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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

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

so that it maketh directly against the Pelagians who deny sinne to be a deprivation of nature but say it is a corrupt imitation whereas it appeareth by the Text that even in the very youth and first age when we are not so apt to imitate there is evill and corruption in the heart Again sinne is the cause of death for if Adam had not sinned he had not dyed but it is most evident that Infants dye which if sinne were not the cause then were the Scriptures false which The death of Infants an evident demonstration of originall sinne saith the wages of sinne is death Now what other sinne can procure an infants death which hath not sinned according to the similitude of Adams transgression viz. actually unlesse it be originall sinne which certainly is a most infallible demonstration that children are borne in originall sinne In the next place I will shew you what it is SECT 3. Originall sinne described ORiginall sinne is an inherent corruption of our nature powred out into all the parts of the minde by the guilt of Adam who was not only the Progenitor but also as it were the root of mans nature for the Lord committed those gifts to Adam which he intended to bestow upon mans nature which when he had lost he lost them not only for himself but also for his while posterity by meanes of which we bring forth the workes which are called the workes of the flesh Gal. 5. 19. Now to the further description of originall sinne we finde in Scripture the cause the subject and the effect of it 1. The cause as I said before was Adams fall as we may see The cause of originall sin Rom. 5. 15. 1 Cor. 15. 21. as also by the suggestions of the Devell Gen. 3. 4. as also through Adams Free-will whereas he might have refused 2. The subject of it we take to be the old man with all his The subject of originall sin power minde will and heart for in the minde there is darknesse and ignorance of God and his Will as appeareth by the words of our Saviour Mat. 12. 34. O generation of vipers how can ye being evill speake good things The Apostle also saith that the carnall minde is at emnity with God for it is not subject to the Law of God neither can be Rom. 8. 7. The Apostle James also testifieth the same in these words Let no man say when he is tempted that he is tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lusts and inticements then when lust hath conceived it bringeth forth sinne c. Jam. 1. 13 14 15. 3. The fruits of originall sinne are either internall or externall The fruits of originall sin internall as ungodly affections or evill concupisence which the Apostle termeth Idolatry 2. Externall as wanton lookes prophaine speeches and devillish actions as in Mat. 15. 19. Out of the heart proceedeth evill thoughts c. which procureth a cauterised conscience the which procureth the wrath of God and eternall damnation as the Apostle testifieth where he saith that the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that holdeth the truth in unrighteousnesse for which thing sake the wrath of God is come upon the Children of disobedience Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. Jam. 1. 15. SECT 4. Of Concupisence THe Pelacians doe hold this tenent in the generall that Concupisence was not sinne in any man and so doe the Papists generally in particulars viz. that concupisence after Baptisme is not properly sinne nor forbidden by Commandement and that it is not verily and properly a sinne in the regenerate but that it is only so called because it comes of sinne and inclineth to sinne each of their Objections shall be propounded and answered Questions propounded and answered touching Concupisence And first in answer to the Pelagians objection that hold it in the generall that concupisence which is the first fruit of originall sinne being to will or to desire without the externall action is no sinne to which purpose they argue thus viz. Obj. Such things as are naturall are not evill but concupisence or to will is naturall therefore it is not evill nor consequently sin Ans The Apostle saith that we are all by nature the children of wrath therefore because we are so by nature by the same reason it should be no discommodity unto us to be the children of wrath which would be a meere madnesse to conceive Obj. Even in our nature as it now standeth corrupt the appetite or desire of such things as tend to the conservation of nature and to decline and shun the contrary are not evill but such is the concupisence to meat and drink and the like ergo Ans Such motions and appetites of themselves are not evill Concupisence how evill and how not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat and drink for as it was naturall for Eve