Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	covenant_n	seal_n	6,171	5	9.8580	5	false

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

Circumcision why should not our children being of that Church as Esau and Jacob was be admitted to the externall signe or badge of Baptisme which we retaine in the roome of their Circum●ision Ans Because we are not borne under that externall Covenant as they were as I have shewed you for that Covenant was made unto Abraham and his externall Seed so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham then I wil yeeld that we ought to be Circumcised as they were but not Baptized as I shall hereafter shew you Obj. That we are sprung from the carnall loynes of Abraham I cannot prove but the words of Peter extend further viz. to all that are afarre off even as many as the Lord our God shall call Ans There you have hit the naile on the head for I yeeld that in them very words the Apostle includeth the Gentiles but mark the Proviso viz. no more of them or their children then shal first be called by the Lord our God viz. by the power of the Word preached which was then and is now in relation to the Gentiles the very meanes of their initiation into the Covenant as the text doth verifie Acts 2. 39. for otherwise what can you inferre from that text of Scripture Obj. That all the Gentiles were included under that promise Ans You see it very evident to the contrary and how no more then are so called can be comprehended in that Covenant or be made heires of Abraham SECT 5. Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith as well as the Jewes for the Apostle saith that as many as are of faith are of faithfull Abraham Rom. 4. 16. Ans It is granted we are so but not then before we have We are not of Abrahams seed untill we have Abrahams faith faith and that by your owne confession therefore untill we have faith we are not heires of the Promise and so consequently ought not to be admitted to the badge or seale of the Promise But suppose that which cannot be proved by Scripture that the externall Covenant did belong to the Gentiles as well as to the Jewes yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham they being the naturall branches of the true Olive Tree and we branches of the wilde Olive only incerted by faith Rom. 11. 20. 24. Obj. We desire no greater a priviledge but only the same Ans But you doe and that a farre greater priviledge then the Jewes could obtaine by vertue of the promise made unto them Obj. Wherein I pray you did they not obtaine Circumcision by the vertue of that Covenant made to their father Abraham whereby they were made members of the externall Church and doe we any more in requiring Baptisme then to be acknowledged Members of the same now Ans Yea and that a farre greater priviledge then the Jewes We assume a greater priviledge in Gods Covenant to Abraham then did the J●wes had for though they by meanes of the Covenant and promise aforesaid were admitted to Circumcision and so made members of the externall Church of the Jewes yet were not them Jewes so Circumcised admitted to Baptisme before an actuall acknowledgement of their faith and repentance as in Act. 2. 23. to which purpose the Scripture is very significant yea upon every occasion of Baptisme whether they were Jewes and so included in the externall covenant of Circumcision or Gentiles and so excluded the same but we Gentiles expect to be admitted to Baptisme by vertue of that Covenant made to them and that without that faith and repentance which was required of them therefore certainly we claime a farre greater priviledge then the Jewes could obtaine by vertue of the Covenant aforesaid SECT 6. Obj. HAve not Children faith The Church cannot be assu●ed that this or tha● Infant ●ath faith Ans Children which are of the elect of God have the seed of faith but how shall the Church be satisfied that they are so untill they expresse it in the fruits thereof And we may safely conclude that seeing faith was required of the Jewes which had those former priviledges above us as also of such whose lives might be partly known to the Apostles that it ought Three arguments against Infants Baptisms much more to be required of us Gentiles which are no waies in the Covenant unlesse by faith which doth not at all appeare in Infants and from hence I thus argue touching the further clearing of the point in controversie viz. 1. In the thing wherein we ought to be cautalous of them whose actions are visible in the same thing we ought to be more carefull of them whose actions doth not yet appeare But in matters of Baptisme the Apostles themselves were cautalous how they admitted of men whose deeds or actions might be partly knowne unto them Ergo in the same case ought we to become more carefull how we admit of Children whose faith and actions doth not yet appeare 2. The example of Christ and his Apostles in gathering of that Church out of Judisme and Heathenisme ought to be our patterne now to imitate But we read not that they did admit of Infants as Members of their Churches Ergo to Baptize Infants is a way never to compose such a Church of Beleevers as was in the Apostles time 3. That thing that maketh us Heires must first be obtained before we can be said to be Heires But it is only faith that maketh us Gentiles Heires of the Promise made unto Abraham and his Seed viz. Jesus Christ Ergo we must first have the faith which Abraham had before we can be said to be Heires of Abraham and untill then the Promise doth in no wise belong unto us and if not the Promise consequently not the seale or badge