol. 7● ▪ I answer also in words of your owne coyning , viz. that they were in no place called Presbiters , in vulgar acceptation ; neither is there mention of Superiority , of one Presbiter to another , as a Classicall , Provinciall , and Nationall Sinod , but in Diotrophes in effecting of it , as you of the Sinod did not . And for the more cleare and full satisfaction of your Worships in this point , I will briefly declare into what Officers hands the ordinary standing Office of the Church were transmitted , and derived , by and from , the Apostles .

The Apostles had no Successors , in eundem gradum , the Apostolicall office was not derived by Succession , being established by Christ , by extraordinary and speciall commission ; but for the ordinary , and standing use of the Church , there were ordained only two orders of Offices , viz. Bishops , and Deacons , which the Apostle expresseth , Phil. 1. 1. and only of them , doth the Apostle give the due character of 〈◊〉 ● . 1 Ti●● 3. 2. 8. from both which places of Scripture , 〈…〉 , that besides Presbiters , Vi● , fol. 8. there is no other Order , but 〈…〉 ; and though the order of a Presbiter , 〈…〉 order of a Dea●on , yet in the same order of a De●●on , or 〈◊〉 , there was not any one superiour to another ; no 〈◊〉 w●● above an Apostle , no Evangelist above an Evangelis● 〈◊〉 Presbiter above a Presbiter , no Deacon above a Deacon . And if ●o , how will your Classicall , Provinciall , and Nationall S●●ods ●o●d together , by which you doe assume a power , beyond the power which the Apostles used in the Church , binding , and consining your fellow Presbiters , to observe your Injunctions , and Decrees , as if you were rather Apostles , then Presbiters , admitting only such Creatures as are of your owne stam●e , into the Ministry ; and to such , must all the Parishes of the Kingdome subscribe , and admit of , whether they have either seene , or heard of them before or no ; your approbation is sufficient , if they have but received the Popish stampe of Orders , by your Predec●ssors the Bishops , they are well enough , otherwise not , how gifted soever they be .

SECT. 12.

AGaine , in your answer to his late Majesty you say , That no other Persons , or Officers of the Church , may challenge , o● assume to themselves , such power as did the Apostles , in that respect alone , viz. because the Apostles practised it ( except such power belong to them in common , as well as to the Apostles by warrant of Scripture , ) which that it doth , your Sinod is yet to prove . You there also confesse , that our Saviour , and his Apostles , did not so leave the Church at liberty ; as that any substantials belonging to Church Government , which were appointed by Christ , and his Apostles , may be altered at pleasure , and then I am certaine that your Classicall , Provinciall , and Nationall Sinods , will not agree with the other left by Christ , and his Apostles ; and therefore I beseech the Honourable House of Parliament , to looke rather to the originall of those your Powers , then the succession of them . And thus you have made an Episcopall rod , to whip your owne britch .

Obj. That which is called ordination was by the Apostles , and a power established in the Presbitery , and not in the Church as m●●re beleevers .

Ans. I have proved and shall prove , that the Brethren as well as the Presbitery , had a joynt interest and concurrency in all power which belonged to the Church .

CHAP. VIII . Of the Churches power to chuse their Officers .
SECT. 1.

Objection . HOw prove you the election of Pastors , and Elders , by the Church , or people ?

Ans. Even by the renowned Doctor Stewarts The Church hath power to chu●e its Pastors . owne confession , in his learned Dupley , where he voluntarily , and ingeniously confesseth , and acknowledgeth ( albeit to the marring of his Market ) that no Minister , or any other Church Officer , ought to be thrust upon a people , or Congreg●tion , no more then a Husband , is to be forced upon a woman , against her will ; and that however such a Pastor , may goe to the Pulpit , and preach amongst them , yet unlesse they consent , he is not their Minister . Thus far the learned Doctor .

And if so , with what impudence , have you of the Sinod , dispatched your owne tribe , to officiate where you your selves please , by vertue of an Apostolicall power , which you proudly usurpe , unto your selves , condemning it in others , when as it so clearly appeares ▪ ( and that by a Bird of your owne feather , ) that every Church hath power to judge of the ability , and sufficiency of their Pastor .

Obj. If the Dector had thought you would have made such use of his expressions , he would have kept them in , however it is but one Doctors opinion . Are you able to prove from Scripture , that the reall body at ●erusalem , had such power given them by the Apostles , and Elders ?

Ans. Yea I am able to prove , that they had a voyce in chusing The reall Church chose Matthias to be an Apostle . of Matthias to the Apostleship , from Act. 1. 23.

SECT. 2.

Obj. THat text doth not say that the people , viz. every one of them gave their voyce , for if so , then Mary , and the rest of the women voyced also ; which was contrary to Pauls command , who saith , that women are to keep silence in the Church ; and therefore certainly , none did voyce but such as had power to voyce .

Ans. Neither doth the text say , that the women did transgresse Women m●y proph●sie if so gifted . that precept ( given by Paul ) in speaking , but as you might●ly mistake the Apostle in other things , so in this ; for in that place , where the Apostle commandeth women to be silent in the Church , it is only meant concerning preaching , and propheying , as doth clearly appeare , 1 Cor. 14. 36. and not of other conference , in the Church ; for if so , Aquilla surely did offend in speaking in her owne house , it being a receptacle for the Church . Neither is it altogether forbidden in the sence , of Prophecying , if they be so gifted .

Obj. I pray you remember your selfe , do● not goe about to contradict the Apostle ▪ as that he knew not what he said .

Ans. That which I have said , I am able to justifie by Scripture , yea by the Apostle Paul himselfe if need require .

Obj. Hold me no longer in dispence , but satisfie me how it may be , and not to contradict the rule , set downe by the Apostle Paul , 1 Cor - 14. 34.

Ans. I shall prove it by the Old and New Testament , and first in the Old Testament ; I instance in Miriam , Numb. 12. 2. where Aaron and Miriam object against Moses , in these words ; Hath not the Lord also spoken by us ? Such Prophetesses also were Deborah , Hanna , and Huldah ; and in the New Testament , Hanah the daughter of Pannuel , as also Philips foure daughters , which were Prophetesses , Act. 20. 9.

SECT. 3.

Obj. BVt were these Prophetesses , to teach publickly ?

Ans. These Prophetesses being extraordinarily stirred Gif●s of Prophesie a●e given to ●di●●● the Church . up , did also publickly Prophesie , and not only privately in their families , as may appear by these reasons , viz.

1. Because the gift of Prophesie was given them , to edifie the Church withall , 1 Cor. 14. 3. they then having the gist , did use it to the right end , viz. publickly .

2. It is confirmed by example , in that passage I have named touching Miriam , Numb. 12. 2. Hath not the Lord spoken also by us ?

3. Deborah is said to judge Israel publickly , being a Prophetesse , Jud. 4. 4. she did therefore exercise her Propheticall gift publickly .

4. The Apostle Paul himselfe dis-alloweth not of it , 1 Cor. 11. 5. where speaking of women Prophecying , saith not that it is unlawfull for women to Prophesie , but that it is not decent for them to Prophesie , with their heads uncovered ; by all which it appeares , that some women in Pauls time , being Prophetesses , such as Philips foure daughters , did Prophesie , and that publickly .

Obj. The Apostle there doth not speake of the particular act of women , but of the act of the Congregation , which is said to pray , or prophesie .

Ans. It is apparent to the contrary , by the use of the Word elsewhere , viz. Ye may all prophesie one by one , 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying .

Obj. Wherefore then doth the Apostle injoyne the women silence in the Church , 1 Cor. 14. 31.

Ans. To reconcile these places we are to observe , that where Wherein the Apostle injoyne● women sil●●ce in the Church . the Apostle is said to allow of the Prophecying of women , 1 Cor. 11. 5. is meant of the extraordinary gift , and function of Prophecying , wherein he did not dis-allow the act , but the manner , willing that it should be done with comlinesse ; and order . And as concerning the place where you object , that silence is inioyned women , the Apostle speaketh of the ordinary calling of preaching , or prophecying , which women ought not any way to usurp ; but for the extraordinary calling , which the Lord hath sometimes given to women , there is no doubt , but they accordingly used the same , and may now use , if so inspired . As for other conference in the Church , I see no cause , women having the same need of Pastors for their Soules as men ) but that they may have a voyce in the election of their Minister , as any man whatsoever , as no doubt but many of the rest had , Acts 1. 14.

SECT. 4.

Obj , LEt us leave the women in silence , did the rest of the people voyce in that election of Matthias ?

Ans. For any thing I know to the contrary , or you either ; doe you read that any of the Assembly was forbidden to voyce ? But if there were any that were not capable of the businesse in hand , we doe not read , that they procured any disorder , or fraction amongst the multitude .

Obj. The text doth not punctually make out , that the people made choyse of Barnabas , and Matthias , but that they , viz. the Apostles , and Elders , and the Church Officers ; and if you would have it otherwise , you are to prove it from the text , otherwise I neither can , nor will beleeve you .

Ans. But if I can prove it from the text , then you both can , and will beleeve me , and so renounce your errour .

Obj. I promise you I will , but I feare you will faile of your expectation .

Ans. Call to minde the 15. ver. of that Chapter , and compare it with the 2● . ver. where Barnabas , and Matthias , is appointed , and then judge , whether it be not more likely , that they were chosen by them , to whom Peter spake unto , in the 15. ver. then to any other parties mentioned in any part of the Chapter , for in the 15. ver. the Disciples , are not only numbred , but Peter also beginneth his speech unto them , which he continueth unto the very election of Barnabas , and Matthias , not diverting it from them , to whom he began it ( which in the 15. ver. is said to be the Disciples , who were about 120 ) how can you then with modesty deny , that Matthias , was chosen , by any other , then by the Parties there mentioned ; and if granted , then it must consequently follow , that Matthias had the peoples appr●bation , before the Apostles acceptation .

SECT. 5.

Obj. I Conf●●se that it doth appeare that Barnabas , and Matthias was chosen by the multitude , mentioned in the 15. ver. but whether that number of Disciples mentioned , were the reall , or the representative Church , I am not yet satisfied .

Ans. Doe you read of any other part of the Church , then at Jerusalem , beside that number ?

Obj. Suppose I grant you , that the election of Church Officers , doth belong to the promiscuous multitude , yet do● I not hold , that they have any Ecclesiasticall power in Judicature .

