Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	saviour_n	spirit_n	worship_v	2,314	5	9.2452	5	false

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

but they saw some evident signes of his glorious presence and Majesty for otherwise the glorified Saints shall not comprehend and see God in his Essence they may have certain representations but according to the shew of his nature they cannot 'T is true the faithfull in this life have a certain sight of God as our Saviour saith Mat. 5. 8. Blessed are the pure in heart for they shall see God and they shall see him more fully in the next life for the Apostle saith We know that when we shall appeare we shall be like unto him for we shall see him as he is 1 Joh. 3. 2. but yet this saying must be understood with three conditions 1. That not only the Divinity of the Father but neither of the Sonne or Holy Ghost can the eyes of the body see but of the minde for God is altogether invisible Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith no man ever saw or can see So then if it appertain to the nature of God to be invisible as to be incorruptible that nature shall not be changed in the next world viz. of invisible to become visible because he cannot of incorruptible become corruptible we ought not therefore to distinguish these things which the Apostle hath joyned together as to say to him that is incorruptible for ever in this and the next but invisible not in the next world but only in this The fulnesse therefore of God cannot be comprehended in seeing unlesse the Seer so see that no part can be hid from him but God cannot be seen if any thing in the God-head be hid from us which must needs be in regard of his infinitenesse so that Moses and the other Prophets mentioned did not see God as to take his effigies he being incomprehensible the Picture therefore of God the Father which the Papists make like an old man which they gather from Daniels vision of God Dan. 7. 9. or of any other Person in the Trinity is rediculous SECT 6. Object SO that Images be not adored they may be used for matter of beautifying and adorning of Churches Ans It is a dishonour to God to have such places set apart for his worship stuffed with Monuments of Idolatry such things as draweth the minde of man from a Divine worship and it is evident Exod. 34. 15. that the Lord would have the occasion of The occasion of evill ought to be removed stumbling removed and Images to be defaced lest the people might be corrupted by them and therefore he simply commandeth to break down their Images Deut. 7. 5. and that because they were an holy people to God As if he should have said you Israelites are a people prone to Idolatry and therefore I charge you ●o pull them down The Apostle also reviveth the same precept 1 Joh. 5. 21. where he saith Babes keep your selves from Idols shewing that now under the Gospel there is danger to be feared from Images and Idols Obj. The Commandement for abolishing and destroying of Images was ceremoniall and therefore concerneth not christians n●w Ans To take away all occasion of Idolatry is not ceremoniall because it tendeth to the maintenance of a Morall Commandement Obj. A thing must not be taken away for the abuse Ans If the thing be good in it selfe and necessary it ought not to be taken away for the abuse but the case is divers where both the thing and the abuse are unlawfull SECT 7. Object IT is sufficient that the people be taught and admonished that Idols and Images are not to be worshipped and not to be taken away Ans The Apostle exhorteth us to abstaine from all appearances We are to abstaine from all appearance of evill of evill 1 Pet. 3. 22. and the surest way is to remove from the sight the occasion of stumbling and therefore Moses did not only restraine the people from worshipping the abominable Idol but he defaced it and took it away which practice and example of Moses condemneth the Luthreans who allow not the worshiping of Images and yet will tollerate them in their publick places of meeting for it appeares that Moses could not indure the very sight of that Idol which president may teach us not only to be ware of worshipping them but also of the offence that may happen by the very sight of them The example of Hezekiah is also very pertinent to this purpose who brake in pieces the brazen Serpent 2 King 18. 4. moreover whatsoever it is in religious worship which hath not the testimony of the Word for its approvement may without controversie be reputed for a device of man and so consequently rejected for the true worship of God How God will be worshipped must be spirituall answering to his nature as our Saviour saith Joh. 4. 24. God is a Spirit and such as worship him must worship him in spirit and truth which worship cannot be performed by the naturall or artificiall abilities of men in regard it is wrapt up in the mystery of the Word to which it is not lawfull to adde or detract any thing Deut. 4. 2. 12. 32. Rev. 22. 18 19. but to be directly agreeable to that patterne and therefore the Lord commanded Moses to make the forme of the Tabernacle agreeable in every thing to that which he had shewed in the Mount Exod. 25. 9. Again it is the true devotions and affections of the heart which God only looketh upon in his worship as in Prov. 23. 