Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	true_a	visible_a	7,129	5	9.3865	5	true

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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

ought likewise to be relinquished by such now as the other was by the Jewes then SECT 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme I now desire to be satisfied in some particulars touching the Sacrament it selfe and the circumstances that doe belong unto it Ans As I have given you satisfaction in the one so I hope to doe in the other in whatsoever you shall demand for I am confident that as it is a Sacrament as the Lords Supper is a Sacrament so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it as of the other and first I wil shew you the nature and property of a Sacrament 1. A Sacrament is an outward signe whereby the Lord doth What a Sacrament ●● seale up in our Consciences the promises of his good wil to support the weaknesse of our faith and we on the other side to testifie our godlinesse as wel before him and the Angels as before men call it a visible signe of an holy thing 2. As touching the office of a Sacrament it is no other then The office of a Sacrament as the Word whose office is to offer unto us Christ and in him all the treasures of the heavenly Grace which if we have not faith to apprehend it availeth us nothing so likewise unlesse we have faith which is as the mouth of a vessell to receive liquor to apprehend and receive these misteries of Salvation and graces of the Holy Ghost they doe nothing at all profit us yea the receivers of these Sacraments without this faith doth make them liable to the wrath of God as the Apostle sheweth 1 Cor. 11. 50 c. 3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports which ever God gave to Mankinde to use by which he might assure them of the truth of his promise which in former times he gave out in naturall things as when he gave Adam the Tree of Gen. ● 22. Gen 9 13 14 c. Life to be a pledge of immortality and the Rain-bow to Noah and his posterity and sometimes in Miracles as when he shewed Abraham a light in a smoking Oven Gen. 15. 17. as also when he wet the Fleece with dew all the ground being dry about it to promise victory to Gidion Judg. 6. 37. c. SECT 5. BUt these two peculiar Sacraments of Baptisme and the Lords Sacraments kn●● men together Supper Christ hath only ordained in his Church to nourish his Children in one faith for men cannot be perfectly joyned together into one frame of Religion either true or false unlesse they be knit together in some fellowship of visible Sacraments which have been divers in regard of the divers respects of the times for Circumcision was granted to Abraham Gen. 17. 20. whereunto Purification and Sacrifices were added as these also left unto us by Christ viz. Baptisme and the Supper of our Lord as these Scriptures witnesse Mat. 28. 19. Mark 16. 16. Mat. 27. 27 28. Mark 14. 22 23 24. Luk. 22. 19 20. therefore until these two Sacraments be joyned together as at the first institution thereof in their perfect purity which hath been so long divided by the power of Antichrist who as it were gave these holy How the Sacraments have been abused things to Doggs permitting all sorts of people to make use of these holy vessels of the Sanctuary to presse in at this sacred gate of Baptisme into that glorious Temple of Christ yea even of such as would teare Christ and his Church in peeces which this Nation hath had woefull experience of for these many yeares I say untill these Sacraments be administred according to the first intent of them it is impossible that religion should flourish in its primative purity And as for the defining of this particular Sacrament of Baptisme I terme it a gate or entrance whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem or the City of the great King Rev. 22. 24. may have accesse through which gate ought in no wise to enter any thing that defileth or maketh uncleane neither Sacraments given for a double use what worketh abomination or maketh a lye Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use as first for the manifestation of our faith in Christ 2. For the satisfaction of the Church viz. that we have a desire to be incorporated into the society of the faithfull SECT 6. Obj. IF any come to present themselves to the Church or Congregation desiring to be made a member of the same what would you require more then an expressive faith that Jesus Christ is the Son of God Ans In regard we have not so much knowledge as the Apostles had to discerne the sincerity of their faith and repentance we desire it may be more exemplified then it was to the Apostles who as we read was satisfied with the bare confession that Jesus Christ was the Son of God it being also all the acknowledgement whch we read was made by the Ennuch Act. 8. 37. Obj. What further inlargement would you require of them that desire to be made members seeing Philip was so satisfied with that Why the Apostles were satisfied with th● 〈…〉 ●●ssion c. confession of the Ennuch as aforesaid whose life and conversation he could not know it being also all that was demanded of the Jaylor and his family Act. 16. 31. Ans There may be some reason given why the Apostles were so satisfied as 1. In that the Doctrine of Christ was not at that time drawne into a forme 2. In that Christ the fountaine of that Doctrine was but even revealing to the world But it is otherwise now for the Doctrine of Christ and his Apostles is not only drawne into a forme by the Apostles but Christ is also thereby clearly revealed unto us And therefore faith and obedience is to be given to as much of Christ as is cleerly revealed in his Word before we be admitted as members of his Church SECT 7. ANd it is also to be observed that the Baptisme unto which Baptisms hath attained its ●●owth by many degrees we are to be Baptized hath attained its growth by many degrees and according to the measure of each degree Christ was pleased to accept of the like measure and proportion of faith which was sutable to each degree of knowledge then extant as in that of Circumcision as also when the Israelites were baptized in the cloud and in the sea in all which our Saviour did require no more saith and obedience then did proportion with that light of knowledge then extant and so as the D●y-starre did appeare more visible the more visible appearance of their saith was required As appeareth by Johns Baptisme wherein was required externall repentance as

