W ■ M(M €* x i the ®*o%taf # tht . **k PRINCETON, N. J. Collection of Puritan Literature. % Division Section Number S&Z- ■? m y ■7 \- Some Drops of the Via'l,po wred OUT IN A SEASON, WHEN IT IS Neither Night norD ay: O R, Some Difcoveries of Jefus Chrift HU Glory in feverall Books; viz. 1. The Neit> €)u^re. 2. I'he Opening of the V initiation. 3 . The Smoake in the Temple, 4. Tb^Groanes for liberty. 5. The Divine Right of Presbytery difcujfe 6. LAn End of One Controyerjte. 7. Reajonsfor 'Unity y Peace y and Loye: And ? $ badges flying away. All which Books are here reprinted in one Booke entirely, after % the ftverall Impreffions of them, and prefented to the Reader. iKing,2p.n,ia. But the Lord was not in the Winde, and afer the JV^nde an Earthquake y hu> th? Lor dw as not in the Earthquake, and after the Eart! qpiake afire, b%i he Lord was not tn the '-fire, and after the fire ^aflitl fmall voice, ^and the Lot, was in that.) — ^ __j By John Saltmarjby Preacher of the Gofpcll. • L O Z^D O 2\C, minted for Giles Cabvertjx. the Black Spread Eagle V .J* at the Weft end of Pauls. 164 <5. iir ^ 1 w 1 r ■ 4Mg*',& rs v gt aft* *&*.*/-& .fi V ..I TO HIS EXCELLENCY, 5z> T h o m a s Fairfax, Generall of all the Forces rai/ed for the Parliament, Right Homurable, r^SfHe (everall pieces thus rallied, ^ were never writ in my own po- wer,or appointment, but 1 had "commonly fbme junlfttre of Providence^ud (bmething of a Sprit not my own upon me • for I obferved I could not write when I would, my Springes, were not in me, nor could I end when I would, till I had finifhed this Tejiimony, and for lomething of God here, I am fare, there is e- nough of man, of my felfe \ Thus is Gods ap- pearing whik we are in the Body, he was in Cbrifts which had no fin, but he is not (b in ours which are full of/z». I have fome few things to fay, and they ars A 5 things The Efiftle things of duty from me, and of truth to you ; that God hath filled the ftory of your life with himielfe, with his Power, VVifdome, and Love, and all that he may be your fulnejfe, and that you would glory in the Lord : Let me remind you how you have leen him from Leeks to BradfGorth, to Wetherby, ro 7V^,to RuU,tvzn from TorkeJJnre to Lincolnejhire, from thence to Nafeby, and fo through the Conquefl of Ci- ties ; Towns 7 Qaftles, through Co m uch almoft as a Kingdom comes to. And now after all this enter i$to your reft, even the love of God, the Son of God, and there refrefh your feife in his lighten his glory » in the bofome of his love, there are pleafures for evermore; this is a piece of your courfefl: woffce, to beare the Sword for him who is the Power of God upon Earth, for the punifliment of evil! doers in the world, the more glorious worke is your Sprituall, where Principalities and Rulers, and Sprit mil wic- kednefje in high places, flefh and Uoudaxe. all a- gainft you,and yet you above them all, in him, through whom you are more than Conquer our, even />//« that loved you. Sir, Dedicatory. Sir, Let it be not your bufines only to Con- quer as a man, but as a Saint, not as a Souldicr, but as a Cbrifiian, not in the ftirit oiman but of God. Let not a fin, alufl, a temptation (land more before you in the body, then an enemy m the field: gird on your fpiritmil Armour, your Shield o( faith, your breftplaie ofrigbteokfneffe, your Sword of the Spin*, your Helmet ot Sal- vation, and put on your white lining,whkh is the rigbteotifneffe of the Saints, and follow him who rides on thcwbite Hofie, in a veflwe dip in the blond of his fitjferings, whole name is the Word of God, and tell me if ever there was G/tfr)/ like unto this Glory. I cannot reckon the mighty men of valour in the &w/;/, any thing but a worldly glory, which if it dyed not with them, or fome ages after them ,yet can live no longer than the life of the world, all thele things are perifhing ; but to be a man of the holy Sprit, a man borne of God, a. man that wars not after thcflefij, a mar? of the Kingdom of God, as well as of England : Thus you Oiail live beyond time, and rige; and stetf, and the world ; gathered up into the life which is Eternall.and was with the Father. Sir •*? . The Epflle Dedicatory. Sir, Your dwelling now is much in the Jha- do?p of death, and amongft the Graves,a.nd there- fore Co live in thrifty 'our life, .that you may have one life more then men can kill ; men