Ans. I thought I had heretofore satisfied you , that the Church The reall Church hath power os Judicature . of Christ hath sufficient power in it selfe , and that by the authority of Scripture , to decide all matters of controversie touching it selfe , viz. of a spirituall cognizance , but if you scruple at it , I will further inlarge my selfe in the point ; for proofe of which I could instance all Pauls Epistles , but for brevity sake , I will confine my selfe to the passage of the Apostle to the Corinthians , in his first Epistle , and fifth Chapter , where writing touching the ejecting of the incestious person , doth not attribute the powes thereof , to his owne particular person , or to more Apostles , and Elders , joyned with him , but solely to that Church at Corinth , in these words ; Doe not ye judge them that are within ? vers. 12. he doth not say , Doe not we the Apostles of Christ judge them that are within , or we of the Classicall , Provinciall , and Nationall Sinod judge them ; but doe not yee , &c. viz. the reall body of the Church , to whom he writ his Epistles ? yea he further ratifieth it in the 13. ver. viz. therefore put away from your selves that wicked person . And the like order have they also sor his reception , upon his humiliation , 2 Cor. 6 , 7 , 8. by which two texts of Scripture , the Apostle ●leerly sheweth whom they be , that the Church hath power over , and whom the civill Magistrate hath to rule over ; as also , what have I to doe to judge them that are without ; doe not ye judge them that are within ? Againe , them that are without God judgeth ; intimating by the first , that Christ hath given the rule of such as are without , ( viz. not members of the Church ) to the rule of the civill Magistrate , as in Rom. 13. and the latter sort , ( viz. such as are members of the Church ) to the rule and government of the Covenanted members of the Church it selfe , viz. to the reall body whereof they are members .

Obj. Hath the Civill Magistrate nothing to doe in Church-government ?

Ans. As he is meerly a civill Magistrate , he hath not , for his The Civill Magistrate hath nothing to doe in Church government . power , as a civill Magistrate , is confined without the Church , as I have formerly shewed ; neither is the Law , ( viz. the Morall Law ) given to a righteous man , but for the unrighteous , Rom. 13. 3. and therefore so long as a member of the Church , continueth his integrity , and without running himselfe into a Morall offence , he is without the verge of the civill Magistrate .

Obj. Hath not a civill Magistrate , being a member of the Church , a greater power then the rest of the members ?

Ans. Not at all , as he is a member of the Church , for there is no respect of persons with God , whether they be Jewes , or Gentiles , bond , or free , rich , or poore , they are all one in Christ Jesus , Leut. 10. 17. Act. 10. 38. Rom. 2. 11. Gal. 2. 6. Ephes. 6. 9. Col. 3. 11. Rom. 12. 5. &c. 1 Cor. 12. 12 , 13 , 14 , &c.

Obj. What things be they , which you ascribe as things proper to be done by the Church ?

Ans. They chiefly consist in these particulars , viz. as in election The chiefe actions , which concerne the Church . of Pastors , and Church Officers , as I have proved ; as also in matters of advice , and counsell , as I have also proved ; as also in sending of Messengers , from Church to Church , to advise , and to hold correspondency together , as being all members of one universall Church , as in Act. 15. 2. 22. 2 Cor. 1. 18 , 19. 1 Cor. 16. 3. 10. Act. 18. 37. As also in receptions of members , into the Church , as in Rom. 16. 1 , 2. Act. 9. 26 , 27. 2 Cor. 2. 6 , 7 , 8. as also in ejections of members , as in 1 Cor. 5. 4 , 5. 12. 13. as also touching any matter of controversie , as in Mat. 18. 15 , 16 , 17. 1 Cor. 6. 1 , 2 , 3 , &c.

CHAP. IX . Treateth how matters of controversie may be decided in the Church .
SECT. 1.

Objection . AS concerning matters of Judicature , certainly neither them words of our Saviour , Mat. 18. 17. viz. Tell it to the Church , cannot be meant of the promiscuous multitude , seeing that in many places , the number may be so great , as that it would be rediculous to acquaint so many , with every businesse , seeing the Church by that meanes would be continually imployed about trifles .

Ans. As touching the multitudes of Beleevers which you speake of , I have told you , that if the Brethren be so numerous , as that they cannot conveniently meet together in one place , that then they may divide into more , as there shall be occasion , so that they be all governed by one , and the same rule , with that from which they are divided ; and being furnished with Pastors , and other Officers , may decide controversies amongst themselves , as if all in the City were met together about it ; yea were there as many parts in that particular City , as there is such particulars in the Universall , yet if each of these particulars , be governed by the Universall rule , they are as compleat Churches , as the Universall , and may be termed a particular Church of a City , as all the Beleevers of that City may be termed a particular to the Universall , or Catholick Church .

But put the case that twenty thousand Beleevers , were of one It is not requisite that every member of a Church meet upon every occasion . individuall Body , or Church , yet it is not of absolute necessity , that each of these particular members should meet together , upon every particular occasion , then it is for the members of each particular Church to meet together about a generall businesse of the Church .

For in such cases , it is with the Church , as with the Body pollitick , of the State , who in regard they cannot all meet together , to advise about the common good , therefore they divide into parts , each part electing two or more , to act for them , as their representatives , which we call Knights of Shires , as also in Townes Corporate .

Now in chusing of these Knights , it hath been the custome that every Free-holder of so much per annum , had a voyce in the election of such representatives , and yet was not every such Freeholder bound of necessity , to make his appearance at such an election , but was at his owne choyse , to goe , or stay at home , and yet his , or their absence , did not retard the businesse ; for if but any part of the Free-holders of the said County , or Counties did appeare , and make choyce of such representives , for their County , it was sufficient in Law ; and the rest being lawfully summoned , and not making appearance , at the time , and place proposed , must be forced to subscribe , and so in the other .

SECT. 2.

Obj. But suppose there was no appearance made , upon such a Writ from the King ?

Ans , Then were it in the power of the King , and his Privie Counsell to doe it themselves , and so the Common●●s would lose their priviledge .

The like instance may also be made in laying of a Tax , or Sessement for a Towne , &c. where all the inhabitants , ought to have publick notice given them , of the time , when , and place where , such a Tax is to be laid ; yet is not every one , absolutely bound by this Summons , to appeare at the time , and place ; but if he , or they doe not appeare , such as doe appeare , may lay the Tax , and the other not appearing , are bound to stand to the conclusions of them who did appeare , whether for them , or against them .

Obj. But if none make their appearance , what would follow ?

Ans. Upon such neglects , the Pastor , and Church Officers , may doe it themselves , according to my former instance .

Obj. What would you inferre from hence ?

Ans. That in any act of Judicature , ( which may concerne the members of the Church ) if the reall body thereof have publick notice of the time , and place , where a controversie ( betwixt the Part of the Church may decide controversies . members thereof , is to be decided , and most of them forbeare comming thereunto ; that then the parties , which shall so come , albeit , inconsiderable to the other , may decide the controversie ▪ and being so done , the re●● are not to gain-say it .

Obj. But if none of them should appeare upon the Summons , what would follow ?

Ans. Then the Pastor , and Church Officers , have power to doe it themselves , according to my former instances .

SECT. 3.

Obj. WOuld you have every ●particular controversie so decided , albeit of the smallest concernment ?

Ans. That every particular businesse , should not be a trouble to the whole Congregation , or reall body of the Church , our Two remedie appointed by Christ for the ease of the Church . Lord , and Saviour Jesus Christ , in his Divine wisdome , hath left two remedies , which as farre as I perceive , is not discerned by you Presbiterians ; for otherwise , you would not think such businesses , so impossible to be effected as you doe .

Obj. I wonder what remedies they be , I pray discover them ?

Ans. You will wonder indeed when you heare of them , seeing they are as a paire of Spectacles , to discerne the truth , and easinesse of the method , which Christ left to regulate , and order , the affaires of his Church Militant by , the which you so wilfully , or ignorantly oppose .

SECT. 4.

Obj. WHere are those Spectacles you speake of , to be found in the Scripture , that I may put them on , to discerne the truth of the matter ?

Ans. You may finde them , even before your nose , in the two verses , when you read the text , Mat. 18. 17. Tell it to the Church , &c. which sentence you so much wonder at , using it , as a meanes to amaze us , as the intricatenesse of the thing , as being impossible , that every triviall thing should be disputed on , by the reall body of the Church ; when as the weight of every businesse , is ● c●v●at t● he Church . taken off , before it come at the Church ; for in case any difference shall happen in the Church of Christ , which I hope wi●l be seldome , or never .

( Knowing that they be all members of one Body , Christ Jesus being the head ; ) as also in regard that the enemies of Christ and his Church , will take occasion thereby , to blaspheame , makeing it their chiefest joy to see the Professors of Christ at varience ; in which respect I say , they ought to be very cautalous , either to give , or take , occasion of revenge , or offence , and that by the example of Abraham . Gen. 1● . 7 , 8 , &c. who when his , and Lots Herdsmen fell at varien●e , desired , that no such thing should be amongst them , for said ●e , W● be brethren ; yea rather then he would continue a difference , though he were more potent in every respect , he gave the cho●●e of the Country to Lot ; which president , I hope will be imitated by our Brethren , in any difference betwixt party , and party ; as also concerning any criminall offence , committed by any member of the Church , I hope our Brethren will take notice of the event which hapned by the sins of David , viz. his Murther , and Adultery , ( by which he gave occasion to the Philistines , and other of the enemies of God to blaspheame , ) and so avoyd all such occasions of evil ; but in case such differences , and misdemeanours , should be made , and acted , by the members of Christ , which may happen , seeing by the former examples , that holy men , may be at difference , and also sinne in a high degree ; yet as I said before , o●r Saviour in case of such difference , hath left these two remedies in the 15. and 16. verses of that 18th Chapter of Matthews Gospel , in these words .

SECT. 5.

IF thy brother trespasse against thee , tell him his fault , betwixt thee , and him alone , if he shall heare thee , then thou hast gained thy brother ; but if he will not heare thee , then take with thee one , or two more , that in the mouth of two , or three witnesses every word may be established : And if he shall neglect to hea●e them ●●ll it to the Church ; but if he shall neglect to heare the Church , let him be to thee , as an Hea●hen man , and a Pu●lican .

In which words of our Saviour , we may e●sily perceive , the method , and order , that he would have used , in such differences , as doth arise amongst the members of the Church , for otherwise , the Church is not to meddle with them , who are as Heathens , and Publicans , as may be gathered from them words of our Saviour formerly mentioned .

Then , least the reall Church , should be cumbred with every 1. Remedy . small businesse , the party offended , is injoyned by our Saviour , to goe to the party offending , or who hath offended him , as by occasion of trespasse , or otherwise , which is a thing I confesse quite contrary to flesh and blood , as is also the like expressions of our Saviour , viz. If thou bringest thy gift to the Altar , and remember that thy brother hath offended thee , leave thy gift at the Altar , and goe and reconcile thy selfe to thy brother ; as also , in praying for our enemies , in blessing them that curse us , to turne the other side , to part not only with our coate , but cloake also ; yet being the injunction of our Saviour , they must be observed , and so farre as any man is from yeelding obedience to them , so farre is he , from being a true Christian ; these being the simptomes to distinguish the Church of Christ from the world , and therefore our Saviour in such cases commandeth , to goe and tell him of his fault privately , or betwixt thee , and him alone .

SECT. 6.

AS if he should have said , The eyes of the Heathen , and Publicanes are set upon you , and would much rejoyce , to heare that you , who are brethren in professing my name , should differ . And therefore , in such a case , goe first by thy selfe , and doe it with all the privacy that may be , for feare of the scandall , which otherwise may arise by the difference betwixt you , and when yee are so met , use all the wholsome perswation thou c●ust ( according to the measure of the gift which is given thee ) to incite , and stir up , to give thee satisfaction , and if thou canst perswade him thereunto , thou hast then gained thy brother ; which shall be a glory unto thee , so that thou shalt shine , as the Starres in the firmament .