26. My sonne give me thy heart As also in the very words of the Prophet David where he saith My heart is fixed O God my heart is fixed I will sing and give praise and not to make an Image of God for to whom will ye liken me saith the Lord or to whom will ye compare me Isai 40. 18. Such therefore erre exceedingly who not only tollerate Images and set them up in their Churches but also maintaine and defend the adoring of them yea and that they are to be adored with the same adoration with the thing it representeth which is both blasphemous and also a robbing of God of his honour who saith I am Jehovah and my name and my glory will I not give to another Isa 42. 8. as also Cursed be the man that shall make any molten or carved Images an abomination to the Lord and shall put it in a secret place Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse they that make them are like unto them c. Psal 133. 13. CHAP. V. Treateth of their invocation of Angels and Saints departed with a confutation thereof SECT 1. THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels Judg. 13 15 16. Mat. 4. 10. Act 10. 25 26. 11 12. 1 Col. 1 13. 2. 18. 1 Cor. 3. 5 6. Heb. 7. 25. 9. ●● God ought to be our patterne to

ruleth his temporall Kingdome by a temporall power by the power of the Sword Rom. 13. 1 2 3 c. 5. That their Lawes are distinct wil also appeare Rom. 8. 5 6. c. where the Apostle saith that the Law of Jesus Christ is a Spirituall Law but we all know that the Law of the Civil Magistrate is a Politicall Law 6. That the obedience which is required of each of them are distinct obediences wil appeare by the words of our Saviour Joh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and truth yea it is such saith he whom the Father seeketh to worship him but we all know the other obedience is carnall or temporall Again the Subj●cts of these Kingdomes are of two distinct humours or affections as wil also appeare by these words of our Saviour Joh. 15. 19. If ye were of the world the world would love his owne but ye are not of the world but I have chosen you out of the world therefore doth the world hate you And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar or the World and the Subject which belongeth to the Spirituall kingdom of Christ betwixt the subjects of the flesh and the Spirit SECT 8. Obj. HOw can the Kingdome of Christ be said to consist of men when they belong to the Kingdome of Caesar or the civill Magistrate Ans Men may be in the world and yet not of the world as our Christs Subjects in the world but not of the world Saviour affirmeth where he saith I am no more in the world but these are in the world viz. his Disciples and yet in the 16. ver he professeth that the said parties were not of the world the distinction then betwixt the Subjects of Christ and them of Caesar must be this that them of Christs Kingdome are in the world but not of the world as the other are Obj. One man cannot serve two Masters and therefore not both Christ and Caesar Ans Man is composed of two parts viz. a Soule and a Body Of the composition of man which Soule or Spirit is that which Christ accepteth of as his Subject and therefore it is distinguished from the externall part of man by these notions viz. The inward man the Spirituall man the hidden man c. And the other part of man viz. the visible part of man is termed The outward man the carnall man the sonne of man c. Now this inward man or Spirituall subject of Christ being obedient to the Spirituall governance of Christ as that of the outward man to the Politicall government of the How a man may be a subject to Christ and to Satan Civill Magistrate may be subject to both yea and give unto both their just rights yea I may safely say that he whose Spirit or inward man is Christs loyall subject wil also in his externall man be the like to the Civill Magistrate and so may as our Saviour commandeth Give unto Caesar the things that are Caesars and unto God the things that are Gods And contrariwise that outward man whose inward man is a subject to Satan the Prince of this world is the greatest enemy both to Christ and to the Civill Magistrate witnesse the Cavaliers of this Nation SECT 9. Obj. THey seemed to testifie their affections to the late King much more then the Parliaments Party Ans A seeming friend is no friend and such were they to him for-the love which they pretended to him was meerly for their owne ends why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls for King Charles who would have murthered Queen Elizabeth and King James was it not apparently manifest because he was for them and the other against them Again wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him but because of his Booke of tollerations of such like stuffe as they most desired and contrariwise why was it that they fought against the Parliament but because they conceived they would curbe them for doing such things as they desired to have done yea I appeale to any conscientious man to judge that in case the King had been of the Parliaments Opinion and the Parliament of the Kings whether they would have fought for Parliament or King whether then they would have adored or Idolized him as then they did and by so doing is it not apparent that they procured his ruine Now these things formerly spoken of being granted it must Christ 〈…〉 m●●●ly