For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall Forâ—une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God â—â—prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firmâ—ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Fatherâ— name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure soâ—ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed aâ— Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as iâ— Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne
before the Law men began to call upon the name of the Lord or then began the posterity of godly Seth to separate themselves from the children of wicked Caine. And we may also see that upon their reuniting againe viz. when as the Sons of Seth tooke wives of the seed of Caine and that they joyned together in amity with them wicked people Gen. 6. The heavie wrath of God is said to fall upon them Gen. 7. 21. c. By which example we may see how highly the Lord is displeased to have his children polluted by mixing themselves by friendship familiarity and society with the wicked As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house because he would have him weaned from his fathers false worship Joshua 24. 2. SECT 4. 2. VNder the Law or during the time of the Law we have also these presidents as in Levit. 20. 24 25 26. where the Under the Law Lord is said to separate his people of Israel from the Cananites that they might not learne their wicked and ungodly wayes As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen where they had been Captive were suffered to eate of the Passe-over the Prophet David also professeth his delight in the society of the one and his dislike to the other Psal 84. 10. the Spouse in the Cantacles doth also the like Cant. 1. 7. desiring Christ to direct her to his flock We have also an evident expression from the Lord by Jeremiah Jer. 15. 19. in these words If thou take forth or separate the precious from the vile thou shalt be as my mouth which is said in the Revelations to spew out the luke-warme Laodiceans Let them returne to thee saith he but returne not thou to them from which place we have as strict a charge as can be given for a separation and not to adhere or joyne our selves to the wicked but if they will returne to us acknowledging themselves Penitents then we are to admit of them and not otherwise SECT 5. 3. VNder the Gospel we are also excluded any society or fellowship Uâ—der the Gospel with them unlesse as formerly as being conversant at the Word preaching c. for by that meanes we read that three thousand soules of such like were converted at one Sermond by Peter and so added to the number of them who were then of the Church Act. 2. 41. We also read that when divers were hardned and beleeved not but spake evill of the way before the multitude that the Apostle departed from them and separated the Disciples Act. 19. 9. intimating a division as to divide the Sheep from the Goats least they should corrupt them by their life and conversation For with the pure thou shalt be pure but with the froward thou wilt learne froward things The Apostle also exhorteth not to be unequally yoaked together with unbeleevers for what communication saith he hath light with darknesse righteousnesse with unrighteousnesse and what concord hath Christ with Beliall or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6. 14 15. He willeth them also to come out from amongst the wicked and be seperate ver 17. We are also commanded to come out of Babilon Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites when the Lord punished them Gen. 19. Joseph also being in Pharaohs Court and accompanying himselfe with his Courtiers got an habite to sweare by their accustomed Oath viz. By the life of Pharaoh Gen. 42. 15 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times unlesse in the cases aforementioned SECT 6. 2. AS they erre in mixing the prophaine with the holy as Of their mixture in their Government members of Christ so doe they also by mixing the Government whereby they would regulate their Church making it partly Divine and partly Morall or prudentiall partly of Christ and partly Politticall witnesse Mr. Lees in his Answer to Mr Saltmarsh his new Quaree page 10. and in so doing they disparage Christ and his Apostles in matter of judgement and abilities as that they had the Theorie to gather a Church and not the Practick to governe it being so gathered Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures Christ to mixe a prudentiall Government with that of his in his Church wil evidently appeare by his bitter invectives against the Scribes and Pharisees as also in calling it a vaine worship Again They who endeavour by a Temporall power to subdue the inward or Spirituall man take a course contrary to what Christ and his Apostles used to that purpose as will appeare by these texts of Scripture viz. Mat. 10. 13 14 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant suppresse and bring into subjection the aforesaid inward or Spirituall man to their obedience Ergo they practise contrary to the example of Christ and his Apostles in that enterprise and so consequently are violaters of the Covenant SECT 7. YEa this course or method which they take and so much vindicate Contrary to the practise of the Apostles is not only a contrary way to what Christ and his Apostles used but also a way utterly impossible to effect their desires as wil plainly appeare by comparing the Kingdome of Christ and Christs Kingdome compared with the Kingdomes of the world the Kingdome of Caesar or of Prudens together as may be demonstrated by these particulars 1. In that they be two distinct Kings 2. In having two distinct Kingdomes 3. Two distinct Subjects to governe 4. Two distinct Powers to rule by 5. Two distinct Lawes to governe by and lastly in that two distinct obediences is required of these distinct Subjects to prove which I shall speake something to each of them in order as they are prefixed And 1. Of the first viz. That they are two distinct Kings I presume wil not be denied by any that are rationall 2. That their Kingdomes are distinct our Saviour proveth Joh. 10. 26. where he saith his Kingdome is not of this world but we all know that the other is of this world 3. That they have two distinct Subjects to governe wil also appear by the words of our Saviour Joh. 17. 16. where speaking concerning his Disciples saith They were not of the world but we all know that the Subjects of Caesar are of the world 4. That they are two distinct powers by which they are Authoritative over their distinct Subjects wil also appeare in that Christ rayneth meerly by a Spirituall power over his Subjects viz. by the power of the Word preached Joh. 10. 16. and 16. 27. but Caesar
The Printer to the Spectator THat Embleme whereon thou didst looke Is but the shadow of the Booke By reading which thou maist behold That in expresse which here is told By Figures there thou 't plainly see The Pope and his fraternity Of Prelates Presbiterians and The Author a Rev. 18. 1 2 c. whom thou seest there stand Disputing to the life where he Doth use his Christian b Mat. 10 6 pollicy By singling each of them apart Aluding unto Daniels Art By which he found the Elders lye And clear'd Susannas chastity So he like to a Champion stout In this incounter first culs out Errors chiefe Patrons c Athists and Antiâ—rinitarians who deny There is a God or Trinity These being conquered he doth finde A Monster of another minde Who saith there is a God d The Pope 2 Thes 2 3 4. but he Doth proudly claime the same to be And that he can mens Sins forgive If they 'le but see him whilst they live This he subdues likewise and then He findeth divers sorts e viz Prelates Pâ—oâ—bâ—terians other Sectaries Rev 17 12. 15 of men The which from him doth hold their power All which within one day f Rev. 18. 8. or houre g vâ—r 17 18. o R v. 19. 1 2. He hath subdued Therefore his head with Bayes I have adorn'd doe thou the like by praise Laus Deo in excelcis AN EMBLEM OF ANTICHRIST In his three fould Hirerchyes of Papacy Prelacy Presbytery As allso a description of the Trenatie in Vnitie Vnitie in Trenatie of their Lord God the Pope in his Holyneses Dietie 2. thes 2. 