But if he yet remaine obstinate , and will not give thee some 2. Remedy . reasonable satisfaction for thy losse by him , then take with thee one or two more of thy neighbours , of which number , may be thy Pastor , or whom else thou shalt thinke meet . And in so doing , certainly they wil moderate the businesse betwixt you , ( unlesse Law businesse may be decided in he Church . ye be both Hipocrites , so that no reason will perswade you ) yea certainly , rather then you will make it any further trouble , one of you wil put up with some losse , ( least it beget a scandall to the Church ▪ ) but if it so be , that thou shewest thy selfe before thy neighbours , to be a reasonable man , rather to put up with losse , then to exact more then thy owne , and yet he will not reconcile himselfe , or give thee thy owne .

Then thou art of necessity , to put him to a greater sh●me and disgrace , being constrained to acquaint the Church with it , which after notice given , when so many of the members are met together , as shall please to come , thou shalt produce the Witnesse , which thou tookest with thee , and they shall declare the truth and equity of thy cause unto them , as also the refractorinesse of the offender , or trespasser , which being so manifestly ●pparent , to such members of the Church , ( by thy credable Witnesses ) it will be quickly decided .

But if he shall yet refuse to be so ordered by the Assembly then gathered together , as likely he will ( having had all the faire motions that might be before ) let him then be unto thee , as an Heathen man , and a Publican .

And thus have I set forth unto you , a representation , how our Lord and Saviour Jesus Christ , would have differences , decided in his Church Militant ; which remedies ( afore mentioned ) considered , there will seldome , or never ▪ any small , or triviall businesse , trouble the Church , in regard the party offended , or injured , is positively injoyned by our Saviour , to use the remedies aforesaid , which if he refuse to performe , he ought not to be releeved by the Church .

SECT. 7.

Obj. BVt if the Defondant refuse to be ordered by them members so gathered , in regard of the smalnesse of the quantity of them , in comparison of the reall body of that Church , may he not appeale to the reall body ?

Ans. The Church having had publick notice of it , as also of the time , and place , when , and where , the difference is to be decided , and not appearing , at the time , and place , doubtless those Few triviall businesses trouble the Church . few , who doth appeare , ought to end the businesse , and being so determined , it ought not to trouble the Church any further ; but I would have you know , that such causes , as come to such a triall , ought to have a deliberate hearing , both by Pastors , &c. for you may well imagine , the two remedies considered , there will seldome , or never , any triviall businesse trouble the reall Church .

Obj. Suppose the difference betwixt them be for title of Land , or the like ; are such Churches able to decide such controversies , What judgement doe you read them Corinthians had in La● ? having no judgements in the Lawes of the Land , by which such differences are to be tryed ?

Ans. All Lawes are , or ought to be , grounded upon Scripture , and reason , and as to that of Scripture , I suppose none wil deny , but such as are of the Church , have the best judgement , in such things as are , or tend to a spirituall cognizance , to whom the Apostle writ , and therefore the best able , to decide such controversies in Law , as doth arise , or hath bottome from them .

2. As to that of Reason , I suppose also none that hath reason will deny , but such as understand Scripture are Rationall Men , and therefore , have likewise judgement in such controversie in Law , as have bottome from them .

3. We see that no Judge doth of himselfe determine a case in Law , but it is done by a verdict passed by a Jewry of the Neighborhood , &c. Then who more fit for such puposes then the Church , yet wee are ingaged as Christians , to admit of such decisions amongst our selves ; Instance the Apostle Paul in his first Epistle to the Church at Corinth , who after hee had in the fifth Chapter shewed them from whence they were to seperate , viz. from the fornicators of this world , as also from the Covetous , Extortioners , Idolators , Raylers , Drunkards and ver. 10. As also of whom they had power to Judge , viz. of such as were within , vers. 12. As also of such as were not in their power , ( but in the power of the Civil Magistrate ) viz. Such as were without vers. 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe , viz.

Dare any of you , having a matter against another , goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies . before the unjust , and not before the Saints ? Doe ye not know , that the Saints shall judge the world , and if the world shall be judged by you , are ye unworthy to judge the smallest matters ? Know ye not that we shall judge Angels , how much more things that appertaine to this life ? If then ye have judgement in things pertaining to this life , set them to judge , who are least esteemed in the Church ; I speak to your shame . Is it so , that there is not a wise man amongst you , not one that shall be able to judge , betwixt his Brethren ; but brother goeth to Law with Brother , and that before the unbeleevers ; now therefore this is utterly a fault amongst you , &c. 1 Cor. 6. 1 , 2 , 3 , 4 , 5 , &c.

Obj. The Apostle in that Chapter doth only condemne them , for that they went to Law before such as were not Christians , and not otherwise .

Ans. He that is without the payle of the Church of Christ , is not to be termed a Christian , let him pretend what he will ; and therefore the Church ought not to make use of them , in any such difference as doth arise amongst themselves .

SECT. 8.

Obj. Suppose none of the Magistrates of the Kingdome , will joyne with you in your Church Government , will you therefore esteeme them no Christians ?

Ans. There is but one perfect rule of worship , and the rest But one perfect rule of worship . are false , and therefore all that doe not practice that rule , are false worshippers , be it in part , or in whole , according to the measure of the degree , wherein they differ ; yea so farre they may be termed Antichristians , for he that is not with Christ , ( in that sence ) is against him , and he that gathereth not with him , scattereth abroad ; in which respects , they ought to be distinguished , from such as are conformable . Againe , it was , is , and ever will be , that a very few of the Gallantry of the world , were , are ▪ or wil be followers of Christ , in his commands , which the Apostle Paul affirmeth , where he saith , Not many wise after the flesh , not many mighty , &c. are called ; no doubtlesse , to be good and great , is very rare , few of the first magnitude of greanesse , are called , converted , or goe to Heaven , it falleth chiefly to their Lot , who are contemned , and dispised , of such proud ones ; as Christ himselfe affirmeth , where he is said to thanke his Father , that he had hid such things from the wise , and prudent , and had revealed them unto babes ; aluding , to the learned Scribes and Pharisees , who out of their pride , malice , and disdaine , did contemne his glorious Gospel , and divine Messeng●●s , in regard , they were a company of poore Fisher-men , and some few other neglected underlings ; What ( say they ) have any of the Rulers of the Pharisees beleeved on him ? Alas no , they were so blinded with the opinion of their devout , and deeper Learning , so puft up , with the pride of their high places , so swolne with selfe-conceitednesse of their owne forme , and false glosses , and so possest with prejudice of Christianity , that even the Publicans , and Harlots , goe to Heaven before them , viz. when they goe not .

And what lively Emblemes , them Scribes , and Pharises , ( against Scribes and Pharisees , lively emblemes of our Priests , and Lawyers . whom for their pride , dissimulation , and cheating of the people our Saviour pronounced eight woes , ) were , of our Magistrates , Lawyers , and Ministers , in their now condition , I appeale to all Christians , and therefore all contentious people ( who desire to be freed from such corrupt men , and meanes , ) are hereby invited to relinquish them , and to joyne themselves to that society of Saints , who are congregated together , according to that rule , which Christ , and his Apostles prescribed , and are the nearest representation of that Church , ( in the primative purity , ) which is now in the whole world ; for otherwise , to expect redresse of grievances , from such p●rties , in their now condition , is as much as to imagine that Grapes may be gathered of Thornes , or Figgs of Brambles ; for a Black-a-Moore to be made white , or for Hell to become Heaven .

CHAP. X. Treateth of Nobility , and Learning , &c.
SECT. 1.

Objection . IS not Nobility , and Learning , excellent ornaments for a Common-wealth ?

Ans. Yea , but when the Nobles will not put The fruits of abused learning . their necks to the worke of the Lord , Nehem. 3. 5. and when Learning is spent upon private , and pernitious ends , it becommeth the foulest fiend the Devill hath upon earth , and his mightiest Agent to doe mischiefe ; for no corruption is worse then that , which is best , mis-imployed , being of wofull consequence , proportionable to its native worth , such men for the most part , having the most worldliest ends ; complying exactly with the world , hunting , and aspiring towards it , as their utmost aimes ; and so by the abuse , and mis-applying of it , they put their great engine ( very powerfull , either for excellency of good , or excesse of ill , as it takes ) in the Devils hands , for the inlarging , and advancing of his Kingdome , and so turneth the edge of it , to the dangerous hurt of others , and so by consequent , and accident , it proves a mighty bar , to keepe Christ and his Kingdome out of their hearts ; and thus doe they bend their abilities of Learning , closing with the corruption of the times , to raise and inrich themselves , as is most apparent in many , yea most of our present Magistrates , Ministers , and Lawyers in these covetous , and ambitious dayes .

SECT. 2.

NOw Gods principle and path is to be , Good , then Great ; Gods principle and path . Religious , then rich ; he would have his Ministers like burning , and shining Lamps , to the illumination , and salvation of his people ; but the Devill tels ▪ them , this is a soure , strict , and precise way , and it is not meet that such admired eminency of Noble , or learned parts , should be confined to such obscuri●y ; that such rare gifts , and depth of knowledge , should intermixe amongst a number of rude , ignorant , and uncapable Clownes ; and therefore he labours , yea and prevailes with almost all of them , to raise their spirits to higher hopes , and to plunge presently into the current of the times , and be made some body in the The worlds principle . world . And hereupon their hearts being ravished with the pleasing apprehensions of worldly glory , and humane greatnesse , represented by Satan , in the most illustring formes , to their ambitious imaginations , they resolve fearfully against their owne soules , to follow the streames , and to plot all meanes , and wayes of preferment , disclaiming all occasions , that tend to precisenesse , studying only to understand the world , and to negotiate for advancement .

And upon this very score it was , that the boone Ath●●ian-like The practice of our A● be●i●n blades . blades of the times , derided Doctrine , and use in Sermons , as poore , and beggerly ; edifying plainesse , foolishnesse of Preaching , knowing that by so doing , they should ingratiate themselves into the times , and please those great ones , who had rather have their eares tickled , then their Consciences touched ; to have pillowes sowed under their armes , that they might lye more soft upon their beds of security , then to have the keene arrowes of Righteousnesse , and Truth , fastned in their sides , by the faithfull Ministers , of Jesus Christ , to drive them to sincerity . And thus have those daubers made shipwrack of their Consciences , by their base , flattering , and depending on such great ones , who have also been made hereby enemies to Professors , and their owne Soules .

SECT. 3.

Obj. WEll , but to proceed where we left , what shall follow in case the Offender be dampnified by the Church , to pay a certaine sum , and he refuse ?

Ans. The party so refusing to be ordered by the Church , doth thereby declare his contempt to the power given to it by Christ , upon which , he is to be ejected the Church , and so reduced to the state , and condition of a Heathen man , and a Publican .

Obj. But must the Plaintiffe then lose his money ?

Ans. He hath then no other meanes to obtaine it , then by the Wherein the Ma●istra●e is c●ncerned . Lawes of the Nation , by which the Civill Magistrate ruleth .

Obj. Wherein consisteth the power of the Magistrate ?