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. ●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. ●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 he●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 su●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 w●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 ●n● yet not of the world the world in the world in respect of their externall forme and substance and yet no● of it in respect of their internall affections so that they are in the world no otherwise then the Soul● is in man as wil

which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who ●●●●d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suff●ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wil● since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will r●l●sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne d●●●●mi●i●es ●elix could ●eare Paul gl●dly untill ●e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasu●e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewel● to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be ●●ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es● 〈…〉 ●e is bald behind If thou ar●●o● p●●s●●●ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your ●rthodox●●l men as thou 〈◊〉 them who are of thy judgement therein u●●●sse they fetch it from the r●dex or r●●t from whence it had its 〈◊〉 ●●e●●er from the ●ord or from tradissions if not from the Word let it have no longer any ●●●i●ation in thee doubtlesse a truth of sixteen ●●●dred and 〈◊〉 yeares ought to be admitted by thee rather ●●●n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served ●●d according to that measure of knowledge he was then pleased to afford them and do●●●l●sse that service was acceptable unto him for to whom little was ●●● of them but little wil be required without all controversie our Pr●●●●●●sors which suffered Martyrdom in ●ueen Maries dayes who in their judgements were Prelati●ants did dye as reall Mar●yrs as any in the primative times yea it would be too deep 〈◊〉 ●o judge all damned under the notion of Papists but Christ being now ●l●ased by gradations to cleare the light of his Truth and to r●●u●e his Church to its primative purity we ●●gh● as much to renounce every tradission of Antichrist which hath er●pt into the Church since the Apostacy as the Churches gathered by the ●postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules ●as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may ●e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the G●n●●●les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Mo●uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the S●ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst

themselves Providence is wonderfully seene in that like the Assirians they helpe to ruine one another so that my chiefe worke is to subdue that Hierarchy of Presbitery who hath conquered the other two and now would reigne it selfe in their stead Againe I would have such Sir Johns to know that to fight a publick enemy requireth the publick Magazine both for offensive and defensive Weapons and seeing the Lord hath moved me to be his Churches Champion against that three-headed Monster of the Pope with his threefold Hierarchies of Papacy Prelacy and Presbitery certainly he will allow me as Saul did to David his owne Armour however that I may gather such materials as I shall thinke meet for the incounter in such common places as David did in the Brook which having gathered I therewith advance in the spirit of David towards that Zanzumim or Gyganticall Annakim hoping the Lord of Hosts the only giver of Battels will so prosper the event as that I shall as David did Goliah head him with his own● Weapon and bring them as Trophies to the Campe of our Israel Take notice Rome even in the same WHITE HALL Where here thou had'st thy rise thou hast thy fall A generall Preface to the Booke IN as much as the present designe of Christ by his Spirit which is now to reigne in the Saints is to destroy Antichrist Root a●● Branch and this Antichrist so to be destroyed consisting of the pollutions and delusions of the world the ●lesh and the Devill viz. in the now temporall powers of the world the now various formes of Church Government as also in many fundamentall points of Religion and it being the office of the aforesaid Spirit to convince the world of Sinne of Righteousnesse and of Judgement Joh. 16. 