THe Sacrament then of the Body and blood of Christ is given The Body and blood of Christ only eaten and drunk by faith taken and eaten only after a spirituall manner by the mouth of faith and it is a token of love which Christians ought to have amongst themselves and for which it is called the Lords Table 1 Cor. 10. 11. the Lords Supper 1 Cor. 11. 10. a communion of the body of Christ and they that partake thereof though they be many yet are but one bread and one body 1 Cor. 10. 16 17. Now the same faith shall save us which saved the Fathers before Christs Incarnation who did eate his body and drink his blood spiritually through faith and therefore as the Manna which came down from Heaven and the water which issued out of the Rock was the same to the Israelites as the bread and wine in the Sacrament is to us and in regard as many as did apprehend Christ in the Manna and water of the Rock are said to eate the same spirituall meat and to drink the same spirituall drink which we doe and albeit the figures are changed and altered yet faith abideth one and the same And thus the Fathers did eate Christ before the Manna and after the Manna was ceased Having shewed the manner of eating Christ in the Manna and seeing the like may be spoken of the Pascall Lambe which was not to be eaten raw Exod. 12. 9. that is carnally substantially and visibly with what face can these blockish people think to eate with their mouth and teeth the very body and bones of Christ And who may better be said to eate Christ raw then they which come not with a true and a lively faith but with such an erronious perswasion therefore as raw flesh is offensive to the stomack and such an one as eateth it may to said to eate his owne death so they that eate and drink in the Sacrament unworthily are said by the Apostle to eate and drink their owne damnation 1 Cor. 5. 7. SECT 10. By whom the Sacrament is truly eaten 3. AS none were admitted to eate of the Lambe of Consecration Exod. 29. 33. but such as were of Abrahams Family so none but those that are of Christs Family indeed and doe beleeve in him can be partakers of his body and blood for whosoever saith Christ eateth of my body and drinketh of my blood hath eternall life Joh. 6. 54. so then those men are grosly mistaken and deceived that think that the wicked and unbeleevers doe eate the very flesh and drink the very blood of Christ in the Sacrament for then it would follow upon our blessed Saviours words that they shall have eternall life Further as the Pascall Lambe was not to be eaten by uncircumcised persons or such as were strangers from the faith of Israel Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons for our Saviour would not have us give holy things to doggs or cast pearls amongst swine Mat. 7. 2. This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation as also that the Sacrament of the Altar giveth life Ex eperè operato by the thing done and being present at though there be never a good thought thereunto by him that is present and a receiver thereof as also that the true and naturall body of Jesus Christ is in with and under the Bread and Wine and may be eaten chewed and digested even of Turkes and Infidels as also that the same true and reall body of Jesus Christ may be devoured of Doggs Hoggs Cats Rats and so consequently these creatures receive and injoy by vertue of the same eternall life which is blasphemy in the highest degree SECT 11. Whether the corporall presence of Christ can be in more places then one at one time Obj. THe Papists verifie it may their reason is because Christs Man-hood say they is so annexed to his God-head as fire in Iron which cannot be separated and therefore must be in all places with the God-head Ans That assertion is false as may evidently appeare by The body of Christ not in two places at one time these Scriptures as Luk. 24. 6. when the woman sought Christ at the Sepulchre where the Angels told them that he was not there for he was risen but if his body had been in every place the Angel had lyed As also at the raising of Lazarus Christ saith to his Disciples I am glad for your sakes that I was not there Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man Moreover Christ saith The poore you shall alwayes have with you but me you shall not have alwayes Joh 12. 8. Again it followeth not that every thing that is in God should be in every place as God is for the Scripture saith That in him we live move and have our being Act. 17. 28. and yet we are not in every place as he is God for so he is in all places but as he is man he sitteth at his Fathers right hand and if we should grant Christ to be in all places as he is Man we should take away the truth of his body for though his Man-hood be in God and God in his Man-hood yet is followeth not that it should be in all places as his Diety is for as touching his Manhood he was on earth not in heaven when he said No man ascendeth into heaven but he that descended from heaven Joh. 3. 13. And further to confirme this point Christ saith to his Disciples I ascend to my Father and yours my God and yours Joh. 20. 17. Again the being of one body in divers places or in two places at once is against nature and Scripture cannot allow of it One writing to his friend to resolve him touching that passage of Christ to the Thiefe on the Crosse where he saith This day shalt thou be with me in paradise Luk. 23. 43. whether our Saviour meant he should be with his Soule or his Body or his God-head in paradise to which question his friend returned this answer Touching Christs corporall Body that day it was in the Sepulchre and that was not in paradise although in a garden and as touching his Soule it was that day in Hel and none will say that paradise was there therefore that text saith he must needs he understood to be spoken of his God-head and therefore Christs Man-hood was neither that day in heaven or on earth but in the Sepulchre SECT 12. Of Christs preaching to the Spirits in prison Object IN that reply is confirmed that the wicked of the old world were not so condemned but that they might be redeemed from them by the descension of Christ who is said by Saint Peter to be quickned in the Spirit by the which he preached to the spirits in prison which