4. A Small Rome left for the Pope etc. Prellat Wee are all tatterd broken to peeces Pope Presbiter They reiect our church calling from thee Cry aloud for he is a god 1. Kings 18. 27. And it came to pass at Noone that Elijah Mocked them saying c. I neede not put a Beareskin on A Beare Or pin a Devill to A Cauileare Rev 16. 19. 20. 21. And the Great City was devided into THREE PARTS etc. ROME RVIN'D BY WHITE HALL OR The Papall Crown demolisht Containing a Confutation of the three Degrees of Popery viz. Papacy Prelacy and Presbitery answerable to the Triple Crowne of the three-headed Cerberus the Pope with his three-fold Hierarchies aforesaid With a dispelling of all other dispersed Clouds of Errour which doth interpose the clear Sunshine of the Gospel in our Horrizon Wherein the chiefe Arguments each of them have for the vindication of their erronious Tenents are incerted and refuted with a description of such whem the true Church of Christ doth consist of As also how and by whom they may be gathered and governed according to the will and appointment of Jesus Christ and his Apostles in the Primative purity thereof Isaiah 40. 3 4 5. The voyce of him that cryeth in the wildernesse prepare ye the way of the Lord make straight in the desart a high way for our God every valley shall be exalted and every mountaine and hill shall be made low and the crooked shall be made straight and thorough places plaine and the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it By Iohn Spittlehouse assistant to the Marshall Generall of the Army under the Command of his Excellency the Lord Generall Fairfax Imprimated by Theod. Jennings and entred in the Stationers Hall Printed at London by Thomas Paine and are to be sold at his house in Goold Smiths Alley in Redcrosse Street 1650 Fâ—llow Christians THere hath been many predictions of these present times both oâ—â— oâ— Scâ—ipture and other Aâ—thors 〈◊〉 of whâ—ch 〈◊〉 〈◊〉 he â—s reâ—ite which I professe before the great God of Heaven and Earth is not out of any ostentation in relation to my owne particular person but meerly to stir up the hearts of all men to take not â—â—e of the Lords present designe to which purpose in the Old Testament we haâ—â— these Scriptures viz. Dan. 2. 34 35. 7. 18. 27. Mâ—l 3. 1. c. and 4. 1 2. 3. 5. 6. Joel 2. 28 29. 30. 31. â—2 In the New Testament Mat. 17. 11. Rev. 18. 1. 2. 4. 6. Chap. 21 c. For Predictions since I shall only cite these which I have collected out of Mr. Bâ—aines writings a mâ—n yet I never saw I. Viz. One of Merlinus Calcâ—donius a Scot. After a long tribulation of Christians and effusion of innocent blood the prosperity and praise of God shall come to a desolate Nation I meane the Christians for an excellent Pastor shall come and rectifie all things and all things and all things shall be according to the forme of the primative Church II. Saint Bridget saith of the Pope that a Sword of God shall peirce his body and run him thorow from head to heart never to be pulled out and after his Armies his Viccars and Ministers their Soules shall be debarred the glory of God and their dignity and goods shall be devolved unto others III. Joaohim an Italian Abbot in his concord of the two Tâ—staments hath written many Predictions which accord with thesâ— IV. Joannes de rupe Scissa once Bishop of Paris hath fore-told that the Popes Arch-Bishops Bishops and the whole Clergy of Rome shall be brought back again to the primative forme of Christ and his Apostles with most sharp scurges and that all temporall principalities shall be taken away from the Clergy V. Joannes Wolsius citeth this Prediction viz. Europae genitus terra vir justus aequus Pastor earit caeli claves non regna gubernan Pax erit toto surget concordia mundo Una fides unus regnabit in omnia princeps What other late Predictions you have had I leave to your memories I could say very much in relation to my selfe and how wonderfully providence hath carried on this work by me but I will not beare testimony of my selfe let what is written doe it whether for me or against me Here likewise followeth three generall Principles drawne out of the Treatice for the inducement of every one to read and practise I. BY practising the Government contained herein you will manifest your selves to be Christs Disciples by being obedient to his and his Apostles institutions contrariwise you declare your selves enemies to both II. By â—o doing the Church of Christ will be distinguished from the world as also made visible to the world as a City which is at unity in it selfe Psal 122. 3. III. Those that participate of that union wil be freed from these grievances viz. 1. From the corrupt Clergy 2. From the unjust maintenance which they yet enjoy and 3. In a great part from the corruption of the Lawes of the Land as also from the Caterpillers the Lawyers which are breed and nourished thereby which two grand Moth-wormes have almost consumed both Church and Common-wealth as all rational men very wel
would have you doe in reference to his designe which is onely the very same in effect which he commanded Joshua Chap. 5. 6. in which I desire you to observe with me these ensuing particulars viz. 1. The feare and dread which fell upon all the Kings of the Amorites and all the Kings of the Cananites that were round about them ver 1. 2. How the Lord is said to put Joshua in minde of renewing the ancient Covenant of Circumcision made formerly to Abraham ver 2. 3. The free and willing obedience of Joshua in reference to the injunction laid upon him in relation to the Circumcising of the people ver 3. 4. The cause of their being so Circumcised laid down from ver 6. to ver 8. 5. The Lords approbation and confirmation of Joshua's complyance with his commands ver 9. 6. In that the Passe-over was likewise celebrated by them presently after their Circumcising upon which their Manna ceased and after which they are said to â—ate the old Corne of the Land yea they are said never to have any more Manna amongst them but that they did eate of the fruit of the Land of Canaan that yeare Thrice Honoured Valiants I shall take on me to minde you of something in relation to each of these particulars as they parallel with our present condition 1. It is well knowne to the Camp of our Israel what the Lord hath done by us and for us whereof we rejoyce And is it not also taken notice of in all the Kingdomes about us how the Lord hath dryed up before us the Euphrates of Papacy the red Sea of Prelacy and the Jordan of Presbitery as also how he hath destroyed our Aegyptian Pharaoh and all his Host Yea doth not all the Nations about us exceedingly feare and tremble yea so as that their hearts melt yea is there any more spirit left in them 2. Have we not the Spirit of the Lord at this very instant of time putting us in minde to renew the ancient Sacraments of Baptisme and the Lords Supper answerable to their Circumcision and the Paschall Lambe 3. Ought not you the Joshuas of our Host to be like obedient to the heavenly voyce as the other 4. Is there not the like cause as was then Have either your selves or any other in the Congregation been Baptized during our wildernesse condition according to the primative practise of the Apostles Or hath the Sacrament of the Lords Supper been celebrated of late according to the Apostles institution Yea have not all the holy Ordinances been slighted and contemned of us since our Antichristian bondage Have not all the posterities since Luthers time perished in the Wildernesse because they obeyed not the voyce of the Lord in these particulars unto whom he sware that he would not shew them the Land of Canaan which the Lord sware unto their Fathers that he would give us a Land flowing with Milke and Honey upon which your feet now standeth I beseech you therefore give the Lord cause in this his day to say unto you as he did then to Joshua viz. that he hath rolled away the reproach of Antichrist in the use of his Ordinances from amongst us which have been