Spirituall needs follow that the Kingdome of Christ consisteth meerly of Spirituall things and the Kingdome of Caesar or the Civill Magistrate of temporall things so that whatsoever is of a Spirituall cognizance belongeth to Christs Kingdome and Government and whatsoever is of a temporall or civill cognizance to the Civill Magistrate they are therefore as distinct as the Sun from the Moone that of a civill cognizance receiving its light from that of Christ as the Moone doth receive her light from the Sun yea each of them doth as meerly belong to the distinct persons of Christ and the Civill Magistrate as the Sun proper to rule the day and the Moone the night Seeing then that each Kingdome hath its distinct Governours Subjects Power and Law why should they intrench upon one anothers liberties especially for the inferiour to disturbe the superiour a King an Emperour and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories and so much and more cause hath Christ to be offended with the Civill Magistrate that will presume to interest himselfe in that which doth not concerne him especially when the Civill power whereof he is made an officer is given to him by Christ CHAP. III. Treateth of the Civill Magistrate in matters of Religion SECT 1. Object HAth not the civill Magistrate ought to doe in matters of Religion Caesars Governmen● meerly civill Ans The Civill Magistrate is only concerned in things of a civill Cognizance his duty in point of Religion is chiefly this viz To keep the Kingdome How farre he ought to act in point of religion of this world in such awe as that the Kingdome of Christ may not receive damage by it to keep wicked and debauched people in such obedience by the power of the Sword as that the power of the Word may have its free progresse in their Dominions so that the Saints or Church of Christ may live under their protection a peaceable life in all godlinesse and honesty yea to any rationall man the very name of his Office viz. Civill doth clearely demonstrate that his power consisteth meerely in Civill things Obj. Hath the civill Magistrate no power from God to compell the outward man to observe spirituall injunctions Ans The Magistrate ought not to force any man in respect of his opinion

c. I am whatsoever was is or is to come It is also reported of a Heathen that being asked what God was said Quod semper est neque principium habens neque finem That which alwayes is having neither beginning nor ending It is also reported that upon the Temple of Apollo were written Tues intimating that such things as are mutable and changeable may rather be said not to be then be There is also the name Jehovah given unto God which signifieth the same with Eheje being added as more usuall and better knowne and it betokeneth two things principally viz. The Eternity Of his name Jehovah and alwayes being of God and his cause of being to all other things as the efficient cause from whom the formall cause through whom and the finall cause for whom all things are 2. It betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing and third in being constant to fulfill his promise Fourthly this name Jehovah is also incommunicable to all other El●him which signifieth God is sometimes given to Angels sometimes to Judges c. but Jehovah is peculiar unto God so that of all names that are given unto God none doth more fully expresse what God is then the name Jehovah CHAP. II. Treateth of the opinion of the Anti-trenitarians and the confutation thereof THe opinion of the Anti-trenitarians is either to deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost That there is a God I have proved and it cannot be denyed by any who beleeve the Scriptures or are Rationall Now that Christ is God is also sufficiently confirmed That Christ is God by the Apostle Paul Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily As also the testimony of John Chap. 1. 1 2 3. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God all things were made by him and without him was nothing made that was made In him was life and that life was the light of men c. with Col. 1. 16 17. For by him were all things created that are in heaven and earth visible or invisible whether they be thrones or dominions or principallities or powers all things were created by him and for him and he is before all things and by him all things consist as also Ioh. 5. 10. Phil. 2. 6. SECT 2. That the Holy Ghost is God THat the Holy Ghost is God is also proved by divers places of Scriptures as in Gen. 1. 2. where it is said that the Spirit of God moved upon the waters by which the creatures were fostered and formed as Job 26. 13. His Spirit hath garnished the heavens 2. Againe as God only created the world so likewise the renovation of the heart is only the work of God because it is a new creation as the Prophet termeth it Psal 51. 10. where he saith Create in me a new heart but this is also the work of the Spirit as it followes take not thy holy Spirit from me and againe in the 12. vers Hold me up with thy free Spirit intimating that without the aide and assistance of the blessed Spirit no divine work viz. as the creating of a new heart can be wrought or effected 3. It is Gods work to teach us his will and to bring us to eternall life but this is wrought by the Spirit as the Psalmist confesseth Psal 143. 