can only kill the man, not the Christian. Sir, I will not fraife you, but blefle God for you,and his Image in you, this will make great men love GW,and nottbemfehes ; to fpeakeof them as'/>#,not as their own. Now Sir, Co wane, that you may be ftill a man ofpeace'm the midfl: of battell,and of com- panions in the midfl: of fufferings, never wea- ring your Lam ell without lome Olive, that all may know when you act as a Magiftrate, and asyour felfi, when you acl: from^o^^or when from love, from fuftice, or when from mercy. So love, as you may love God and Chrffl in men'Jmofi then men, and the Sprit in any more then the Forme either of Presbytery orlnde- fendenry. Thus Brethren who can nowfearcely love one another becaule of that, (hallloye you, and (lull learne to /ove owe another fromyou, Noble Si r, Tour humble ferv ant, m loHN SALTMARSH. A New Quaere, At this time feafonably to be confidered ; as we tender the ad vancement of TRVTH & P EACE; Whether it be fit, according to the Principles of true Religion, and State, to fettle any Church - Government over the Kingdome haftily, or not ; and with the Power com- monly defired, in the hands of the Mini- fters. By I o h n S a lt M \ r s h, Preacher of the Word at BraftteA in Kent, a Cor. 1 0,8. Onr authority (which the Lord hath given for InJrrH- blion, and not for deftruBion) L, London, Printed for Giles Cahert, at the Signe of the Black,Spread-Eagle, at the Weft- End of S.Pauis. 1646. Digitized by the Internet Archive in 2013 I http://archive.org/detaiis/ofviallOOsalt A Quaere : Whether it be fit Recording to the Principles of true Religion^ State ^ to fettle any Church-Government over the Kingdom haflily^ or [-- not y and with the Power commonly defired^ in the hands of the iMinifltrs, He RttUi laid down in the Word for pra&icall Obe- dience, are thefe in part ; Let every one be fully per- fvoadedmhis ^am/w^Rom.r^.ver^g.and what' Joever U not of faith y is fix. Now the fetling of any Government upon a people who are yet generally untaught in the nature and grounds of it, is to put upon the people the practice of that wherein it is impoflible they can be fully perlwaded in their minds, and fo either on a neceflity of fin or rnifery. 2, There is great danger of bringing people under a Popiih implicite Obedience, by forcing on a practice of that which they fcarce know, or know but in part .• And this is againft the 1{attonali Covenant^ to fide with any Principles of Popery : And we know it by experience,that the people have been ever devoted to any thitagthe State fets up ; ail the difputesor confeience of the common people uiually ending in this, Whether it be eftablifhed by Law or no ; and going uiually no higher nor further then a Stature or Act \fStme for their Religion. 3. Chrtfl lefts himfelfecould as eafily have fetled his gofpetl- govern- ment by miracle, as any can now by a fiviil power, if there had been fuch a jrimnry or moral neceffity of eft ablifhing it to foon upon a people icarce enlightned for any part of it : But we fee the contrary, rirft in himfelfe, he taught long, and lohh before him, and (o the Dt;c p/e.< ; and the ^'/ for Government were not given till he afcended,and the Mcde/ltor Govern- ment not brought forth but by degrees, and as people fell in and were ca- pable of the fj*k*i and would a*ouU more eafily to the ' frmmttndtments of Cbnfts -, and whether then or no* is yet a Qudtion which fome who have A a lit Sec in Nr 7 he New jjht&re. fit out the debates too,though not with me, who am fully allured of a po- wer of order which the Apoftle rejoyced to behold;though a power with Sermon. a s little demimen in Government as tradttim in Worfhip. 4. We never read in the new Teftament of a G of pell-government fetled upon any that were not brought ririt under GofpeU- obedience by the power of the Word and Spirit^ which thousands of Congregations in this Kingdom are not: For as in matenaU Buildings Stone and Timber are not to be cLyt together without hem*g and Ofttaring , fo nor in the (pi- Titighr 9 Matth.1r.2p. His Commandetnent s are not grievous^! Joh.5.3. Neither do me:-, put new voine into old bottltu All which cannot be fulfilled in the Paro- chiall Congregations. 