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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

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

in robbing of the Aegyptians the fornication of Hosea the Prophet Hosea 1. 2. For the Will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise would be unlawfull for a man may use his Oxe or his Asse at his pleasure because they are ordained for his use so likewise may the Lord doe with men take away their lives at his pleasure and that by a double right both because man by his sin hath deserved to dye 2. As he is his Creator and may use the creature at his pleasure or as may best serve to his glory And as man may use his owne goods and that which is lent unto him precario freely and frankly during the pleasure of the lender which when he will he may require againe so the earth being the Lords and the fulnesse thereof which he as it were lend●th to man so long as it pleaseth him He may justly at his pleasure transfer things from one to another and like as Matrimony maketh carnall copulation lawfull so the Lord may by his Commandement bring and supply the like bond as Matrimony is as in the instance of the Prophet afore mentioned when the Lord bid him take unto him a Wife of fornication the Commandement of God made that lawfull which otherwise was unlawfull and so in the other examples But albeit God can make that which seemes unjust to be lawfull and just yet can he not make a just and a good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should be contrary to himself in commanding one so to worship him and yet counting him for so worshipping him to doe evill Again it is impossible for God to doe that which he cannot will now the Lord willeth no evill to be done therefore he cannot make that which is good to be evill because he cannot deny himself who is only good SECT 3. A difference betwixt the precepts of the first and second Table THere is also a difference to be made betwixt the precepts of the first and second Table God doth dispence with the second which he referred to the good of our neighbour when he seeth it more to make for his owne glory which is the true end and scope of the first and second Table as when God commandeth to dishonour Parents rather then to dishonour him and biddeth them kill and so in the rest But with the precepts of the first Table he dispenceth not because they are immediatly referred to his owne glory for otherwise it were to consent to dishonour himself and thus much for the answer of the first part of the Argument 2. It followeth not if God can dispence that therefore the Though God can dispence the Prelates cann●● Prelates and the Church may 1. Because the dispensation against a Law must be by as great authority as the Law was first made by But the Moral Law grounded upon the Law of Nature was founded by the Author and Creator of Nature and therefore by him only and not by any else may it be dispenced with 2. As in naturall effect● ordinarily there must goe before an extraordinary cause a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himself cannot command a thing to be ho● but by such efficient cause of heat Yet the Lord without such ●ediate and ●rdinary mean●s can make a thing hot by his infinite power supplying that cause himself So likewise in Spirituall actions the Lord may supply that which maketh the thing lawfull which man cannot doe without some externall cause or circumstance doe concurre in making the act lawfull As to kill is an unlawfull act in it self neither can the Pope or any other man make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the party commanded to be slaine deserveth to dye But God to whom all men are debtors and who is the Lord of every mans life may command to kill without any injustice although there be no such apparant cause or circumstance which should make that act lawfull SECT 4. Obj. BVt they further object thus To restore that which is committed to a mans trust is a naturall duty yet this is dispensed with when as a man refuseth to restore to a Mad-man his sword or weapon which he gave one to keep so the Magistrat● ordinarily dispenceth with that precept Thou shalt not kill when he commandeth Malefactors to be slaine So also the Maccabees dispenced with the Sabbath when they resolved to fight with their enemies on the Sabbath day 1 Mac. ● Chap. As these precepts then were dispenced withall by men so may the rest Ans For the first instance there is in that particular case no dispensation against the Law of Nature for then by such dispensations it would be made lawfull not to restore that which is committed to trust which cannot be made lawfull by any dispensation for this were to crosse and over-throw the Law of Nature but not to restore a sword to a furious man is but a particular interpretation of that generall Law of Nature wherein the in●ent of that Law is kept for it is agreeable to the Law of Nature to render whatsoever belongeth unto another and the reason thereof is because it is just So it is lawfull by the same Law notwithstanding not to give unto a Mad-man his owne sword because it is just Also the meaning and reason of the Law is kept because the furious man would doe some hurt with his weapon and