8. viz. Of Sinne in point of fundamentals of Righteousnesse in point of their Pharasaicall glosses by which they colour their Hipocrisie in matter of forme of Judgement in point of the Ti●anicall and Arbitrary powers of the world In reference to which I have suted my Discourse to them three particulars hoping the Reader will ●●ade that conviction as to be perswaded from any further contest with Christ in all or any one of the a●oresaid particulars resident in him in relation to which Christ hath in effect declared that whosoever is not against them or any one of them in any particular of them is assuredly against him The Method I shall observe in this Discourse is by making the first last and the last first viz. I have first endeavoured to convince Errours in fundamentall points of Religion as in relation to the Trinity c. secondly in the formes of it and lastly in the powers opposing Christ in or under them formes I have also used the Scripture method by reproofe and instruction where there is occasion I have also where need requireth composed this Booke by way of Dialogue it being as I conceived the chiefe meanes to convince errours This I presume is sufficient to illuminate your understandings in relation to the scope and intent of the Booke which is here presented unto you I shall only adde this that the Reader would p●ruse the 24. chap. of M●thewes Gospel and parallel it with this present time as also in particular to take notice of the 30. ver viz. Then shall appeare the SIGNE of the Son of Man in Heaven c. To the Assembly of Priests and Lay-Elders who were lately met together as a Provinciall Synod London Novemb. 2 1649. Being a lightning before the finall ruine of their present Hierarchy Gentlemen Presbyters THe reason why I have printed this sheet was because when my book was printed off I hapned to meet with a book published by you titled The Vindication of your Government and Ministry c. which in regard mine being to succeed and not positively intended as an answer to yours I thought it requisite to write some what whereby you may take notice that I have beene at the charge of one of them books so published by you to the end I might discover how farre providence had provided you of an answer to your thoughts before they were either published or penned As also to take notice what that Antichristian Spirit which is yet so predominant in you had dictated unto you as a preparative for its own Ruine and your perpetuall shame and disgrace To which purpose I have taken notice of some passages in your booke which clearely tend to that purpose As first in that great over-sight in not proving you had a Church Did you never heare that the Schismaticks and Hereticks you so much gape to devoure did as well oppose your Church as your Government and Minstry Could you thinke they were now satisfied in the lawfulnesse of it more then formerly viz. That the whole frame of it is Antichristian as also the appurtenances thereunto belonging Certainly you thought your book would have hapned in the hands of none but such silly people you dedicated it unto whom you have so long blinded by your Lucifer-like Lustre or Janes and Jambres-like delusions But if so providence hath otherwise disposed of it to the end you might deceive them no longer It appeares you would gladly now content your selves with them you have under your Churches in London but I hope they have ●ither more wit or grace then to be any longer deluded by you And for the other Sectaries c. they adjure you to beguile your auditors no longer with such vaine pretences and seeming shewes of the purity of your Church-government and Ministry but that you would prove them to be of such like mettall as you boast them to be And that not only as you have done from your infallible tongues pens sic volo sic jubeo or from your old Grandam at Rome but from the institution of Christ and his Apostles not legall or politick observations of the Jewes c. And untill you have so done whsch I am confident you will never doe they are all fooles or mad-men that will harbour a conceit that you have either a true Church-Government or Ministry And therefore in the name of all such as desire to practise Religion in the primitive puritie thereof I pronounce and declare whatsoever you have said in that booke to be of no more esteem than a Castle built in the Aire or a Babell of confusions For where doe you find in the New Testament a Church meerly composed of Officers or any part of the Church termed by the name of Laytie or Lay-Elders Lay-people c. Or where such sorts of people were admitted to Church-fellowship as there was a need to examine them touching their faith before the receipt of the Lords Supper Or where in any Act of Judicature or advice that the brethren were exempted from their vote and consent or had not a joynt interest and concurrence therein Or where read you there of A Classicall Provinciall or Nationall Synod or Nationall Church or of one

or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistrat● but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amon●●t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentiful●y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gall●maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs ●orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of juggl●ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be

rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 no●●●n 〈◊〉 kn●w●●● 〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much de●ested both of Christ and all true Christians as that it de●er●eth to be hissed out of the Church of Christ Obj. Hold me no longer in di●●ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gath●●i●g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine an● faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our S●●iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they h●ve learnt to k●ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 th●● into my ●●●●k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Mister●●● of Sal●ation then te●●h them to observe all things whatso●●●● I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.

