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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	day_n	holy_a	sabbath_n	11,447	5	10.0144	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

day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the

a judgement in the thing to be observed and judgement is obtained by practice and experiments Ergo It is lawfull to study and practice Astrologie as any other Art If that Text of Isay 47. 12. 13. c. be objected I answer Them Texts are spoken of such as depend upon the Aspects of Starres and confide in their Influences as inevitable causes of joy or sorrow But shall we therefore reject a thing that is lawfull in it selfe because some people abuse it Because Papists give Almes by way of Merit shall we therefore give none at all Because Ordinances are slighted by some and Adored by others shall we therefore despise them Again if the Presbyterians look well unto themselvs they will be found the very Sorcerers c. for that Prophecie alludeth unto Rome of which they are Members If it be demanded what good is got by the knowledge of Astrology I answer It is the same to the outward or externall man as Divinity to the inward or internall And therefore as a man doth labour to know the minde of God by studying the Scriptures in relation to his soule So may he practice the other in relation to the preservation of his body Againe He that is well read in Astrology hath these advantages above other men As to know the Inclinations of the Heavens towards him which if he discerne to be good it will or at least ought to procure thankfulnesse in him to the Creator of that meanes by which he obtaineth that knowledge as also to stirre him up to a pious life and conversation lest he should be deprived of that good portended unto him in regard he knoweth they are not so irrevocably fixed but that his sinnes may divert his enjoyment of them 2. If they presage evill towards him he is also thereby stirred up to petition the disposer of such events that they may be diverted from him so that there can no harme happen by the knowledge of Astrology to a Beleever but rather much good If it be demanded whether we may or ought to confide or depend upon Astrologie or Astrologers I answer that we ought to have respect to them as we have to Physicians who by Symptomes doth discover the condition of thy body as also will tell thee that God hath ordained such and such hearbs c. for the healing of thy infirmitie c. Now albeit his judgment is such thou art 〈◊〉 therefore positively to conclude that these things will 〈◊〉 thee because he telleth thee so for a Believer knoweth that God is able to divert the operations of such things as in their proper natures are good for us So is it in Astrology the Astrologer discovereth unto us the Predictions of the Heavenly Bodies telleth us such and such things seemes to be intended by the Creator in regard he discovereth them by the Conjunction and operations of the Heavens yet are we not positively bound to beleeve that they shall so come to passe We ought therefore to confide in neither as solely to depend upon them neither are we to reject them Againe we are not bound absolutely to depend upon such as teach Divinity and yet the Profession is lawfull and so of any other Art or Science But yet where experience teacheth us that a man is an able Divine Physitian c. we ought to confide in them more then in others of their Function or Science And in the same sence I approve of Mr. Lilly as an able Artist in his Science in regard that experience hath taught me that he is an inge●●ous Profi●ient in the same If that Prediction of his cited in the beginning of the moneth of January be applyed to my book where he saith that it will beginne with mutanous Paradoxies by means of a froward repining and seditious Clergy or men pretending Religion indeavouring to affront our State which must stand though not statu quo I answer That I take Mr. Lilly if he be of the aforementioned judgement to be a better Astrologer then a Divine for otherwise he would not have given so dubious a construction of that passage I desire therefore he would more fully amplyfie his judgement in that particular As to what he hath predicted against the Presbyterian Government and the prefixed time he hath set down as A full period to it time will make manifest but as to my own particular I am fully satisfied that it will be as punctually accomplished as he hath said it unlesse it be upheld more out of obstinacy then Affection Yet I am verily perswaded that God hath endued that man with a knowledge above other of his Science to the end he may discover how the Stars in their Courses fight against all that oppose the true Church of Jesus Christ under what form or notion soever I shall therefore add one question more to the Provinciall Sinnod in Mr. Lillies behalf whose Person and Profession they so much vilifie which I desire they would satisfie me in viz. How or by what manner Deborah and Barack Iudg. 5. 20. knew that Sisera was fought against from Heaven or by the Stars in their courses if not by their influences And if so why may they not be observed now as then In the interim I take my leave of the Provinciall Synod And Master Lilly the Prince of the Astrologers In that he hath prefixt the precise day That Presbytrie shall passe fade and decay In that he hath avowd Its Consummation Or banishment out of this State and Nation Rome ruin'd by White-hall Or The Papall Crown demollish●t Containing a confutation of the three degrees of Popery viz. Papacy Prelacy and Presbytery answerable to the triple Crown of that three-headed Cerberus the Pope with his three fold Hierarchies aforesaid CHAP. 1. The first Chapter treateth of the opinions of Atheists and the confutation thereof IT was the opinions of the antient Heathens Atheisticall opinions That there was no God ascribing the event of all things to naturall causes as to Fortune Chance and Fate which things they conceived to have great power upon Counsells Lawes and Actions of men the best learned of them did distinguish and determine them thus viz. To Fortune they ascribed such things as when any digged the ground as to lay a foundation or the like and found a treasure which he did not looke for to Chance when any thing good or bad hapned to any whilst they slept or thought not of it or to infants To Fate those things which proceeded from the influence of starres motions or operations of the Heavens and all inferiour bodies subordinate to them the counter-change of the day and night and all other seasons of the yeare Now 〈…〉 such 〈…〉 a● I feare there is many I demand of them what they meane by the word Nature and whether they apprehend it to be a thing which hath reason or understanding in it selfe and so moveth all creatures according to the proper nature and kinde of every of them