therefore to administer occasion and instrument unto his rage were unjust In the other two particulars there is no dispensation but an interpretation rather or declaration of the Law as that it is no Murther when one is justly slaine And in the other that it is no breach of the Sabbath when necessity compelleth to breake the rest thereof but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessity 2. Thus to dispence were to make it lawfull afterward which was not before such a dispensation but it was alwayes lawfull for the Magistrate to put to death and upon like necessity to intermit and suspend the rest of the Sabbath 3. Besides these interpretations and declarations of these Lawes they are not devised by man but warranted in Scripture by the Lord himself the Maker and Author of the Law and therefore they are not to be interposed by any humane authority CHAP. XVI Tr●ateth of their opinions touching ●he Sabbath day c. SECT 1. Objection TO this particular they say That the keeping of the Lords day or the first

crea●ing power 2. As a particular direction by his regenerating grace But in the other motion he hath a stroke as a generall mover in the particular act of hardning as it is evill he concurreth not therefore according to that generall power the Lord is only said to be a mover not an hardner of the heart Now of these waies before rehearsed there are three chiefly to be made choise of viz. 1. That God hardneth the heart by leaving it to it self and depriving it of his necessary grace as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts Rom. 1. 24. 2. That God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby to be further indurate and hardned as the Apostle sheweth that the wicked abuse the patience and long suffering of God thereby to be further hardned 3. That God by his just judgement doth force them to their owne hurt whether they run headlong themselves even to the end For God as a just Judge seeing a mans heart bent upon wickednesse doth as a just Judge inflict upon him the spirit of induration and to this purpose one handling that place Rom. 1. 14. saith that some things there rehearsed are sins and no punishments as the pride and vanities of their minds ver 21. they were not thankfull but became vaine in their imaginations And some also punishments and no sin as eternall death which they were Worthy of ve●●● and that the rest that come betwixt are both sins and punishment SECT 12. Obj. VVHy should God take such a punishment of sin that the sinners thereby commit more sin Ans We answer with the Apostle Rom. 1. 27. where he saith Man with man wrought filthinesse and received such recompence to themselves as was meet for their errors so that God did not send them upon the Gentiles as they were sins but as they are considered as punishments of their sins for as God hath an hand therein he doth incline the wil being evil by its owne fault to sin by his just and secret Judgement as for instance There is but one kinde of heat in the Sun and according to Simile the matter it worketh upon some things it melteth and some things it hardneth the Wax it melteth the Clay it hardneth so God as the Sun hardneth the Clay is said to harden the heart which is earthly and muddy as also by the same worke of the raine the earth being wel tilled bringeth forth good fruit but being untilled thistles which is not of it self as it is raine but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hidden manner the heart of the wicked are hardned but the cause thereof is in themselves Obj. Gods must needs be a worker of evill in hardning of mens hearts Ans God hardneth the heart without any touch of sin as God hardneth the heart without any to●ch of sin may be illustrated by this Simile as in the winter quarter the water is frozen until the Sun shine upon it and when the Sun is departed from it it is bound up with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it self so properly God causeth not the heart to be hardned but by the absence of his grace it becometh hardned Obj. Why doth the Lord suffer any to be hardned Ans That must be ascribed to the Judgement of God which are often hidden but never unjust it should suffice us as the Apostle saith to know and beleeve and that there is no iniquity with God SECT 13. Obj. NO man in this life can become altogether so impenitent incorrigible or without hope of grace or in such a desperate state as to be forsaken for God would have all men to be saved and to come to the knowledge of the truth and I will not the death of a sinner c. so then if mercy be offered to all then the way is open to all to repent and turne unto God Ans God indeed offereth himself to all and denyeth not the God offereth grace to all externall meanes to any if they had grace to apprehend them The Gospel hath been preached to all the world and so to the impenitent and reprobate God therefore offereth grace unto all but all will not receive it as one saith the wholsome medicine of admonition must be administred to all though the health of the sick be uncertaine But if he that is admonished belong to the predestinate it is to him a wh●lsome medicine if he doe not it is a penall torment Againe the argument followeth not God calleth all men to repentance ergo all may have grace to repent for the Scripture saith that many are called but few are chosen Grace doth prevaile with some but with others their obstinate natures resisteth to which purpose the Scriptures are very plentifull as in Act. 2. 