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

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. D●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. Abs●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 Saint● 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. ●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 equ●ll power and commission were g●ven to all the Apostle● 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

which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who ●●●●d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suff●ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wil● since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will r●l●sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne d●●●●mi●i●es ●elix could ●eare Paul gl●dly untill ●e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasu●e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewel● to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be ●●ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es● 〈…〉 ●e is bald behind If thou ar●●o● p●●s●●●ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your ●rthodox●●l men as thou 〈◊〉 them who are of thy judgement therein u●●●sse they fetch it from the r●dex or r●●t from whence it had its 〈◊〉 ●●e●●er from the ●ord or from tradissions if not from the Word let it have no longer any ●●●i●ation in thee doubtlesse a truth of sixteen ●●●dred and 〈◊〉 yeares ought to be admitted by thee rather ●●●n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served ●●d according to that measure of knowledge he was then pleased to afford them and do●●●l●sse that service was acceptable unto him for to whom little was ●●● of them but little wil be required without all controversie our Pr●●●●●●sors which suffered Martyrdom in ●ueen Maries dayes who in their judgements were Prelati●ants did dye as reall Mar●yrs as any in the primative times yea it would be too deep 〈◊〉 ●o judge all damned under the notion of Papists but Christ being now ●l●ased by gradations to cleare the light of his Truth and to r●●u●e his Church to its primative purity we ●●gh● as much to renounce every tradission of Antichrist which hath er●pt into the Church since the Apostacy as the Churches gathered by the ●postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules ●as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may ●e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the G●n●●●les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Mo●uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its mid-Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the S●ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst

immitate but they never invocated any but the Lord Jehovah and Christ in him as the Scriptures doe plentifully prove therefore the Adoration or praying to Angels is a superstitious and new device of Doctrine and ought to be rejected Isa 63. 16. Object Jacobs Ladder on which the Angels ascended and descended from heaven doth intimate that they did not only reveale unto us the counsells of God and execute his will but also report unto God our prayers vowes and necessities Ans We grant that the Angels doe report unto God the affaires of the world the Acts and Gests of men and so their supplications in generall but this they doe as Messengers not as Mediators the Prophet Zachary sheweth a distinct office of the Angelicall Spirits and Jesus Christ there called the Angell of the Lord where they viz. the Angels returns this answer to God We have gone through the world and behold all the world sitteth still and is at rest But the Angel of the Lord Christ the Mediator of the Church steppeth forth and prayeth O Lord of Hoast how long wilt thou be unmindfull of Jerusalem so that albeit the Angels are witnesses of our devotions and beholders of our teares and plaints yet have they no office of Mediatorship neither have we any warrant to pray unto them SECT 2. Object IT is said Gen. 17. 3. that Abraham fell upon his face and talked with God which doubtlesse was an Angel by the like expressions in the 18. Chap. c. Ans If that were an Angell in the person of God which talked Angels will not be worshipped with Abraham then was it no gesture of Adoration in that Abraham fell on his face for the Angels will not suffer men to worship them Rev. 22. 9. but if they will needs have it Adoration then it was God that talked with him as the words of the Text intimateth Again though Abraham had said to his Servant that the Angel should goe before him Chap. 24. ver 7. yet read we not that the Servant did pray to the Angel that was appointed to be president of his journey but solely directeth his prayer unto God as in the 12. vers which example our Saviour himself urgeth Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Obj. Jacob prayeth that the Angel blesse the children Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush to come upon the head of Joseph Deut. 33. 16. Ans We deny not but that Angels as well as men may instrumentally pronounce the blessings of God as from him and in his name but not originally and so to be resorted and prayed unto as the Authors and fountaines of blessings 2. It is without example in Scripture to wish any blessing but from God the Father and the Lord Jesus Christ as the Apostle Paul confirmeth Rom. 15. 30. 2 Cor. 13. 11. Phil. 4. 6 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of is in the same place called the God of his fathers Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah verse 13. SECT 3. Object IOhn wisheth grace and peace to be given to him that was and is and is to come and from the seven Spirits which is before the Throne that is from the seven Angels Therefore Angels though they blesse not as the authors of Grace yet a blessing may be asked of them as impetrators and intercessors of the same at the hands of God as also Gen. 32. 29. where the Angel is said to blesse Jacob. Ans That was not an Angel but the Son of God which ●● was no Angel but Christ that wrestled with Jacob. wrestled with Jacob because it belongeth not to Angels to blesse but to God himselfe for spirituall blessings are either conferred by the Author thereof which is only God or by the Mediator thereof which is Jesus Christ or by the messengers or instruments thereof which may be as well Angels and Men for as Isaac blessed Jacob and Jacob his sonnes ministerially only as being Gods mouth to pronounce them so Angels likewise may be the Messengers or instruments of Gods blessing and not otherwise For the Apostle saith that every good and perfect gift commeth from God Jam. 1. 17. neither are the Angels to be s●ed unto for any spirituall or temporall blessing but only God for if any one Lack wisdome saith the same Apostle let him aske it of God Jam. 1. 5. and so consequently in any other thing yea the promise is made only to such as aske in Christs name Joh. 16. 23. and no otherwise and as to that place in the Revelations where mention is made of the seven Spirits we must understand the Spirit of God with his manifold graces for the seven Spirits are also said to be the seven lamps of fire burning before the Throne they are also termed the seven eyes of the Lambe all which doe intimate as formerly SECT 4. THe arguments which the Papists use to justifie their Invocation of Saints departed are chiefly these which follow to which I shall return an answer Obj. Saints doe pray for us and therefore we may and ought to pray to them that they pray for us is proved by these places of Scripture viz. Exod. 32. 13. where Moses desireth God to remember Abraham Isaac and his servants And Baruch 3. 4. where he saith O Lord God Almighty heare now the prayer of the dead Israelites with 2 Maccabees 14 15. where Onias spake and said this is a lover of the Brethren who prayeth much for the people Jeremiah the Prophet of the Lord. Ans To the testimony cited out of Baruch and the Maccabees they prove nothing because they are no Books of the Cannonicall Scripture 2. The other testimonies are impertinently alleadged for Moses maketh not mention of the prayers which Abraham Isaac and Jacob should make for the people but of the Covenant which the Lord made with them true the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished as Rev. 6. 10. but our particular necessities they know not and so doth not make particular requests for us therefore the argument followeth not that they pray by their generall desires for the Church that therefore they pray for us in particular Again seeing these Papists hold that the Patriarcks and Fathers of the Old Testament were in Limbus Patrum a dungeon of darknesse and a member or part of Hell they doe absolutely contradict themselves in making them Mediators and Intercessors in heaven neither was Moses request for the merits or worthinesse of the Fathers but in respect of the Messiah which was promised for neither was Abraham himself justified by his merits but by faith as Paul sheweth Rom. 4. 30. SECT 5. Obj. GOd telleth Abimelech that Abraham was a Prophet and should pray for him Gen. 20. 7. Ans That place doth not make for the

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 ●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 i● 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

shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offend●r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline th●m to b● mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then cond●mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served a● an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and ●alidictio● which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it ● In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was ●s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover P●ntic●ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the M●rall Law of all Morall

