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lord_n	aaron_n	name_n	zion_n	101	3	8.5953	4	false

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

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 For●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 ●●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 firm●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 Father● 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 so●ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed a● 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 i● 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

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 Za● 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 Heterogen●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

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

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 ●ovish ●●r●mo●●es declare what these Priests ●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 r●●●●r then light viz. such as will rather maintaine an errour of t●●●●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 ●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

above a Presbiter no Deacon above a Deacon And if ●o how will your Classicall Provinciall and Nationall S●●ods ●o●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 stam●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 Predec●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 o● 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 m●●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 chu●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 Congreg●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 ●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 m●y proph●sie if so gifted that precept given by Paul in speaking but as you might●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 do● 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 Gif●s of Prophesie a●e given to ●di●●● 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