41. Act. 16. 14. 13. 45. c. Obj. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken untill they be in Hell Ans Everlasting punishment in Hell is the end and execution Man in this life may be in the state of damnation of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Judas and they whom the Apostle saith God gave over to a reprobate sence Rom. 1. 28. Erg● SECT 14. Obj. IF any man in this life had been utterly excluded from grace Pharaoh of all other had been most like yet his estate was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Ans This reason is flatly against the Apostle who pronounceth Pharaoh as a vessell of wrath prepared for destruction Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9. 18. so then as God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebuchadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other which sheweth their state to be most different for if Pharaoh had been no more hardned then Nebuchadnezzar was he would likewise have repented as Nebuchadnezzar did Obj. We are to despaire of none in this life therefore it is probable for all to repent Ans Such as we see and know commit a sin unto death The sin against the holy Ghost unpardonable which is the irremissable sin against the Holy Ghost

the fond conceipt they have had of that Booke tituled The Booke of Common Prayer which hitherto they adore with as much zeale as the Ephesians did their Diana and in that I would not only draw them from worshipping the Image but also from her Shrines and her Dimetriousses who still with open mouth cry them up desiring rather to set the Common-wealth in another cumbustion then that their craft should be dispised and set at naught it being the chiefe instrument of their subsistance and livelihood I shall therefore act the Town-Clarke in perswading them to be patient in regard another uproare wil not end the controversie and implead one another at Law viz. by the Law of the Spirit which is the Word of God who wil speedily give the right to whom it belongeth CHAP. X. The tenth Chapter treateth of Priestly Garments c. SECT 1. Object ARe not particular Garments and Vestments to be used in Gods Service Ans The Apostle tells us Rom. 14. 17. That the Of peculiar v●stmen●s used in Gods Service Kingdome of God consisteth not in meats and drinkes viz. not in outward ostentation of apparell or rather humane inventions to delight the phantasies of men Obj. The Priests under the Law had their Garments appointed them Ans That example now doth not binde the Ministers of the Priestly Garments abolished Gospel because it was a legall observation and these Priestly Garments were types of Christ the Body then being come the types and figures should cease and to keep some of the legall Ceremonies binde us to keep all Ministers therefore ought not to be discerned from the people Pileo sed pietate by their Cap How the Ministers of Christ ought to be known Surplisse and Tippit but by their piety and integrity of life and conversation therefore such like Popish trinkets having no warrant in the Word to be used under the Gospel ought to be rejected of the Professors of Christ and that further for these Reasons following 1. Because the outward glory of the Vestment doth effect the Humane inventions doe not edifie eye of the beholder and so hindereth the meditation 2. In regard no humane invention ought to be admitted into the Service or worship of God 3. In regard every Rite of the Church should edifie but these humane inventions and significations cannot edifie And 4. Because they were brought into the Church by Antichrist and therefore ought to be abandoned SECT 2. ANd as the Garments so are the many and sundry Ministeriall actions which being done without them they esteeme as not done at all putting a barre of silence before their mouthes that refuse to make use of them as also the certaine fees which they claime as proper unto them called Surplisse-fees for which they have no more warrant from the Word of God then the rest which is none at all now by these and their other fine knick-knacks which they used in their Cathedrals as they terme them how neare they imitate the Leviticall Priesthood let themselves judge and how by so doing they rob God of his honour deriving that unto themselves which was fulfilled in Wherein the comlinesse of the Church doth consist Christ converting the substance of his glorious Priesthood into an earthly pompe farre be it therefore from Gods people to entertaine or renew such fopperies in the Church of Christ but rather subscribe to the Apostles simplicity for the comlinesse of the Church doth not consist in Cerico auro sed edificatione not in silke and gold but in edification Seeing then that these Ceremonies doe not only offend the weake but is also a meanes to advance Popery let us therefore relinquish them and those also that provoke us to use them Obj. Ought not dayes dedicated to Saints to be celebrated as holy Ans Dayes wherein God hath permitted man to worke in