New for divers Saints had their proper possessions and goods as Tabitha Act. 8. that made Coates for the poore of Lidia Act. 16. who was also a seller of purple 6. It is lawfull for Christians to have their pâ—oper servants much more his proper goods for the peculiar possession of servants seemeth more to be against the liberty of Nature then of goods and lands but the distinction of Masters and Servants are not taken away but maintained and continued in the New Testament Ephe. 6. and in other places much more distinct possessions of things SECT 5. Obj. T is also appropriated unto them of this notion that they are of opinion that it is not lawfull to take an oath before a Magistrate aleadging the Text Mat. 5. 34. But I say unto you sweare not at all c. but that it is lawfull to take an oath amongst Christians is thus proved Ans If it had not been lawfull to sweare and if the thing were The lawfulnesse of an oath to which purpose many objections are answered evill in it selfe then the holy Servants of God would not have sworne at all as Abraham did to Abimelech Gen. 22. Jacob to Laban Gen. 31. 53. Jonathan to David and David to Jonathan 1 Sam. 20. 42. 2. God commandeth us to sweare by his name Deut. 6. 13. 10. 20. but God commandeth no evill to be done 3. The end of an Oath is to put an end to all strife and controverfie Heb. 16. 16. therefore it is to Gods glory and profitable to humane society that by Oathes such businesses should be ended Obj. Although it were permitted in the Old Testament to the Fathers to sweare yet it is forbidden in the New at Mat. 5. 34. I say unto you sweare not at all Ans Christ came not to dissolve the Law viz. the Morall Law which being perpetuall doth yet remaine in use 2. The Prophets speaking of the times of the Gospel and oâ— the state of the Church under Christ doth fore-tell that they should sweare by his name Isa 65. 16. He that sweareth on earth shall sweare by the true God 3. We have the example of Paul which often called God to witnesse as Rom. 1. 9. Cor. 1. 23. Rom. 9. 1. Phil. 1. 8. Gal. 1. 23. Obj. Our Saviour giveth a generall prohibition against swearing in that text of Mat. 5. 34. and the Apostle James saith Above all things my brethren sweare not at all but let your yea be yea and your nay nay c. Ans Our Saviour doth not generally forbid all kind of oathes but only rash and unadvised oathes which were used in their common talke so that there he only correcteth an abuse amongst the Jewes who were allowed to sweare by heaven and earth and such like as though such kinde of oathes nothing concerned God but our Saviour telleth them that even in such oathes the name of God is prophained and abused because there can no part of the world be named where the Lord hath not sent some prints of his glory Againe as touching the instance of our Saviours Mat. 5. 34. he meaneth such oathes as came of an evill minde for otherwise he himselfe used more then yea and nay in his speech saying Amen c. the Apostle Paul also oft-times called God to witnesse which should have been against his Masters rule if it had not been lawfull at all to have taken an oath and therefore in regard of the incredulity and deceitfulnesse of men the necessity of oathes were brought in therefore the Argument doth not follow that whatsoever is more c. commeth of evill for albeit that good Lawes are caused by evill manners it doth not therefore follow that they are evill Obj. It is not in mans power to performe what he sweareth to doe for things to come are not in his power therefore it was better to forbeare an oath then to fall into apparent danger of perjury Ans Though this were granted yet doth it not take away the use of all oathes but only such as are for the performing of Covenants and promises There is another kinde of oathes which is called Acirtorium which affirmeth the truth of something already done which oath if this objection were admitted were not to be taken away It satisfieth that he that taketh an oath to performe some covenant and promise have a full intent and purpose to doe it though it fall out otherwise afterward Obj. The oathes which are allowed in Scripture were publick such as were required of the Magistrate this giveth not liberty to private men Ans Jacob sware to Laban Joseph to Jacob Jonathan to David and David to Jonathan yet all these which tooke these oathes sware privately and as private men and so an oath serveth Severall objections answered touching the power of the Civill Magistrate for the evidence of the truth for the ending of strife and controversies in which there may be a lawfull and necessary use of oathes as well publickly as privately not upon every occasion but when the matter is urgent and the place so requireth SECT 6. Obj. ANother Tenent which is urged upon them is that they deny the lawfull power of the Mastistrate viz. that he hath power to put any to death or at least for a Christian to be a Civill Magistrate Ans The Apostle affirmeth the contrary Rom. 13. 4. where he saith That the power beareth not the Sword in vaine and that he is the Minister of God to shew revenge upon them that doe evil Obj. Our Saviour exhorteth us in his Sermond not to resist evill so that Christ restraineth the power of revenging evill given by Moses to the Magistrate Ans Although this power was first given to the Magistrate yet the Scribes and Pharisees corruptly applyed it to private revenge so that Christ in this place disanulleth not the Law of Moses but speaketh against their corrupt glosses of it Obj. We ought not to be subject unto Magestracy because Christ hath made us free Ans The internall liberty and freedome of the Spirit doth not take away externall subjection unto the Magistrate as the Apostle saith Art thou called being a servant care not for it 1 Cor. 7. 21. As one then may be a servant and retaine his Christian liberty so he may also be a subject We read also that Cornelius a Centurion and Sergius Paulus Pre-consul after their conversion was not charged to leave their calling SECT 7. ANother Tenent which is attributed unto them is That they Severall objections answered touching the lawfulnesse of Warre hold it not lawfull for a Christian to beare Armour or Weapons or wage Battell their reasons and objections being these viz. Obj Our Saviour exhorteth us not to resist evill but whosoever shall smite us on the cheeke to turne to him the other also Mat. 5. 39. Ans It is evident that Christ doth not here bring in a new Law but only freeth it from the corrupt glosses of the
