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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

if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or ●ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groan●s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set ●o●me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God rega●deth in p●ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy ha●h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is

a full Reformation which you will never effect so long as you support the Prelaticall or Presbiterian Clergy either in office or maintenance that of Presbitery being a Romish Hierarchy as the other as in this insuing Treatice is proved at large and therefore that River Jordan ought as well to be dryed up as either Euphrates or the Red Sea R●ght Honourable there hath been much paines taken by severall worthy men in this Nation by writing and preaching which hath been also dedicated unto you to this purpose I beseech you let not them or this lye as wast paper in your Studies seeing Viz. M●ster Iohn Owens S●rmond of the sh●king and 〈◊〉 ●i●g of Heaven and Earth as also M● Del●s Booke of praise and unity amo●gst the ●●i●hfull as also Mr. Br●ine's Book of B●o●ls fall in the foolish Virgins c. As also on●●●●l●d The Mystery of the true Minist●y unvailed c. all which are very pe●●inent to this very purp●se it is the chiesest worke you have to performe for without all Coutroversie you are the men whom God intends to honour as his Instruments to pluck up Antichrist root and branch Blessed be you amongst men for what you have done in it and the Lord stirre up your hearts more and more to accomplish the rest of the worke And know also that you have a Call unto it even from your adversaries the Presbiterian Priests who have so much urged you to suppresse Schismes and Heresies in this Nation Now if it be proved from the Word that they are such them selves how can they with modesty be offended if you meet to them the same measure they would have had you as their vassels to have measured to others Sure it is you have found that Tribe so much averse to your proceedings as had you not been right valiant might have utterly obstructed the work in your hands and be assured that so long as that Judas of the Clergy liveth it is VVitnesse their utter disa●●ing of the now present Government and e●g●gement ther●unto impossible that the State should be at quiet their ambition being such as will admit of no injunctions from you unlesse of their owne framing so that you must resolve to suppresse them or be supprest by them Now the Lord knoweth how the Soules of the Saints as yet under the Altar desireth to be at liberty who are yet kept in bondage by that meanes of your yet supporting them stirre up your selves therefore like men of warre by suppressing them as also by giving way to such a method of gathering Churches as there is a cleare president for in the Word as also by such as are most meet for such imployments as also to have them Churches so gathered to be regulated in such a method as Christ and his Apostles hath left in the Word so that the true Ministers of Jesus Christ may be knowne from them of Aarons order and in so doing we shall be in so happy a condition as that it wil be said of England as it was sometimes of Antioch where the Disciples were first called Christians so if you will admit of Christs owne peculiar Government without any Antichristian mixture you wil not only bring glory to this Nation but also immortalize your names to all posterity thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity which is a thing you have also ingaged your selves to performe to the discovery of which this Treatice tendeth Which I most humbly present to your Honours hoping that the Lord wil so stirre up your hearts thereby as to accomplish the desires of him who would glory to see the flourish of the new Jerusalem of which I trust you wil become Denizons as also that England may become a patterne to all that desire to professe Christianity in the whole World which the Lord in much mercy give unto your hearts to accomplish whose worke it is and who also must move you to it in daily expectation whereof I subscribe my selfe Your Honours most humble Servant in the Lord John Spittlehouse To his Excellency the Lord Generall Fairfax the Lord Lievtenant of Ireland with the Colonels and all the other Officers and Souldiers under their Command Christian Champions THat which I intend to you by way of Epistle is humbly to desire you to compare your past and present condition with that of the Israelites during their Aegyptian bondage as also untill they had passed the flood Jordan and pitched their tents in Gilgall in the plaine of Jericho which I take to be your now present condition for proofe of which submitting to better judgements I shall give you some few hints of many by way of Simily which I conceive will fitly parallel with our condition from our bondage unto this present season in which Embleme I shall resemble their Aegypt to our Antichristian slavery 2. Our late King to their Pharaoh 3. The Monopolists to Pharaohs Task-masters 4. Our then Parliament and Sinod to their Moses and Aaron who were brethren in judgement 5. The red Sea to Prelacy through which we passed and