Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	tradition_n	3,170	5	9.1818	5	false

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

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

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

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

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

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

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 VVhen 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

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. VVHerein 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. VVOuld 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. VVOuld 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