10. in these words Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse in which place the Prophet confesseth that he could not doe the will of God without the assistance of the Spirit of God 4. The Holy Ghost is excellently proved to be God from that passage concerning Sampson where it is said The Spirit of the Lord came upon him Judg. 14. 5. but after his locks were polled it is also said that he knew not that the Lord was departed from him Judg. 16. 20. from whence we may gather that he that came upon him before was the same that departed from him then there called the Spirit of the Lord and so it is evident that the same that is called the Spirit of the Lord is also called the Lord. 5. It is also proved from Act. 5. where Peter reproving Annanias for his dissemulation saith Why hath Satan filled thy heart to lye to the Holy Ghost and to keep back part of the price of the Land c. Why hast thou conceived this thing in thy heart thou hast not lyed unto men but unto God Where comparing the fourth verse with the third it is evident that the lye which Annanias made to the Holy Ghost was made unto God as also Mat. 12. 31 32. 6. Our Saviour also testifieth as much Joh. 14. 15 16 17. I will pray the Father and he shall give you another Comforter How the Holy Ghost dwelt with the Apostles and not in them even the Spirit of truth I will not leave you comfortlesse I will come unto you by which words it is evident that the Comforter he spake of was himselfe for saith he he dwelleth with you and shall be in you As if he had said as I have formerly declared my selfe the first Person in creating of you and now the second Person in redeeming of you so when I am ascended into Heaven I will then shew my selfe the third Person in sanctifying of you I will not leave you comfortlesse I will come unto you He did then acknowledge himselfe to be the Comforter which he would send them SECT 3. Of the Vnity of the Trinity HAving thus procured the Trinity of Persons in the next place I will treat of the Vnity of them which is sufficiently proved by one Text of Scripture 1 Joh. 5. 7. There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one It is also confirmed by our Saviours answer to Philip Joh. 14. 8. 10 11. where desiring to see the Father is answered by Christ in these words Have I been so long with you and yet hast thou not knowne me Philip he that Christ equall with the Father hath seene me hath seene the Father how sayest thou then shew me the Father beleeve me that I am in the Father and the Father in me the words that I speake I speake not of my selfe but the Father that dwelleth in me he doth the workes beleeve me that I am in the Father and the Father in me Joh. 17. 21. I and The Holy Ghost one with the Father my Father am one Joh. 10. 30. And that the Holy Ghost is one with the Father and the Son we have also the testimony of our Saviour John 16. 1● where he promising the Holy Ghost to his Disciples saith He shall glorifie me for he shall

crafts-men the Cardinals Jesuits Abbots Monkes Fryers and the rest of that Hierarchy in vindication of their Goddess●-like Diana of Popery whom all Rome and the World worshipeth SEeing this massie logge of Popery lyeth yet so crosse in the way The Preface towards a full Reformation I will therefore bend my utmost power to remove it by hewing it in peeces with that Sword which proceedeth out of the mouth of the Lambe being the very means appointed for that purpose Rev. 19. 21. and in prosecution thereof I will propound the weightiest of their Argument● which they use in the vindication of such their assertions and so return an answer to each of their objections whereby the most ignorant of them may apparently see to come forth of that dundion of darknesse and superstition in which they have been so long kept by slavish thraldome CHAP. IIII. Treateth of Idol-worship with the confutation thereof Question WHether do you conceive it to be a stubborn wilfulnesse or a grosse ignorance that causeth them to retain so many Errors and Heresies Answ I hold the cause to be the same in the Pope and the rest of his Hierarchy as was in the aforesaid Ephesians who because their Idol was of an ancient standing and withall beneficiall they therefore will set down their staffe with a desire that it might not be removed and like as L●t regarding more the firtility of the place then the corruption of the people contented himself to be in Sodeme so those Popelings I have named finding with Demetrious and ●●i●e and cove●o●snesse the chief supp●rters of Popery his fellow crafts-men much gaine to redound unto them by the use of it are exceeding loath to have their Diana dispised or brought to contempt but in that the Lay-people retain that Idolatrous worship is meerly out of ignorance and accustomed blindnesse the Idol of the Masse being to them as Diana was to the Ephesians or Bell to the Babilonians rather a cause of expence then any way beneficiall Quest Is there any hopes to reclaime them Answ I hope the Lord hath many Dionissiousses and Damarisses amongst them with whom the truth will prevaile yea that many of their Epicurian and Stoicall opinionists will thereby be drawn to the knowledge of the truth though in the attempt I shall seeme unto them as one setting forth a new doctrine Q. Can you