Ans. He hath to doe in all things of a civill Cognizance , or that goe out of their Spirituall condition , into a Morall offence ; as injustice , evill transgression , into tumult , or disturbance of publick , and private peace , actually , or expresly , and not interpretatively , for so the Nations interpreted the Jewes , as troublers of the State , and the Jewes Christ , and his Disciples , as movers of sedition .

The Papists , and Prelates , interpreted the Non-conformists , or reproached Puri●ans , as factious , and tumultuous , so as in any thing of a Morall , or Secular Cognizance , which the Magistrate hath cleare rule for to walke by from the Word of God , and not otherwise , and in so doing he ought to act , because he is the best Legislater , and Interpreter , and can best resolve in things touching publick liberty ; but otherwise all manner of differences whatsoever , which may happen in the Church , without the limits of a Morall offence , may and ought to be decided in , and by the Church it selfe , as hath been fully proved .

Obj. Ought not Church businesses to be determined by voyces ?

Ans. We never read of any such conclusion made , by any How Church ●usine●●ss● may be concluded . Church mentioned in Scripture , as that every particular member was asked apart , touching his nilling , or willing in such controsie ; neither is it probable , that any such course was used by them , but rather the matter being fully debated , by some eminent persons , ( as it is usuall in Courts of Parliament , &c. As also it was by Peter , and James , Act. 15. ) that then all the reall body , will willingly condiscend , to ratifie and confirme it .

Obj. It cannot be imagined , that every case will be made so cleare , as that the Church will condiscend , as you would have them , and if so , how would you have the peoples thoughts expressed in such cases ?

Ans. It may be done by lifting up the hand , or dividing themselves into two bodies , or by I , or no , as it is usuall , in Parliaments , or Committees .

Obj. But what if there be an equality of parts , as many for , as against what will ensue ?

Ans. What will ensue in the Court of Parliament , in the like case , or in your Assembly of Divines ; and therefore the same course you would take , in such courses aforesaid , we will take the same in this ; and thus have I stopped your mo●th with your owne morsell .

SECT. 4.

Obj. MAy not every Member present , at such a meeting , speake to the point in question if he please ?

Ans. Yea he may doe so , as in like case may be done by any Member of Parliament ▪ or other Couns●ll ; but it ought to be done according to the Apostles rule , vi● with d●cency , and order , and to avoyd con●usion as much as may be .

Obj. I have observed at some of your meetings , an horrible confusion .

Ans. Such disorders I hope will speedily be reformed , in our An example of the Apostles for deci●ing controversi●s Brethren ; to which purpose we have a notable example in that Dispute be●wixt the Apostles , ●lders , and Brethren at Jerusalem , concerning the matter of Circ●mcision , Act. 15. who at the first did as you say of our Brethren , Dispute confusedly ; but whilst they did so , they had much Dispute to little purpose , as appeareth by the seventh verse of that Chapter , untill way was given , that they might speake by course ; whereupon Peter being commonly the first in such matters , began to open the case apart by himselfe , the rest of the Apostles , and Elders being silent , as may appeare by the same verse ; and yet we may perceive , that the multitude termed the Brethren , ceased not to speake confusedly , untill Peter had ended his speech ; and that they gave audience to Paul , and Barnabas , untill which time the text doth not render them silent ; by which passage is really demonstrated unto us , the fruitlesse issues of confused discourse , as also the fruitfull effects of decency and order ; for we read , as soone as Paul , and Barnabas , had delivered themselves , ( to whom the Brethren is said to give audience ) the Apostle James being the next which spake , did in few words g●ve the multitude satisfaction .

And from hence we are taught the order and method , which Who ought 〈…〉 made use of in Church 〈◊〉 . we ought to use upon any occasion of businesse , which may concerne the Church ; as first , to make choyce of them whom we conceive , is the most judicious , and that by the example of the Church at Antioch , who made choy●e of Bar●●b●s , and Paul , and the other Brethren , which no doubt was the most able men amongst them in that Church . As also of the Church at Jerusalem , in permitting Peter , and James , to speake first , being the most grave in the Assembly ; as also in that Churches making choyse of Judas , and Silas , who was men of eminence amongst them , ( as may appeare by the 26. vers . ) to send in their behalfes to Antioch .

SECT. 5.

2. THat Messengers being so sent , ought to behave themselves wisely , not making any tumult , or disturbance in the Church , to which they are sent , but only to speake as occasion shall serve , and that by the example of Paul , and Barnabas , who did not interupt Peter , but waited their opportunity .

Obj. Then every one that hath judgement may , and ought to speake ?

Ans. They may speake if they wil , as the rest of the Apostles , Who ought to 〈◊〉 in the ▪ ●hurc● . and Elders , and the rest of the Brethren might have done , but we doe not read , that they did speake , after that Peter , ●●d James had opened the case , but given their judgements 〈◊〉 it , being thereby satisfied , did aquiesse in the judgement of James .

Obj. But what if Peter and James had not ended the controversie ?

Ans. Then they were to have gone on , in the same order , and method , untill they were satisfied ; for if order will not doe it , I am certaine that confusion cannot . And it likely that the Apostle Paul gained this experience at that meeting , which he exhorteth the Corinthians to observe , ( and so consequently all Churches ) in all their enterprises whatsoever , viz. that all things might be done with decency and order , 1 Cor. 14. 40. for God being the God of order , 1 Cor. 14. 33. will doubtlesly require order in his Church , 1 Cor. 11. 34. and therefore we are to conforme unto it .

SECT. 6.

THe Apostle also exhorteth , that if any man speake in the Church , it ought to be as an Oracle of God , and we know that the manner of speaking by Oracle was gravely , and sententiously , delivering much matter , in few words ; therefore this ought also to be a president unto our Brethren , that though they may speake , yet if that they cannot expresse themselves , in such a manner as aforesaid , they both offend against the exhortation of the Apostle , as ●lso make a noyse , and disturbe the Church , to small , or no purpose .

Againe , as each particular Member of the Church , hath liberty to speake in the Church , concerning the affaires belonging to the Members of the Church , so have they likewise power to Prophesie , as cleerly appeareth from that text , 1 Cor. 14. 31. where the Apostle saith , Ye may all prophesie one by one , &c. and yet we are not hereby to understand , that every of the Members of a Church ought to doe so , not being able to divide the word aright , for in this especially , he ought to speake as an Oracle of God .

The Apostle therefore writeth these sayings to the Churches Wherefore the Apostle exhorteth to prophesie . to excite , and stir up the Members of each particular Church , to covit these excellent gifts , and that they should strive to goe one before another , by a godly emulation ; giving them thereby to understand , that if the very meanest ( in quality , or condition ) of the Members of the Church of Christ , can by acting the part of a Noble Berean , viz. by their study , and industry , in the Scriptures ) attaine to the measure of such a gift , as to speake as he ought to speake , that then he may , and ought to imploy his tallent , as any of the rest whatsoever ; doubtlesse it being , the very meanes , by which Barnabas , Simeon called Niger , Lutius of Cyrene , Manaen , Aquilla , Prisilla , &c. attained the gifts which they exercised in the Church of Antioch , Act. 13. 1 , &c.

SECT. 7.

ANd therefore by this president also , our brethren of the present It is dangerous medling ●ith edge tooles . Churches ought to be very cautations how they medle with such Edge-tooles , for feare of the scandal that many arise from such actions , whereof there is doubtlesse great cause of complaint , in that by so doing , the Church doth not receive edifying , as also , in that it administreth cause , to the enemies of God to blasphem ; who many times commeth on purpose to such meetings , to procure themselves Mi●ch , by glorying in our shame .

Obj. I commend you in that you are no Countenancer of disorder in your brethren , for in very deed , the boldnes , and rudenesse of such members , hath made your Churches evi● spoken of , and disesteemed more then otherwayes they would have beene , but yet if a member of your Church have but one tallant , will you have him imploy it ?

Ans. Yea without all question , but not in publike meetings ; How spirituall 〈◊〉 a●e to be ●●actised . for there the most powerfull meanes ought to be used , in regard , that the unbelievers have liberty to come to the publick Ordnance of preaching as well as any member of the Church ( And that by our Saviours commands , Mat. 28. 19 , 20. Marke 16 , 16. ) who as I have said , come ( for the most part ) to carpe at the doctrine delivered , but in private meetings , they ought to imploy their particular tallants , for in so doing , they may in time become such exspert Proficients in Theology , as to teach publickly , being called thereunto .

SECT. 8.

Obj. SVppose the Magistrate should not condiscend , that either the Popish Clergy should be silenced , or that such should be sent forth , to gather Churches , as you would have imployed , how would you have the worke carried on ?

Ans. I confesse if the Magistrate should be refractory , the wheele would be much longer in turning over ; but yet notwithstanding , we are encouraged ( by the example of the Apostles ) The worke ought to be carried on though the Magistrate oppose it . to imploy such instruments in the worke , as are fit for such a purpose , viz. for gathering of Churches ; for albeit that Herod , with the Scribes , Pharisees , and Saduces , bent their utmost power to oppose them , and their Doctrine , yet did they with an undaunted courage , vindicate the truth , albeit to the hazard of their lives , yea and rejoyced that they were thought worthy to suffer for the testimonies thereof ; as doth evidently appeare by that Book titled their Acts , which doubtlesse was written as a president to such as shall labour in the restoring of their decayed Churches , by extracting them out of the world , and Antichristianisme , as the Apostles did out of Judisme , and Heathenisme ; and therefore every one that is so fitted , and satisfied in the truth of this assertion , ought to apply himselfe to the Apostles presidents , in all things to that purpose ; yea albeit the Heredians , Scribes , Pharisees , and Saduces of these times , shall oppose the worke , yet ought they be like valient as the Apostles were , remembring alwaies , that it is better to obey God then men , Act. 4. 19.

But I hope better things from our present Magistrates , then The duty of Magistrates . that they will fight against God , by opposing his designe ; but rather that they will animate , and encourage , all such , as shall practise the gathering of Churches , by suppressing Christs , and their enemies , as that the power of the Word may have its free progresse in their Dominions , it being solely to that purpose , that they have their owne power given them ; which when they have accomplished , their work is ended , and their power ceaseth .

CHAP. XI . Treateth of the period of Magistracy .
SECT. 1.

Objection . DOe you thinke that temporall powers will have their periods in this Age ?

Ans. Yea as sure as the Scriptures are true , which The office of Magistrates to be desolved . doe verifie it , witnesse the Apostle Paul , 1 Cor. 15. 24. who saith , that Christ shall put downe all rule , and all authority , and power , &c. in which words , if temporall power be not included , I desire to know what is meant thereby .

Obj. I confesse it would puzzle me to contradict it , but the Prophet Isaiah speaking of the times of the Gospel , saith , that then , Kings should be nursing Fathers , and Queenes nursing Mothers to the Church .