such injunctions as be commanded Authority ought not to ●e obeyed in unlawfull ●hings by the greatest authority being contrary to the Word of God ought not to be obeyed and if so why ought we now to depend upon a Presbiterian Sined who are farre inferiour to the Apostles or to obey them in such commands as are as contrary to the will and appointment of Jesus Christ as Circumcision was to them of Antioch being abolished as aforesaid SECT 5. Obj. DOubtlesse Paul at that time did depend upon the Apostles as well as at other times as when he went up to Jerusalem to see Peter Gal. 1. 18. Ans That is weakly argued Paul went up to Jerusalem to Paul did not depend on Peter see Peter ergo he depended upon him whereas it doth cleerly appeare that Paul had no such intent for in the precedent verses of that Chapter he acquainteth the Galathians with his conversion and that after which he communicated not with flesh and blood neither went he up to Jerusalem to them that were Apostles before him but that he went unto Arabia c. Loe here was a great dependancy upon his fellow Apostles when he preached for three yeares space without their knowledge and consent yea so farre was he from depending upon Peter that meeting with him at Antioch he withstood him to the face Gal. 2. 11. all which actions certainly declare him to be no dependant either to Peter or any other Apostle For where there is a dedendancy there the dependant is confined What a Dependant is to the conclusions of him on whom he dependeth but Paul went not to Jerusalem to receive any conclusions from Peter but only by way of conference as appeareth by the second Chapter and the twenty sixth verse Now seeing there was no dependancy amongst the Apostles under their immediate calling one to another by way of infallability but only by way of conference why ought there to be any now amongst the Ministers of Christ under their mediate calling they being the same one to another under that calling as the Apostles were under the other SECT 6. Obj. VVHerein consisteth the chiefe difference betwixt the Presbiterians and Independants Ans In that the Independant doth only depend upon the The difference betw●xt the Presbiterian and Independant dictates of the Spirit of God in the Scriptures and the Presbiterian upon the corrupt Churches of the times by which way they shew themselves Antichristians then Christians rather of them of Thessalonica then of them of Berea Act. 17. 11. Obj. Doe you thinke the Presbiterians goe about to foster any knowne t●nent of popery Ans I have already proved that they doe retaine severall tenents of Popery as also this of Superiority and infallability for were superiority in the Clergy tollerable then why ought we to have subdued it in Bishops Arch-Bishops or in the Pope himselfe Obj. Because there is no such Titles as Pope c. found in Scripture Ans Neither is there any such Title of preheminences as a We may as lawfully retaine Arch-Bishops c. as Classicall Provinciall and Nationall Sinods Classicall Provinciall or Nationall Sinod each of which excelling other in dignity as that of Bishops c. and therefore as direct Popery as the other and more rediculous in that they would have each of these degrees superiour one to another and yet the members of each of them to be equals And if so why might we not have retained Bishops and Arch-Bishops and so on to the Popes Holinesse for he termeth himselfe Serv●● serv●rum Dei to cullour his Hipocrisie Now if you would not have this termed Popery in grosse we will call it double refined Popery Obj. Why so Ans Because it hath received two refinings from the grosnesse Presbitery double refined Popery of the error whereof Lordly Prelacy was the first and that of Presbitery the second retaining part of the same spaune of Antichristianisme as did the former Obj. In what respects Ans In that all Majority and Preheminency amongst the Ministers of the Gospel being taken away that they will yet strive to uphold it by these three degrees afore-named SECT 7. Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements without any to controule them in their errours Ans Who art thou that judgest another mans Servant since What ought to be done in case of error in the Church he standeth or falleth to his owne Master Jam. 4. 