4. Obj. THe Apostle exhorteth them that are taught to communicate to him that teacheth in all good things which cannot be effected but by way of Tithes Ans Such gratuities may be effected and not by way of Tithes Ti●hes no●●f necessity for if I give a Crown or an Angel out of my estate to a Minister may he not be said to participate of all my estate certainly it cannot be denied Obj. If Ministers should stand to the reward of what men shall freely give them they are like to be poorely recompensed for their paines Ans Farre better then the Apostles were for they did not only want the benefit of Tithes but they also suffered impri●onment and persecutions as the Scriptures doth plentifully witnesse the Apostle Paul could say that bonds and afflictions waited upon him where ever he went such was the condition of the Apostles and Disciples of Christ which now to suffer by these fine todd Priests would prove a very hard taske for the most zealous of them to take out Obj. Three parts of the Kingdome will give nothing to a godly painfull Minister Ans Three parts of the Common-wealth and a third part There will be a sutablenesse betwix● the f●●ck of Christ and the true Pastors of it of the fourth wil not be found sit materials for the building of the new Jerusalem or Church of Christ and therefore as there wil be but a little flock of sheep so wil they stand in need of the sewer Shepheards and doubtlesse God hath so ordered it that they should be alike suitable to the flocke for I am verily perswaded that three parts of the Clergy of this Nation and a third part of the fourth wil not be found fit Pastors for the flock of Christ Obj. You seeme to be of a very strange opinion doe you ever thinke to see such things come to passe as the cashering of so many of the Clergy as you speake of Ans Truly until all such of them as I have named viz. the Cavalier Priests be outed of that Function or calling they have so arrogantly usurped viz. as Successors of the Apostles of Christ being as meere Antagonists to them as light and darknesse Heaven and Hell there can be no true Reformation yea until the best of their grime have disclaimed that Antichristian Calling by which they claime their Office it being as they very wel know or may know quite contrary to the election of Pastors in the primative times who was neither so initiated into their office or maintained by any such donation as that of Tithes which the greatest part of the best of them plead for Therefore to conclude our Discourse concerning Tithes whether belonging to Parsonages or Viccaredges as of Corne or Hay Piggs Geese egges c. I am confident that the Pope Cardinals Jesuits Monkes Fryers Abhots with all the rest of that Hierarchy of Rome as also the late Arch-Bishops Bishops Deanes Deanes and Chapters Arch Deacons c. may as justly claime their former Stipends or Church dues as they call them which they once enjoyed amongst us as the present Priests their Parsonages or Viccareges they having no more right to them from the Word then the other before mentioned Obj. Them you formerly mentioned had their Revenues taken from them by the Civill Magistrate but so have not these yet therefore they may justly claime them Ans It is yet to prove that the Civill Magistrate hath a power to dispose of the Common-wealths Estates in a Spirituall cognizance their office being meerly Civill as I have shewed especially towards the maintenance of the grand enemies to Christ and the Common-wealth as they very wel know as also in that they have no warrant for any such maintenance albeit for the best of their Tribe as I have proved at large and therefore for the Civill Magistrate to dispose of mens Goods to the maintenance of Antichristians is more then they ought to doe or can justifie from the Scriptures that of Presbitery being a Hierarchy as the other and therefore to be ab●lished in each particular as the other and that without respect of persons as the Covenant injoynes Obj. They of the Presbitery have been s●ch as have stood up with you in defence of Religion as also by wh●s● meanes you have provailed against the common enemy viz. the Hierarchy of Bishops c. and will you now contemne them Ans The Bishops by th● same rule might have pleaded the like priviledge for they also did well in their time by opposing the Popes grand Hierarchy in this Nation but yet notwithstanding being pressing forwards towards a fuller Reform●tion the Civill Magistrate hath abolished them being the ne● subordinate Hierarchy c. now this of Presbitery being 〈◊〉 a whelpe of the same Litter as I have and shall pro●e they are also as much ingaged to suppresse it notwithstanding 〈◊〉 can be said in vindication of them Yea it is worthy the observation of all Christians how the Grand●es of that 〈◊〉 have also through the just judgement of God 〈◊〉 the very 〈◊〉 course to that end as have the rest of the Hie●●rchies 〈◊〉 viz. by the cruelty that they would have imposed upon 〈◊〉 as would not imitate them in their wayes the first with 〈◊〉 and Fagg●● the second by Banishment c. and these by the imp●isonment c. they had obtained for their opposits by an Ordinance of Parliament which aforesaid Cruelties hath been and is like to be the ruine of themselves whereas otherwise if they had been more modest in all probability they might have been continued to this present time in pompe sufficient for such opposers of the truth as the other were and this of Presbitery now is And therefore Jack as thou didst imitate So thou must likewise suffer 't is thy fate It cannot be avoyded thou must be Deprived also of thy Hierarchy The fourth part of Rom●s ruine by W●ite-Hall c. Treateth how the Church of Christ may be restored to its Primat●v● pur●y in its Gatherers Members Discipline and Government and that Jure Divino or according to the will and appointment of Jesus Christ ANd I John saw the holy City the new Jerusalem comming downe from God out of Heaven prepared as a Bride adorned for her Husband and I heard a 〈◊〉 ort of Heaven saying the The Pieface Tabernacle of God is with men and he will dwel● with them and they shall be his people and God himselfe shall be with them and be their God and God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away and he that sate upon the Throne said behold I make all things new And be said unto me write for these words are true and faithfull and he said unto me it is done I am Alpha and Omega the beginning and the end I will give unto him