Ans. I presume you know the property of Nurses , they being only to nourish Children in their minority ; but when they be growne to capacity , their Parents taketh them home , and then the Nurse is out of imployment , and so consequently her office ceaseth . So likewise so soone as them Prophesies of Daniel , and John , are fulfilled , viz. as soone as the God of Heaven shall set up his Kingdome , which shall never be destroyed , Dan. 2. 44. as also , that the Kingdome of this world shall become the Kingdome of our Lord , and his Christ , Rev. . 11. 15. then shall them Nursing Fathers , and Nursing Mothers you speake of , be also put out of office , viz. Their Kingdomes shall be broken in pieces , and consumed , Dan. 2. 24. and so consequently the power , and authority exercised in them ; for the cause being taken away , the effect must needs cease .

SECT. 2.

Obj. BVt when will these things come to passe ?

Ans. I may reply with our Saviours words , viz. This day is this Prophesie fulfilled in your eares , this being the very time for that purpose .

Obj. But by what meanes shall it be accomplished ?

Ans. Even by meanes of this Treatice , for I doubt not but all By what meanes the po●er of the civill Magistrate shall cease . such , as beare the face of godlinesse , will comply with the Government therein discovered , which is the very meanes to reduce the Kingdomes of the world , to the obedience of our Lord , and his Christ , Rev. 11. 15. as also to put downe all other rule and authority , and power , in Civill and Antichristian States , 1 Cor. 15. 24. as also to breake in pieces , and consume that great Image , spoken of by Daniel , Chap. 2. 34 , 35 , 36. which without doubt is meant , of the powers of Magistrates , and of the present Clergy , so that the Iron , the Clay , the Brasse , the Silver , and Gold , shall be broken in pieces together ( viz. All Empires , Kings , and Princes , with their Antichristian Feet , composed of Divine , and prudentiall materials , which the Antichristian Government consisteth of , as they themselves very well know ) yea they shall be so pounded by meanes of this Goverment , as that they shall become like the chaffe of the summer threshing-floores , which the winde carryeth away , so that no place shall be found for them ; which being effected , then shall this Government ( which most fitly may be compared with that stone spoken of by Daniel , to be cut out of the mount , without hands , and that for these ensuing reasons ) became a great mountaine , even to the filling of the whole earth , viz.

1. In that the Government , termed by the name of Anabaptism , is in this Treatice proved to be hewen out of the Mountaine or Rock Christ , viz. that it is the same , with the Apostolicall , or primative purity .

2. In that there is also a people in this Nation , which are so pealled , and governed .

3. Albeit , it is so extant amongst us , as also hewed out of the Rock aforesaid , &c. yet by reason of its being so long hid in obscurity to the world , viz. 1260. yeares , ( during which time , it it hath bin as it were in a Trance ) hath now ( in its reviving condition ) quite forgot , how it hath bin so long preserved , or from whom it hath bin suckered , during its wildernesse condition ( as in relation to its succession , from the time it was taken up unto God , and to his Throne , Rev. 12. 5 ) only this it hath to comfort it ( after it s so long persecution ) that its Geneology is found in the ancient Register , viz. that it is the same Government , practised by the Apostles in the primative purity .

In all which respects it may very fitly be ●resembled as aforesaid , yea doubtlesse this very description of it , will set an edge of all ( that desire to practise , according to the primative purity ) to become obedient unto it .

SECT. 3.

NOw when Christ hath by this meanes drawne all the King : When there will be no need of the Civill Magistrate . domes of the world , unto his Spirituall government , what need will there be of a temporall power and authority ? As also when he hath subdued Antichrist , root and branch , what will become of their power , and maintenance ? Yea it is very evident , that they all fall together , for proofe of which ; we have had divers instances in this Nation ; as of Monks , Friers , Abbots , &c. as also of Arch-Bishops , Bishops , &c. which when the chiefe of them was once taken off , all their Courts , and Offices , fell of themselves . As also for Civil Powers , we have an instance in the late King , and so consequently as soone as the Magistrates of this Nation , shall submit to the goverment of Christ , in his Church , and become members thereof , they will quickly pull downe all Tyranicall , and Arbitrary powers , which shall oppose that Government , and untill then we may as well expect a Devill to become a Saint , as for them to destroy their owne powers ; and so consequently deprive themselves of the honour , and profit , which redoundeth unto them thereby .

Obj. Whom shall carry on this great worke intended ?

Ans. The Saints , for so the Scriptures doth clearly demonstrate , By whom the designe must be c●r●●ed on . witnesse the Prophet Daniel Chap. 7. 18. where he saith , that the Saints of the most high God shall take the Kingdome , and possesse it for ever , even for ever and ever . As also ver. 2● . And Judgement was given to the Saints of the most high , and the time came that they possessed the Kingdome . As also ver. 27. where it is also said , that the kingdome , and dominion , and the greatnesse of the kingdome under the whole heaven , shall be given to the people of the Saints of the most high , &c. The Apostle Paul also affirmeth as much , 1 Cor. 6. 2. in these words , Doe ye not know that the Saints shall judge the world . It is also confirmed , Rev. 12. 7. where Michael and his Angels , are said to fight against the Dragon and his Angels , and shall overcome them , with Rev. 17. 14.

SECT. 4.

Obj. WHat course shall they take to effect it ?

Ans. The same which our Saviour hath prescribed How 〈◊〉 sh●ll be effected . for that very purpose , Rev. 18. 6 , 7. viz. by doubling to them double according to their workes , &c.

Obj. The plagues mentioned there are Spirituall , therefore the Saints are not to kill their bodies , with materiall swords , or to double to them double killing , and persecution , in that case we are to doe them good .

Ans. That injunction of our Saviour is , to reward them even Antichrist is to be rewarded with a double punishment . as they have done to the Saints , viz. in the same nature and quality , viz. as well by the materiall , as Spirituall sword ; their Doctrines ought to be destroyed by the sword of the Spirit , proceeding out of the Lambs mouth , Rev. 19. 15. which is , the Word of God , and their persons by the materiall Sword ; for we are commanded to double unto them , according to their workes or actions , as in them verses fore-mentioned ; he doth not say , double unto her double , according to the corruption of her Doctrine , as to teach them two errours for one , but according to her workes , viz. according to the bloody Massacres , and Persecutions , which they have inflicted upon the Saints ; for other●ise , I cannot conceive how the Saints shall fulfill the will of Christ , for if it be taken in a Spirituall sence , it must needs b● , by inforcing them to double errors , which I am confident no Christian will allow of .

Obj. Neither will any Christians allow of the other , as to kill two for one , &c.

Ans. It is evident , that the praise of the Saints , consists in that Wherein the praise of the Saints consist the Lord hath avenged the blood of the Saints , upon the Antichristians , as in chap. 19. 2. where it is said , that the Lord did not only judge the Whore , but also , that he did avenge the blood of his Martyred Saints ; so that he will not only judge them , by discovering their notorious Blasphemies , but will also avenge the blood of the Murderers ▪ Gen. 9. 6. for he that sheds mans blood , by man shall his blood be shed ; so in revenge of the Spirituall wrong offered by them , to the Saints ( viz. by their Doctrines ) they shall be destroyed by the sword of the Spirit , &c. and , 2. As in relation to the wrongs and injuries they have offered to the persons of the Saints , Christ hath also given a charge to requite them , even with a like temporall punishment , and that in a double nature ; which words seeme to be spoken by him , as being full of wrath and indignation against them ; yea it is to the same effect , as if he had said , Goe burne and destroy two of them for every one they have kided of your fellow Saints ; as also to shew the full resolution , which the Lord hath to destroy them , and their damnable Doctrines .

SECT. 5.

Obj. IF his blood must be shed , who sheedeth mans blood , then the Saints ought to be used accordingly .

Ans. The Command of Christ , as I have formerly shewed you , Christs command maketh the lawfull , which i● it s●l●e 〈◊〉 unlawfull . maketh that lawfull , which otherwise in it selfe is unlawfull , as instance in the Israelites robbing the Aegyptians , the slaughtering of the Cananites , man , woman and child . The Prophet Hosea taking A Strumpet to wife , &c. which being commanded by God was lawfull , yea , and was to be accomplished , and that upon paine of punishment . Instance in Sauls ●p●ring of Agag , &c. Therefore this being a Command of Christ , ought also to be accomplished .

Obj. They ought first to be called out of Babilon as in the fourth verse before they are to be punished , as in the sixt verse , as also to shew them the heinousnes of their abomination , that they may bee thereby the easier drawne out of her .

Ans. To that purpose I have writ this Treatise , which I am To what purpose this Treatise was written . confident will perswade many of her Customers to renounce her , which indeed ought to be dispersed even to Rome it selfe , to the end the Pope himselfe may be put in minde of his presumptuous Blasphemies ; as also ( being acquainted with Christs present designe ) may be altogether found inexcusable , when the Armies of the Saints shall face him in his owne Palace , and destroy both him and it , with all that appertaine unto them , which withour doubt will shortly come to passe . Let them beware of Let Rome beware 〈◊〉 Hugh Peter's . Nol Crumwels Army , lest Hugh Peter come to preach in Peter's Chaire ; if he doe —

Obj. Would you have all the Antichristian Clergy so destroyed ; that will not come out of Babilon , by their relinquishing their call , which originally came from him ; as the Prelates , Pr●sbiters , &c.

Ans. We are only to punish according to the Fact , but their Fact is not so great , they being but Merchants , at the second , and third hand ; and therefore for them to lose the benefits of their present Trading , and to Confiscate their Wares , will be punishment sufficient , their persons being kept under a sharpe Authority , as in Chapter nineteene , vers. 5.