so long abused and slighted by us even to this present day and then be you well assured that you shall be fed with the old Corne and fruit of the Land of Canaan and your wildernesse Manna shall â—ease viz. you shall be brought under the old primative Government of Christ and his Apostles by Doctrine Baptisme and the Lords Supper by which meanes your confused and dislocated Societies shall cease to be when you come once to be united by the Word and Sacraments into peculiar and intire Bodies as in the primative times before mentioned There be also many other things worthy your observation which for brevity sake I have omitted being well assured that your descerning spirit will â—â—y them out as also make that use of them which the Lord requireth of you Right Noble Spirits I have made choyce of this method in regard I know you can as well exercise the Sword of the Spirit as the materiall one yea I am well assured that you have as well conquered by the one as the other I shall now only commend your eye to the reading and your persons to the practise of what is contained in this ensuing Treatice so farre as it hath relation to your particulars which if you become like obedient as was your president Joshua and those under his command you will then have the Postscript of the Booke appeare unto you as the Prince or Captaine of the Lords Host did unto the aforesaid Joshua declaring himselfe for you by whose directions you may be put into a way whereby you may conquer the City Jericho which you and the Host of our present Israel now lye before to subdue but if you refuse to be obedient to what this Treatice doth enjoyne you to accomplish you are as like to perish though beyond Jordan as the other on this side have done before you but being confident of your ready complyance with the heavenly pleasure I rest Your most humble Servant J. S. To the Presbiterian Layety Honoured friends HAving for a long season been a daily spectator of the tuggings and contests betwixt you and the Independant Party of this Nation whom you terme Schismaticks Hereticks c. labouring by all possible power to suppresse each other and having for my owne satisfaction in relation to your difference in Judgements as also of each other opinionists in this Nation perused such Authors as providence supplyed me with for the seâ—ling my judgement in point of Divine worship as in Doctrine and Discipline c. and having thereby as also by other Divine dictates of the Spirit received full satisfaction therein I conceive my selfe injoyned to impart the benefit thereof to others it being agreeable to that Divine injunction When thou art converted strengthen thy brethren Luk. 22. 23. as also for some other reasons which for the present I shall omit I have therefore composed and published this Treatice which I present to each particular judgement and so consequently to you whom I finde amongst the rest to be drawne by a contrary Byas from the true Discipline and Government of Christ in his Church and that by those men you terme Orthodoxall Diuines by whom you have been and yet are much deluded in point aforesaid their designe being meerly as the rest of the Papall and Prelaticall Priests whose off-spring they are to heighten themselves by your ruines I therefore desire you to search the Scriptures and to try their Spirits whether they be of God or no. And heâ—ceforth doe not wholly and solely confide in such limbs of Antichrist as to walke by an implicite faith or to piâ— your faith upon their sleeves Leane not too much upon those Egyptian Reeds least they pierce your consciences Remember it hath been the ruine of many thousands of
which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Zaâ— 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogenâ—ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible
that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. â—Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. â—6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and heâ—lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their suâ—stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to wâ—lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world â—nâ— yet not of the world the world in the world in respect of their externall forme and substance and yet noâ— of it in respect of their internall affections so that they are in the world no otherwise then the Soulâ— is in man as wil
though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
to exclude all prayer in the Spirit alone that is without words or distinct voyce which is lawfull and oftentimes used by the people of God as we may read Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 27. Again the heads of that prayer is generall so that no man can apply them aright without some speciall relation or application to his or their particular estate and condition Christ therefore prescribed that forme of prayer that it should be a rule and patterne to make our prayers and supplications by and hath not commanded to use or promiseth to accept of such Prayers as are framed by mans invention but only such as proceed from the Spirit Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us chiefe cause of the difference betwixt them who terme themselves Protestants or rather Prelatticants and us who terme our selves Christians I am the more induced to treat of it at large hoping that the Lord wil so eluminate their understanding that they wil duly and seriously consider of their opinions and renounce their errours which the Lord in mercy grant SECT 3. IN the first place I wil shew them what Prayer is the holy The deffinition of Prayer men of God doe define Prayer to be the interpreter of the minde Non vox sed votum as one saith the wings wherewith our Soules doe fly to heaven as swife as Cannot Shot out of a Camon the Key of the Gates of heaven that which either early or late findeth admittance that which forceth an audience and unlocketh the â—ares of God himselfe It is also defined to be a calling upon God by celestiall cogitations of which there be Two sorts of prayer mental and vocall two sorts 1. Mentall or that which is not uttered by the tongue but by the minde and this sort of Prayer is called ejaculatory prayer by which the people of God dart up their requests through silence of speech the second sort is vocall or that which is expressed by speech or words For the first of these we have many examples in Scripture as in Of mentall Pâ—ayer Moses Exo. 14. 15. where the Lord saith unto him Why cryest thou unto me c. whereas Moses is not said to utter any voyce but sighed unto God and cryed in his heart whereupon one saith Egit vocis silentia ut corde clamarit he in the silence of his voyce so wrought that he cryed in his heart We have another example in Hannah 1 Sam. 1. 13. in these words Now Hannah she spake in her heart only her lips moved but her voyce was not heard We have also another example in Jehoshaphat who when he was compassed with the Assyrians is said to cry out unto theâ— Lord which probably was not vocally but mentally 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophets Before they call I will answer to their secret requests and enward grievances of their heart And this is most probable for God being a Spirit wil especially be invocated by the spirituall part of man Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips their hearts being farre from him Mat. 15. 