2. yet to prevent such evils it will be requisite that a confession of Faith be drawne up and that none be admitted but such as make publick confession of it desiring to be admitted a Member of that Society as also promising to walk in obedience to it Obj. But in case such an one as is admitted a Member decline from the covenant which he hath taken what meanes must be used to reclaime him and reduce him to ●●e obedience of it Ans In such a case as if he refuse to be ruled by the Church whereof he is a Member it is requisite that advice be tendered him from neighbouring Churches Obj. But what if he refuse to be admonished by them Ans In so doing he is not only a violater of the Covenant which he hath ingaged in but thereby indeavoureth as much as in him lyeth to make a fraction in the Church which rather then he should effect it is requisite that one Member should perish rather then that the whole body be ruinated Mat. 5. 30. SECT 8. Obj. VVOuld you have Members ejected upon every occasion of difference Ans No unlesse the matter be capitall viz. to the sub●e●si●● of a fundamentall part of Religion Obj. But in case the greater part of the Church shall decline such a part of Religion what can the lesser part doe against them Ans The lesser part adhearing to the Covenant are to be esteemed the Church and not the other in regard they have violated their faith aed obedience and so are to seperate from them Acts 19. 9. Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us Ans It is requisite as the Apostle saith that Heresie should Heresie will advantage Gods glory be for thereby the truth is made more manifest 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London and published in the Common-wealth to such as know it to be rediculous and so of any other Sect or Heresie ye● I doe verily beleeve that it would more advance Gods glory in the Gospel if such lisenciousnesse were set at liberty as did not run it selfe into a Morall offence and that the forceing of such like to Hipocrisie it doth prove more damage to the Church of Christ then the other yea doubtlesse it would be a meanes to make such like people more ashamed of themselves then all the rigour that can be used against them they being of the nature of a

themselves in their Ministry as becommeth Christians and that they may have the protection of the Souldiery if need require to that purpose as also that such course may be taken with their opposers as your wisdomes shall think● meet II. That the Churches which shall be gathered by such may be freed from paying any wages to the Antichristian Clergy of the times III. That so soone as a computent number is gathered together in Church Fellowship by the aforesaid Rule or Method that they may have the freedom● to make choyse of a Pastor whether out of themselves or elsewhere as God shall move them IV. That Churches so modelled may he permitted to end all manner of Controversies which arise amongst themselves not running into a Morall offence by the reall Body of the Church to whom the parties doe belong or by some Members set apart and impowred by them to that purpose Right Honourable These things we desire of you not as you are Magistrates or great men of the world for as you are such we know you are like so many Ga●●io●s not caring for any of these things neither Act. 18. 17. was it ever the practise of Christ or his Apostles to request such favours from the Civill Magistrate for well they knew they were as averse to such actions as darknesse to light or Hell to Heaven but we desire these things may be done of you as you professe your selves to be Saints and Subjects to Christ and so consequently our Brethren who have exalted you to the places you are in above us to this very purpose Which request of Christ by us if you refuse to grant know he hath yet the same power in his hands as formerly and can as well pluck you down as he hath done your Predecessors thus having authority from God for what we request we are bold to speake unto you not after the manner of the Scribes A Postscript to the Brethren of the Independants Antinomians Seekers and all that reject and despile Ordinances I Am confident it is the hearty desire of you all that the new Jerusalem may have its descention from God out of Heaven that Religion may now be established in Doctrine Worship and Discipline according to the will and appointment of Jesus Christ who hath now likewise another thrice noble Cirus published his Proclamation for the rebuilding of the Spirituall Jerusalem as also to restore the vessels of the Sanctuary which Antichrist that Nabuchadnezzar-like King of Spirituall Babilon had taken away and polluted in the houses of his God Ezra 1. 