The Epilogue . I 'Me confident , this my attempt will be , Judged an act of downe-right foolery By most that read it ; yea I doe confesse , The Method , and the Stile , expresse no lesse ; But for the Matter , ( which I wish thereby Might cleerly be deserned ) I deny It wholly , or in part , 'gainst any he That shall oppose it ; yea although it be Grand Cerberus himselfe ; I meane the Pope , Or any of his sublime Horriscope ; And so by consequence , 'gainst any he , That stands for Pope , Prelates , or Presbitery , Or any other faction , which I have Convinced in my Book ; how e're they rave Against me by such termes , as Bedlam-wise , Their madded Braines shall dictate , or devise . And having fram'd my speech , to each degree , In this our new built Arrastocracy , I shall reduce them to that three-fold state , Of Layicke , Clergy , and the Magistrate . To the Magistrate . And first to you , the last in nomination , Whose ayrie pomp , remaineth yet in fashion ; You that have seene bright Lucifers downe-fall , With his retinue , House of Lords , and all That hath oppos'd the work you have in hand ; To wit , the reformation of the Land , In Church , and State ; to you I thus begin : Remember first the state that you are in , Next how it was attained , then for what ; For be you well assured , 't was not that You should be imitaters of their wayes , Or meerly for to crowne you with their Bayes ; No , 't was because the Lord of Hosts will bring , A desolation upon every thing That stands in opposition to his Will , Which in this very age he will fulfill . And therefore be ye wise , and circumspect , Doe not confront him , by the like neglect , As did your Predecessors ; sure you 'l say , What would you have us doe , which is the way , That he would have us walk in ? I reply , The first thing you 're to doe , is to deny Your selves ; that is , that you would condiscend , To take Christs yoke upon you , that 's the end , For which he hath exalted you ; but I , Much feare , your answer will be , to deny To weare that yoke , or beare that burthen light , Vnlesse with Nichodemus in the night ; They 're yet too meane for you , what , such as yee Turne Tub-preachers , tush , fye , it cannot be ; You that are Steerers at the Helme of State , Is' t fitting such as you , should congregate Your selves , with poore , base , and Mechanick men , As Taylors , Millers , Weavers , Coblers , when You may be honour'd , as to your degree , Amongst the Churches of the Presbitry . Reply Doe but confesse your selves , to be but Men , Wormes , Earth , and Ashes , Dust , and Clay , and then Boast out your fills of your great Birth , High honours , riches , wisedome , here on earth , And see what they amount unto ; or what , Christ will respect you more , for this , or that . Againe , what is so done to you , by such , Which at the present , is not very much ; Is meerely for to draw you to their lure , For well they know , applauses must procure The station of their present Hierarchy , Or else it falls even to eternity ; And therefore 't is they warble out such notes , ( Even to the straining of their very throates ) For the continuance of Magistrates , And Ministry ; but the o're-powring Fates Hath otherwise decreed , that you , or they , Shall reigne as formerly , hence-forth for aye . I doe confesse in reference to the Law , Of Nature , and Nations , there is an Ave - Full feare reflects on you , from such as doe Transgresse them Lawes , in that you are a foe To such like Agents , causing them to be Punisht according unto that degree By which they doe offend . But as for such As keep without your verge , you cannot touch , At least you ought not ; you 're no more to those , Then Herod was to Christ , who did oppose Him both by word , and action ; as likewise The Apostles did the Scribes , and Pharisees ; Yea all their Acts , doth plainly shew , how they Did slight their threats , rather then disobey The heavenly pleasure ; yea although it were To losse of life , yet would they not forbeare . But now the Church of Christ hath hopes to see , You condiscend to their Fraternity ; And not hence-forth , to curbe them by that power , Ordained to protect them , not devoure . And therefore heare O Kings , and Rulers all , Harke with attention , listen to the call , Which now invites you , for to entertaine Christ for your King , who is resolv'd to reigne O're you , and yours , either by love , or awe , But rather doth desire that love may draw our hearts , for to comply to beare his yoke ; If not , then know , there is a heavie stroake To be laid on you , with an Iron Rod , Even by the hands of a provoked God ; The which will crush your powers , and make you know , That as in things above , so here below , He hath the Kingly power , and will direct All such whom he vouchsafeth to protect . Relinquish therefore all your powers , whereby You hitherto have rul'd by Tyranny , Over that little Flock , which Christ doth owne As his peculiar Sheep , and now made knowne Vnto this present age , that thereby yee May have communion , with their unity . Refuse not therefore those his invitations , As you intend the glory of your Nations ; Doe not excuse your selves , or make delay , For it is dangerous ; now is the day Of exaltation , and of such renowne , As farre excelleth that your Kingly Crowne Affordeth ; O then yeeld a free consent , Vnto his now declared Government : For thereby will be added to your Graces , A Priest , and Prophet-ship in heavenly places ; For thereby will your pomp , now transitory , Be changed into everlasting glory ; For thereby will your fraile , and fleshly nature , Be made Divine , and of a Christ-like stature : Yeeld , yeeld obedience then , that when yee dye , Ye may be crown'd with immortality . To the present Clergy . The next I have to deale withall , are those , Of the Sasardoll Tribe , who yet oppose That Gospel method , which our Saviour left To regulate his Church , and hath bereft It of that glory , which it once injoy'd , Yea have attempted even to have destroy'd It , root , and branch ; witnesse that beast-like man Of Rome , who through his pride of heart began The grand Apostasie ; as also all , That have officiated by his call , Since that revolt , as you proud Prelates , and You Presbiterian Priests , who yet withstand It , to your utmost power ; but all 's in vaine , You strive against the streame , for Christ wil reigne Above you , if not over you ; therefore Forbeare your proud attempts , you can no more Now if it be the great Law-givers minde , To furnish me with light , and strike them blinde , Will you gaine-say't ? Or say he hath done ill By doing so ? Dare you oppose his Will ? For ought you know , he hath ordained me , As a fore-runner of him for to be , Against his second comming ; and how can You know a Prophet , from another man , But by his speech , or writing ? 'T is well knowne . I am no Atheist , neither have I showne My selfe a friend to any other Sect ; Nor have I gone about for to erect A new-found fantasie , in this my Booke To trifle time away ; nor doe I looke For popular applause , of any he Who in opinion is the nearest me . But God's my witnesse , before whom I stand , The very cause I tooke this taske in hand , Was for to purge Christs floore , and so to sift The chaffe out of the wheat , and so to lift The Pope out of his Throne ; all which may be Done easily , if that you thus agree As I have written ; But if you refuse , To take that course set downe , and thinke to use Some other meanes , to bring the worke about , To crosse the way which I have here found out , Being the old true way ; I doe declare , You seeke to ruine , and not to repaire . The Church of Christ , which in the end will bring Destruction to you all , in every thing : Consider therefore , and the Lord grant skill , To every one of you to doe his will .
The Authors Petition , to the Supreame Power of the Nation , ( by Divine Providence ) now residing in the Commons of England , assembled ( by their Representatives ) in the Grand Court of PARLIAMENT . In the Names and behalfes of all such Christians , as are ▪ or desire to be seperated from the world , and Antichristianisme , to practise Religion , in Doctrine Worship , and D●cipline , acco●d●●g 〈◊〉 h● wi●l ●nd appointment of Jesus Christ , in his Word .

I. THat all such of the Clergy , as have disclaimed their call to that office of Bis●ops , &c. and have already practised according to the precepts of Christ , and his Apostles , in gathering of Churches , by way os Baptizing Beleevers , may have the freedome to persist in that Method publickly , without the let , or molestation , of the men of the world , ( behaving themselves in their Ministry , as becommeth Christians , ) and that they may have the protection of the Souldiery , if need require to that purpose ; as also that such course may be taken with their opposers , as your wisdomes shall think● meet .

II. That the Churches which shall be gathered by such , may be freed from paying any wages to the Antichristian Clergy of the times .

III. That so soone as a computent number is gathered together in Church Fellowship , by the aforesaid Rule , or Method , that they may have the freedom● , to make choyse of a Pastor , whether out of themselves , or elsewhere , as God shall move them .

IV. That Churches so modelled , may he permitted to end all manner of Controversies , which arise amongst themselves ( not running into a Morall offence ) by the reall Body of the Church , to whom the parties doe belong ; or by some Members set apart , and impowred by them , to that purpose .

Right Honourable ,

These things we desire of you , not as you are Magistrates , or great men of the world ( for as you are such , we know you are like so many Ga●●io●s , not caring for any of these things ; neither Act. 18. 17. was it ever the practise of Christ or his Apostles , to request such favours from the Civill Magistrate , for well they knew , they were as averse to such actions , as darknesse to light , or Hell to Heaven ) but we desire these things may be done of you , as you professe your selves to be Saints , and Subjects to Christ , ( and so consequently our Brethren ) who have exalted you to the places you are in ( above us ) to this very purpose . Which request ( of Christ by us ) if you refuse to grant , know , he hath yet the same power in his hands , as formerly , and can as well pluck you down , as he hath done your Predecessors ; thus having authority from God , for what we request , we are bold to speake unto you , not after the manner of the Scribes .

A Postscript , to the Brethren of the Independants , Antinomians , Seekers , and all that reject and despile Ordinances .

I Am confident it is the hearty desire of you all , that the new Jerusalem may have its descention from God out of Heaven , that Religion may now be established , in Doctrine , Worship , and Discipline , according to the will and appointment of Jesus Christ , who hath now likewise another thrice noble Cirus , published his Proclamation , for the rebuilding of the Spirituall Jerusalem , as also to restore the vessels of the Sanctuary , which Antichrist , that Nabuchadnezzar-like King of Spirituall Babilon , had taken away , and polluted , in the houses of his God , Ezra , 1. 7. viz. in his Hirarchies of Papacy , Prelac , and Presbitery , in which places they have given them holy ●●ings unto Dogs , by admitting all sorts of people , to drink Wine out of them Bowles of the Sanctuary , and to be incorpora●ed as Members of that divine Society , which the Church of Christ ought to consist of . Deare friends , mistake me not in this Treatice which I have published , as that I intend thereby , to place the shadow , for the substance ; the signe , for the thing signified ; the twilight , for the noone-day ; the shell , for the kernell ; the forme of Religion , for the power of it ; for I doe ingeniously confesse , that there is no more compare betwixt this forme of Government I have published ( in relation to outward Ordinances ) and the inward Spirituall worship of a Christian , then betwixt a Body , and its Soule ; the letter of the Scriptures , and the spirituality thereof ; betwixt the Alphabeticall letters , and the most learnedst Oration ; betwixt a Gam-ut , and the most melodious consort of Voyces , or Instruments ; betwixt the Temple , and him that dwelleth in it : yet let me tell you , that Christ hath his militant Church , as well as his triumphant , his visible Church , as his invisible . And albeit that Solomons Temple , and so consequently all other materiall ones , ( consisting of Wood , Stone , &c. ) are abolished , ( as also the Leviticall Ceremonies belonging thereunto ) in regard that Christ ( the substance thereof ) hath manifested himselfe , and so consumated them ; yet know that he requireth a Tabernacle , or Temple now amongst us , as he did then , and therfore I may fitly use the Apostles expression unto you , viz. Know ye not that your bodies are the Temples of the Holy Ghost , unlesse ye be reprobates , 2 Cor. 13. 5. & 6. 16. 19. he also termeth our bodies fleshly tabernacles , 2 Pet. 1. 14. our Saviour also affirmeth as much , where he saith , that where two , or three , are met together in his name , he will be in the midst of them , Mat. 18. 20. intimating thereby , that they are his Temple ; in reference to which the Apostle also termeth us , living stones , built up to a spirituall house , or holy Priesthood , to offer spirituall Sacrifices , acceptable unto God , by Jesus Christ , 1 Pet. 2. 5. the foundation of which building , is also said to be , Christ himself , ver. 4 , 5. the Apostle Paul also affirmeth as much , 1 Cor. 3. 11. saying , that other foundation can no man lay , then that is laid , which is Jesus Christ . In which workmanship , he professeth himselfe to be a Labourer , or Workman , ver. 10. as also , Ephe. where he doth fully describe the foundation , materials , and building ; as in ver. 19. &c. viz. Ye are no more strangers , and forrainers , but fellow Citizens with the Saints , and of the houshold of God , and are built upon the foundation of the Apostles , and Prophets , Jesus Christ himselfe being the chiefe corner stone , in whom all the building , fitly framed together , groweth unto an holy Temple in the Lord , in whom ye are also builded together , for an habitation of God , through the Spirit . Againe , 1 Cor. 3. 16. Know ye not , that ye are the Temple of God , and that the Spirit dwelleth in you . Againe , ver. 17. If any man defile the Temple of God , him shall God destroy ; for the Temple of God is holy , which Temple ye are . Christian friends , I presume these Scriptures forementioned , will clearly convince you , that Christ hath a Temple upon earth , consisting of the fleshly tabernacle of his Saints , who are as living stones , built up thereunto . Now the Saints being such materials , cannot ( in a dislocated condition ) be said to be built up altogether , therefore upon necessity , there must be gathering of such materials together , before they can be compleated into such a structure , as Christ will have residence in by his Spirit , which being but one , cannot be divided into many bodies , contrary one to another ; ) as also , conglutaniz'd , by some externall , or visible union , and communion one with another ; and therefore our Lord and Saviour Jesus Christ , and his Apostles , in their divine wisdome , hath to this very purpose , left us a president to accomplish the same , viz. by Doctrine , Baptisme , and the Lords Supper ; the first being to call , the second to admit , and the third to unite , or knit together ; which is prefigured unto us , by the Bread and Wine , which are composed of many Graines , and Grapes , 1 Cor. 10. 17. 1 Cor. 12 , &c. And being thus compleated in union , and communion , we have also further directions from them , how this Temple , or Fabrick , may be kept from pollution within , or ruine without ( viz. how it may be preserved from corruptions in Doctrine , or outward behaviour ) as by Pastors , Elders , &c. who are to teach , and over-see , 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose . Now Christian friends , I beseech you consider seriously in what a condition you are now in , for to destroy this Temple , is really to destroy your selues , both in Body , and Sovle ; for if you disclaime your bodies to be materials of that fore-mentioned Fabrick , or Temple , it most of consequence follow , that you also disclaime Christ , who hath his residence there ; for as the Spirit of a Saint is included in his naturall body , so is Christ included in that Spirit , by which they are made one ; but you by disclaiming your bodies , to be of that Temple , doe thereby deprive your spirits , of the Spirit of Christ ; and he that hath not the Spirit of Christ is none of his , Rom. 8. 9 , &c. And if not Christs , who doe you belong unto , if not to Satan ? True , I doe acknowledge most of your bodies to be Temple proofe , fit stones to be put into the fabrick ; but know , that so long as you lye in such distinct ●eapes , out of the building , ( as you doe ) and not put into the worke , so long you cannot be possessed of the Temple Spirit . And hence it is , that there are such diversities of spirits amongst you .