The Printer to the Spectator THat Embleme whereon thou didst looke Is but the shadow of the Booke By reading which thou maist behold That in expresse which here is told By Figures there thou 't plainly see The Pope and his fraternity Of Prelates Presbiterians and The Author a Rev. 18. 1 2 c. whom thou seest there stand Disputing to the life where he Doth use his Christian b Mat. 10 6 pollicy By singling each of them apart Aluding unto Daniels Art By which he found the Elders lye And clear'd Susannas chastity So he like to a Champion stout In this incounter first culs out Errors chiefe Patrons c Athists and Antiâ—rinitarians who deny There is a God or Trinity These being conquered he doth finde A Monster of another minde Who saith there is a God d The Pope 2 Thes 2 3 4. but he Doth proudly claime the same to be And that he can mens Sins forgive If they 'le but see him whilst they live This he subdues likewise and then He findeth divers sorts e viz Prelates Pâ—oâ—bâ—terians other Sectaries Rev 17 12. 15 of men The which from him doth hold their power All which within one day f Rev. 18. 8. or houre g vâ—r 17 18. o R v. 19. 1 2. He hath subdued Therefore his head with Bayes I have adorn'd doe thou the like by praise Laus Deo in excelcis AN EMBLEM OF ANTICHRIST In his three fould Hirerchyes of Papacy Prelacy Presbytery As allso a description of the Trenatie in Vnitie Vnitie in Trenatie of their Lord God the Pope in his Holyneses Dietie 2. thes 2. 4. A Small Rome left for the Pope etc. Prellat Wee are all tatterd broken to peeces Pope Presbiter They reiect our church calling from thee Cry aloud for he is a god 1. Kings 18. 27. And it came to pass at Noone that Elijah Mocked them saying c. I neede not put a Beareskin on A Beare Or pin a Devill to A Cauileare Rev 16. 19. 20. 21. And the Great City was devided into THREE PARTS etc. ROME RVIN'D BY WHITE 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 Sunshine 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 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 Isaiah 40. 3 4 5. The voyce of him that cryeth in the wildernesse prepare ye the way of the Lord make straight in the desart a high way for our God every valley shall be exalted and every mountaine and hill shall be made low and the crooked shall be made straight and thorough places plaine and the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it 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 Printed at London by Thomas Paine and are to be sold at his house in Goold Smiths Alley in Redcrosse Street 1650 Fâ—llow Christians THere hath been many predictions of these present times both oâ—â— oâ— Scâ—ipture and other Aâ—thors 〈◊〉 of whâ—ch 〈◊〉 〈◊〉 he â—s reâ—ite which I professe before the great God of Heaven and Earth is not out of any ostentation in relation to my owne particular person but meerly to stir up the hearts of all men to take not â—â—e of the Lords present designe to which purpose in the Old Testament we haâ—â— these Scriptures viz. Dan. 2. 34 35. 7. 18. 27. Mâ—l 3. 1. c. and 4. 1 2. 3. 5. 6. Joel 2. 28 29. 30. 31. â—2 In the New Testament Mat. 17. 11. Rev. 18. 1. 2. 4. 6. Chap. 21 c. For Predictions since I shall only cite these which I have collected out of Mr. Bâ—aines writings a mâ—n yet I never saw I. Viz. One of Merlinus Calcâ—donius a Scot. After a long tribulation of Christians and effusion of innocent blood the prosperity and praise of God shall come to a desolate Nation I meane the Christians for an excellent Pastor shall come and rectifie all things and all things and all things shall be according to the forme of the primative Church II. Saint Bridget saith of the Pope that a Sword of God shall peirce his body and run him thorow from head to heart never to be pulled out and after his Armies his Viccars and Ministers their Soules shall be debarred the glory of God and their dignity and goods shall be devolved unto others III. Joaohim an Italian Abbot in his concord of the two Tâ—staments hath written many Predictions which accord with thesâ— IV. Joannes de rupe Scissa once Bishop of Paris hath fore-told that the Popes Arch-Bishops Bishops and the whole Clergy of Rome shall be brought back again to the primative forme of Christ and his Apostles with most sharp scurges and that all temporall principalities shall be taken away from the Clergy V. Joannes Wolsius citeth this Prediction viz. Europae genitus terra vir justus aequus Pastor earit caeli claves non regna gubernan Pax erit toto surget concordia mundo Una fides unus regnabit in omnia princeps What other late Predictions you have had I leave to your memories I could say very much in relation to my selfe and how wonderfully providence hath carried on this work by me but I will not beare testimony of my selfe let what is written doe it whether for me or against me Here likewise followeth three generall Principles drawne out of the Treatice for the inducement of every one to read and practise I. BY practising the Government contained herein you will manifest your selves to be Christs Disciples by being obedient to his and his Apostles institutions contrariwise you declare your selves enemies to both II. By â—o doing the Church of Christ will be distinguished from the world as also made visible to the world as a City which is at unity in it selfe Psal 122. 3. III. Those that participate of that union wil be freed from these grievances viz. 1. From the corrupt Clergy 2. From the unjust maintenance which they yet enjoy and 3. In a great part from the corruption of the Lawes of the Land as also from the Caterpillers the Lawyers which are breed and nourished thereby which two grand Moth-wormes have almost consumed both Church and Common-wealth as all rational men very wel
know ' Gainst which two Wolves which would devoure this Land This Treatice like a cumbatant doth stand For preservation of it therefore all That doth desire to see those Meters fall Out of their Ayrie Orbs Read and comply And you are freed from all such tiranny To the Supreame power of the Nation The Commons assembled in Parliament with the Counsell of State c. Right Honourable IT is acknowledged that like Martha you are cumbred about much businesse 〈◊〉 regard of the loud clamors of the men of the world whose chiefe affections are taken up with civill affaires as in a flourishing State with the appurtenances thereunto belonging as in a free trade c. But there is an Vnum necessarium which is farr from their thoughts and I feare not very neare yours viz. the flourishing of the Kingdome or Church of Christ which ought to be your chiefe object to adorne in that the other would fall in of course as our Saviour affirmeth Mat. 6. 