to desire to eate of the fruit of the tree yet to desire it against the Commandement of God was evill so it is likewise with these naturall motions if they be immoderate and inordinate they are evill SECT 5. How Sinne is to be measured Obj. THat which is not in mans power to avoyd is no sinne but not to covit is not in mans power ergo it is no sin Ans Sin is not measured by the necessity and liberty of Nature How sin is to be measured but by the disagreement which it hath with the Will of God 2. When God first printed the Law in mans nature before his fall then were the precepts of God given unto him in his power to keepe 3. Though man by his voluntary corruption hath lost his power and liberty yet God fore-goeth not his power and right in commanding but that Concupisence is sinne Concupisence is sinne it is most evident by the Morall Law that would not forbid it unlesse it were sinne As also the Apostle who urgeth the same argument saying I had not known sin but by the Law for I had not known lust except the Law had said thou shalt not covit Rom. 7. 7. Thus much touching the objections of the Pelagians next in answer to the Popish objections Obj. The objection which the Papists make touching concupisence is viz. That it is taken away by Baptisme to whom I returne this answer viz. Ans The subjects which they and many other Societies admit Popish objections touching concupisence answered to Baptisme are not at that time of their admittance fit members or subjects to receive that Sacrament of initiation into the Church of Christ which in its due place I shall fully prove But as to such persons as are meete Members

the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 ●●ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites

appeare by comparing the one with the other as thus SECT 2. THe Soule is said to be in all and every part of man and so The elect in the ●●●d comp●●●d to the ●●ul● in man are the Elect disporsed into every part of the world Mat. 24. 31 2. As the body of man is carnall and the Soule spirituall so are the men of the world said to be carnall minded men and the elect spirituall minded men Rom. 8. 4 5. 3. As the Soule is a companion to the body untill the death of the body so the elect be in the world until the desolution of it Mat. 28. 22. 4. As the absence of the soule procureth the death of the body so the extracting of the elect wil procure the consummation of the world Mat. 24. 22. Psal 50. 3 4 5 6. 5. As the carnal substance of man cannot properly be termed man without the Soule which giveth its being unto it no more can the men of the world be properly termed a world without the elect who as it were giveth a being unto it for whose cause the world doth subsist being such as stand in the gap betwixt the wrath of God and the world to which purpose Scriptures are plentiful 6. As the Soule is said to be the chiefe part of man or the man it self by whose infusion man is said to become a living soule Gen. 2. 7. So are the elect the chiefe part of the world and so consequently a world it self the wicked of the world being only the externall forme as the Body is to the Soule Again the world may be divided into two distinct Kingdomes The ●lect 〈◊〉 〈◊〉 〈◊〉 or li●●le world the one belonging to Christ consisting of the number of the elect Heb. 12. 23. and the other to Sathan who ruleth in the hearts of the children of disobedience Ephes 2. 2. and in this sence the one may as properly be termed a world as the other the elect being a Microcosme or little world in respect of the greater as man is so termed in regard of his respondance with the greater being the Bo●ke of Nature and car●ying about him an epitomy of the world and so are the elect in respect of the ne●renesse of the relation betwixt them and the men of the world or the world of worldly men there being no difference in respect of their externall forme and outward condition Eccle. 2. 14. one event of death hapning to both sorts of them Eccle. 9. 2. SECT 3. Obj. WHerein doth the chiefe difference consist betwixt the men of the world and the men in the world Ans In the internall motions of the minde which are of two The motions of th● minde c●mpared 〈◊〉 the m●ions of the world sorts for as in the world there is two locall motions Rationall and Irrationall so in the minde of man there is likewise two sorts viz. Intelectuall and sensuall the one good and the other evill the one proceeding from the God of the elect and the other from Sathan the god of the world or carnal minded men 2 Cor. 4. 