in which Pharaoh and all his Host was destroyed 6. The Wildernesse I take to be the various judgements amongst us in point of Religion 7. As their Host marched or not marched but as the cloudy pillar moved no more did the Army under the Earle of Essex command but as the Parliaments Commission ordered them 8. As their Aaron offended by making an Aegyptian Idol for the Israelites to worship so likewise did our Sinod by setting up their Presbitery it being a limbe of that Antichrist we are in bondage unto 9. As their Moses was called to mount Nebo where he dyed so was Essex to the Parliament 10. As Joshua was appointed Commander of the Host before Moses dyed so was our present Generall chosen before Essex dyed 11. As their Joshua was not bound up to the motion of the cloudy Pillar but was at liberty to march when and where he pleased so neither was our present Generell tyed to observe the Parliaments order for his marches or enterprises 12. As their Joshua did lead them over the flood Jordan when it over-flowed all its bankes so hath our Joshua or Generall led us over the Jordan of Presbitery even when the promoters of that Tenent was in the greatest hopes to have established it Instance their Treaty with the late King in the Isle of Wight Which twelve observations may serve as a memoriall to our insuing posterities as them twelves stones set up in Jordan was to the Israelites And now thrice Worthies having under God so well discharged your places by bringing the Congregation of this our Israel through so many ●minent dangers I doe desire to inlarge my selfe a little further in reference to your present condition which I have told you I conceive to be as in the plaines of Jericho beyond Jordan by hinting unto you what I conceive the Lord

love And hereupon some think that our blessed Saviour alludeth to this name in his prayer Luk. 17. 16. where he saith Father I have manifested thy name unto the men which thou gavest me that is say they he declared openly the Doctrine of the Trinity commanding his Disciples to baptize in the name of the Father Son and Holy Ghost Mat. 28. 19. 2. Damascen doth most excellently prove the Trinity by this demonstration Vnus Deus non sine verbo est God being but one is never without the Word but the Word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the ayre because the conditions of our natures is temporall But like as our word proceeding from the minde is neither the same with the minde nor yet altogether divers from it so is the Son unto the Father which is his Word being the same in substance but divers in subsistence But the Word must also have a Spirit for neither is out word without a Spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the Ayre for we are of a compound nature but the Spirit of the Word is of the same substance with the Word He also saith that it is impossible that God should be without naturall fecundity the Lord therefore must needs beget but he begetteth out of his owne substance and that from all eternity but if the Son had not been from the beginning coexistent with him of whom he was begotten we shall bring in a change of his substance for so when he was yet no Father he should afterward become a Father 3. Bernard also thus eligantly inferreth What meaneth this number without a number if there be three how can there be but a number if one where is the number but here I have what I may number and what I may not number there is one substance and three Persons 4. Philo the Jew commenting upon Ephesians 5. 8. where the Apostle speaking of the state and condition of the Ephesians before their calling saith Ye were sometimes darknesse but now are light in the Lord. God is the soveraigne Giver and next to him is the Word of God also there is two firsts the one is Gods Word and the other is God which is before the Word and the same Word is the beginning and end of his good pleasure intent and will And like as a City whereof the Plat-forme is but yet set downe in the minde of the builder hath not being elsewhere but in the minde of the builder so the world had no being elsewhere then in the Word of God which ordained all things and seperated light from darknesse both in the world and mens mindes 5. Rabbie Azariel termeth God Spirit Word and Voyce saying that the spirit bringeth forth both the word and voyce but not by speech of the tongue or by breathing after the manner of men and these three being one spirit viz. one God one Spirit rightly living Blessed be he and his Name who liveth for ever and ever Spirit Word and Voyce that is to say one Holy Ghost and two spirits of that Spirit 6. Rubbie Joseph also saith that the light of the Soule of the Messiah is the living God and the living God is the fountaine of the living waters and the Soule of the Messiah is the river or streame of life and none but the Messiah knoweth God fully He is the light of God and the light of the Gentiles and therefore he knoweth God and God is knowne by him 7. Mercurius Thresmigests saith also to this purpose I thy God saith God am light and minde and of more antiquity then nature of moysture that is issued from the shadow and this light some speech which doth proceed from the minde is the Son of God that which seeth and heareth thee i● the Word of the Lord. and the minde is God