may be imployed to that purpose but the Lord hath given sufficient What dayes ought to be observed and what not liberty to worke for six dayes in the weeke as in the fourth Commandement ergo no day of the six ought to be observed to any other use unlesse appointed by the Magistrate or the Church for Humilations and Thanks-givings as was Hesters Fast and the rest which we finde in the Scriptures but in no wise to observe Popish Feastivals in remembring of men for the Lord is the Creator of time and dayes and therefore he only ought to have the honour of them SECT 3. THe like may also be said concerning God-fathers and Godmothers Of God fathers and God mothers for which some pretend antient custome begun by a Bishop in the dayes of Antonius Pius who first ordained that such choyce witnesses should present children to the Congregation in case their Parents were dead or fled for persecution but all this is to no purpose unlesse they can produce such a custome from Christ or his Apostles which I am confident they cannot for though we read of divers that were Baptised by the Apostles yet that the Parties so Baptised had such Sureties is not any where spoken of and there is a good reason for it for they admitted of none that stood in need of such like to promise for them accepting only of such as members who were able to expresse their owne faith and repentance as I shall in its due place make appeare at large And it is much to be admired that learned knowing men should yet remaine so ignorant or rather stupid in that particular of Baptisme as either to admit of such subjects to it as are not capable of it or for such people to promise that for the Infant viz. That it shall forsake the Devill and all his workes and constantly beleeve all Gods holy Lawes and Commandements and walke in the same all the dayes of its life which to performe either for themselves or others I appeale to the judgement of any rationall man who knoweth what we are by nature yea when as they know not of what disposition the Childe will be of when it is of capacity Again if that promise and vow were kept by all such Covenanteers which must be or they are perjured then were there no need of Christ to have fulfilled them for the Infants or themselves which to conceive will surely make them blush for shame SECT 4. Obj. HOw comes it to passe that these learned men continue in such errours Ans Our Saviour giveth a reason for the continuance of Reasons of the continuance of errours errours viz. in not searching the Scriptures and comparing their tenents with them and this is the only reason of the errours of the times for men look not so much upon the Scriptures as upon them whom they terme Orthodoxall Divines instance in this particular of Baptisme it being an antient custome of many hundred yeares continuance and yet tollerated by the Orthodoxall men as aforesaid therefore without any further search of the radex or first institution

before the Law men began to call upon the name of the Lord or then began the posterity of godly Seth to separate themselves from the children of wicked Caine. And we may also see that upon their reuniting againe viz. when as the Sons of Seth tooke wives of the seed of Caine and that they joyned together in amity with them wicked people Gen. 6. The heavie wrath of God is said to fall upon them Gen. 7. 21. c. By which example we may see how highly the Lord is displeased to have his children polluted by mixing themselves by friendship familiarity and society with the wicked As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house because he would have him weaned from his fathers false worship Joshua 24. 2. SECT 4. 2. VNder the Law or during the time of the Law we have also these presidents as in Levit. 20. 24 25 26. where the Under the Law Lord is said to separate his people of Israel from the Cananites that they might not learne their wicked and ungodly wayes As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen where they had been Captive were suffered to eate of the Passe-over the Prophet David also professeth his delight in the society of the one and his dislike to the other Psal 84. 10. the Spouse in the Cantacles doth also the like Cant. 1. 7. desiring Christ to direct her to his flock We have also an evident expression from the Lord by Jeremiah Jer. 15. 19. in these words If thou take forth or separate the precious from the vile thou shalt be as my mouth which is said in the Revelations to spew out the luke-warme Laodiceans Let them returne to thee saith he but returne not thou to them from which place we have as strict a charge as can be given for a separation and not to adhere or joyne our selves to the wicked but if they will returne to us acknowledging themselves Penitents then we are to admit of them and not otherwise SECT 5. 3. VNder the Gospel we are also excluded any society or fellowship U●der the Gospel with them unlesse as formerly as being conversant at the Word preaching c. for by that meanes we read that three thousand soules of such like were converted at one Sermond by Peter and so added to the number of them who were then of the Church Act. 2. 41. We also read that when divers were hardned and beleeved not but spake evill of the way before the multitude that the Apostle departed from them and separated the Disciples Act. 19. 