7 8. now with such as have the Spirit of God this sort of Prayer is much used for by it we may pray upon all occasions unknown unto the world by lifting up pure hearts unto the Lord in reference to which commeth this saying Pii â—rat tassatie good men pray in silence SECT 4. THe other manner of Prayer is vocall that is when the Oâ— Prayer tongue expresseth and uttereth the desires of the heart either of which being produced from a true and a lively faith in Christ is so prevalent with God that they procure our wished desires so farre as the Lord knoweth it needfull for us according to the promise of our Saviour Aske and ye shall receive as also the Lord by the Prophet Call upon me in the time of trouble and I will heare thee Now as there be two sorts of Prayer viz. a Naturall man and Two sorts of men vâ—z a. naturall man and a spirituall man a Spirituall man of which two sorts of people the world doth consist and they are utterly opposite the one to the other as light and darknesse Heaven and Hell Christ and Beliall As for the Naturall man in regard he would not absolutely declare himselfe to be an Athiest in respect he seeth so many in the world that doe acknowledge that there is a God therefore for fashion sake he wil also have a way and rule to worship God by which shall suite with his condition and to this purpose he doth furnish himselfe with all materials Cap a pea as may conduce to his humour viz. He wil have a Church but they shall consist of his owne fraternity who shall scorne the very name of a Saint ye hate him more then a Devil 2. They wil have a place to meet in as others but it must be The naturall mans humour decked adorned and beautified with whatsoever seemeth delectable and pleasant to the sence for being sensuall themselves and having no other understanding therefore they place their delight meerly in sensuall things as the Apostle testifieth at large Rom. 8. 5. so that if they preach or heare a Sermond it must be if possible the quintesence of Eloquence If they pray it must be in a studied set speech in choyce Oratory their Priests being attired like Havest Dames c. and thus in all their worship doe they expresse themselves to be carnall-minded men and such as the Apostle declareth to be at enmity with God which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse and this they doe in regard they would seeme somewhat religious cannot perform it in another way it being contrary to their game SECT 5. Obj. VVHy doe you endeavour to reclaime them if you can have no other Ans They can doe no other during the time they are in their carnall condition but I hope the Lord hath many amongst them The dâ—speraâ—e resolutions of some Cavaliers who belong unto him albeit under that vaile of ignorance whom my desire is to disswade from their errours for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle or to make Hell Heaven then to reclaime the other whose desperate resolutions are so apparently manifest Now contrary to this Naturall man there is a Spirituall man The Spiritual mans humour in point of Prayer who is of a quite contrary minde and opinion for whereas the carnall mans judgement is that Prayer although invented by another
if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
the fond conceipt they have had of that Booke tituled The Booke of Common Prayer which hitherto they adore with as much zeale as the Ephesians did their Diana and in that I would not only draw them from worshipping the Image but also from her Shrines and her Dimetriousses who still with open mouth cry them up desiring rather to set the Common-wealth in another cumbustion then that their craft should be dispised and set at naught it being the chiefe instrument of their subsistance and livelihood I shall therefore act the Town-Clarke in perswading them to be patient in regard another uproare wil not end the controversie and implead one another at Law viz. by the Law of the Spirit which is the Word of God who wil speedily give the right to whom it belongeth CHAP. X. The tenth Chapter treateth of Priestly Garments c. SECT 1. Object ARe not particular Garments and Vestments to be used in Gods Service Ans The Apostle tells us Rom. 14. 17. That the Of peculiar vâ—stmenâ—s used in Gods Service Kingdome of God consisteth not in meats and drinkes viz. not in outward ostentation of apparell or rather humane inventions to delight the phantasies of men Obj. The Priests under the Law had their Garments appointed them Ans That example now doth not binde the Ministers of the Priestly Garments abolished Gospel because it was a legall observation and these Priestly Garments were types of Christ the Body then being come the types and figures should cease and to keep some of the legall Ceremonies binde us to keep all Ministers therefore ought not to be discerned from the people Pileo sed pietate by their Cap How the Ministers of Christ ought to be known Surplisse and Tippit but by their piety and integrity of life and conversation therefore such like Popish trinkets having no warrant in the Word to be used under the Gospel ought to be rejected of the Professors of Christ and that further for these Reasons following 1. Because the outward glory of the Vestment doth effect the Humane inventions doe not edifie eye of the beholder and so hindereth the meditation 2. In regard no humane invention ought to be admitted into the Service or worship of God 3. In regard every Rite of the Church should edifie but these humane inventions and significations cannot edifie And 4. Because they were brought into the Church by Antichrist and therefore ought to be abandoned SECT 2. ANd as the Garments so are the many and sundry Ministeriall actions which being done without them they esteeme as not done at all putting a barre of silence before their mouthes that refuse to make use of them as also the certaine fees which they claime as proper unto them called Surplisse-fees for which they have no more warrant from the Word of God then the rest which is none at all now by these and their other fine knick-knacks which they used in their Cathedrals as they terme them how neare they imitate the Leviticall Priesthood let themselves judge and how by so doing they rob God of his honour deriving that unto themselves which was fulfilled in Wherein the comlinesse of the Church doth consist Christ converting the substance of his glorious Priesthood into an earthly pompe farre be it therefore from Gods people to entertaine or renew such fopperies in the Church of Christ but rather subscribe to the Apostles simplicity for the comlinesse of the Church doth not consist in Cerico auro sed edificatione not in silke and gold but in edification Seeing then that these Ceremonies doe not only offend the weake but is also a meanes to advance Popery let us therefore relinquish them and those also that provoke us to use them Obj. Ought not dayes dedicated to Saints to be celebrated as holy Ans Dayes wherein God hath permitted man to worke in may be imployed to that purpose but the Lord hath given sufficient What dayes ought to be observed and what not liberty to worke for six dayes in the weeke as in the fourth Commandement ergo no day of the six ought to be observed to any other use unlesse appointed by the Magistrate or the Church for Humilations and Thanks-givings as was Hesters Fast and the rest which we finde in the Scriptures but in no wise to observe Popish Feastivals in remembring of men for the Lord is the Creator of time and dayes and therefore he only ought to have the honour of them SECT 3. THe like may also be said concerning God-fathers and Godmothers Of God fathers and God mothers for which some pretend antient custome begun by a Bishop in the dayes of Antonius Pius who first ordained that such choyce witnesses should present children to the Congregation in case their Parents were dead or fled for persecution but all this is to no purpose unlesse they can produce such a custome from Christ or his Apostles which I am confident they cannot for though we read of divers that were Baptised by the Apostles yet that the Parties so Baptised had such Sureties is not any where spoken of and there is a good reason for it for they admitted of none that stood in need of such like to promise for them accepting only of such as members who were able to expresse their owne faith and repentance as I shall in its due place make appeare at large And it is much to be admired that learned knowing men should yet remaine so ignorant or rather stupid in that particular of Baptisme as either to admit of such subjects to it as are not capable of it or for such people to promise that for the Infant viz. That it shall forsake the Devill and all his workes and constantly beleeve all Gods holy Lawes and Commandements and walke in the same all the dayes of its life which to performe either for themselves or others I appeale to the judgement of any rationall man who knoweth what we are by nature yea when as they know not of what disposition the Childe will be of when it is of capacity Again if that promise and vow were kept by all such Covenanteers which must be or they are perjured then were there no need of Christ to have fulfilled them for the Infants or themselves which to conceive will surely make them blush for shame SECT 4. Obj. HOw comes it to passe that these learned men continue in such errours Ans Our Saviour giveth a reason for the continuance of Reasons of the continuance of errours errours viz. in not searching the Scriptures and comparing their tenents with them and this is the only reason of the errours of the times for men look not so much upon the Scriptures as upon them whom they terme Orthodoxall Divines instance in this particular of Baptisme it being an antient custome of many hundred yeares continuance and yet tollerated by the Orthodoxall men as aforesaid therefore without any further search of the radex or first institution