the Father these differ not one from the other As for their Vnion it is the union of life and this speech being the work-man of God the Lord of the world hath chiefe power next him and is uncreated infinite proceeding from him the Commander of all things which he made of the perfect and naturall first-bor Son of the most perfect 8. Numius a Pithagorist saith the first God is free from all worke but the second is the Commander which maketh heaven and God the worker and maker saith he is the beginner of bebetting and God the Good is the beginner of being the second is the lively expresse of the first as begetting is an image of being and that this worker being the Son is known to all men by reason of the creating of the world but as for the first Spirit which is the Father he is unknowne unto them 9. Jamblicus another of the Philosophers saith plainly that God made the world by his divine Word and the first God being before the Beer is the Father of a first God whom he begetteth and yet neverthelesse abideth still in the solenesse of his Vnity which thing farre exceedeth all ability of understanding This is the originall patterne of him that is called both Father to himselfe and is the Father of one alone a God verily good indeed 10 Aemelius the Disciple of Plato notwithstanding how great an enemy he was to Christians speaking of the second Person yeeldeth to that which John speaketh Chap. 1. 1. in these words viz. Surely saith he this is the Word which was from everlasting by whom all things which are were made as Heraclitus supposeeth and before God saith he this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning in the ordering and disposing of all things when they were confused and it is the same God by whom all things were absolutely made and in whom they be living and of whom they have their life and being which very Word cloathed it selfe with mans flesh and appeared a man so much that after he had bin put to death he took unto him his God-head againe and was very God as he had bin before ere he came down in bodily flesh and man 11. Another of Plato's imitaters speaking to the same effect saith That the beginning of St. Johns Gospel was worthy to be written every where in letters of gold 12. Suidas relateth that the Devill being asked by the King of Aegypt who he was that reigned before him and who should reign after him answered in these foure verses First God and then the Word and then the Spirit Which three be one and joyn'd in one all three Their force is endlesse get thee hence fraile weight The man of life unknown excelleth thee Thus have I brought a jury of Rabbins Fathers Philosophers yea and the Devill himself to evidence against the Athists and Anti-trenitarians of these times who were compelled to glorifie God in their speeches making as

severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many As David● sin in numbring of the people did procure a punishment upon the whole Land 3. Because beastly men had abused the Creature to their beastly pleasure and riotous excesse it stood with Gods Justice to punish the instrument with the principall and though it pleased God to spare the Fish in regard that man had not so much abused them yet at other times the Lord threatned to take away the Fish of the Sea Hos 3. 4. Obj. Seeing the Lord saith by his Prophets that the Sonne shall not dye for the Fathers iniquity how standeth it with the Justice of God to visite the iniquity of the Fathers upon the Children to the third and fourth Generation Exod. 34. 7. Ans By sin in that place is neither understood the act of sin which cannot be transmitted over unto another but being a transitory thing resteth in the doer neither the fault which goeth with the act nor the blot which is only in the Soule of the offender or sinner nor yet the guilt for if children were guilty of their Fathers sins then for the same they should be everlastingly punished therefore by sin in that place is meant the punishment of sinne which is extended to their posterity SECT 5. Obj. THe contrary may be argued in these two respects 1. In that it is to be considered who are the Authors of the infliction God or man If by man the punishment be imposed it is in the losse only of temporall things as of possessions priviledges honours c. for the transgressions of their Parents as by humane Lawes treason against the State or Common-wealth is punished with death in the Offendor and losse of honour and goods in their posterities But the punishment of death cannot be inflicted upon the children for their fathers offence as a rule is given in Deut. 24. 