Againe , I doe also acknowledge that many of you are so excellent 〈◊〉 in ●●●●logy , that you stand 〈◊〉 ●●re in need of externall 〈…〉 man o● M●ke , 〈◊〉 Accademian of an Accidence , or 〈◊〉 , or a skilfull Musician of a Gam-ut , in regard the one could subsist , and the other practise ; if there were of none of them to be had ( they being so practicall in the Theory , as that they are become naturalized unto them ) yet goe to any of these parties , and inquire of them , by what meanes they came to these abilities , and experiments ; and the Accademian will tell you , it was first by learning his A. B. C. and so on by gradations , as to his Accidence , Grammer , &c. The Song-man , and Musician , will tell you , it was first by learning their Gam-ut , and so on to other Musicall proportions ; the strong man , will you , it was first by breast Milke , &c. by which he gained his strength . But yet none of these before mentioned , will despise their small beginnings , or are so ignorant , as to think any other can come to the like knowledge , or strength , by any other meanes ; however they will acknowledge them to be the naturall , or most usefull meanes to attaine such knowledge , or strength . Therefore albeit you think your selves strong men in Christ , and can digest the strong meat of the Word , and have the Spirituall , or Logicall knowledge of the Scriptures , of the hidden or deep secreets of God in Christ Jesus , and are able to comprehend the height , and depth of the Scriptures , yet doubtlesse you are not ignorant that there are also babes in Christ , which stand in need of the Word , that they may grow thereby , 1 Pet. 2. 2. and that you your selves were sometimes such . Despise not therefore the meanes , by which you have attained to your present knowledge , and by which you have been nourished up to your present stature in Christ . Reject not therefore the letter of the Scriptures , or the Ordinances of hearing the Word , or receiving the Sacraments ; experienced Paul could tell you , that he had not knowne sin but by the letter of the Law . And Christ admonisheth us , to search the Scriptures , and saith , they testifie of him , Joh. 5. 39. The Author to the Hebrews also saith , that he that commeth to God , must first know that God is , Heb. 6. 1. &c. we are also taught , that the Scriptures were written for our instruction , Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written , as to a sure word of truth , 2 Pet. 1. 19. &c. Now whereunto tendeth all these exhortations , if the letter of the Scriptures be of no use ? The like may be also said of the Word preached , and of the Sacraments ; Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith , or why are such presidents of their left upon record , unlesse we should receive them , as presidents to imitate ?

Againe , why did they exhort us to be followers of them , as they were of Christ , 1 Cor. 11. 1. unlesse it be to practice what Christ and they did ? But they did preach , and exercised the Sacraments , as by baptizing Beleevers , and of that of the Lords Supper , witnesse the Acts of the Apostles ; and 1 Cor. 10. 1● . & . 11. 20. as also Christs owne practise , and imitation , Mat. 26. 26. & 28. 12. I say , if these Ordinances be not to be practised by the now Christians , who are they prescribed , you will reply , they were requisite for them times , which were only shadowes of these , but now God will burne up all such drosse in his Church .

To which I answer , though the Lord hath promised to burne up all the drosse in his Church , yet hath he not therefore promised to burne up his Church with them . Againe , every shadow hath its substance , and every substance its shadow ; and albeit these Ordinances be as the shell to the kernel , yet must the kernel have its shell to ripen in , or it will never increase to its maturity . If you can deny Christ a Church Militant , you may also deny the use of Ordinances ; but the Holy Ghost hath , and doth manifest , that the fleshly tabernacles of the Saints , are his Temple , ( as I have shewed ; ) therefore so long as there shall be Saints upon earth , so long wil Christ have a Church Militant ; which Militant Church can no more subsist without Ordinances , then a spirit in a dead body . You wil reply , we are not attained to perfection , and therefore for us to make use of Ordinances , were againe today the foundation of Repentance from dead workes , and of faith towards God . My answer is , Albeit you have much knowledge in the secrets of God , yet are you not composed all of Spirit , you have as wel a carnall part , as a Spirituall part . The Apostle Paul found in himselfe , as well the Law of the Flesh , as of the Spirit , Rom. 7. 33. &c. which fleshly substance you are to conforme to such Ordinances , which Christ hath instituted in his Church Militant , whilst you are Members thereof . True it is , Antichrist hath polluted them ( as much as lay in him ) both in the doctrinall , and traditionall pa●● of them ; which by Gods assistance I have much , if not altogether purged , and cleared , from their Antichristian drosse , and reduced them to their primative purity , ( out of that masse of corruption they were involved in . ) To which Lawes , and Ordinances of your Master Christ , I hope you wil yeeld a willing subjection , by incorporating your selves into Bodies Politick , by that rule which Christ hath prescribed for that purpose , viz. by the gate of Baptisme , it being the externall meanes to inisiate you into the externall profession of Christ in his Church Militant , your persons being as wel to conforme to the outward Government thereof , as your Spirits to the inward .

Againe , as in humane learning , he that would be made compleat , must first attaine to three degrees of knowledge , viz. a good Gramarian , a Rethorissian , and a Logissian . so is it in Spirituall knowledg , to which there are also three degrees to be attained , before one can be formed a compleat Christian , viz. the knowledg of the old testament and the new testament , and the Spiritual interpretation thereof . And it is worthy of our best observation , to consider the Mutuall Harmony of the Scriptures , to attaine this Spirituall knowledge as aforesaid . For in relation to this threefold knowledg , we have a Trinity of persons in the Diety , which co-opperate with them , and are agreeable , and proportionable to them . Answerable to which , there is also a threefold faith . viz. A Fundamentall faith , an historicall faith , and a Justifying faith ; the first agreeing with God the Father ( as the Creator ) made knowne in the old Testament , the second to the Sonne as a Redeemer , in the new Testament , and the third to the Holy Ghost , in the Spiritualitie of the Letter in both of them . The first aluding to the knowledg of God , as he is in himselfe . The 2. as he is in his Son , and 3. as he is a Trinity in unity and an unitie in Trinity , the 1. describing the Kingdom and government of God the father , with his Angellicall Ministers , the 2. the government of the Sonne with his Apostollicall Ministers . And the 3. The Kingdome or government of the holyghost , with his ministring Saints , which is now approaching . It is also worthy our observation , what Sacraments of union , and Correspondencie , there we●●●●longing to those distinct Kingdomes , and governments , fro●●●ch as did not belong unto them . As in the first , under the law , they had Circumcision as a badg of their profession , under the Gospell , or new Testament , a baptisme of water , in relation to Christ , the 2. person , as also a baptisme of the spirit , in referrence to the third person , the water baptisme , being a badg of their outward profession , as they were a Church millitant , or an externall Church , and the Spirituall baptisme , in relation to their internall , or Spirituall societie , that of water baptisme , being as it were a gate , or inlet to the other , there beiug also now as much reason , why the Saints should be seperated , and distinguished from the world , and Antichristianisme , as there was either before , under , or after the Law . viz. in the Apostle , time Againe , the new Jerusalem which is now to descend , is said to be adorned , as a Bride adorned for her Husband , which without all controversie , cannot alude to any other thing , then the primative purity of Gospel-ordinances ; yea the whole description of it doth evidence as much , which to paralell in each particular , would be too tedious , I shall only hint some few observations of it , viz. in that it is described to have walls , and gates , with its longitude , latitude , and altitude , doth prefiguring a comlinesse , decency , and order , to be admitted into it . 3. In that there is said to be no Temple in it , is meant , that there shall not be a materiall one , consisting of wood , stone , and gold , as was in that of Jerusalem , built by Solomon , and the reason thereof followeth ; viz. because the Lord God Almighty , and the Lambe are the Temple of it ; that is , it doth consist of Saints , in whom the Lambe Christ is ever present ; as also in that he hath opened Heaven in every place to faithful Beleevers . 4. In that it is said to need no light of the Sunne , or Moone , to shine in it , is meant , of Ecclesiasticall , or civill Government , as now practised ; having its proper power , and adornment in it selfe , viz. from Christ ; and his Apostles . 5. In that the Nations which are saved , is said to walke in the light of it , is meant , that all such who are ordained to eternall life , shall be conformable to the government of it , in Doctrine , Worship , and Discipline . 6. In that the Nations are said to bring their glory , and honour unto it , is meant , that the Kings , and Rulers of the earth , shall hate Antichrist , in each of his Hierarchies , and destroy it in their dominions ; as also willingly lay downe their owne powers , and become loyall subjects to Jesus Christ . 7. In that the gates of the City , are not said to be shut , either by day , or by night , and yet none is to enter therein , that is uncleane , &c. but such as are written in the Lambs Book of Life , is meant , that all manner of people may have recourse to the Churches of the Saints , to heare the Word . As Country-men may have leave to come into a ▪ City for Merchandise , which admission into the City , doth not make them Free-men , in regard they are not inrolled in their Records ; so in like manner albeit the men of the world , may have liberty to heare the Word preached amongst the Saints , yet they are not thereby made members of their Society , not being entred , or inrolled a Saint in the Churches Records , viz. not being incorporated by Baptisme into their Society , or Body Politick . 8. In that a cleare and pure River of water is said to proceed out of the Throne of God , and of the Lambe , is meant of the Spirit of Prophesie , which shall be poured upon the Saints , who shall be taught of God . 9. In that it is said to run through the midest of the streets of the City , is meant , that the aforesaid Spirit shall be free for each Member of the Church to make use of , as well one as other . 10. In that on each side of the River , is said to grow a tree of Life , bearing twelve manner of fruits , and yeelding her fruit every month , and the leaves being for the healing of the Nations , is meant , that the Gospel shall flourish , and spread it selfe , into all Countries , by vertue whereof they shall be healed of the leprosie of Antichristianisme , Judisme and Heathenism : Thus have I briefly discovered unto you , the new , or Spirituall Jerusalem , hoping you will be willing in this day of Christs power , to give up your selves as a free-will offering unto him , by submitting unto his Kingly Government ; but I must tell you , that at the present there is very small hopes of it , in regard of your now condition , which if I be not mistaken in ( as sure I am not ) may fitly be paralleld with these places of Scripture ; I shall first instance in that of Marke 14. 38. where our Saviour told his Disciples , that their spirits was willing , but their flesh was weake ; even so it is with you , for you are awake in the Spirit , but asleepe in the body ; you are awake in the spirituall worship of Christ , viz. you have the spirit of Prayer , and Prophesie , but you are asleep in the body , or formall part of it . 2. I shall parallel you with that text of Mat. 12. 43 , &c. where it is said , that when the uncleane spirit is gone out of a man , he walketh through dry places , seeking rest , but findeth none , &c. and this also is your very condition ; yea doubtlesse that parable was then delivered in relation to you , yea I appeale to your selves , if it doe not hit you in each particular . Is not your spirits out of the body aforementioned ? have you not walked through dry places , viz. out of all formes of Gospel Fellowship ? have you not sought rest , and finde none ? viz. Have you not laboured to settle your selves in severall formes , witnesse the great Disputes that have been about Church Government ; and have you found rest in any of them ? Againe , hath not that spirit of yours , ( being out of the body ) taken unto it selfe seven Spirits , worse then it selfe , since it departed out of the true Body of the primative Church ? witnesse Papacy , Prelacy , Presbitery , Independancy , Antinomians , Universalians , Seekers , &c. and in so doing , hath not your last estate , been worse then your first ? Againe , you may also be fitly paralleld with that Parable of our Saviour , Matth 25. from ver. the 11. to ver. 25. upon which , there is now extant , an ▪ eligant , and divine Paraphrase , published by Mr. John Branie , titled , Babels fall in the foolish Virgins sleepe , &c. worthy your best observations , by reason of which I shall only give you some few ( of mine ) thereon ; in which Simily , I shall acknowledge you to be the wise Virgins there spoken of .