of the Promise viz. Baptisme SECT 7. AGaine as the Sacraments of Christ are perfect so ought the Receivers of Sacraments ought to he capable of them receivers thereof to be capable of their perfection and seeing faith and repentance is or ought to be required of such parties as communicate at the Lords Supper why ought not the like to be required of such as are admitted to Baptisme it being also a Sacrament as the other the one giving admittance and the other entertainment to the faithfull and penitent Obj. Will you say that Infants have no faith untill they be able to expresse it to the Church Ans I will not say but such of them as are of the elect have the seed of faith but untill those seeds produce the fruits of faith the Church is ignorant that they have them and therefore untill then may justly refuse to admit them as Members of the Church which at the least ought to consist of seeming Christians as I have and shall prove Obj. We ought

immitate but they never invocated any but the Lord Jehovah and Christ in him as the Scriptures doe plentifully prove therefore the Adoration or praying to Angels is a superstitious and new device of Doctrine and ought to be rejected Isa 63. 16. Object Jacobs Ladder on which the Angels ascended and descended from heaven doth intimate that they did not only reveale unto us the counsells of God and execute his will but also report unto God our prayers vowes and necessities Ans We grant that the Angels doe report unto God the affaires of the world the Acts and Gests of men and so their supplications in generall but this they doe as Messengers not as Mediators the Prophet Zachary sheweth a distinct office of the Angelicall Spirits and Jesus Christ there called the Angell of the Lord where they viz. the Angels returns this answer to God We have gone through the world and behold all the world sitteth still and is at rest But the Angel of the Lord Christ the Mediator of the Church steppeth forth and prayeth O Lord of Hoast how long wilt thou be unmindfull of Jerusalem so that albeit the Angels are witnesses of our devotions and beholders of our teares and plaints yet have they no office of Mediatorship neither have we any warrant to pray unto them SECT 2. Object IT is said Gen. 17. 3. that Abraham fell upon his face and talked with God which doubtlesse was an Angel by the like expressions in the 18. Chap. c. Ans If that were an Angell in the person of God which talked Angels will not be worshipped with Abraham then was it no gesture of Adoration in that Abraham fell on his face for the Angels will not suffer men to worship them Rev. 22. 9. but if they will needs have it Adoration then it was God that talked with him as the words of the Text intimateth Again though Abraham had said to his Servant that the Angel should goe before him Chap. 24. ver 7. yet read we not that the Servant did pray to the Angel that was appointed to be president of his journey but solely directeth his prayer unto God as in the 12. vers which example our Saviour himself urgeth Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Obj. Jacob prayeth that the Angel blesse the children Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush to come upon the head of Joseph Deut. 33. 16. Ans We deny not but that Angels as well as men may instrumentally pronounce the blessings of God as from him and in his name but not originally and so to be resorted and prayed unto as the Authors and fountaines of blessings 2. It is without example in Scripture to wish any blessing but from God the Father and the Lord Jesus Christ as the Apostle Paul confirmeth Rom. 15. 30. 2 Cor. 13. 11. Phil. 4. 6 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of is in the same place called the God of his fathers Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah verse 13. SECT 3. Object IOhn wisheth grace and peace to be given to him that was and is and is to come and from the seven Spirits which is before the Throne that is from the seven Angels Therefore Angels though they blesse not as the authors of Grace yet a blessing may be asked of them as impetrators and intercessors of the same at the hands of God as also Gen. 32. 29. where the Angel is said to blesse Jacob. Ans That was not an Angel but the Son of God which ●● was no Angel but Christ that wrestled with Jacob. wrestled with Jacob because it belongeth not to Angels to blesse but to God himselfe for spirituall blessings are either conferred by the Author thereof which is only God or by the Mediator thereof which is Jesus Christ or by the messengers or instruments thereof which may be as well Angels and Men for as Isaac blessed Jacob and Jacob his sonnes ministerially only as being Gods mouth to pronounce them so Angels likewise may be the Messengers or instruments of Gods blessing and not otherwise For the Apostle saith that every good and perfect gift commeth from God Jam. 1. 17. neither are the Angels to be s●ed unto for any spirituall or temporall blessing but only God for if any one Lack wisdome saith the same Apostle let him aske it of God Jam. 1. 5. and so consequently in any other thing yea the promise is made only to such as aske in Christs name Joh. 16. 23. and no otherwise and as to that place in the Revelations where mention is made of the seven Spirits we must understand the Spirit of God with his manifold graces for the seven Spirits are also said to be the seven lamps of fire burning before the Throne they are also termed the seven eyes of the Lambe all which doe intimate as formerly SECT 4. THe arguments which the Papists use to justifie their Invocation of Saints departed are chiefly these which follow to which I shall return an answer Obj. Saints doe pray for us and therefore we may and ought to pray to them that they pray for us is proved by these places of Scripture viz. Exod. 32. 