tax them as Paul did the Athenians with an ignorant worshipping of an unknown God A. Yea and as justly as Paul did them witnesse their Idolatrous worshipping of stocks and stones SECT 2. Q. VVHat doe you terme Idolatry A. Idolatry is when any Divine worship either internall What Idolatry ●● or externall is given to any Image or Idol set to represent God of what kind or fashion soever it be Obj. There is a difference betwixt an Image and an Idol for an Idol is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans body with the head of a dogge or a body with two faces being such a shape as the eye hath not seen but the minde imagined but an Image is of such a thing as may be seen in the world Ans The difference betwixt a graven Image and a similitude The difference betwixt an Image and a Similitude is this the graven Image is a picture proportioned and fashioned out of wood stone or metall and so carved or graven and a similitude is an Image painted in plain Tables therefore that distinction is vain Obj. Man is the Image of God but it is lawfull to make the Image of the Image of God ergo the Image of God Ans Man is made the Image of God in his Soul and not in his Body which Image the Apostle saith consisteth in righteousnesse and true holinesse Eph. 4. 24. and therefore that in man wherein he is like unto God is spirituall and invisible and therefore cannot by a visible Image be deciphered Obj. They doe not worship the Image but the thing represented by the Image Ans That was the Gentiles pretence in maintaining their Idolatry as also the Israelites in making their golden Calfe Psal 81. 11. 12 Rom. 1. 23 24 1 Sam. 7. 3 4 5 had relation unto God for they proclaimed an holy day Exod. 32. 5. yet their pretext excused them not God therefore forbiddeth Idolatry under any pretence whatsoever and if they doe not worship the Idol it selfe why doe they give divers kinds of worship unto Images as to the Image of Christ more and to the Image of Saints lesse Obj. The honour of the signe redoundeth to the thing signified Ans If the signe be pleasing to him that is signified but if it be such as he forbiddeth and condemneth it is rather a dishonour then an honour and so the adoring of Images is a dishonour to God Obj. The contumely and dishonour offered to the Image of God is a dishonour to God himself therefore the honour thereof redouneth unto God Ans If any man with a spightfull intention against Christ doe deface his Image or Picture it is contumelious against Christ because of the evill intention of the heart but if any doe it out of a zealous minde against Idolatry and Superstition it is no dishonour unto Christ in which zeal against Idolatry and Superstition Epiphanius is said to have rent a certain cloth in a Church which had on it the picture of Christ in which sence also Constantius and Theodotius destroyed Images in every place and therefore that Argument holdeth no better then the other SECT 3. Object IMages may be tollerated in Churches because they are an ornament unto it Ans 1. Churches as you terme them are for the living Images Deut. 16 22. Against Images in Churches of God and not for dead Images 2. The adorning of Churches must not be otherwise then God hath appointed and so to his dishonour nor to the offence of the members of Christ 3. As a man would not have his wife decked in Harlots apparell so is it not fit such places should borrow ornaments for Idolaters Obj. Moses caused Ch●rubins to be made over the Arke and a brazen Serpent to look upon and Solomon made Images of Oxen in the Temple for the brazen Laver to stand upon ergo it is lawfull to have Images in such places now Ans 1. These Images had Gods speciall command 2. They were not in the view of the people which were in the Temple or Tabernacle but there where the High Priest had only accesse neither were they set up aloft as Images are to be worshipped but only set forth the work of the Tabernacle and Temple 3. The brazen Serpent was used as a figure of Christ which figures doe now cease the body being come which is Christ Col. 2. 17. Obj. Images are Lay-mens Books that they which cannot read may learn by the History what was done Ans This was the very reason

Prague in the Counsell of Constans where they condemned them to death For justifiing of which they alledge That it belongeth unto the Magistrate to punish Hereticks having them in their power which Counsell and Act I hope will shortly be returned upon themselves as a just revenge from God for that their cruelty and treachery there being many presidents in Scripture to evidence against such dealing as Abrahams Covenant by Oath with Abimelech Jacob with Laban Joshua with the Gibionites all which were strangers from the true Worship of God and yet they kept their Covenants and Oathes which these Popelings refused to better Christians then themselves CHAP. XVIII Treateth of their Equivocation and mentall reservations as also of a sort of Lyes which they terme Mendatia jocosi Lyes in merrement SECT 1. COusen German to this is their position lately taken up by those Jesuites is their Equivocation and mentall reservations by which they think it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers as if they be asked Whether in such a place as beyond the Seas in France or Spaine at such a time when and where it is certaine they were they will answer that they were not understanding to themselves secretly to such an end purpose The falshood of those their deceitfull equivocations doth directly appeare 1. In thinking that if they hold the truth inwardly in their heart it were no matter if it were not alwayes in their mouthes but a right Christian is known by this He speaketh the truth in his boart Psal 15. 