My first observation is , in relation of your going forth to meet the Bride-groome , which implyeth that you were ( once , ) both of one Family , or Church Fellowship together ( if you could have kept you so ) in the Primative , or Apostolicall times ; see therefore what you have got by your gadding . You could not have kept you within doores , you must ( with Dinah ) goe to see the Daughters of the Land , though in the attempt you be ravished by the Antichristian Shechem .

2. In relation to their slumbering and sleeping , in which respect I finde you also as deeply ingaged as the foolish ; for like as they doe place Religion in the externall forme thereof , as in the very use of the Ordinances , or due observation of them , as to heare the Word preached , and to receive the Sacraments ; the performance of which duties , they conceive is as much as God requireth of them , in his worship and service . In reference to which I say , ye are wise , for that ye know that such things are but the out-side of Religion , and that it is a spirituall worship which Christ requireth of the Saints ; yet neverthelesse in this particular , you are slumbring , and sleeping , as well as they , viz. by your dispitefull contempt of the externall ordinances , of the externall , or militant Church , it being with you in that particular , as it is with such sorts of people , who because Papists give Almes in a plentifull measure , supposing they merit thereby , therefore they wil give none at all , because they wil not incu●re that aspertion ; the application I leave to your selves .

3. In this your slumbring , and sleeping condition , you are said to be out of the Marriage Chamber , both of you lying before the doore , as may be gathered from the tenth verse , which is as much as plainly to tell you , that you are both out of the payle of the Church .

4. In that you are said to take oyle in your vessels , with your Lamps , and not the other , is meant that you have a Spirituall principle residing in you , viz. of Prayer and Prophecy , which the other want , they relying meery upon humane Learning , ( as doth appeare by their preaching , set formes of Prayer , and their other Ceremonies ) in their worship , and service of God .

3. In that it was said at midnight , there was a cry made , Behold , the Bride-groome commeth , goe ye out to meet him , ( you being already out before , as in ver. 1. ) is meant of this present speech unto you , which is to call you out of your selves ; as also the other , in regard I have also done the like to them , in the former part of the Booke .

6. In that upon the aforesaid cry , they are all said to arise , and trim their Lamps , I referre you to Mr. Braines description , only this I shall say , viz. That you wil hereby be put in minde of your present condition , as also by the Apostles exhortations , viz. that God is the God of order , and not of confusion , 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be do●● 〈◊〉 , ●●d in order , ver. 40. for which things sake , the Apost●e 〈…〉 rejoyce , Col. 2. 5. As also , that Jerusalem is 〈…〉 unity in it selfe ; by which Spirituall pri●●● 〈…〉 of grace in you ▪ your Lamp of faith wil be kep● 〈…〉 the others wanting ( relying meerly upon the 〈…〉 ●f worship ( in their sence of them ) being by this Treatice proved rediculous , shall burne it selfe out of the affections of the Disciples of such Teachers , viz. of the Papall , Prelaticall , and Presbiterian Clergy . As for the rest of that Parable before , or after , I referre you to the interpretation of the aforesaid Mr. Braine , unto whom the Lord hath been pleased to reveale more of his secrets , then to any of the now Clergy in the whole world ; witnesse his severall Evangelicall predictions , of what is now apparently made manifest , to the eyes of all men . I shall only instance in one particular more , wherein you are prefigured , Rev. 12. 14. where it is said , that the Woman had two wings of a great Eagle given unto her , that she might fly into the wildernesse , into her place ; where she is nourished , for a time , times , and halfe a time , from the face of the Serpent ; the meaning of which I take to be this . By the Woman I understand the Church of Christ , by the Serpent Antichrist ; the wings there said to be given to the Woman , ( whereby she fled into the wildernesse ) I take to be the two Sacraments of Baptisme , and the Lords Supper , by which she hath been supported , as upon the wings of that great Eagle Christ Jesus ; and in that she is said to be preserved in the wildernesse , for a time , and times , and halfe a time , I take it to be this . That the Annabaptisticall Church ( which I take to be the Church there spoke of ) hath , and shall have its abode , in its now wildernesse condition , until Papacy shall be abolished , ( which I referre unto the word time ) as also until Prelacy , and Presbitery , shall be also exterpated ( which I apply to the word times ) as also until such as you , shall relinquish your grosse errors , and back-slidings , ( which I take to be intimated , by the halfe times ) Now the reason why I so alude them is this , viz. Papacy I compare to time , because of its long residence in this Nation , Prelacy , and Presbitery , to times , in regard that they both ( as it were ) made up a time , ( viz. as long a continuance as Papacy had ) amongst us . And your time , to the halfe time , there mentioned , in regard , it ( as it were ) maketh up halfe so long a time ( as one of the former times ) since you first began to slight or reject Ordinances ; now I say , during this time , times , and halfe time , viz. until you all returne to your fathers house , and recover your first love , you are no better then part of that Serpent , which pursueth and persecuteth the Church , and so consequently , an enemy to Christ himselfe .

Now to conclude with a word of exhortation , Deare friends , consider of what spirit yee are of ; you are not ignorant that slumbring and sleeping spirits , are wandring , and distempered spispirits , such as conceive themselves to be , what they are not , and where they are not , full of imaginarie fancies , arising from the humor , which is predominant in the body , in which such spirits have their recedence ; and hath it not been clearly proved , that you are one , and the same with such , have not each of your societies fancied your selves , to be of the true Millitant church of Christ , and doth it now appeare you are so ; can you be a free Denizon of a City , and not intol'd in their Records to that purpose , can you be free of the new Jerusalem , and your name not recorded in the Lambs booke of life ; have you not also conceived your selves , to be incorporated materialls with which that Temple is composed and doth it not now appear , that you are only a company of ●ude heapes , out of the building ; and hath it not been proved that your phantastick spirits also have had many strange and unheard of dreames , and fancies dureing this your slumbering and sleeping conditions . Be not therefore ( I humbly intreate you ) any longer deceived , or deluded , by such spiritts ; but trie each of your spirits by the touchstone of truth , and withall be you well assured that Christ is not divided , either in body , or spirit . Ephe. 4. 4. And therefore of necessitie , you must first become members of that one body , ( I have discovered unto you ) before you can have that onenes of spirit with it , for the body of necessitie must first be , before it can retaine a spirit , therefore so long as you are seperated from communion , and fellowship with the true body , you cannot be possessed by the true spirit . And from hence hath beene the rice of all the diversities of spirits now amongst you , namely , in that you are not incorporated into one body ; for every contrary body , or fellowship , hath also a contrary spirit , peculier unto it , for such as is the body , such is the spirit , and the spirit of true discipline , doth loath to inhabit in a poluted body . Consider therefore , how you are yet dislocated from that body , to which properly you doe belong ; and strive to accomplish that prophesie fore-mentioned , which relateth to your own perticular ) by uniting & incorporating your selves , with the yet reproachfull , and scandalous societie of Annabaptists , who are really members of that true body , whereof Christ Jesus is the head , and by so doing , you will bocome a fit receptacle for that spirit , which is peculierly conversant with , and in that body , yea so you will become one with Christ , both in body and spirit . And being such , yee shall enter with him into the marriage chamber . viz. be incorporated free Denizens of the spirituall Jerusalem , by being inrol'd in the Lambs booke of life . Whereas the other before mentioned , shall be shut out , and put to crie ; Lord , Lord open unto us . &c ▪ as it is discoursed at larg by that worthy man before mentioned , to whom I haue referred you . Thus leaving your thoughts to the guidance of the spirit of truth , which is able to direct you into all truth , as also that the serious consideration thereof , will so undeceive the hearts of you , and all other ( ordained to eternall life ) as to set them free from such delusive spirits , which hath ; and doth yet inslave them , ( even to the hight of impiety , ) as also to make you , them , and us , one in Christ Jesus , who is the head of his Church , is the heartie desire of him , who hath thus earnestly contended for your eternall felicity in the heaven of heavens . And doth now devote himselfe

Your Servant in the Lord , J. S.
Rev. 20. 5. 6.

This is the first Resurrection .

BLessed and holy is he , that hath a part in the first Resurrection ; on such the second death hath no power , but they shal be Priests of God and of Christ ; and shall Raigne with him a thousand years

Rev. 22. 14 , 15.

Blesed are they that doe his Commandements , that they may have right to the Tree of Life ; and may enter in through the gates of the City ; for without are doggs , and sorcerers , and whore-mongers , and murtherers , and Idollaters , and whosoever loveth and maketh a lie . He that hath an eare , let him heare , &c.

FINIS .