13. where Moses desireth God to remember Abraham Isaac and his servants And Baruch 3. 4. where he saith O Lord God Almighty heare now the prayer of the dead Israelites with 2 Maccabees 14 15. where Onias spake and said this is a lover of the Brethren who prayeth much for the people Jeremiah the Prophet of the Lord. Ans To the testimony cited out of Baruch and the Maccabees they prove nothing because they are no Books of the Cannonicall Scripture 2. The other testimonies are impertinently alleadged for Moses maketh not mention of the prayers which Abraham Isaac and Jacob should make for the people but of the Covenant which the Lord made with them true the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished as Rev. 6. 10. but our particular necessities they know not and so doth not make particular requests for us therefore the argument followeth not that they pray by their generall desires for the Church that therefore they pray for us in particular Again seeing these Papists hold that the Patriarcks and Fathers of the Old Testament were in Limbus Patrum a dungeon of darknesse and a member or part of Hell they doe absolutely contradict themselves in making them Mediators and Intercessors in heaven neither was Moses request for the merits or worthinesse of the Fathers but in respect of the Messiah which was promised for neither was Abraham himself justified by his merits but by faith as Paul sheweth Rom. 4. 30. SECT 5. Obj. GOd telleth Abimelech that Abraham was a Prophet and should pray for him Gen. 20. 7. Ans That place doth not make for the

proved and therefore being so adored here on earth is Idolatry and Superstition CHAP. VIII The eighth Chapter treateth of their Limbus Patrum or their Purgatory SECT 1. Objection THeir opinion of Purgatory or Limbus Patrum where they say all the ancient Fathers were before Christ they ground upon such Texts of Scripture as these viz. In that it is said that Abraham was gathered to his people Gen. 25. 8. c. which Purgatory say they is not for the purging of Mortall but Veniall sinnes and therefore the sinnes of the Fathers were purged there But that Abraham went to no such place is evident Luke 16. Against these grosse opinion of Purgatory or Limbus Patrum 15. where the place to which he went is called Abrahams bosome which certainly cannot be a member of Hell as they make Limbus the Apostle also sheweth to what place the faithfull are gathered unto Heb. 6. 12. where he exhorteth to be followers of them who through faith and patience inherit the promises as also Heb. 12. 22 23. where the Author termeth the place to which they are gathered The City of the living God the heavenly Jerusalem the place of an innumerable company of Angels the generall Assembly and Church of the first borne which are written ïn Heaven to God the Judge of all and to the spirits of just men made perfect so that where the spirits of just men were there the Angels were for so we read Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome but Angels are not in Limbus Patrum ergo not the soules of Saints departed Again Henock is said to be of that people to whom Abraham was gathered but Henock was not in Limbus for he was taken up into heaven Gen. 5. 24. 2. Abraham went to his fathers in ●race Gen 25. 8. that is with joy and comfort but what joy and comfort is there in Limbus a Lake and dungeon of darknesse 3. To be joyned to his people is not to be joyned to the Angels for Abraham is said to goe to his Fathers but the Angels were not his Fathers neither is the phrase alone as to say he slept with his Fathers or went the way of all flesh or changed his life for Ishmael is also said to goe to his people Gen. 25. 17. SECT 2. Of Abrahams and Ishmaels people NOw Abraham and Ishmael had not the same people to goe unto the faithfull cannot be said to be Ishmaels people nor the prophane sort to be Abrahams people but if the meaning of the phrase were no more then that they were joyned to the state of the dead the faithfull and prophane should all goe to one people wherefore this phrase must needs imply a speciall disposition of the Soules of the faithfull after this life in being associated to the company of the just and laying up their bodies in an assured hope of the resurrection The Apostle also sheweth what it is for the righteous to be gathered to their people Heb. 12. 22 23. to which we are joyned by faith whilst we live and really when we are dead as one saith now quo ad spem in hope but then quo ad rem indeed Again the Spirit of the Lord pronounceth a blessing to them that dye in the Lord Rev. 14. 13. which are three Arguments against Purgatory 1. In that they which dye in the faith of Christ are blessed but they which are in Hells torments for Purgatory they say is a part of Hell are not blessed 2. They are said to rest from their labours but they which are in Purgatory are in labour and paine 3. Their works are said to follow them for their reward but they which are tormented and punished are not rewarded Therefore we acknowledge no other Purgatory but in this life No other Purgatory but in this life a perfect purgation of our sins in Christ and an imperfect which is by a fiery probation of affliction as the Apostle termeth it 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them Job also sheweth that our Purgatory fire is in the affliction and sorrow of this life where he saith Ex ibo aurum I shall come forth like Gold Job 23. 