33. c. A chapter worthy of your most serious meditations in your now present imployments For doubtles providence doth as well extend it selfâ— over whole Nations as over a particular Person or a Sparrow but such is the fraile condition of our Natures that we dare not trust God with our temporals the best of us are ready with Jacob to capitulate with our Maker and to indent with him viz. that if God would grant him food rayment protection c. then he would build God an house Gen. 28. 20 21 22 c. So we if God will but first build us seeled Houses make us great and eminent men in the world put us into a gallant state capacity c. O then we will promise to doe great matters for God As in a reformation of Religion which shall be Jure divino or agreeable to the will and appointment of Jesus Christ but we will doe nothing for him before unlesse with Jacob to poure a little oyle upon the stone where we intend to erect our promised Fabrick Right Honourable you have with Jacob made large promises touching a full perfect and thorow Reformation viz. to pluck up Antichrist root and branch and that without respect of persons and the Lord Christ having performed your request on his part doth now expect a performance also on your part to him as he did from Jacob but so backwards are you in matters of Divine concernment as that he is also constrained to invite you to it as he did Jacob Gen. 35. 1. Therefore in Christs stead I desire you to imitate Jacob by your free assent who immediatly upon the reminding him oâ— his promise did instantly as a preparative to the worke stirre up his Family to put away the strange gods which was then amongst them and to be cleane and wash their Garments as also to arise and goe with him to Beâ—â—â— where he would erect an Altar unto God who had answered him in the day of his destresse and had been with him in the way which he went Now how neare that his relation did and doth agree with your past and now condition I appeale to your selves O that you had now also hearts to doe the like to your Family of the Common-wealth whereof under God you are Keepers as also that your Houshold of the Nation would as willingly relenquish their Heresies and Schisms as the other did their Idols and eare-rings which that they may doe with more freedome of spirit I havâ— by Divine assistance attempted a discovery of them to the end neither you nor they may be mistaken in them viz. Neither they in their Voluntarie delivering them unto you or you in the buriall of them I am bold also in Christs name to minde you of something further to this purpose as in relation to your duty in this present designe of Christ which I presume you are not ignorant of or if you be that you will not continue so having your understanding illuminated At the present it is visibly apparent both to you and all Professors that the Reformation in point of Religion is at a full stand which is by meanes of two distinct Parties viz. the Presbiterian and the Independant the one pulling one way and the other another by which meanes it is betwixt them even almost pulled in pieces the Presbiterian Party being such as would dwell upon a forme and the other being contrary to all forme running themselves into a Chaos of confusions their distempered spirits being utterly voyd of all order or decency so that it is as impossible for these two extreames to unite into one as Hell and Heaven I have therefore by Divine assistance attained to the discovery of the Golden Meane by which they may not only be reconciled together but also brought to practise Jure Divino according to the will and appointment of Jesus Christ in his Word which thing is the now grand designe of Christ therefore it behooves you to stirre up these two parties to comply with this revealed insuing Truth which though it be as yet despicable yet iâ— will prove most honourable It is confest you have by Divine providence acted very much in relation to a Reformation viz. you have passed over the Red Sea of Prelacy in which Pharaoh and his Hoast were drown'd but all that Spirituall Egypt is not destroyed many of them uncircumcised ones have marched with us into the wildernesse we are now in There be yet thousands of Cavalier Priests amongst us besides you are to know that before you can enter into the promised Land you are also to beare the Arke of God over the River Jordan viz. that of Presbitery it being also an obstacle in the way albeit not so seemeing dangerous as the other Right Honourable the Cloud doth now remove and you are by providence brought even to the brinke of that River through which you must passe or you will never enter the Holy Land take courage therefore right Worthies by considering what the Lord hath done for you and how he hath to that very purpose purged you both from the Episcopall and Presbiterian drosse which were amongst you and how he hath made you and your Government as that new Heaven and new Earth from and unto which the new Jerusalem is to descend the Lord being pleased to make this Nation the Theatre on which he will begin to act his present Designe I shall further presume to minde you that as you have so you are yet to swallow up such waters as the Dragon of Prelacie with his Presbiterian Tayle shall belch out against the Woman you being the earth appointed for that very purpose untill you have dryed up their Sea and River which you by providence have almost accomplisht but till you have thorowly drained them dry you obstruct the descending of the new Jerusalem or the Marriage of the Lambe which is immediatly to insue Therefore I beseech you to delay not time but with a Christian courage resolve to act
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 Râ—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. Mâ—ster Iohn Owens Sâ—rmond of the shâ—king and 〈◊〉 â—iâ—g of Heaven and Earth as also Mâ— Delâ—s Booke of praise and unity amoâ—gst the â—â—iâ—hfull as also Mr. Brâ—ine's Book of Bâ—oâ—ls fall in the foolish Virgins c. As also onâ—â—â—â—lâ—d The Mystery of the true Ministâ—y unvailed c. all which are very peâ—â—inent to this very purpâ—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 disaâ—â—ing of the now present Government and eâ—gâ—gement therâ—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 â—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
For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall Forâ—une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God â—â—prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firmâ—ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Fatherâ— name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure soâ—ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed aâ— Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as iâ— Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne
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 Elâ—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. 1â— where he promising the Holy Ghost to his Disciples saith He shall glorifie me for he shall
it were a large Volume of the Creation of God by his Word and that the same Word is his Son How then is it possible that men living in so shining a light as is now defused amongst us should espape the force wrath and vengeance of God for not imbrasing of the truth seeing that the other as it were through a mist did see a cleernesse of his brightnesse and that we whom he hath nourished in his owne bosome and comforted with the grapes of his owne vine-yard fed with the bread of his owne Flesh and bathed in the blood of his owne heart should refuse to give him that respect which was acknowledged by them Doubtlesse those whom I have named shall rise up in judgement against all the Arians Anti-trenitarians and what others who yet wilfully oppose the truth as it is in Jesus yea when the Scriptures doe so punctually declare Christ to be the Son of God as in these five respects which agree to no other but him As first in his Name for he is simply called God as Joh. 1. 1. Christ declared to be the Son of God in five respects the Word was God as also 1 Epist John 5. 20. where the Apostle speaking of Jesus Christ saith the same was very God 2. By his Nativity and Generation and so he is called the Son of God Rom. 1. 3. 3. By nature he is one with God as in Joh. 20. 30. I and the Father am one 4. In power as in Mat. 28. 18. all power is given me in heaven and earth 5. By his owne profession for he professed himselfe to be the Son of God and therefore thâ— Jewes went about to kill him because he said that God was his Father Joh. 5. 18. Which five places if there were no other expressions to make out the truth of it is sufficient to convince the worst of men and certainly such as refuse to subscribe to this truth may justly be termed worse then the Devill for he freely confessed that Jesus Christ was the Son of the most high God Mark 5. 7. and surely none will any longer persist in such blasphemies but such as dispaire of their salvation and therefore indeavoureth to intrap others in the same snare for if there be no God and Christ be an imposter what expectation of any good can be hoped from them CHAP. III. Antiscriptarists objections cited and answered SECT 1. THis Herisie hath been maintained of old by the Maniches who held that the Old Testament was contrary to the New and that in these respects 1. Object Because that in the Old Testament the Lord professeth enmity against the Cananites and chargeth the Israelites to kill and destroy them how then is this say they consonant and agreeable with the Gospel where Christ commandeth to love our enemies Mat. 5. 44. Ans 1. That discention and enmity was not in respect of the Persons but of the manners of the Gentiles the Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. The killing of the enemy did agree with that carnall people to whom the Law was given as a School-master Gal. 3. 24. Revenge may be taken of some people in charity 3. The Apostle when he delivered over the incestuous man unto Satan for the destruction of the flesh did sufficiently declare that revenge may be taken of some enemies in charity therefore there may be love in him that taketh revenge as we see in Fathers which correct their children whom they love and although Fathers kill not their children in correcting of them yet God that knoweth what is better for every one can correct with love not only by infirmity and sicknesse but also with temporall death as is evident in the Corinthians where the Apostle saith For this cause many are weake and sick amongst you and many sleep And that these corrections proceed of love he presently after sheweth as in these words But when we are judged we are chastened of the Lord because we should not be condemned with the world 1 Cor. 11. 30. 32. 4. Neither did they doe this without divine Authority which sometimes â—s manifested in Scripture and sometimes concealed lest any should think it was permitted them to kill whom they would at their pleasure 5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New the enemies of God yet is there also examples of loving our enemies as in David who when Saul was offered into his hands he chose rather to spare him then kill him where then there was neither difficulty nor feare of killing the enemy it was love that helped him and therefore in that respect the Old Testament is not contrary to the New SECT 2. Object THat precept of honouring Parents is contrary to that in the New Testament where our Saviour being asked leave by one to goe and bury his Father answered Let the dead bury their dead Luk. 9. 60. Ans If herein the Old Testament and the New doe vary VVhen God is in computition Parents ought to be contemned and contradict one another then the New Testament therein will be contrary to it selfe for the Apostle urgeth this Commandement Eph. 6. 2. 2. It is manifest that honour in a certaine degree is to be reserved unto Parents yet in comparison of the love of God there is no doubt but that they ought to be contemned Mat. 10. 37. He that loveth father or mother more then me is not worthy of me SECT 3. Object IN the Old Testament the Lord is said to harden mens hearts which is an evill worke and therefore it proceedeth from a God that is a worker of evill Ans God is said to harden the heart without any touch of God hardneth the heart without any breach of sin sinne 2. It was not any violence from God that hardned Pharoahs heart but his owne impiety and obstinacy that hardned him like as the water is frozen untill the Sun shine upon it and then it resolveth but when the Sun is departed it is bound with cold againe now the Sun is not the cause of the freezing of the water Simile but the coldnesse of the water bindeth it selfe So properly God causeth not the heart to be hardned but by the absence of his grace it is hardened As one speaking in the Person of God to Pharaoh saith When my grace is drawne from thee then thy owne wickednesse shall harden thy heart the cause then must needs be ascribed to their owne wickednesse which deserveth to be hardned or it must be referred to the just judgements of God which are often hid but never unjust it sufficeth us to know and beleeve as the Apostle saith Rom. 9. 15. Is there unrighteousnesse with God God forbid SECT 4. Object IN the Old Testament the Lord is said to dwell in houses made with hands Exod. 25. 8.