9. intimating a division as to divide the Sheep from the Goats least they should corrupt them by their life and conversation For with the pure thou shalt be pure but with the froward thou wilt learne froward things The Apostle also exhorteth not to be unequally yoaked together with unbeleevers for what communication saith he hath light with darknesse righteousnesse with unrighteousnesse and what concord hath Christ with Beliall or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6. 14 15. He willeth them also to come out from amongst the wicked and be seperate ver 17. We are also commanded to come out of Babilon Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites when the Lord punished them Gen. 19. Joseph also being in Pharaohs Court and accompanying himselfe with his Courtiers got an habite to sweare by their accustomed Oath viz. By the life of Pharaoh Gen. 42. 15 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times unlesse in the cases aforementioned SECT 6. 2. AS they erre in mixing the prophaine with the holy as Of their mixture in their Government members of Christ so doe they also by mixing the Government whereby they would regulate their Church making it partly Divine and partly Morall or prudentiall partly of Christ and partly Politticall witnesse Mr. Lees in his Answer to Mr Saltmarsh his new Quaree page 10. and in so doing they disparage Christ and his Apostles in matter of judgement and abilities as that they had the Theorie to gather a Church and not the Practick to governe it being so gathered Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures Christ to mixe a prudentiall Government with that of his in his Church wil evidently appeare by his bitter invectives against the Scribes and Pharisees as also in calling it a vaine worship Again They who endeavour by a Temporall power to subdue the inward or Spirituall man take a course contrary to what Christ and his Apostles used to that purpose as will appeare by these texts of Scripture viz. Mat. 10. 13 14 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant suppresse and bring into subjection the aforesaid inward or Spirituall man to their obedience Ergo they practise contrary to the example of Christ and his Apostles in that enterprise and so consequently are violaters of the Covenant SECT 7. YEa this course or method which they take and so much vindicate Contrary to the practise of the Apostles is not only a contrary way to what Christ and his Apostles used but also a way utterly impossible to effect their desires as wil plainly appeare by comparing the Kingdome of Christ and Christs Kingdome compared with the Kingdomes of the world the Kingdome of Caesar or of Prudens together as may be demonstrated by these particulars 1. In that they be two distinct Kings 2. In having two distinct Kingdomes 3. Two distinct Subjects to governe 4. Two distinct Powers to rule by 5. Two distinct Lawes to governe by and lastly in that two distinct obediences is required of these distinct Subjects to prove which I shall speake something to each of them in order as they are prefixed And 1. Of the first viz. That they are two distinct Kings I presume wil not be denied by any that are rationall 2. That their Kingdomes are distinct our Saviour proveth Joh. 10. 26. where he saith his Kingdome is not of this world but we all know that the other is of this world 3. That they have two distinct Subjects to governe wil also appear by the words of our Saviour Joh. 17. 16. where speaking concerning his Disciples saith They were not of the world but we all know that the Subjects of Caesar are of the world 4. That they are two distinct powers by which they are Authoritative over their distinct Subjects wil also appeare in that Christ rayneth meerly by a Spirituall power over his Subjects viz. by the power of the Word preached Joh. 10. 16. and 16. 27. but Caesar

did your Predecessors sure you 'l say What would you have us doe which is the way That he would have us walk in I reply The first thing you 're to doe is to deny Your selves that is that you would condiscend To take Christs yoke upon you that 's the end For which he hath exalted you but I Much feare your answer will be to deny To weare that yoke or beare that burthen light Vnlesse with Nichodemus in the night They 're yet too meane for you what such as yee Turne Tub-preachers tush fye it cannot be You that are Steerers at the Helme of State Is' t fitting such as you should congregate Your selves with poore base and Mechanick men As Taylors Millers Weavers Coblers when You may be honour'd as to your degree Amongst the Churches of the Presbitry Reply Doe but confesse your selves to be but Men Wormes Earth and Ashes Dust and Clay and then Boast out your fills of your great Birth High honours riches wisedome here on earth And see what they amount unto or what Christ will respect you more for this or that Againe what is so done to you by such Which at the present is not very much Is meerely for to draw you to their lure For well they know applauses must procure The station of their present Hierarchy Or else it falls even to eternity And therefore 't is they warble out such