times in regard that they both as it were made up a time viz. as long a continuance as Papacy had amongst us And your time to the halfe time there mentioned in regard it as it were maketh up halfe so long a time as one of the former times since you first began to slight or reject Ordinances now I say during this time times and halfe time viz. until you all returne to your fathers house and recover your first love you are no better then part of that Serpent which pursueth and persecuteth the Church and so consequently an enemy to Christ himselfe Now to conclude with a word of exhortation Deare friends consider of what spirit yee are of you are not ignorant that slumbring and sleeping spirits are wandring and distempered spispirits such as conceive themselves to be what they are not and where they are not full of imaginarie fancies arising from the humor which is predominant in the body in which such spirits have their recedence and hath it not been clearly proved that you are one and the same with such have not each of your societies fancied your selves to be of the true Millitant church of Christ and doth it now appeare you are so can you be a free Denizon of a City and not intol'd in their Records to that purpose can you be free of the new Jerusalem and your name not recorded in the Lambs booke of life have you not also conceived your selves to be incorporated materialls with which that Temple is composed and doth it not now appear that you are only a company of ●ude heapes out of the building and hath it not been proved that your phantastick spirits also have had many strange and unheard of dreames and fancies dureing this your slumbering and sleeping conditions Be not therefore I humbly intreate you any longer deceived or deluded by such spiritts but trie each of your spirits by the touchstone of truth and withall be you well assured that Christ is not divided either in body or spirit Ephe. 4. 4. And therefore of necessitie you must first become members of that one body I have discovered unto you before you can have that onenes of spirit with it for the body of necessitie must first be before it can retaine a spirit therefore so long as you are seperated from communion and fellowship with the true body you cannot be possessed by the true spirit And from hence hath beene the rice of all the diversities of spirits now amongst you namely in that you are not incorporated into one body for every contrary body or fellowship hath also a contrary spirit peculier unto it for such as is the body such is the spirit and the spirit of true discipline doth loath to inhabit in a poluted body Consider therefore how you are yet dislocated from that body to which properly you doe belong and strive to accomplish that prophesie fore-mentioned which relateth to your own perticular by uniting incorporating your selves with the yet reproachfull and scandalous societie of Annabaptists who are really members of that true body whereof Christ Jesus is the head and by so doing you will bocome a fit receptacle for that spirit which is peculierly conversant with and in that body yea so you will become one with Christ both in body and spirit And being such yee shall enter with him into the marriage chamber viz. be incorporated free Denizens of the spirituall Jerusalem by being inrol'd in the Lambs booke of life Whereas the other before mentioned shall be shut out and put to crie Lord Lord open unto us c as it is discoursed at larg by that worthy man before mentioned to whom I haue referred you Thus leaving your thoughts to the guidance of the spirit of truth which is able to direct you into all truth as also that the serious consideration thereof will so undeceive the hearts of you and all other ordained to eternall life as to set them free from such delusive spirits which hath and doth yet inslave them even to the hight of impiety as also to make you them and us one in Christ Jesus who is the head of his Church is the heartie desire of him who hath thus earnestly contended for your eternall felicity in the heaven of heavens And doth now devote himselfe Your Servant in the Lord J. S. Rev. 20. 5. 6. This is the first Resurrection BLessed and holy is he that hath a part in the first Resurrection on such the second death hath no power but they shal be Priests of God and of Christ and shall Raigne with him a thousand years Rev. 22. 14 15. Blesed are they that doe his Commandements that they may have right to the Tree of Life and may enter in through the gates of the City for without are doggs and sorcerers and whore-mongers and murtherers and Idollaters and whosoever loveth and maketh a lie He that hath an eare let him heare c. FINIS