3. he having it both in his heart and mouth 2. By this device of theirs they invert the order and nature of things making falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as if it were all one to say I was not in such a place with a mentall reservation as to say I was by which meanes they make truth the patron of a lye 3. If every man should take this licentious liberty there should be no truth amongst men nor certainty of any thing all testimonies given in Evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometimes for whilst he applyeth himself when he lyeth aptly to the time he is to be held uncertain when he speaketh the truth 4. Whereof came this doubting and dissembling but of feare and a bad conscience what needed the Martyrs by a plaine confession of the truth to have adventured and lost their lives if they had held such a dissimulation and equivocating lawfull if it were lawfull to dissemble why did not they SECT 2. Object THey use this mentall reservation for the maintenance of the Popes Catholick Faith and for the discovering of Heresie Ans It were better that Heresie lay hid still then that the verity should be indangered but by that which they call Heresie we worship the God of our Fathers according to the direction of the Prophets and holy men of God and they the Hereticks themselves Obi. Our Saviour himself made use of such dealing as in Mark 5. 30. where he made himself as ignorant who touched his cloathes whereas he knew it well enough who touched them as that they were touched So Luke 24. 28. Christ made as though he would have gone further and yet did not Likewise Joh. 7. 8. he saith to his brethren Ye goe up unto this feast I will not yet goe up whereas indeed he did goe up meaning not with them Ans These instances are thus answered by a Father viz. that the first two instances are sigures of other things as in that Christ made himself ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith ●e knew not In the next Christ spake no untruth for indeed he went further even unto heaven But we are not here put to such a straight to sinde out a Mistery our Saviour in neither of those places dissembled for dissimulation is a hiding and clokeing of the truth but in both these places Christ intended by this meanes to bring the truth to light In the first to try out the faith of the Woman that touched him and in the other to make triall of the humanity and charity of his Disciples as he did the like to Philip Joh. 6. 6. to prove him and in the third our Saviour speaketh as he meant sor he said he would not goe up yet or now because his time was not come So Joh. 2. 4. though he would not shew a Miracle to turne water into wine at his Mothers bidding saying My houre is not yet come yet ere the feast was finished he did it They may as well say here that Christ did equivocate with his Mother by this then that hath been said it doth appeare what vaine shifts the Papists are driven unto and how in all their dealings they hate the light and as our Saviour saith will not come to it least their deeds should be reproved SECT 3. Christians ought both to beleeve with the heart and confesse with the mouth Obj. A Christian is only bound to speake the truth to his neighbour but they who are of another religion are not our neighbours Jehu feigned himself a worshipper of Ball. Ans The Apostle requireth both to beleeve with the heart and consesse with the tongue Rom. 10. 10. and Peter denied Christ only with his mouth and not with his heart and yet he was faine to wash away his sins with teares and though some truths may be hid from him that is not initiated into the Mistery of Religion yet false things are not to be uttered as for the example of Jehu he had not a right heart before God and therefore his example in every respect is not to be justified the example also is much unlike for Jehu did not seeke his owne gaine or propounded his owne safety but did it in a zeale to Gods glory whereas the other tendeth meerely to their owne safety and the dishonour of God spreading their Heresies by this meanes Neither for the matter did Jehu speake untruly for indeed he had a great Sacrifice for Ball when he sacrificed his Priests and in the rest he lyed not but used a kind of outward dissimulation which in Politick affaires where the rule of charity is not broken and Gods glory sought is not unlawfull SECT 4. Of their Mendatia jocosi or lyes in merrement Obj. THere is also another sort of lyes which are allowed by the Papists which they terme Mendatia Jocosi lyes in merrement and that they are tollerable tum ex necessitate both for necessity sake because they are made for delight and recreation which is necessary and nulli nocent for that they hurt no body Ans Though recreation and delight be necessary which we grant for as

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

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