7. viz. in his Hirarchies of Papacy Prelac and Presbitery in which places they have given them holy ●●ings unto Dogs by admitting all sorts of people to drink Wine out of them Bowles of the Sanctuary and to be incorpora●ed as Members of that divine Society which the Church of Christ ought to consist of Deare friends mistake me not in this Treatice which I have published as that I intend thereby to place the shadow for the substance the signe for the thing signified the twilight for the noone-day the shell for the kernell the forme of Religion for the power of it for I doe ingeniously confesse that there is no more compare betwixt this forme of Government I have published in relation to outward Ordinances and the inward Spirituall worship of a Christian then betwixt a Body and its Soule the letter of the Scriptures and the spirituality thereof betwixt the Alphabeticall letters and the most learnedst Oration betwixt a Gam-ut and the most melodious consort of Voyces or Instruments betwixt the Temple and him that dwelleth in it yet let me tell you that Christ hath his militant Church as well as his triumphant his visible Church as his invisible And albeit that Solomons Temple and so consequently all other materiall ones consisting of Wood Stone c. are abolished as also the Leviticall Ceremonies belonging thereunto in regard that Christ the substance thereof hath manifested himselfe and so consumated them yet know that he requireth a Tabernacle or Temple now amongst us as he did then and therfore I may fitly use the Apostles expression unto you viz. Know ye not that your bodies are the Temples of the Holy Ghost unlesse ye be reprobates 2 Cor. 13. 5. 6. 16. 19. he also termeth our bodies fleshly tabernacles 2 Pet. 1. 14. our Saviour also affirmeth as much where he saith that where two or three are met together in his name he will be in the midst of them Mat. 18. 20. intimating thereby that they are his Temple in reference to which the Apostle also termeth us living stones built up to a spirituall house or holy Priesthood to offer spirituall Sacrifices acceptable unto God by Jesus Christ 1 Pet. 2. 5. the foundation of which building is also said to be Christ himself ver 4 5. the Apostle Paul also affirmeth as much 1 Cor. 3. 11. saying that other foundation can no man lay then that is laid which is Jesus Christ In which workmanship he professeth himselfe to be a Labourer or Workman ver 10. as also Ephe. where he doth fully describe the foundation materials and building as in ver 19. c. viz. Ye are no more strangers and forrainers but fellow Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone in whom all the building fitly framed together groweth unto an holy Temple in the Lord in whom ye are also builded together for an habitation of God through the Spirit Againe 1 Cor. 3. 16. Know ye not that ye are the Temple of God and that the Spirit dwelleth in you Againe ver 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Christian friends I presume these Scriptures forementioned will clearly convince you that Christ hath a Temple upon earth consisting of the fleshly tabernacle of his Saints who are as living stones built up thereunto Now the Saints being such materials cannot in a dislocated condition be said to be built up altogether therefore upon necessity there must be gathering of such materials together before they can be compleated into such a structure as Christ will have residence in by his Spirit which being but one cannot be divided into many bodies contrary one to another as also conglutaniz'd by some externall or visible union and communion one with another and therefore our Lord and Saviour Jesus Christ and his Apostles in their divine wisdome hath to this very purpose left us a president to accomplish the same viz. by Doctrine Baptisme and the Lords Supper the first being to call the second to admit and the third to unite or knit together which is prefigured unto us by the Bread and Wine which are composed of many Graines and Grapes 1 Cor. 10. 17. 1 Cor. 12 c. And being thus compleated in