10. As also the Prophet Isaiah saith That the Lords fire i● in Sion and his furnace at Jerusalem Isa 35. 9. it is not then in Hell or Purgatory SECT 3. The Papists leave many things uncertain and undiscussed touching Purgatory AGain the most learned of them shewing the difference betwixt the ministry of the Angels in this life and in the next leaveth it as uncertain and undiscussed whether the good Angels or the bad are the Ministers of the torments in Purgatory as for the bad Angels that they should be the Ministers of the Torments in Purgatory or that they should exercise power over them that in their life time did conquer the Devill they hold not neither yet will they have them to be the good Angels for it is not meet say they that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven should be punished by such Angels Now let any reasonable man judge whether Purgatory be a meere fantasie yea or no where there is supposed to be torments and yet no tormentors viz. neither good or bad Angels and if not they who then not Christ I am certain for he hath redeemed them neither God himself for the Apostle saith Who shall lay any thing to the charge of Gods elect it is God that justifieth who shall condemne Rom. 8. 33 34. God then having justified them by faith in Jesus Christ there is nothing further to be laid to their charge if then there be no tormentor in Purgatory there is no torment in Purgatory and so the fire of Purgatory is quite extinguished and put out SECT 4. Other circumstances not agreed on c. AGain besides the uncertainty who should be the tormenters there be other maine points not yet resolved amongst them concerning Purgatory as 1. Of the place where it is 2. Of the fire what it is whether it be Corporall or Spirituall 3. Of the time how long it shall last whether for hundreds of yeares or thousands 4. Concerning the greatnesse of the paine whether it exceed all the torments and punishments in this life all which Articles are not yet defined and determined amongst them we will therefore leave them to their uncertainties and as they make question of the circumstances of Purgatory so let all Christians not only make question of Purgatory it self but also assure themselves Purgatory and Absolution invented only to get money that it is meerely an invention of their owne as that of Absolution which they invented for no other end then to advance themselves in wealth and dignity For otherwise what rationall man can think that it is in the power of any man to forgive the

sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and ●●pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ou● bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or

worthinesse in them but for his owne mercies sake And Moses telleth the Israelites that God did not set his love upon them because they were more holy then other Nations for saith he you are a rebellious people but because the Lord loved you therefore he hath done this unto you Deut. 7. 8. 2. Inst Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit or worthinesse in himself but of Gods meere mercy grace and favour towards him for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house the purpose of God then to exalt Joseph revealed to him in his dreame Gen. 37. 6. went before any merit on Josephs part so also Gods free and gracious election in setting us apart to everlasting salvation is without all respect or workes in us as the Apostle toucheth Rom. 9. 15. 3. Inst Yea the Book of Exodus sheweth us on the one side the ingratitude and disobedience of the people of Israel and on the other side the stedfast love of God towards them which offereth unto us an evident argument of Gods free election without any respect to workes the Apostle likewise to the same purpose alleadgeth that notable Text I will have mercy on whom I will have mercy Rom. 9. 15. 4. Inst Neither did the Lord look upon us Gentiles in makeing of us his people for any worthinesse in us but for his owne mercies sake he hath called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth out of the fourteenth Psalm where it is said that they are all gone astray c. there is none that doth good no not one So then it is most evident that Gods election changeth not but Good workes is no precedent cause but a consequent effect of election whatsoever he hath decreed concerning any mans Salvation shall stand for the gift and calling of God are without repentance Rom. 11. 29. And the Apostle sheweth us that the Lord hath chosen us that we should be holy not that because we were holy so that good works is no precedent cause of our election but a consequent effect thereof CHAP. X. Treateth of their tenent of justification by faith and workes SECT 1. THe Popish tenent concerning faith is that it justifieth A Popish assertion not as it apprehendeth and applyeth the righteousnesse of Christ but as it is a meritorious work by the worthinesse and dignity thereof and that it is a presumption for any man to be assured of his salvation Ans Now that this their assertion is contrary to Scripture will thus appeare as Gen. 15. 6. where it is said that Abraham beleeved in God and it was counted to him for righteousnesse the Apostle also concludeth the contrary where he saith That to Faith justifieth not as a work but as it apprehendeth the righteousnesse of Christ him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4. 