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spirit_n	adoption_n	father_n	receive_v	8,589	5	5.7408	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

faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faith● these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work

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 ●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 ●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 ●●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 se●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 he●ceforth doe not wholly and solely confide in such limbs of Antichrist as to walke by an implicite faith or to pi● 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

last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Gra●● and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Mi●ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inis●iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heart● which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 ●●d wi●h co●po●al●●ood deserned for the food of the Sou●e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast o●t into the draugh● I blush to think of their audacious blasphe●●●s who doubtlesse cannot be ignorant that if they eate him ●●rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very ●ell be thought that though the Apostles of Christ would have been ●●y s●r●pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees A●● 15. 29. if they had understood him in that grosse sence which these Papists doe Ag●in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 st●od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmur● at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not ●at● this body which you see nor drink this blood in my v●●nes but I shall give a certain Sacrament unto you which if it be spiritually understood quick●●th you otherwise it profi●eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The ●●gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of i● Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really s●aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for

sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spi●●● that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. ●0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have