4. by which two distinct motions the two distinct Kings governe and rule their distinct Kingdomes or Subjects Now these two Kingdomes being thus mixed and undistinct to Christs Kingdome and the world mixed the eye of man and in regard there is and will be some elect to call out of their naturall estate and condition until the now second comming of Christ to judge Anti-christians therefore he putteth his elect under the same notion in which the men of the world are under for though there be not many wise after the flesh not many rich or noble that are of the elect world yet the comparison admits of some such The Elect being thus in the world as the Soule in man can no The elect cannot be calle●●ut by preaching to ali Nations more be called out of their naturall estate and condition by reason of originall corruption being all by nature the children of wrath without preaching to the men of the world amongst whom they inhabite then a Soule can be converted without preaching to the body in which it is contained And therefore it is that Christ commandeth his Disciples to preach to all nations Mat. 28. 19. in regard he had in each nation kindred and people some elect which he had ordained to call out of their naturall condition by that meanes Unto which elect he giveth an understanding faculty that they shall attend to the words which shal be spoken by such Messengers As the Lord is said to open the heart of Lidia that she attended to the words spoken by Paul Act. 16. 14. which Christ also affirmeth Mat. 13. 11. To them it is given to understand the mysteries of the Kingdome of Heaven but to the other viz. the men of the world it is not given And hence it is that many are called but few chosen for though all be preached unto yet no more then are ordained to eternall life shall beleeve Act. 13. 48. As for the rest Sathan their God shall so blinde the eyes of their understanding that in seeing they shall see and not perceive and hearing they shall heare and not understand Mat. 13. 13 14 15. Mark 4. 12 13. Luk. 8. 10. Joh. 12. 39 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion Christ redeemed no more then his Father gave him of Christ should extend it self to redeeme any more then God the Father had given him Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep and certainly if Christ had redeemed them whom he termeth the men of the world Joh. 17. 14. he would not have refused to have prayed for them but he sayeth in plaine termes he prayeth not for the world vers 9. viz. for the men of the world for if Christs Humanity should wil his Diety to save reprobates and children of perdition without doubt they should be saved For who hath resisted his will SECT 4. Obj. CHrist is said to pray for his enemies Luke 23. 34. viz. which was actors in the crucifying of him Ans It is likely that some of the Elect not being as then called Elect people might be guilty of the Passion of Christ out of their natural state and condition might consent unto his death and be as fierce and violent in that act as any other amongst the multitude yea more violent not knowing what they did as may be collected from the words of Christ in his prayer for them Father forgive c. which was made manifest in many of them after Peters Sermon Act. 2. 36. where it is said that hearing of what they had done to the Lord of Life they were pricked in their hearts and cryed out Men and Brethren what shall we doe to be saved The like forwardnesse was also in the Apostle Paul Act. 9. 15. before his conversion in persecuting of Christ in his members yea who

then make better tryall of mans obedience then in forbidding that which is good But to the point in question if all were alike saved by the death of Christ why then are the termes of election and Predestination used so frequently in Scripture SECT 5. Object VVHat is meant by the word Election and Predestination Answ Predestination is the eternall decree of God whereby he determined with himself what he would have become of every What election is in the generall man for men are not since the fall of Adam created to the like estate and condition but for some eternall life and for others eternall death is appointed whereby Gods free election is made manifest seeing it lyeth in his will what shall be the estate and condition of every Nation whereof the Lord sheweth a token in the whole issue of Abraham as we may read Gen. 24. 37. Deut 32. 8. Psal 147. 20. There is also a certain speciall election wherein appeareth Of particular election more plainly the grace of God seeing that of the same Stock of Abraham God rejected some as Ishmael and Esau and at length most of the Tribes of Israel unto whom the entery of life were shut before them by his just yet by his incomprehensible judgement In the next place it is requisite to shew the effect that Gods The effects of election and repto●ation election and reprobation worketh and 1. Touching the elect whom God in his mercy hath appointed to salvation for his own righteousnesse sake and not for their desert Those he guideth by the grace of his holy Spirit Rom. 8. 