7. Th e more time for trying the fpirits, and proving all things, there is leflfe danger to that State of errings in things received and authorized ,and of involving it felfe into the defignes of Eccieiiafticall power, then which nothing hath (ooner broken the Civill power, asmaybefeeninPopifh Kingdoms, and our late Preladcall. There can be no great danger in the not fiidden incorporating the two powers.- Since Mofes \s not alive to brins down the juit, Pdieme ofthe Taberxavh, there may a new Star arife, which was not fcen at hrft ; which, if we iliut up our (elves too foone while the {m , and in moil vio- lence : Noa r wheat he contention for pow v r is fo mucb s and i je Contro- verfieureamesmolt in Government* v\ema) loon'difcerne difipofitions. Well,is it good parting wito tae (takes yet w hue there is fuch quarrelling for them,& when one party cannot but take it for an injury, if wholly gi- ven to the other t It is to be feared , there is too muv 9 of man, becaufe the bias runs moll in thefe times tow ard^ this one truth or govcni;nenr,& ma- ny other are wholly let by ,Wbicli might well be iookc upon with it ;wh:ch if there were not a Principle in man more fitted tor a truth of this kind then any other, would not be : But every trutn hath its age andfeafon. This only for caution. 10. There is no Religion eftabhThed by State* but there is fome pro- portion in the two Powers , and fome compliancy betwixt the Civill and Ecclefiafticall ; fo as the eitablifhing the one, will draw with it lome motions in the other : And we all fee how hazardous it is to difintereflea- ny in the Civill part, even in Kingdomes that are more firme, as France, where the Proteftants are partly allowed their Religion in pay for their Civill engagements ; and fo in other States. And iure I am, that State is moll: free, where the conlcience is leaft ftraitned, where the 'I ares and the Wheat gtow together till the harveft. 11. Our parties or diflenting Brethren being now together 5 and clafped by mtet ell againft the common enemy, this foundation of common unity is inch as may draw in both affections and judgements if not too mddeniy determined into Hereticks and Schifmaticks : It is paflible,while a Con- troverfie is long lufpehded, and time given for conclusion of things, Opi- nions may be fooner at peace : A fire let alone, may dye cut under that wood which ftirred in would kindle it.The Coxtemurs of Brethren are (>ke the ftro»g b.tr: of a Cafile ; and a Brother that t* offendtA u harder to be wa then ajtrcvo fr tj , P rov. I & 1 5? . 1 A3 GBIECTIONS. 4 objections to the Nm £udre. OBJECTIONS. i. BVt the tempi* was knitted with* 1 ! fated in Nehemiahs time; and there- to ,&o A.-y opening their Difference tothemfelves, and others, to draw both them, and all of their way, whom the* Lord will addetoa/wer way, both of Church and Order. I have no Libraries be fide me to put into my Margin^ neither dare I write inthe authorityof man, but of God, and not in th§P*rdstoo much which mam mfedome teacheth, though! ftilHiave more of my felfe in what I do, then I ought. It is by way of Conference 1 have writ, and I rather did it, that I might the better perforate divers to themfelves that read it, that they may learne to be more peaceable to Brethren of differ- ing judgements, while I hold them the Glajfe. If any of the Glory of Chrijl, break out by this s Let him have the glery> who hath cbofen the make things of the W$rld. lR5IB3ggk£s?9 - ADifcourfe betwixt two Friends, p. a Well met ; I know you are for feeling Church-Govern* ment and Sacraments* 7. I tell you, we (hall never be at any Fww till then, till all befet/ed 9 and the Ktngdom rid of thefe /*- dependents, Anabap'ifts&nd Bromiifts. O Be not fo hot ; will you call in your Neighbours to quench your houfe when it is on fire, and when all is done, give them a beating for their paines ? the Tribes did not thus with one another : the Reubenites and the other would not reft in the Land which the Lord gave them% till the Lord had given their 'Brethren r^i^. at he had given them, P. I tellyou,they are called a company of Here ticks and Schifiaaticks, in every /fo^and Pamphlet that comes abroad ; I am fur e, men of under* flanding and learmng&A many an ancient Trofejfir, hath no better a name for them. C. Yea, I perceive fo much ; but the railings and evi&Jpeakjngs, pre- vaile not with me againft any, but their own Authors ; Forthewifdom which ts from above, u fir ft pure, then peaceable $ and the Angels which are