notes Even to the straining of their very throates For the continuance of Magistrates And Ministry but the o're-powring Fates Hath otherwise decreed that you or they Shall reigne as formerly hence-forth for aye I doe confesse in reference to the Law Of Nature and Nations there is an Ave Full feare reflects on you from such as doe Transgresse them Lawes in that you are a foe To such like Agents causing them to be Punisht according unto that degree By which they doe offend But as for such As keep without your verge you cannot touch At least you ought not you 're no more to those Then Herod was to Christ who did oppose Him both by word and action as likewise The Apostles did the Scribes and Pharisees Yea all their Acts doth plainly shew how they Did slight their threats rather then disobey The heavenly pleasure yea although it were To losse of life yet would they not forbeare But now the Church of Christ hath hopes to see You condiscend to their Fraternity And not hence-forth to curbe them by that power Ordained to protect them not devoure And therefore heare O Kings and Rulers all Harke with attention listen to the call Which now invites you for to entertaine Christ for your King who is resolv'd to reigne O're you and yours either by love or awe But rather doth desire that love may draw our hearts for to comply to beare his yoke If not then know there is a heavie stroake To be laid on you with an Iron Rod Even by the hands of a provoked God The which will crush your powers and make you know That as in things above so here below He hath the Kingly power and will direct All such whom he vouchsafeth to protect Relinquish therefore all your powers whereby You hitherto have rul'd by Tyranny Over that little Flock which Christ doth owne As his peculiar Sheep and now made knowne Vnto this present age that thereby yee May have communion with their unity Refuse not therefore those his invitations As you intend the glory of your Nations Doe not excuse your selves or make delay For it is dangerous now is the day Of exaltation and of such renowne As farre excelleth that your Kingly Crowne Affordeth O then yeeld a free consent Vnto his now declared Government For thereby will be added to your Graces A Priest and Prophet-ship in heavenly places For thereby will your pomp now transitory Be changed into everlasting glory For thereby will your fraile and fleshly nature Be made Divine and of a Christ-like stature Yeeld yeeld obedience then that when yee dye Ye may be crown'd with immortality To the present Clergy The next I have to deale withall are those Of the Sasardoll Tribe who yet oppose That Gospel method which our Saviour left To regulate his Church and hath bereft It of that glory which it once injoy'd Yea have attempted even to have destroy'd It root and branch witnesse that beast-like man Of Rome who through his pride of heart began The grand Apostasie as also all That have officiated by his call Since that revolt as you proud Prelates and You Presbiterian Priests who yet withstand It to your utmost power but all 's in vaine You strive against the streame for Christ wil reigne Above you if not over you therefore Forbeare your proud attempts you can no more Now if it be the great Law-givers minde To furnish me with light and strike them blinde Will you gaine-say't Or say he hath done ill By doing so Dare you oppose his Will For ought you know he hath ordained me As a fore-runner of him for to be Against his second comming and how can You know a Prophet from another man But by his speech or writing 'T is well knowne I am no Atheist neither have I showne My selfe a friend to any other Sect Nor have I gone about for to erect A new-found fantasie in this my Booke To trifle time away nor doe I looke For popular applause of any he Who in opinion is the nearest me But God's my witnesse before whom I stand The very cause I tooke this taske in hand Was for to purge Christs floore and so to sift The chaffe out of the wheat and so to lift The Pope out of his Throne all which may be Done easily if that you thus agree As I have written But if you refuse To take that course set downe and thinke to use Some other meanes to bring the worke about To crosse the way which I have here found out Being the old true way I doe declare You seeke to ruine and not to repaire The Church of Christ which in the end will bring Destruction to you all in every thing Consider therefore and the Lord grant skill To every one of you to doe his will The Authors Petition to the Supreame Power of the Nation by Divine Providence now residing in the Commons of England assembled by their Representatives in the Grand Court of PARLIAMENT In the Names and behalfes of all such Christians as are or desire to be seperated from the world and Antichristianisme to practise Religion in Doctrine Worship and D●cipline acco●d●●g 〈◊〉 h● wi●l ●nd appointment of Jesus Christ in his VVord I. THat all such of the Clergy as have disclaimed their call to that office of Bis●ops c. and have already practised according to the precepts of Christ and his Apostles in gathering of Churches by way os Baptizing Beleevers may have the freedome to persist in that Method publickly without the let or molestation of the men of the world behaving