14. c. 9. c. As many as are led by the Spirit of God are the Sons of God as also the Prophet Isai All those that I have called by my name I have created fashioned and made for my honour Isa 43. SECT 6. NOw as the elect are led guided and directed by the Spirit of God so on the contrary are the reprobate by the spirit of Sathan who is the God of the world or worldly-minded men and hence it is that Christ telleth the wicked Jewes That they were of their father the Devill Joh. 8. 44. whose workes they did so that as on the one side the elect indeavoured to doe the will of God their Father so the other the will of their father the Devill And those sort of people are compared by the Prophet Isaiah S●mpromes of the sonnes of Sathan to a raging Sea that cannoe rest whose waters foameth with myre and gravell for they have no peace with God Isa 57. 20. The Prophet David also considering of their estate and condition Psa 73. 4 5 6. giveth this reason for it viz. The Lord suffereth them to come to no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men Their eyes swell with fatnesse and they doe even what they lust they have riches in possession and they call their Lands by their owne names And this is the cause saith he that they be so holden with pride and overwhelmed with cruelty these are they that talke against the most highest which say Tush how shall God perceive it is there knowledge in the most high Can he heare our Swearings see our secret Wheredomes and Adulteries Doth he take notice of our prophaning the Sabbaths or of our quaffing and drinking of healths of villifying Professors with reproachfull tearmes of Schismaticks and Hereticks and the like surely no. Such as these were Cain Cham Ishmael Pharaoh Ammon Their predecessor Saul Absolom Antiochus Herod Pilate Judas the traitor and many others who brought upon themselves eternall condemnation The same Prophet David also describeth the end of such men with another reason of it in these words namely That the Their end Lord hath set them in slippery places and cast them downe and destroyed them by which meanes how suddenly doe they consume and perish and come to a fearefull end yea even as a dreame so doth he make their image to vanish SECT 7. Object IF God have reprobated and cast them off how can they doe any other the cause of sinning therefore is not in them but in God who leaveth them to themselves how doe those Scriptures agree then where the Lord saith that he delighteth not in the death of a sinner Ezek. 33. 6. And O that Israel would obey me c. with O Jerusalem Jerusalem how often would I have gathered thee together and ye would not Mat. 23. 37. As also that he willeth not the death of a sinner and other while that some are ordained of old to condemnation as in Jude vers 6. Judas also is called the sonne of perdition Joh. 17. 12. Ans To the Answer which hath formerly been made to such Sundry arguments answered touching rejection a question as this may be added this answer of the Prophet Jeremy The Lord is more righteous then to be disputed with Jerem. 28. 6. And the Prophet Isaiah saith We are in the hands of the Lord as the Clay in the hands of the Potter Isa 47. 9. And the Apostle saith Hath not the Potter power over the Clay and of the same lump to make one vessell to honour and another to dishonour Rom. 9. 21. Again Who art thou that replyest against God ver 20. Was there unrighteousnesse in God in loving Jacob and hating Esau God forbid ver 14. For he will have mercy on whom he will have mercy and compassion on whom he will have compassi●n ver 15. and whom he will he hardneth so that there is vessels of wrath and vessels of mercy as in ver 22. 23. for otherwise why should these phrases be used in Scripture CHAP. III. Treateth of hardning the heart SECT 1. Objection IF God harden the heart of a sinner how can he chuse but sinne seeing that by nature we are all the children of wrath Ans In every action the ●nd and meanes must goe together the cause doth never follow the effect but the effect the cause and in one and same action there is a double cause as 1. The instrumentall cause moving 2. God separating from the instrument yet giving power of motion to the same and so the wicked may be said to be the instruments of God yet not God the cause of their wickednesse and therefore one saith Deus agit per malos non in malis God worketh by evill men not in evill men God therefore may be said to be the cause of the action but God is no way the author of sinne not of the quality of the action Gods decree is no cause of their sinning but the voluntary inclination of the will unto evill being neither forced nor by any violence compelled and therefore no evill is either to be attributed to God or his decre● 2. Again God is no way the author of sinne seeing he neither tempteth nor perswadeth unto it Jer. 1.

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