5. where righteousnesse then is imputed and accounted there it is not obtained by workes faith then justifieth not as it is a work or meritorious but as an instrument it apprehendeth the justice of Christ which is imputed by faith SECT 2. Faith a speciall application of the promises of God Object A Justifying faith is not a speciall application of the promises of God in Christ but a generall beliefe only that whatsoever God saith is true as Abrahams giving of credit to Gods speeches that he should be the father of many nations Ans It is otherwaies evident for Abraham did not only beleeve Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applyeth it Gal. 3. 16. yea Abraham rejoyced to see Christs day Joh. 8. 16. as having a particular interest in him as his Saviour the fore-named place doth therefore strongly prove against that their assertion for whereas Abraham had formerly shewed many excellent workes as of Piety in building Altars in many places and calling upon the name of the Lord in charity in seeking reconciliation betwixt L●t and him Chap. 13. of mercy in redeeming of Lot being taken prisoner Chap. 14. contempt of riches in refusing to take the King of Sodoms goods yet none of all these workes are reckoned or imputed to him for righteousnesse but only his faith SECT 3. How Phineas zealous act was imputed to him for righteousnesse Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse was imputed to him for righteousnesse faith then is not only imputed for righteousnes but works also Ans The Prophet in that Psalme speaketh not of that righteousnesse whereby Phinias was originally counted righteous or just before God for that was by faīth because without faith it is unpossible to please God Heb. 11. 6. but of that righteousnesse whereby Phinias faith was declared and testified and thereby his zealous act because of his faith was counted a righteous work The like is also where the Apostle Paul denyeth that Abraham Paul James reconciled was justified by workes Rom. 4. 2. and the Apostle James affirmeth that he was justified through workes Jam. 2. 21. The first speaking of justification properly before God the other of the same testified and declared by workes unto men and therefore Phinias fact is said to be imputed to him for righteousnesse from Generation to Generation that is in all ages he was known and reputed just before God and men And therefore the Apostle James saith Shew me thy faith by thy workes Jam. 2. 18. as if he should have said 'T is true before God it is thy faith only that justifieth thee in regard that he only knoweth thy heart but in that I cannot judge of thy inward affections it is requisite that I should discerne some actions from thee which may testifie to me that thou art godly and therefore our Saviour saith ye may know them by their fruits c. Albeit therefore the Apostle urgeth the shewing and approving of faith that Abraham was justified through faith in the offering up of his Son Isaac yet before God he was formerly justified by faith but by this his obedience his faith was both approved to God and made manifest unto men SECT 4. Foure sorts of faith Object WHat manner of faith is that which you terme justifying faith Ans For the better discerning hereof it is requisite to know the divers kindes of faith which are of foure sorts viz. 1. There is fides inissialis vel fundamentalis the faith of beginning The faith of beginning or fundamentall faith whereof the Apostle speaketh Heb. 11. 6. He that commeth to God must first know that God is c. and this kinde of faith towards God the Apostle referreth to the doctrine of beginning and essence of God in knowing him to be the only God 2. There is another faith called fides miraculorum the

of the Law and then the Apostles conclusion should be in vaine who faith I conclude that a man is justified by saith without the workes of the Law but if faith be excluded out of the workes of the Law then it is not commanded or contained in the Law for then it should be a work of the Law SECT 7. How the Popish writers would reconcile Paul and James NOw whereas Paul thus proving Abraham to be justified by faith without workes Rom. 4. 2. 5. and James that Abraham was justified through workes which at the first seeme to be contrary to each other the Popish writers goe about three waies to reconcile these places viz. 1. Say they The Apostle in that expression excludeth Abrahams Morall workes before faith and therefore by such workes they grant a man is not justified but by such as follow and proceed of faith Ans Before that God had imputed righteousnesse unto Abraham by faith he had done divers faithfull workes as the Apostle sheweth As that by faith when he was called obeyed God and by faith abode in the Land of promise Heb. 11. 8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification Againe he saith to him that worketh the wages is not counted by favour but by debt but the workes done before or without faith no wages is due because without faith it is impossible to please God therefore he meaneth not such workes 2. They say that Paul speaketh de fide charitate formala of a saith formed with charity and furnished with good works and such 〈◊〉 faith truly justifieth Ans True it is that Abrahams faith which Paul so much commendeth was a lively and working faith and yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God as the Apostle sheweth in that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputed righteousnesse without workes Rom. 4. 