16. The Father shall not be put to death for the Children nor the Children for the Father 2. If the punishment be inflicted of the Lord it is either eternall or temporall now eternall punishment is laid upon none but the party that sinneth the soule that sinneth shall dye If it be temporall it either consisteth in some temporall benefit or of life If the first not only little ones and infants but even they which are of yeares shall suffer for their Fathers sins as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse and the Jewes great and small were afflicted in the Babilonish Captivity But where the punishment of temporall death is decreed by the Lord there only the infants are punished for their Fathers sins as the children of the rebellious Corah Dathan and Abiram were swallowed up with their Fathers the greater sort also perished in that destruction but then they were such as consented thereunto Achan also was punished with his Sons and Daughters for the sacriledge by him committed which was done for the greater detestation of the fact and the examples of others these are the two Arguments which the Popish Writers use for the vindicating of this their assertion which may be thus answered Ans These two opinions will allow of two exceptions 1. That they make Infants liable to those sins of their Fathers which the Lord saith he will visite to the third and fourth generation whereas those children which continue like haters of God as their Fathers were and imitate their impiety are only included in that combination as appeareth by that clause incerted in the second Commandement of them that hate me again when Infants are cut off by death their owne originall sin is a sufficient cause thereof which bringeth death upon them Secondly they restraine this generall speech visiting the si●s The Lord Judgements are not to be limited of the Fathers c. only unto tempo all punishment whereas the Lords Judgements are not to be limited to this or that kinde but sometimes by corporall death sometime by other temporall punishments he doth visite the iniquity of wicked Fathers upon their evill posterity and as concerning the third and fourth generation there are foure answers usually made to shew the equity that the posterity of the wicked should be punished for their Fathers sinnes 1. Because God which gave life may without any injustice The Lord which gave life may also require it again at his pleasure require it again he doth no wrong by slaying of any 2. They doe not so much rue the sins of their Parents as yeeld Natures debt which God may exact when and of whom he will and how he pleaseth as Josh 7. 25. 26. 3. It must be understood of temporall punishment which may be inslicted for their Fathers sins but the best solution is that God is said to shew mercy to thousands of them that love him so that he is to visite the iniquities of them that hate him SECT 6. Obj. THe wicked Children of godly Parents are found to be respected for their Fathers as the Lord suffered the wicked Kings of Judah to sit upon the Throne for their Father Davids sake Ans It is not denyed but that God may bestow temporall blessings upon the Children of the righteous although they be wicked but that is generall or particular God sometimes is mercifull as he was to Davids posterity for some reasons best known to himself but this promise in generall certainly holdeth not but where the children imitate their fathers piety Obj. If this should be meant of shewing mercy to the vertuous seed and vengeance to the wicked race they should be respected or punished for their owne piety or sin and not for their parents Ans The condition of them that love me and of them that Sinne punished in a double respect hate me is not understood of the particular but of the exemplary vertues or sins of the Children where they imitate their Parents and so they are both their Parents Origine exemple in respect of the originall and example and the Childrens in imitation so that mercy is extended to the righteous seed of the Mercy extended in a double respect righteous in a double respect viz. both for their exemplary vertues of their Fathers whom they imitate and of their own righteousnesse and this without limitation even to a thousand generations not that there shall be so many generations in the world but to shew that Gods mercy shall never be drawne dry And so the wicked race of the ungodly is also punished in a double manner for imitating their Fathers sins which punishment extendeth not beyond foure generations and for their owne sins which every one shall be judged for in his owne generation and that for ever so that the Sonne doth not here beare the Fathers iniquity when he doth not imitate his Fathers sin Moses and Ezekiel are here then reconciled Ezekiel saying the Sonne shall Mose● and Ezek●el reconciled

to exclude all prayer in the Spirit alone that is without words or distinct voyce which is lawfull and oftentimes used by the people of God as we may read Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 27. Again the heads of that prayer is generall so that no man can apply them aright without some speciall relation or application to his or their particular estate and condition Christ therefore prescribed that forme of prayer that it should be a rule and patterne to make our prayers and supplications by and hath not commanded to use or promiseth to accept of such Prayers as are framed by mans invention but only such as proceed from the Spirit Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us chiefe cause of the difference betwixt them who terme themselves Protestants or rather Prelatticants and us who terme our selves Christians I am the more induced to treat of it at large hoping that the Lord wil so eluminate their understanding that they wil duly and seriously consider of their opinions and renounce their errours which the Lord in mercy grant SECT 3. IN the first place I wil shew them what Prayer is the holy The deffinition of Prayer men