whereas our Saviour saith in the New Testament that heaven is his throne and the earth is his footstoole Mat. 5. 34 35. there can then be no house made for God Ans That testimony is objected first in the Old Testament as in The Old Testament and the New compared Isay 66. 1. and therefore therein the Old Testament and the New concurre that God dwelleth not in temples made with hands and yet both in the Old and New Testament God is said to have his house as in Psal 69. 9. 93. 5. Mat. 21. 13. Joh. 2. 16. that therefore is so said and taken to signifie some other thing God therefore was said to dwell in the Tabernacle not because any place can comprehend his Majesty but because there it pleaseth him by some visible signes to manifest his presence so that all the difference betwixt the New Testament and the Old consisteth chiefly in these respects The difference betwixt the Old and New Testament 1. The Old Testament doth signifie the Covenant and League which God made with his people as to be their God and they to be his people Gen. 17. 7. 8. wherein the New and Old Testament doe much differ 1. In that the one was given by Moses and the other by Christ 2. The one was propounded upon conditions of their obedience if they kept the Law the New Testament requireth faith and beliefe 3. The Old Testament was consecrated by the blood of Beasts but the New Testament is confirmed with the blood of Christ 4. That had but Types and Figures which are now abolished the New Testament hath the very body and substance 5. The one was particular to the Israelites only the other in particular to all beleevers 2. The Old Testament and the New are distinguished in time that was before the comming of Christ the New Testament comprehendeth the time since and so they differ in manner and measure of revelation and opening of Gods will as also all things are more plainly opened in the New Testament 3. The Old Testament is taken for the Propheticall writings the New for the Apostolicall and so they differ because the Old receiveth light from the New and cannot well be understood without it for as the Poet saith The Law was like a misty Looking-glasse Wherein the shadow of a Saviour was Treating in a darke straine by Types and Signes And what should passe in after dayes divines The Gospel tells us he is come and dead And thus the riddle of the Law is read So that Gospel is Law the mistery being seal'd And Law is Gospel being once reveal'd 4. Againe the Gospel may be termed the complement or fulfilling of the Law which our Saviour verified upon the Crosse when he had fulfilled it for us Joh. 19. 30. SECT 5. Object BVt the New Testament differeth from the Old in substance and matter because they have divers and contrary effects neither is there the same substance of their Sacraments and ours Ans The divers and sundry effects as because the Law worketh The contrary effects of the Law and the Gospel terrour and the Gospel comfort proveth not a diversity of substance the Sun worketh contrary effects it hardneth the clay and mollifieth the wax yet the substance is the same the difference of the worke is in the divers natures of the things So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh and the Gospel bringeth comfort our hearts being mollified by the Spirit 2. Christ is the end of the Law and the Law is a School-master to bring us unto Christ therefore the matter and substance is the same but the manner condition and qualities are divers 3. The Apostle sheweth that Christ was the substance of their Sacraments as he is of ours for they did all eate the same spirituall meat with us 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ then he was represented in the legall Sacraments and truly if we did rightly consider the happinesse we injoy by the revelation of the Gospel towards those which in them dark dayes had only the Law read unto them we may think our selves in a happy condition for the Law of it selfe discomforts and takes advantage through the breach of it for the Letter killeth and can no way admit release by pardon for by Law we dye SECT 6. Object WHy did man hope when as he seemed to be without hope the Poet answereth Answer Although they saw no Sun before their eyes They knew by ' th twilight that the Sun would rise For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse doth spy Objects remote which to the sence appeare Through ' th help of the Prospective very neare So some that liv'd within the Lawes dominion Did here farre of a brute and buzz'd opinion A Saviour one day should be borne but he That had the glasse of faith might plainly see That long expected day of joy as cleare As if even solemnized then and there SECT 7. 5. VVE may also observe these differences betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for to the Morall Law we have some directions by the Law of Nature but the knowledge of faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be but by faith in Christ we are made that which the Law prescribeth which the Gospel â—ffecteth in us 3. The conditions are unlike the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves the Gospel to the conditions of faith apprehending the râ—ghteousnesse of Christ the one is Lex timoris the law of feare and the other is Lex amoris the law of love which hath also a three-fold difference as 1. The Law of feare maketh the observers thereof servile but the Law of love maketh them free 2. The Law of feare is not willingly kept but by constraint but the Law of love is willingly observed and kept 3. The one is hard and heavie the other is easie and light SECT 8. 6. THe Law and the Gospel differ also in the effects for the Law striketh terrour by the manifestation of our sins as the Prodigall childe confessed Luk. 15. 21. I am not worthy to be called thy Sonne It made the Publican also stand afarre of beating upon his brest as not worthy to come neare the presence of God But the Gospel comforteth and allureth as our Saviour verifieth in these words Come unto me all ye that are wâ—ary and heavie laden and I will refresh you Mat. 11. 28. As also my yoke is easie and my burthen is light Now they that finde not the Law and the Gospel to work these contrary effects declare that they understand neither the Law or the Gospel aright A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope and his fellow
invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. Dâ—n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Absâ—lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saintâ— to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. â—0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equâ—ll power and commission were gâ—ven to all the Apostleâ— shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