6. to which the Apostle addeth Abrahams full assurance that he that had promised was also able to performe and therefore it was imputed to him for righteousnesse Ver. 21 22. it was not then imputed for the working of his faith but for his bebeeving 3. They use a distinction of a first and second justification the first as when of a sinner a man is made just 2. When a just man becomes more just of the first say they Paul speaketh of the second James Ans The Scriptures knoweth no such distinction of a first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying Blessed are they whose iniquities are forgiven and whose sins are covered speaketh of that justification when of a sinner a man becommeth just before God which they call the first justification But to that blessednesse is promised and where happinesse and blessednesse is obtained no further justification is necessary wherefore the first and one justification sufficeth and so there needeth not a second Further this distinction admitted Paul should rather treat of the second justification because he alledgeth the example of Abraham who was called already and had done many righteous workes before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith and James of the first who bringeth in the example of Rahab the Harlot who was called before she had done any worthy works so that the two Apostles must be and are truly reconciled as aforesaid And as to the assurance of our justification the same instance of Abrahams offering up his Son Isaac will verifie at which time the Papists themselves confesse that Abraham was certain of his salvation or that he was in the state of grace SECT 8. Beleevers may be assured of faith and salvation Obj. THe assurance which Abraham had then was a particular experimentall knowledge that in that worke he had pleased God Ans Abraham in this particular was not only assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promises but was strengthened in the faith Rom. 4. 20. and this is that our Saviour saith that Abraham desired to see his day and saw it and rejoyced Joh. 8. 56. his assurance then which he had of Salvation in the Messiah procured unto him this great joy Obi. Abraham knew that he was in the state of grace by speciall revelation Ans This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4. 20. Obj. This revelation was made to the Patriarkes in the Old Testament and the Apostles in the N●w who was as it were the founders of the people of God Ans Paul in matters of faith maketh no such diffence betwixt the Patriarkes and other beleevers where he saith Now it is not written for him only that it was imputed to him for righteousnesse but also for us c. Rom. 4. 23. and he also saith that a crown of righteousnesse was not only laid up for him but for them also that love his appearance 2 Tim. 4. 8. to whom then the same certainty of faith is decreed the like assurance is not denyed Obi. All beleevers are not sure of their Justification seeing Abraham had served God most faithfully before and yet never till then was assured of his Justification Ans It followeth not because Abraham was not 〈◊〉 assured of his Justification that therefore every beleever cannot be justified at all it doth only follow that there was a time that Abraham had not such an assurance for the dearest childe of God being naturally prone to sinne as the sparkes to fly upwards having committed some grievous offence doth after the act many times conceive in himself that he is the childe of perdition or otherwise he could not have been so forsaken of God Instance in David who had the testimony of the Spirit of God that he was a man after Gods owne heart and yet we see after his sinne of Murder and Adultery he conceiveth that God had forsaken him and therefore desireth the comfort of his helpe againe as though he had been utterly deprived of it and yet at other times both before and after he was fully assured of it as the Scriptures doe plentifully make appeare so likewise it is untrue that Abraham had not this assurance untill he had offered up Isaac for the Apostle sheweth that he had that assurance when faith was imputed to him for righteousnesse Rom. 4. 22 23. which was before he was circumcised Gen. 15. 6. SECT 9. The assurance

aforesaid Ans Such as build with unhew●n stones daubing them with The H●p●cricy o●●h●●at● builders untempered M●rter and so cover them over with an Orthodoxall varnish by which Hipocriticall dealing they have exceedingly inriched themselves which craft doth cleerly appeare by the materials which are now found in their dismantled fabrickes of Papacy Prelacy and Presbitery there being few or none of them fit to rebuild the Temple of Christ Obj. True in the two former buildings you have named there hath been found much deceit and cous●●age whereby they have very much inriched themselves but the Presbiterian buildings is not taken to be such for the Parliament doth esteeme them builders as honest men and their buildings without deceit yea as such a building as they themselves intend to live under therefore the Presbiterian builders are none of that linniage with the two former Builders or buildings Ans As the Pope and his Hierarchy prevailed with Emperors the Prelates with Kings so have the Presbiterians lately with Parliaments to support their powers and justifie their Doctrines to be Jure Divino But the falsity of the two first I presume is manifest to all Gods people as for that of Presbitery it is one and the same with them in many degrees as I have shal prove and therefore seeing the Lord is pleased to discover the faultinesse and errours of it as of the other the Magistrate ought no more to countenance it then the other of Popery and Prelacy they certainly being the three materiall foundations of Presbitery ought to 〈◊〉 no