was the custome of the Israelites to take off their shooes at the confirmation of such contracts as I have instanced in Boas who is said to take Ruth to wife before the Magistrates of the City by using these words viz. Ye are witnesses this day that I have taken Ruth the Moabite The custome of the Country to be observed in marriage it being a civil action the wife of Naomi to be my wife c So it being the custome of our Country to use a ring in the like act it ought not to be withstood by any so it be done in that manner as Boas did viz. before the Magistrate or in the presence of the Church or Congregation yea to use the same expressions which is also accustomed to be used by such parties viz. With this Ring I thee wed c. but that the Priest should claime it as a thing meerly peculiar to his office and that a certain stipent is absolutely due unto him for the Marriage or that the office is peculiarly proper unto their function is rediculous there being no president for it in the Word SECT 16. Obj. VVHat thinke you of the Purification or Churching of Women Ans Purification is a Jewish Ceremony and Of purification of women therefore ought to be abrogated the Judisme of it appeareth in that the Woman so to be purified must be covered with a Vaile which is a rag of Superstition Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac Ans It was a modell of her modesty but what is that to the Vaile of the Church Obj. The Vaile is required by the Apostle in the Congregation 1 Cor. 11. 10. Ans That Vaile was imposed upon all women and not upon them alone which came to be Churched again the Judisme thereof appeareth in the offering imposed upon women as being pretended to be due to the Minister as Wages or Stipent which terme offering doth fully discover their Jewish heart and by the same rule they may demand a pair of Turtle Doves or two young Pidgions to boyl with a peice of Bacon for every male Childe that openeth the Matrix or Wombe of conception but that their other gratuity of and a good dinner they take to be better And truly these Ceremonies which these Popish Priests have These â—ovish â—â—râ—moâ—â—es declare what these Priests â—re used and yet desire to use doth fully discover them to be Priests of the Law and not of the Gospel witnesse their pomp in Apparell their coveting of Tythes or using of any Ceremonies which wil advantage them a penny witnesse their Surplisse or rather Surplusse-sees their Harth-penny and Garth-penny and for every Communicant two pence SECT 17. Obj. So that we agree in the substance it mattereth not though we differ in circumstances Ans I suppose you will not account him wise that will agree touching the meat and yet will quarrell for the bone Obj. Wherefore then is the quarrell begun in relation to the bone Ans Our Saviour condemneth such men as love darknesse Why ceremonies ought to be opposed râ—â—â—â—r then light viz. such as will rather maintaine an errour of tâ—â—â—â—een hundred yeares standing then a truth of sixteen hundred and odde yeares continuance and that because of some profit redounding to them by such meanes now in that the bone viz. matter of Ceremony ought not to make a difference amongst Christians let all of capacity judge who is most in fault seeing they are termed by them that desire them but as things indifferent which being so in their owne esteeme why should they not rather relinquish them then indeavour to uphold them by force of Armes especially when they appeare so repugnant to the will and appointment of Jesus Christ and all the reforming Churches of the times yea not only to retaine them for their owne use and service but also in a compulsive way to force such things upon those who know them to be rediculous and of no concernment in the Church of Christ yea let their owne Consciences judge whether in this they seeme to be what they pretend viz. such as hold them as things indifferent and not as necessary to Salvation when they yet endeavour with might and maine yea though with losse of lives and estates to uphold them Obj. Why may they not be vindicated as things indifferent by them that esteeme them so as confronted by such as doe not allow of them Ans Because we are not to reject light being offered and seeing the Lord is resolved to subdue Antichrist in every particular and would have us come utterly out of Babilon why should we desire to maintaine any thing that is contrary or repugnant to the will of Christ in his designe but being Christians rather endeavour to help on the work then any wayes to retard or oppose it As also seeing it is the thing which the Pope hath so long gaped after as a meanes to allure us to their pompeous and vaine-glorious worship adorning themselves with the gorgious Robes of Aaron and tearing in peeces the seamlesse Coat of Christ why should we adhere with them in the least particular but rather utterly renounce them and labour to suppresse them in our selves and others which the Lord give us hearts to accomplish The third part of Romes ruine by White-Hall c. Wherein is contained the Confutation of Presbitery c. HAving discovered the first and second degree of Popery I shall now enter upon the third in which encounter I shal charge them of the Presbiterian judgement who are so forward in condemning The Preface all but themselves for Schismaticks Hereticks and violaters of the Covenant and for the better progresse herein I shall present the chiefe heads of the Covenant touching Religion from which Magazine I hope to furnish my selfe with Armes and Ammunition not doubting to foyle them at and with their owne Weapons CHAP. I. Treateth of the Covenant c. SECT 1. THe heads of the Covenant in reference to Religion Two heads of the Covenant â—ouching Religion are these 1. That we shall sincerely really and constantly indeavour the reformation in Religion in Doctrine Worship Discipline and Government according to the Word of God c. 2. Without respect of Persons to endeavour the extirpation of Popery c. Superstition Heresie and Schismes c. and whatsoever shall be found contrary to sound Doctrine c. From which I inferre that who so doth not sincerely really The inference drawne from them and constantly endeavour these things above mentioned are guilty of the breach of Covenant But that the Presbiterians are guilty of all or most of these and so consequently violaters of the Covenant will appeare and that most evidently in these respects viz. 1. In the matter or subject which they compose their Church of 2. In the Pastors whom they make use of or set apart for Teachers of their Church 3. In the meanes they
them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with â—he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such â—â—â—ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to hâ—ve familiarâ—â—â— and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to â—c observed in Leaâ—ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.