increase of their Churches viz. in that they admit of none as Members but such as will be dipped over the body in water viz. in a River or the like which custome cannot be made out from the Apostles as to be alwaies practised by them as also for other reasons Obj. How prove you the contrary Ans By necessary consequence where that ordinance was administred as in Act. 16. 33. where the Jaylor and his Family is said to be baptized in the night which certainely was not in a River or any other water by dipping or plunging them over the body therefore I suppose it is not of extraordinary necessity whether by dipping or sprinkling as the season and opportunity doth require SECT 4. Obj. CHrists Baptisme was a baptisme of the Holy Ghost and of fire Mat. 3. 11. Ans It is most evident in that passage of Cornelius Act. 10. Such as were formerly bapâ—ised wiâ—h the Hâ—ly Ghost and with â—â—â—â— afâ—â—â— aâ—d baptized with water baptisme that although he and his friends were formerly baptized with that baptisme you speake of ver 44 45 46. yet neverthelesse they were afterward baptized with water baptisme in the name of the Lord Iesus as inâ—er 47 48. according to the practise of the Apostles at other times as in Act. 19. 5. Obj. It will be a great disgrace for the Nobility and Gentry of this Nation that have been formerly baptized in their infancy to be re-baptized aâ— also for their delicate Ladies c Ans Our Saviour himselfe thought it no disgrace to be baptized Our Saviour thought it no disgrace to be baptized of Iohn in Iordan by Iohn in Iordan Mat. 3. 13 14 15 c. and hath also injoyned all such as would be his Disciples to be baptized Mat. 28. 19. and Mark 16. 16. before admittance into his Church Militant which the constant practise of the Apostles doth evidently declare as in severall instances in that Book titled their Acts doth clearly manifest as I have formerly made appeare at large and therefore those albeit the greatest in the Nation which are convinced of the truth of this assertion and shall refuse to admit of that ordinance which Christ hath so instituted as aforesaid for feare of the shame and disgrace which the men of the world can put upon them let them be assured that Christ will be as much ashamed of them before his Father which is in Heaven yea he hath foretold as much Mark 8. 38. Againe let such know that as great and good as themselves have not been ashamed of the Gospel of Christ King David could say that he would speake of his testimonies before Kings and would not be ashamed Psal 119. 46. And the Apostle Paul could say he was not ashamed of the Gospel of Christ Rom. 1 16. yea Christ himselfe was not ashamed to call the poore despised ones Brethren Heb. 2. 11 12 13. yea we read of Cornelius the Centurian the Ennuch and divers other eminent persons in Pauls Epistles which were not ashamed to be baptized yea we read that many of the Pharisees and Saduces came to be baptized of Iohn in Iordan Mat. 3. 7. Obj. Most of our Rulers will prove Nicodemusses they will scarse admit of that ordinance in the day time they will come withhim in the night Ans Hope maketh not ashamed Rom. 5. 5. and he that beleeveth in Christ shall not be ashamed Rom. 6. 21. yea the Apostle exhorteth us thereunto 2 Tim. 1. 8. Be not c. SECT 5. AGain it will be no greater a shame and disgrace for those Probable some were twice baptized after Circumcision great ones you speake of to be rebaptized then it was to them who as the Apostle saith were the true Olive branches Rom. 11. 17. who were formerly Circumcised yea it is probable that some of them so circumcised were afterward twice baptized viz. with the baptisme of John in Jordan and after by the Apostles as in that number of about three thousand which we read of Act. 2. 41. We read also that the Disciples at Ephesus were first baptized unto Johns Baptisme and after were baptized in the name of the Lord Jesus Act. 19. 5. therefore albeit those great ones of the world be now baptized in relation to the Jewish Circumcision yet must they likewise be baptized according to the Apostles example or they cannot be admitted as members of the Church of Christ according to the Apostles institution which if they refuse they ought to be refused here and will be elsewhere yea let such great ones and all the rest of the Nation Such as refusâ— to be bâ—ptized according â—o the Apostles institution refuse Christ be well assured that so farre as they are from complying with this ordinance that so farre they are from acknowledging Christ to be their Master and so consequently their Saviour yea the contaminating of this ordinance now so fully manifested wil be as much as in them lyeth to crucifie Christ againe in the flesh and to put him to as open shame as ever did the Jewes Heb. 6. 6. and this they may be as assured of as Christ is in heaven or his truth on earth Selah Obj. You speake very strangly for the omission of this or any other ordinance is no fundamentall point of Salvation and therefore not of so great a consequence as you conceive for the Israelites omitted circumcision in the Wildernesse for the space of forty yeares at which God seemed not displeased SECT 6. I doe acknowledge that in that Churches wildernesse condition the Lord was pleased to passe by that omission by reason of their severall motions therein yet doubtlesse that was one of the tentations whereby they tempted grieved and provoked him for that forty yeares as we have it Psal 95. 9. c. unto whom hâ— The Lord hath with much patience borne wiâ—h the omission of Baptisme in our wildernes condition sware in his wrath that they should not enter into his rest which we have also verified Josh 5. 4. c. where he rendreth the neglect of Circumcision as may be gathered from that his expression as a cause why they were consumed viz. in ver 6. so in like manner whilst we have been in our wildernesse condition viz. under the slavery of Antichrist and his adherents the Lord hath with much patience forborne to be much angry with us for our neglect of Baptisme according to his owne institution and the practise of the Apostles yet being now not only freed from that spirituall Egypt of the Romish Hierarchy but also from the Caldâ—an and Babilonish captivity of Prelacy and Presbitery as also entred into the Verge or borders of the spirituall Canaan we are doubtlesse bound in duty according to that example of Nehemiah to seperate from the mixed multitude Neh. 13. 3. viz. from such as despise ordinances or such as would meerly dwell upon them withall the Hereticks and Sectaries of the time which may fitly
judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messengâ—â—s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such pâ—rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle
sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spiâ—â—â— that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. â—0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have
proved and therefore being so adored here on earth is Idolatry and Superstition CHAP. VIII The eighth Chapter treateth of their Limbus Patrum or their Purgatory SECT 1. Objection THeir opinion of Purgatory or Limbus Patrum where they say all the ancient Fathers were before Christ they ground upon such Texts of Scripture as these viz. In that it is said that Abraham was gathered to his people Gen. 25. 8. c. which Purgatory say they is not for the purging of Mortall but Veniall sinnes and therefore the sinnes of the Fathers were purged there But that Abraham went to no such place is evident Luke 16. Against these grosse opinion of Purgatory or Limbus Patrum 15. where the place to which he went is called Abrahams bosome which certainly cannot be a member of Hell as they make Limbus the Apostle also sheweth to what place the faithfull are gathered unto Heb. 6. 12. where he exhorteth to be followers of them who through faith and patience inherit the promises as also Heb. 12. 22 23. where the Author termeth the place to which they are gathered The City of the living God the heavenly Jerusalem the place of an innumerable company of Angels the generall Assembly and Church of the first borne which are written ïn Heaven to God the Judge of all and to the spirits of just men made perfect so that where the spirits of just men were there the Angels were for so we read Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome but Angels are not in Limbus Patrum ergo not the soules of Saints departed Again Henock is said to be of that people to whom Abraham was gathered but Henock was not in Limbus for he was taken up into heaven Gen. 5. 24. 2. Abraham went to his fathers in â—race Gen 25. 8. that is with joy and comfort but what joy and comfort is there in Limbus a Lake and dungeon of darknesse 3. To be joyned to his people is not to be joyned to the Angels for Abraham is said to goe to his Fathers but the Angels were not his Fathers neither is the phrase alone as to say he slept with his Fathers or went the way of all flesh or changed his life for Ishmael is also said to goe to his people Gen. 25. 17. SECT 2. Of Abrahams and Ishmaels people NOw Abraham and Ishmael had not the same people to goe unto the faithfull cannot be said to be Ishmaels people nor the prophane sort to be Abrahams people but if the meaning of the phrase were no more then that they were joyned to the state of the dead the faithfull and prophane should all goe to one people wherefore this phrase must needs imply a speciall disposition of the Soules of the faithfull after this life in being associated to the company of the just and laying up their bodies in an assured hope of the resurrection The Apostle also sheweth what it is for the righteous to be gathered to their people Heb. 12. 22 23. to which we are joyned by faith whilst we live and really when we are dead as one saith now quo ad spem in hope but then quo ad rem indeed Again the Spirit of the Lord pronounceth a blessing to them that dye in the Lord Rev. 14. 13. which are three Arguments against Purgatory 1. In that they which dye in the faith of Christ are blessed but they which are in Hells torments for Purgatory they say is a part of Hell are not blessed 2. They are said to rest from their labours but they which are in Purgatory are in labour and paine 3. Their works are said to follow them for their reward but they which are tormented and punished are not rewarded Therefore we acknowledge no other Purgatory but in this life No other Purgatory but in this life a perfect purgation of our sins in Christ and an imperfect which is by a fiery probation of affliction as the Apostle termeth it 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them Job also sheweth that our Purgatory fire is in the affliction and sorrow of this life where he saith Ex ibo aurum I shall come forth like Gold Job 23. 10. As also the Prophet Isaiah saith That the Lords fire iâ— in Sion and his furnace at Jerusalem Isa 35. 9. it is not then in Hell or Purgatory SECT 3. The Papists leave many things uncertain and undiscussed touching Purgatory AGain the most learned of them shewing the difference betwixt the ministry of the Angels in this life and in the next leaveth it as uncertain and undiscussed whether the good Angels or the bad are the Ministers of the torments in Purgatory as for the bad Angels that they should be the Ministers of the Torments in Purgatory or that they should exercise power over them that in their life time did conquer the Devill they hold not neither yet will they have them to be the good Angels for it is not meet say they that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven should be punished by such Angels Now let any reasonable man judge whether Purgatory be a meere fantasie yea or no where there is supposed to be torments and yet no tormentors viz. neither good or bad Angels and if not they who then not Christ I am certain for he hath redeemed them neither God himself for the Apostle saith Who shall lay any thing to the charge of Gods elect it is God that justifieth who shall condemne Rom. 8. 33 34. God then having justified them by faith in Jesus Christ there is nothing further to be laid to their charge if then there be no tormentor in Purgatory there is no torment in Purgatory and so the fire of Purgatory is quite extinguished and put out SECT 4. Other circumstances not agreed on c. AGain besides the uncertainty who should be the tormenters there be other maine points not yet resolved amongst them concerning Purgatory as 1. Of the place where it is 2. Of the fire what it is whether it be Corporall or Spirituall 3. Of the time how long it shall last whether for hundreds of yeares or thousands 4. Concerning the greatnesse of the paine whether it exceed all the torments and punishments in this life all which Articles are not yet defined and determined amongst them we will therefore leave them to their uncertainties and as they make question of the circumstances of Purgatory so let all Christians not only make question of Purgatory it self but also assure themselves Purgatory and Absolution invented only to get money that it is meerely an invention of their owne as that of Absolution which they invented for no other end then to advance themselves in wealth and dignity For otherwise what rationall man can think that it is in the power of any man to forgive the