more countenanc●d then Prelacy the Popes assumption of his Triple Crown viz. one for Papacy another for Prelacy and the other for Presbitery the three P P P s of pleasure profit and preferment by which the Dragon and the Beast hath subsisted and been supported that of Presbitery being the Dragons tayle SECT 5. Obj. Presbitery is a Government which all or most of the reformed Churches now enjoy and have done for many yeares and therefore without doubt it is according to the will and appointment of Jesus Christ Ans Antiquity cannot make errour truth neither is it a sure Antiquity how a sure mark of the truth and how not marke of the true Church of Jesus Christ unlesse fetched from the Radex or the first root of it viz. from himselfe and his Apostles for if Antiquity any other waies should carry it the Papists would have it cleere both from Prelates Presbiterians and Independants Againe that Antiquity is no sure marke of the truth may be proved by severall instances viz. 1. In the time before the Law where we finde that Laban 〈◊〉 be●or●●h● L●● pretended Antiquity for his Gods Gen. 31. 53. whom his Father and Grand-father worshipped but Jacob sweareth by the feare of his Father Isaac he ●iseth no higher neither to Grand-father or Grand-fathers Father Terah Abrahams Father being an Idolater Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house for the Lord appearing unto Jacob in a Vision Gen. 4● 3. calleth himselfe The God of thy Father Jacob then could not at the furthest goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarkes Noah Sem Heber was not of the same faith and Religion Antiquity therefore is no sure marke unlesse as before for so indeed the truth is more ancient then error 2. Stephen under the Gospel could not prove his faith from Under ●●e Gosp●l the immediate discent of his Parents for of them saith he Yee have alwaies resisted the Holy Ghost as your Fathers did so doe ye● Act. 7. 53. he ascended up to Abraham Moses and the Prophets time and so must the Government of Christ be now fetched from its primative purity viz. from Chr●st and his Apostles and not from Prelacy or Presbitery they being the Reliques of Pop●ry as I have and shall prove Againe we are not to worship God any other way then he hath prescribed in the Word for as he is only to be ●or●●ipped ●o he is only to prescribe a rule how he wil be worshipped and therefore all will-worship as the Apostle 〈◊〉 i● ●●l ● ●3 is condemned seeing he wil not be Ma● 15. 8 9. worshipped according to the ph●n●●sie of men as our Saviour also ●●●●meth It can then be no warrant for us to be of the same Religion with our Fathers or Grand-fathers because all the worl● hath been blinded with Superstition and ignorance for divers hundreds of yeares and therefore we are to acsend up to the first Originall viz. to Christ and his Apostles Obj. Doubtlesse the Presbiterian Government is according to the will and appointment of Jesus Christ in regard it hath past so many refinings Ans I shall prove there is but one step betwixt it and Papacy But one step betwix● Presb●●ery and Papacy in grosse viz. Prelacy and therefore until it be purged also from its drosse we are not to joyne in League with it viz. until they conforme unto the rule prescribed in the Word SECT 6. Obj. IF the Government which ought to be established be not yet knowne what is become of all since the primative times ●●ring the Apostacy that have practised contrary to th● truth through ignorance and yet have thought they have sacrifi●●● their lives for it witnesse the many Martyrs that hath suffered fire and faggot for their judgements which since are de●me●●ro●ious Ans Ignorance is of two sorts viz. Simple ignorance and O● simple ignorance Wilfull ignorance simple ignorance is such as was in the Disciples of Ephesus that did not know whether there were any Holy Ghost or no Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets and yet practise according to that knowledge they have with a desire to improve their Talent and not to bury it M●n mig●● he sa●ed formerly by such means ●s 〈◊〉 〈◊〉 co●dem●● in a Napkin such people I say though they come farre short of the knowledge which others have may be saved thereby yea albeit under the least degree of Knowledge in Christianity if it be but as a graine of Mustard seed as wel as he that hath attained to the highest pitch of it for to whom little is given little will be required 2. Wilfull ignorance is such as the Psalmist speaketh of where O● 〈…〉 he saith The foole hath said in his heart that there is ●o God Psal 14. 1. such an one was Pharaoh who said I know no● the Lord Exod. 5. 2. and such are all Athists and wicked people which love darknesse rather then light such as ●●●e to be better reformed and reject apparant light being offered and under this stubbornesse of Spirit men may as wel be damned under the notion of Presbitery or Independenly as of Papacy and

