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cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	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

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

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 VVhen 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.

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

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 VVhy 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

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

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

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