greater in power and might Ming not railing accusations • but the Lord rebuke thee^even the Lord, And for any Profifors you _fpeake on ; Who were fo bitter againft the floriftiansfis your ancient and z,caloHi lews f You know the c Prophecy % Tour ojd msn [hall dreame drcames, and jour young men \h all fee vtjtons ; and the fir ft fb all be laft^andthe laslfirft* P. What, Would you have me fpeake well of thefe that fo many (peak againft ? C I would notwifa yoiitofpeak by// of any thing, but what you are perfwaded in from the #W;but I would only defireyou not to fpeake ;//, though you fpeak not well ; the Apoftle rebukes thofe thatftcakf to be confidered on in the fetling ^ fome others too, irr certain Printed Treatifes, have g them ; fo as his Queffions> which as he profeffes openly,w«uc written o^ for the advancement^ Reformation jtKKt interpreted by thofe of the (amc "way- with him,as an enemy of Reformation's an adverfary, and an obftruttt* vimJuptio*, •n to the mrke of Reformation, and fcttlement of Chwck-Tttjciplme^ as he FoLx. faith. P. Oftrangel one of them thus cenfured by their own, and by thofe, whofe advancement he hath fought fo much in oppofing himfelfe againlt the new waiesof Independency and Separations as he cals them : But well, how differ they ? C. He holds in his Bookjof Vindication divers particulars concerning Church-Dfcipline, and ttft^rf s 9 ' and the Adminifiration of the Lords Supper, wherein the other Brethren oi the Presfyteriall-way differ from him ; As firft, He holds there is no precept nor pre f dent in Scripture, for the iV.j. fufpendingof any Member of a Congregation from the Lords Supper 3 who is not at the fame time excommunicated from tne Church, and all o- ther Ordinances as well : fome of the other hold the contrary^ or mi- Rake, as he faith, 2. That Matth. \%.i6 ij. If thy Brother trejpafe, &c. is not meant « . of the Church, nor of excommunication, nor fufpenfion from the Sacra- ° ' J " ment 3 which the other hold. 3. That 1 CV. 5.5. to deliver fuch a one to Satan, is not meant of fuf- Fol.G* penfion or excommunication from the Sacrament 3 which the other hold. 4. That 1 Cor. 5. 1 1 . mtk fuch a one, no, not to eat, is not meant of Fo/ p. Spirituall eating ; which the oiher hold. 5 . That Numb. 9.1,10,11. is not meant of excluding any by way Fol, j 4. of Type from the Sacrament in ads of fufpenfion , but of totall putting out from all Ordinances, for legali uncleannefles, not Spiritual. 6. That Judas received the Supper, or Sacrament, as well as the o- Fol.i~> ther Apoftles T and that the Sop that was given him before he went out, was alter the Bread was diftributed * 5 which fome of the other de$y. B 3 7. That if Ite give war* p give it 3 which .ueWordtofuchim- artaking in their fin, as he are damnation in the r, is as well a converting Or- .*ongft the Meanes of Grace, and .ixinunicated Member of a Congregation $ uier deny. ^. ^ r & 5 roundlefle differences betwixt Preaching of the Word, and Adminiftration of the Sacraments. jrol.^2. 9* That the putting out of the Synagogue in John p. 2 j, 34, 3 5. is np good proofe of excommunication or fulpenfion from the Sacrament. FoIaq. 1 o . That the Authors Scriptures quoted in his fourth Question, are not rightly applyed, as his oppofites fay. F. And are theie the differences folly ? C. Yea, excepting the Proofes on both (ides, for which, I reefer you to the Books themf elves, which all together, are large. P . But how conclude they I Fol so. © ^ e ^ m ^ ar °f tne Vindication doth fairly {hew them, that they ■contend for what he do?]q gr anut hem y with advantage ; mdjetthejrquarel with him for denying it, as he faith. J>. Methinksthefe are ftrange milages one of another, and amongft thefe of our Presbjterial fide top. FolAj. C. And he hopes the Parliament will confider, and take care, that the Minifiersy like the Bi Chops formerly, may not now be taken up with Ruling and Governing. P. But hpw will forne of our MinHter&take this ? « C. I know not that; but! like well in this; but he goes upon on; ground more then all the reft. P. What is that ? C. That the very ground, upon which divers of the more mode- ra-e and te-nder in the Presbytenall way, go^, isthe ground of shlthe grow- ing, and fpreadingof Schifm and Separation, Anabaptifm, and other £r- Fol - 8 rmrs tGn< ^ in S to tt®& which jet they b sleeve, they fo much preach againfl^ f a ftrange' mifiake with them, as he obferves. P. If it be fo, how pittifully are tbofcMinift ers miftaken in their own grounds 5 and the bed of them too 3 to be fo miftaken, is the more t$> be wondered ; for I count the tendered: of them the beft 3 but this is yet a fecret to me. C. Yea, a'CUttd of Differences. 