we may read Luke 3. where he exhorteth the Jewes to bring forth fruits meet for repentance or as became penitent men and nor to think it were sufficient then to say they had Abraham to their Father in that the time was come that they must expresse that faith publickly themselves which was in Abraham and that if they refused so to doe that then rather then God would w●nt a people to professe him he would raise them out of the very stones that should effect it and this was in regard of the then so neare approach or manifestation of the person of Christ who was the light it selfe and thus each of these Baptismes did prefigure other untill it came to the highest pitch viz. the most glorious Baptisme of Christ viz. of the Holy Ghost and of Fire which was accomplished at the day of Penticost Act. 1. 2. 3. 4. at which time it was delivered in its full perfection SECT 8. Obj. BY your owne acknowledgement the Sacrament of Baptisme having attained its perfection it ought to be delivered now in that nature or else it is not punctually exhibited by him who doth administer it Ans That doth not follow for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the ●east of Pen●icost was never given in that power and efficacy by the Apostles as was then by Christ that being a Baptisme which Christ did peculiarly promise to bestow upon his Disciples only to the end they might be inabled the better to carry on that great designe he had then to act by them as will appeare by our Saviours expressions Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire c. intimating them only whom he meant to impl●y as also ver 8. but yee shall receive power after that the Holy Ghost is come upon you and yee shall be witnesses unto me c. Obj. We read that whilst Peter pr●ached to Cornelius and his Kinsmen that the Holy Ghost fell upon them and that they spake with tongues and glorified God Ans But we read not that the Holy Ghost appeared in the VVhy miracles were p●●mitted shape of cl●ven tongues like as of fire c however the gift there spoken of was not the donation of Peter himselfe but of Christ neither can it be expected that the like gift of the Holy Ghost should be now given as was then by the Apostles in regard that such Miracles was only permitted for the bringing in of the Gospel into the world as also for glorifying Christs first comming in the flesh and albeit the Apostles had power to give the Holy Ghost yet did they not alwaies exercise it for when Peter baptized that number spoken of Act. 2. 41. it is not said that he gave the Holy Ghost with it neither is it said to be given to the Jaylor the Eunuch Lidia and many others Obj. In all the places you have named it is not said that the Holy Ghost was not given at the time of their Baptizing so that i● is only your suspicion that it was not given at that time Ans It is punctually proved Act. 8. in that passage concerning Baptisme admi●i●●red without the donation of the Holy Ghost Philip and the Samaritans whom he is said to have baptized ver 12. as also of Simon Magus ver 13. yet notwithstanding that baptizing them by Philip it is said that the Apostles being then at Jerusalem sent Peter and John unto them who is said in the 15. ver to pray for them that they might receive the Holy Ghost for as yet saith the text in the 16. ver he was not fallen upon none of them only they were baptized in the name of the Lord Jesus And in the 17. verse it is said that they laid their hands upon them and they received the Holy Ghost In which passage we may observe 1. That Philip did Baptize without the additionall gift of the Holy Ghost given with it 2. That it was not Johns Baptisme wherewith he did so baptize them but that of Jesus Christ and 3. That the Holy Ghost was given by other distinct parties after the Samaritans was so baptized by Philip. It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized and therefore it must consequently follow and that of necessity that Philip either had not the power to give the Holy Ghost or else it was no usuall thing for to give it upon such occasions SECT 9. Obj. PHilip being but a Deacon peradventure had not the power to give the Holy Ghost to them Samaritans Ans If he had power to Baptize and not to give the Holy The Holy Ghost seldome given at the time of Baptisme Ghost it proves that such an one may Baptize as cannot give the gift of the Holy Ghost so that you are met with either way yea it doth plainly appeare by Scripture that the Holy Ghost was seldome or never given in the act of Baptisme but sometimes before Baptisme as at the Sermond made by Peter to Cornelius Act. 10. 44. and sometimes after Baptisme as in that fore-named passage of the Samaritans yea it is without dispute that such might Baptize who could not or at least did not give the gift of the Holy Ghost with it Instance in Philip as also in that passage touching Cornelius where Peter is not said to baptize them to whom he preached for the text saith he commanded that they should be baptized now whom was there present to command but either Cornelius or his Kinsmen or his six Brethren which came thither with him from Joppa and for Cornelius and Kinsmen to baptize one another is rediculous to imagine therefore it must needs follow that it was the six Brethren or some of them which had not Cornelius and his company formerly received the Holy Ghost 't is likely they could not have obtained it by any donation from them but whether them Brethren had the power to give the Holy Ghost or no it is apparent that divers have been baptized at which time the Holy Ghost hath not been given as in Acts 18. 8. c. by all which it appeares that Baptisme may be administred by them who could not or at the least did not give the Holy Ghost with it SECT 10. Obj. THe Apostle seemes to c●●●radict that Precept given by our Saviour unto t●●● Mat. 28. 19. willing them to baptize in the name of the Father Son and Holy Ghost it being the Apostles practise to baptize only in the name of the Lord Iesus as these Scriptures witnesse viz. Act. 2. 38. and 10. 48. 19. 5. 8. 16. Rom. 6. 3. Ans There is no question but the Apostles did follow that VVhy the Apostles baptized in the name of the Lord Jesus direction of our Saviour during the time he was resident in the flesh with them but after his ascention