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

subjection by incorporating your selves into Bodies Politick by that rule which Christ hath prescribed for that purpose viz. by the gate of Baptisme it being the externall meanes to inisiate you into the externall profession of Christ in his Church Militant your persons being as wel to conforme to the outward Government thereof as your Spirits to the inward Againe as in humane learning he that would be made compleat must first attaine to three degrees of knowledge viz. a good Gramarian a Rethorissian and a Logissian so is it in Spirituall knowledg to which there are also three degrees to be attained before one can be formed a compleat Christian viz. the knowledg of the old testament and the new testament and the Spiritual interpretation thereof And it is worthy of our best observation to consider the Mutuall Harmony of the Scriptures to attaine this Spirituall knowledge as aforesaid For in relation to this threefold knowledg we have a Trinity of persons in the Diety which co-opperate with them and are agreeable and proportionable to them Answerable to which there is also a threefold faith viz. A Fundamentall faith an historicall faith and a Justifying faith the first agreeing with God the Father as the Creator made knowne in the old Testament the second to the Sonne as a Redeemer in the new Testament and the third to the Holy Ghost in the Spiritualitie of the Letter in both of them The first aluding to the knowledg of God as he is in himselfe The 2. as he is in his Son and 3. as he is a Trinity in unity and an unitie in Trinity the 1. describing the Kingdom and government of God the father with his Angellicall Ministers the 2. the government of the Sonne with his Apostollicall Ministers And the 3. The Kingdome or government of the holyghost with his ministring Saints which is now approaching It is also worthy our observation what Sacraments of union and Correspondencie there we●●●●longing to those distinct Kingdomes and governments fro●●●ch as did not belong unto them As in the first under the law they had Circumcision as a badg of their profession under the Gospell or new Testament a baptisme of water in relation to Christ the 2. person as also a baptisme of the spirit in referrence to the third person the water baptisme being a badg of their outward profession as they were a Church millitant or an externall Church and the Spirituall baptisme in relation to their internall or Spirituall societie that of water baptisme being as it were a gate or inlet to the other there beiug also now as much reason why the Saints should be seperated and distinguished from the world and Antichristianisme as there was either before under or after the Law viz. in the Apostle time Againe the new Jerusalem which is now to descend is said to be adorned as a Bride adorned for her Husband which without all controversie cannot alude to any other thing then the primative purity of Gospel-ordinances yea the whole description of it doth evidence as much which to paralell in each particular would be too tedious I shall only hint some few observations of it viz. in that it is described to have walls and gates with its longitude latitude and altitude doth prefiguring a comlinesse decency and order to be admitted into it 3. In that there is said to be no Temple in it is meant that there shall not be a materiall one consisting of wood stone and gold as was in that of Jerusalem built by Solomon and the reason thereof followeth viz. because the Lord God Almighty and the Lambe are the Temple of it that is it doth consist of Saints in whom the Lambe Christ is ever present as also in that he hath opened Heaven in every place to faithful Beleevers 4. In that it is said to need no light of the Sunne or Moone to shine in it is meant of Ecclesiasticall or civill Government as now practised having its proper power and adornment in it selfe viz. from Christ and his Apostles 5. In that the Nations which are saved is said to walke in the light of it is meant that all such who are ordained to eternall life shall be conformable to the government of it in Doctrine Worship and Discipline 6. In that the Nations are said to bring their glory and honour unto it is meant that the Kings and Rulers of the earth shall hate Antichrist in each of his Hierarchies and destroy it in their dominions as also willingly lay downe their owne powers and become loyall subjects to Jesus Christ 7. In that the gates of the City are not said to be shut either by day or by night and yet none is to enter therein that is uncleane c. but such as are written in the Lambs Book of Life is meant that all manner of people may have recourse to the Churches of the Saints to heare the Word As Country-men may have leave to come into a City for Merchandise which admission into the City doth not make them Free-men in regard they are not inrolled in their Records so in like manner albeit the men of the world may have liberty to heare the Word preached amongst the Saints yet they are not thereby made members of their Society not being entred or inrolled a Saint in the Churches Records viz. not being incorporated by Baptisme into their Society or Body Politick 8. In that a cleare and pure River of water is said to proceed out of the Throne of God and of the Lambe is meant of the Spirit of Prophesie which shall be poured upon the Saints who shall be taught of God 9. In that it is said to run through the midest of the streets of the City is meant that the aforesaid Spirit shall be free for each Member of the Church to make use of as well one as other 10. In that on each side of the River is said to grow a tree of Life bearing twelve manner of fruits and yeelding her fruit every month and the leaves being for the healing of the Nations is meant that the Gospel shall flourish and spread it selfe into all Countries by vertue whereof they shall be healed of the leprosie of Antichristianisme Judisme and Heathenism Thus have I briefly discovered unto you the new or Spirituall Jerusalem hoping you will be willing in this day of Christs power to give up your selves as a free-will offering unto him by submitting unto his Kingly Government but I must tell you that at the present there is very small hopes of it in regard of your now condition which if I be not mistaken in as sure I am not may fitly be paralleld with these places of Scripture I shall first instance in that of Marke 14. 38. where our Saviour told his Disciples that their spirits was willing but their flesh was weake even so it is with you for you are awake in the Spirit but asleepe in the body you are awake in the spirituall worship of