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 wâ—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 â—east of Penâ—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 implâ—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 prâ—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 pâ—â—mitted shape of clâ—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 iâ— is only your suspicion that it was not given at that time Ans It is punctually proved Act. 8. in that passage concerning Baptisme admiâ—iâ—â—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 câ—â—â—radict that Precept given by our Saviour unto tâ—â—â— 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
their usuall practise was to baptize in the name of the Lord Iesus the reasons of which might be these viz. 1. Because that then they knew that through faith in him alone viz. as he was the Son of God and the Redeemer of his elect we should receive remission of fins and eternall life 2. In that they were satisfied that in him was contained the other persons in the God-head viz. the Father and the Holy Ghost in whose names they formerly used to baptize 3. In that they were to preach Salvation only in his name Act. 4. 12. of which Misteries before his ascention they were almost if not altogether ignorant as may appeare by their question unto him Act. 1. 6. Lord wilt thou at this time restore the Kingdome againe unto Israel Intimating that they knowing him to be of the Seed of David according to the Flesh thought he would like another Alexander the Great in a glorious manner have restored their former immunities and priviledges which they enjoyed before their Conquest by the Romans to which thing the request of the two ambitious Sutors did alude unto Mat. 20. 20. c. CHAP. IIII. Treateth of Johns and of Christs Baptisme c. SECT 1. Objection IT seemeth there was a difference betwixt the Baptisme of John and that of Christ Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again such as were formerly baptized by Johns Baptisme Ans It was requisite that Beleevers should not only be baptized to him that was to come to which only Johns Baptisme did tend but that also they should be baptized in his The difference betwixt Christs Baptisme and that of Johns name being already come for otherwise the Baptisme of John and the Baptisme of the Apostles were all one and the same both of them Preaching and Baptizing to repentance as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers SECT 2. Obj. BVt it seemeth that the Baptisme in the name of the Lord Jesus was not altogether sufficient of it selfe without the gift of the Holy Ghost which the Apostles is said to give unto them who had been formerly baptized in the name of the Lord Jesus by the laying on of their hands as in Act. 8. 16 17. Ans The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the Hâ—ly Ghost with bapism moâ—e then wiâ—h preaching alwaies confined to the act of Baptisme yea very seldome or never as I have shewed neither did the Apostles or any other offend in not giving it at that present time of Baptisme in regard there was no such command given by our Saviour to his Apostles as that the one should not be administred without the other or that he that had not the donation of the Holy Ghost should not administer the Sacrament of Baptisme as appeares by the Samaritans who received that Sacrament and not the Holy Ghost imediatly at the same instant as an inseperable concomitant annexed unto it as also by them whom Paul is said to lay his hands upon Act. 19. 4. 5. by all which it appeares that the gift of the Holy Ghost was chiefly given to the Apostles to testifie the dignity and excellency of their calling and Ministry and no more a concomitant to their Baptisme then to their Preaching it being as well given at the act of one as of the other instance in Peters preaching to Cornelius c. and therefore it may be as wel argued that none ought to preach but such as is of Peters ability to give the Holy Ghost with it as that none ought to baptize but such as are able yea and doth give the Holy Ghost with it But in regard that it is manifestly apparent that such have Baptized Such might Baptize that should noâ— or at the least did not give the Holy Ghost with it as either could not or at the least did not give the Holy Ghost with it we may safely conclude that he that is thought able by the Church to exercise the duty of a Pastor as Philip the Deacon was to the Samaritans may also administer the Sacrament of Baptism And that such Ministers or Pastors may permit such of the Brethren whom they think fit to execute the same office and that by the aforesaid example of Peter as Act. 10. 48. as also Act. 2. 41. where it is very probable that the Apostles made use of such Brethren as assistants to baptize who had formerly been baptized of them SECT 3. Obj. THere be divers who strongly affirme that the Baptisme in the name of the Lord Jesus was not a baptisme by water as was that of Johns Baptisme Ans It is manifestly apparent that the Baptisme which was Christs Baptisme a baptisme by water instituted and administred by the Apostles in the name of the Lord Jesus was a Baptisme by water as that of Johns and that by comparing of these Scripture viz. Act. 8. 16. with the 36. and 37. verses of that Chapter in which texts of Scripture we have first a description of that Baptisme by which Philip the Deacon baptized the Samaritans viz. the baptisme in the name of the Lord Jesus ver 16. and in the other texts of Scripture we have also the aforesaid Philip baptizing the aforesaid Enuch in water Now that Philip and the Enuch should goe into the water and yet Philip not to Baptize him with that water into which they entred would be a paradox 2. If that Philip so baptizing him should baptize him with any other Baptisme then that with which he had formerly baptized the Samaritans would be as strange as the other but both being confessed which with modesty cannot by any rationall man be denyed viz. that Philip baptized the Ennuch in the name of the Lord Jesus and also by water it must needs follow that the Baptisme of Jesus Christ was a water Baptisme as was that of Johns the difference being only that afore mentioned viz. that Johns baptized unto Christ as to come and the Apostles unto him being already come Again it would be as frivolous as the other to imagine that Philip should baptize in the name of the Lord Jesus with water and the rest of the Apostles and Disciples should baptize in the same name without water or that Philip did baptize and was ignorant of the manner and matter how and with what to baptize and therefore I admonish such as oppose this truth not to persist any longer in their obstinacy or give any further occasion to the enemies of God to blaspheame in that they who seeme to stand most for Christ most to villifie and nullifie his ordinances Obj. After what manner would you have Beleevers Baptized now Ans In the act of Baptisme the present Brethren are too rigged The present Brethren too rigged in the act of Baptisme which hath been some hinderance to the
increase of their Churches viz. in that they admit of none as Members but such as will be dipped over the body in water viz. in a River or the like which custome cannot be made out from the Apostles as to be alwaies practised by them as also for other reasons Obj. How prove you the contrary Ans By necessary consequence where that ordinance was administred as in Act. 16. 33. where the Jaylor and his Family is said to be baptized in the night which certainely was not in a River or any other water by dipping or plunging them over the body therefore I suppose it is not of extraordinary necessity whether by dipping or sprinkling as the season and opportunity doth require SECT 4. Obj. CHrists Baptisme was a baptisme of the Holy Ghost and of fire Mat. 3. 11. Ans It is most evident in that passage of Cornelius Act. 10. Such as were formerly bapâ—ised wiâ—h the Hâ—ly Ghost and with â—â—â—â— afâ—â—â— aâ—d baptized with water baptisme that although he and his friends were formerly baptized with that baptisme you speake of ver 44 45 46. yet neverthelesse they were afterward baptized with water baptisme in the name of the Lord Iesus as inâ—er 47 48. according to the practise of the Apostles at other times as in Act. 19. 5. Obj. It will be a great disgrace for the Nobility and Gentry of this Nation that have been formerly baptized in their infancy to be re-baptized aâ— also for their delicate Ladies c Ans Our Saviour himselfe thought it no disgrace to be baptized Our Saviour thought it no disgrace to be baptized of Iohn in Iordan by Iohn in Iordan Mat. 3. 13 14 15 c. and hath also injoyned all such as would be his Disciples to be baptized Mat. 28. 19. and Mark 16. 