of God doe define Prayer to be the interpreter of the minde Non vox sed votum as one saith the wings wherewith our Soules doe fly to heaven as swife as Cannot Shot out of a Camon the Key of the Gates of heaven that which either early or late findeth admittance that which forceth an audience and unlocketh the ●ares of God himselfe It is also defined to be a calling upon God by celestiall cogitations of which there be Two sorts of prayer mental and vocall two sorts 1. Mentall or that which is not uttered by the tongue but by the minde and this sort of Prayer is called ejaculatory prayer by which the people of God dart up their requests through silence of speech the second sort is vocall or that which is expressed by speech or words For the first of these we have many examples in Scripture as in Of mentall P●ayer Moses Exo. 14. 15. where the Lord saith unto him Why cryest thou unto me c. whereas Moses is not said to utter any voyce but sighed unto God and cryed in his heart whereupon one saith Egit vocis silentia ut corde clamarit he in the silence of his voyce so wrought that he cryed in his heart We have another example in Hannah 1 Sam. 1. 13. in these words Now Hannah she spake in her heart only her lips moved but her voyce was not heard We have also another example in Jehoshaphat who when he was compassed with the Assyrians is said to cry out unto the● Lord which probably was not vocally but mentally 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophets Before they call I will answer to their secret requests and enward grievances of their heart And this is most probable for God being a Spirit wil especially be invocated by the spirituall part of man Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips their hearts being farre from him Mat. 15. 7 8. now with such as have the Spirit of God this sort of Prayer is much used for by it we may pray upon all occasions unknown unto the world by lifting up pure hearts unto the Lord in reference to which commeth this saying Pii ●rat tassatie good men pray in silence SECT 4. THe other manner of Prayer is vocall that is when the O● Prayer tongue expresseth and uttereth the desires of the heart either of which being produced from a true and a lively faith in Christ is so prevalent with God that they procure our wished desires so farre as the Lord knoweth it needfull for us according to the promise of our Saviour Aske and ye shall receive as also the Lord by the Prophet Call upon me in the time of trouble and I will heare thee Now as there be two sorts of Prayer viz. a Naturall man and Two sorts of men v●z a. naturall man and a spirituall man a Spirituall man of which two sorts of people the world doth consist and they are utterly opposite the one to the other as light and darknesse Heaven and Hell Christ and Beliall As for the Naturall man in regard he would not absolutely declare himselfe to be an Athiest in respect he seeth so many in the world that doe acknowledge that there is a God therefore for fashion sake he wil also have a way and rule to worship God by which shall suite with his condition and to this purpose he doth furnish himselfe with all materials Cap a pea as may conduce to his humour viz. He wil have a Church but they shall consist of his owne fraternity who shall scorne the very name of a Saint ye hate him more then a Devil 2. They wil have a place to meet in as others but it must be The naturall mans humour decked adorned and beautified with whatsoever seemeth delectable and pleasant to the sence for being sensuall themselves and having no other understanding therefore they place their delight meerly in sensuall things as the Apostle testifieth at large Rom. 8. 5. so that if they preach or heare a Sermond it must be if possible the quintesence of Eloquence If they pray it must be in a studied set speech in choyce Oratory their Priests being attired like Havest Dames c. and thus in all their worship doe they expresse themselves to be carnall-minded men and such as the Apostle declareth to be at enmity with God which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse and this they doe in regard they would seeme somewhat religious cannot perform it in another way it being contrary to their game SECT 5. Obj. VVHy doe you endeavour to reclaime them if you can have no other Ans They can doe no other during the time they are in their carnall condition but I hope the Lord hath many amongst them The d●spera●e resolutions of some Cavaliers who belong unto him albeit under that vaile of ignorance whom my desire is to disswade from their errours for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle or to make Hell Heaven then to reclaime the other whose desperate resolutions are so apparently manifest Now contrary to this Naturall man there is a Spirituall man The Spiritual mans humour in point of Prayer who is of a quite contrary minde and opinion for whereas the carnall mans judgement is that Prayer although invented by another

them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such ●●●ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to h●ve familiar●●● and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to ●c observed in Lea●ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.

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