16. before admittance into his Church Militant which the constant practise of the Apostles doth evidently declare as in severall instances in that Book titled their Acts doth clearly manifest as I have formerly made appeare at large and therefore those albeit the greatest in the Nation which are convinced of the truth of this assertion and shall refuse to admit of that ordinance which Christ hath so instituted as aforesaid for feare of the shame and disgrace which the men of the world can put upon them let them be assured that Christ will be as much ashamed of them before his Father which is in Heaven yea he hath foretold as much Mark 8. 38. Againe let such know that as great and good as themselves have not been ashamed of the Gospel of Christ King David could say that he would speake of his testimonies before Kings and would not be ashamed Psal 119. 46. And the Apostle Paul could say he was not ashamed of the Gospel of Christ Rom. 1 16. yea Christ himselfe was not ashamed to call the poore despised ones Brethren Heb. 2. 11 12 13. yea we read of Cornelius the Centurian the Ennuch and divers other eminent persons in Pauls Epistles which were not ashamed to be baptized yea we read that many of the Pharisees and Saduces came to be baptized of Iohn in Iordan Mat. 3. 7. Obj. Most of our Rulers will prove Nicodemusses they will scarse admit of that ordinance in the day time they will come withhim in the night Ans Hope maketh not ashamed Rom. 5. 5. and he that beleeveth in Christ shall not be ashamed Rom. 6. 21. yea the Apostle exhorteth us thereunto 2 Tim. 1. 8. Be not c. SECT 5. AGain it will be no greater a shame and disgrace for those Probable some were twice baptized after Circumcision great ones you speake of to be rebaptized then it was to them who as the Apostle saith were the true Olive branches Rom. 11. 17. who were formerly Circumcised yea it is probable that some of them so circumcised were afterward twice baptized viz. with the baptisme of John in Jordan and after by the Apostles as in that number of about three thousand which we read of Act. 2. 41. We read also that the Disciples at Ephesus were first baptized unto Johns Baptisme and after were baptized in the name of the Lord Jesus Act. 19. 5. therefore albeit those great ones of the world be now baptized in relation to the Jewish Circumcision yet must they likewise be baptized according to the Apostles example or they cannot be admitted as members of the Church of Christ according to the Apostles institution which if they refuse they ought to be refused here and will be elsewhere yea let such great ones and all the rest of the Nation Such as refusâ— to be bâ—ptized according â—o the Apostles institution refuse Christ be well assured that so farre as they are from complying with this ordinance that so farre they are from acknowledging Christ to be their Master and so consequently their Saviour yea the contaminating of this ordinance now so fully manifested wil be as much as in them lyeth to crucifie Christ againe in the flesh and to put him to as open shame as ever did the Jewes Heb. 6. 6. and this they may be as assured of as Christ is in heaven or his truth on earth Selah Obj. You speake very strangly for the omission of this or any other ordinance is no fundamentall point of Salvation and therefore not of so great a consequence as you conceive for the Israelites omitted circumcision in the Wildernesse for the space of forty yeares at which God seemed not displeased SECT 6. I doe acknowledge that in that Churches wildernesse condition the Lord was pleased to passe by that omission by reason of their severall motions therein yet doubtlesse that was one of the tentations whereby they tempted grieved and provoked him for that forty yeares as we have it Psal 95. 9. c. unto whom hâ— The Lord hath with much patience borne wiâ—h the omission of Baptisme in our wildernes condition sware in his wrath that they should not enter into his rest which we have also verified Josh 5. 4. c. where he rendreth the neglect of Circumcision as may be gathered from that his expression as a cause why they were consumed viz. in ver 6. so in like manner whilst we have been in our wildernesse condition viz. under the slavery of Antichrist and his adherents the Lord hath with much patience forborne to be much angry with us for our neglect of Baptisme according to his owne institution and the practise of the Apostles yet being now not only freed from that spirituall Egypt of the Romish Hierarchy but also from the Caldâ—an and Babilonish captivity of Prelacy and Presbitery as also entred into the Verge or borders of the spirituall Canaan we are doubtlesse bound in duty according to that example of Nehemiah to seperate from the mixed multitude Neh. 13. 3. viz. from such as despise ordinances or such as would meerly dwell upon them withall the Hereticks and Sectaries of the time which may fitly
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places
Christ viz. you have the spirit of Prayer and Prophesie but you are asleep in the body or formall part of it 2. I shall parallel you with that text of Mat. 12. 43 c. where it is said that when the uncleane spirit is gone out of a man he walketh through dry places seeking rest but findeth none c. and this also is your very condition yea doubtlesse that parable was then delivered in relation to you yea I appeale to your selves if it doe not hit you in each particular Is not your spirits out of the body aforementioned have you not walked through dry places viz. out of all formes of Gospel Fellowship have you not sought rest and finde none viz. Have you not laboured to settle your selves in severall formes witnesse the great Disputes that have been about Church Government and have you found rest in any of them Againe hath not that spirit of yours being out of the body taken unto it selfe seven Spirits worse then it selfe since it departed out of the true Body of the primative Church witnesse Papacy Prelacy Presbitery Independancy Antinomians Universalians Seekers c. and in so doing hath not your last estate been worse then your first Againe you may also be fitly paralleld with that Parable of our Saviour Matth 25. from ver the 11. to ver 25. upon which there is now extant an eligant and divine Paraphrase published by Mr. John Branie titled Babels fall in the foolish Virgins sleepe c. worthy your best observations by reason of which I shall only give you some few of mine thereon in which Simily I shall acknowledge you to be the wise Virgins there spoken of My first observation is in relation of your going forth to meet the Bride-groome which implyeth that you were once both of one Family or Church Fellowship together if you could have kept you so in the Primative or Apostolicall times see therefore what you have got by your gadding You could not have kept you within doores you must with Dinah goe to see the Daughters of the Land though in the attempt you be ravished by the Antichristian Shechem 2. In relation to their slumbering and sleeping in which respect I finde you also as deeply ingaged as the foolish for like as they doe place Religion in the externall forme thereof as in the very use of the Ordinances or due observation of them as to heare the Word preached and to receive the Sacraments the performance of which duties they conceive is as much as God requireth of them in his worship and service In reference to which I say ye are wise for that ye know that such things are but the out-side of Religion and that it is a spirituall worship which Christ requireth of the Saints yet neverthelesse in this particular you are slumbring and sleeping as well as they viz. by your dispitefull contempt of the externall ordinances of the externall or militant Church it being with you in that particular as it is with such sorts of people who because Papists give Almes in a plentifull measure supposing they merit thereby therefore they wil give none at all because they wil not incuâ—re that aspertion the application I leave to your selves 3. In this your slumbring and sleeping condition you are said to be out of the Marriage Chamber both of you lying before the doore as may be gathered from the tenth verse which is as much as plainly to tell you that you are both out of the payle of the Church 4. In that you are said to take oyle in your vessels with your Lamps and not the other is meant that you have a Spirituall principle residing in you viz. of Prayer and Prophecy which the other want they relying meery upon humane Learning as doth appeare by their preaching set formes of Prayer and their other Ceremonies in their worship and service of God 3. In that it was said at midnight there was a cry made Behold the Bride-groome commeth goe ye out to meet him you being already out before as in ver 1. is meant of this present speech unto you which is to call you out of your selves as also the other in regard I have also done the like to them in the former part of the Booke 6. In that upon the aforesaid cry they are all said to arise and trim their Lamps I referre you to Mr. Braines description only this I shall say viz. That you wil hereby be put in minde of your present condition as also by the Apostles exhortations viz. that God is the God of order and not of confusion 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be doâ—◠〈◊〉 â—â—d in order ver 40. for which things sake the Apostâ—e 〈…〉 rejoyce Col. 2. 5. As also that Jerusalem is 〈…〉 unity in it selfe by which Spirituall priâ—â—◠〈…〉 of grace in you your Lamp of faith wil be kep◠〈…〉 the others wanting relying meerly upon the 〈…〉 â—f worship in their sence of them being by this Treatice proved rediculous shall burne it selfe out of the affections of the Disciples of such Teachers viz. of the Papall Prelaticall and Presbiterian Clergy As for the rest of that Parable before or after I referre you to the interpretation of the aforesaid Mr. Braine unto whom the Lord hath been pleased to reveale more of his secrets then to any of the now Clergy in the whole world witnesse his severall Evangelicall predictions of what is now apparently made manifest to the eyes of all men I shall only instance in one particular more wherein you are prefigured Rev. 12. 14. where it is said that the Woman had two wings of a great Eagle given unto her that she might fly into the wildernesse into her place where she is nourished for a time times and halfe a time from the face of the Serpent the meaning of which I take to be this By the Woman I understand the Church of Christ by the Serpent Antichrist the wings there said to be given to the Woman whereby she fled into the wildernesse I take to be the two Sacraments of Baptisme and the Lords Supper by which she hath been supported as upon the wings of that great Eagle Christ Jesus and in that she is said to be preserved in the wildernesse for a time and times and halfe a time I take it to be this That the Annabaptisticall Church which I take to be the Church there spoke of hath and shall have its abode in its now wildernesse condition until Papacy shall be abolished which I referre unto the word time as also until Prelacy and Presbitery shall be also exterpated which I apply to the word times as also until such as you shall relinquish your grosse errors and back-slidings which I take to be intimated by the halfe times Now the reason why I so alude them is this viz. Papacy I compare to time because of its long residence in this Nation Prelacy and Presbitery to
in robbing of the Aegyptians the fornication of Hosea the Prophet Hosea 1. 2. For the Will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise would be unlawfull for a man may use his Oxe or his Asse at his pleasure because they are ordained for his use so likewise may the Lord doe with men take away their lives at his pleasure and that by a double right both because man by his sin hath deserved to dye 2. As he is his Creator and may use the creature at his pleasure or as may best serve to his glory And as man may use his owne goods and that which is lent unto him precario freely and frankly during the pleasure of the lender which when he will he may require againe so the earth being the Lords and the fulnesse thereof which he as it were lendâ—th to man so long as it pleaseth him He may justly at his pleasure transfer things from one to another and like as Matrimony maketh carnall copulation lawfull so the Lord may by his Commandement bring and supply the like bond as Matrimony is as in the instance of the Prophet afore mentioned when the Lord bid him take unto him a Wife of fornication the Commandement of God made that lawfull which otherwise was unlawfull and so in the other examples But albeit God can make that which seemes unjust to be lawfull and just yet can he not make a just and a good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should be contrary to himself in commanding one so to worship him and yet counting him for so worshipping him to doe evill Again it is impossible for God to doe that which he cannot will now the Lord willeth no evill to be done therefore he cannot make that which is good to be evill because he cannot deny himself who is only good SECT 3. A difference betwixt the precepts of the first and second Table THere is also a difference to be made betwixt the precepts of the first and second Table God doth dispence with the second which he referred to the good of our neighbour when he seeth it more to make for his owne glory which is the true end and scope of the first and second Table as when God commandeth to dishonour Parents rather then to dishonour him and biddeth them kill and so in the rest But with the precepts of the first Table he dispenceth not because they are immediatly referred to his owne glory for otherwise it were to consent to dishonour himself and thus much for the answer of the first part of the Argument 2. It followeth not if God can dispence that therefore the Though God can dispence the Prelates cannâ—â— Prelates and the Church may 1. Because the dispensation against a Law must be by as great authority as the Law was first made by But the Moral Law grounded upon the Law of Nature was founded by the Author and Creator of Nature and therefore by him only and not by any else may it be dispenced with 2. As in naturall effectâ— ordinarily there must goe before an extraordinary cause a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himself cannot command a thing to be hoâ— but by such efficient cause of heat Yet the Lord without such â—ediate and â—rdinary meanâ—s can make a thing hot by his infinite power supplying that cause himself So likewise in Spirituall actions the Lord may supply that which maketh the thing lawfull which man cannot doe without some externall cause or circumstance doe concurre in making the act lawfull As to kill is an unlawfull act in it self neither can the Pope or any other man make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the party commanded to be slaine deserveth to dye But God to whom all men are debtors and who is the Lord of every mans life may command to kill without any injustice although there be no such apparant cause or circumstance which should make that act lawfull SECT 4. Obj. BVt they further object thus To restore that which is committed to a mans trust is a naturall duty yet this is dispensed with when as a man refuseth to restore to a Mad-man his sword or weapon which he gave one to keep so the Magistratâ— ordinarily dispenceth with that precept Thou shalt not kill when he commandeth Malefactors to be slaine So also the Maccabees dispenced with the Sabbath when they resolved to fight with their enemies on the Sabbath day 1 Mac. â— Chap. As these precepts then were dispenced withall by men so may the rest Ans For the first instance there is in that particular case no dispensation against the Law of Nature for then by such dispensations it would be made lawfull not to restore that which is committed to trust which cannot be made lawfull by any dispensation for this were to crosse and over-throw the Law of Nature but not to restore a sword to a furious man is but a particular interpretation of that generall Law of Nature wherein the inâ—ent of that Law is kept for it is agreeable to the Law of Nature to render whatsoever belongeth unto another and the reason thereof is because it is just So it is lawfull by the same Law notwithstanding not to give unto a Mad-man his owne sword because it is just Also the meaning and reason of the Law is kept because the furious man would doe some hurt with his weapon and therefore to administer occasion and instrument unto his rage were unjust In the other two particulars there is no dispensation but an interpretation rather or declaration of the Law as that it is no Murther when one is justly slaine And in the other that it is no breach of the Sabbath when necessity compelleth to breake the rest thereof but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessity 2. Thus to dispence were to make it lawfull afterward which was not before such a dispensation but it was alwayes lawfull for the Magistrate to put to death and upon like necessity to intermit and suspend the rest of the Sabbath 3. Besides these interpretations and declarations of these Lawes they are not devised by man but warranted in Scripture by the Lord himself the Maker and Author of the Law and therefore they are not to be interposed by any humane authority CHAP. XVI Trâ—ateth of their opinions touching â—he Sabbath day c. SECT 1. Objection TO this particular they say That the keeping of the Lords day or the first
day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the