9 O Yea, and to them ft may feem fo too ; but I {"hall unfold thj my ft e- ry of this Vindication- Book^, if I miftake not the f pending fcandaloiu perfins from the Lords Suffer , and fome other thoughts of pertaking in their fins, is it feems deemed by this Book^ Some principles or pofmons of Separation, which if fomented, as the Author insinuates, may in time Fol.59. fubvert the othet principles oiPresbjtery^s indeed they may, being fome- thinginconfiftent, and of a better and more fpirituall nature ; and I am of his opinion, fori would have all of a colour and confiitution, All light, or all darkeneffe ; and beleeve it, your principles of a purer way, will not long incorporate with any other ; the Ark^ and Dagon will not ftand to* gether, and the way to overthrow the inventions of men, is by taking irrfome principles of the Truth into traditions ; what hath made the To- pifh Hierarchy go down ? Not its own principles of Idolatry, Will-worjhip, and Tyranny : But when there were fome takings in of Reformation-prin- ciples^ as when they would go from Popery to Prelacy, Popery fell much in the power of it ; and fo when from Prelacy they went offto Presbytery, Prelacy fell, and fo on .• If you make any remove from the common pr tn- ciplesoU this Presbytery, into any of the way or parts of the Separation, your Presbytery will do wn teo, becaufe it takes in fome purer principles then, as we may gather from the Vindication Books, it will well beare. P. But if thefe be then the common Principles of this Presbyteriall way, as he would have it to communicate, in Ordinances thus mixedly, and to fufped no uncleanneffe in any fpirituall Communion from perfbns fo communicating, though of never fo time formed a life, excepting onely fome pretended formallflafhy itpparences of Faith and Repentance put on andoftby the Communicants, as /otcafidn ferVes 5 I fhall have I thinke no fuch good thoughts as I had of that way. C. Butthegroundsareyet farther laid downe-in the Book, that tin- v - , f ntixt Communions, and fit/pending from the Sacrament, are grounds of *" ** Schifm j and that the teaching of thefe formerly, tlifongh ignorance or in- ° '5$> cogitancy, are now iobe taught, tihd Written, and preached againft. P.I perceive then in a word, That the maine thing the Vindication- ■Boc^drives at, -iSjfco place Presbytery upon fuch a mixed uniformity in the partaking of Ordinances, that there fhould be no att offujpenfion or fepa- ration pra&ifed in their Church, left xh^ ground offeparationgtt in ; and they that make e-nfeierice to Separate or fufpend in fome particulars, it implies^ they *. p go on to a further feparation, till upon more degrees of purity in co^M/unwmngitrity gooff from all kindeof mi xt commum ea- tings, in the cenfrnnung^ as well Churches, as Ordinances and Admini- strations , and fo at length become, either Congregationall, or of the o- ther way. * But many of us tooke fuch of the Presbyteriall way, as writ and taught, for x Light breaking out from for a pure Reformation in partaking of Ordinances, for the better, accor- ding to their light : And it feems they are but novices, as we may.gather from the Vindication-Boo^ond are ignorant of his Presbyteriall fecret, or my fiery of uniformity •, and unmix t communicating, according to the grounds there. Well, I am yet of the purer fide, I like not this my fiery, if the way to keep out Schiim be of iuch a kinde, as drawes with it an unavoidable ne- cefilty of partaking with all forts of finners, except onely for fome pre- ient affetted paffions of Faith and Repentance, and a Toleration of zllforts of that kinde, except by excommunication, where in fome places whole Parijhes, andalmoft in all Parijhes many muft ftand, either excommuni- cated by the Claffis, or Presbytery, or Reformed* which is impofiib/e, or as frequent partakers of Ordinances, jpirituall fellowfhip, as the befi, andp/*- refl, which is intolerable. C. Indeed, I am glad you come offfo well already. I will not meddle with the prefent ftateoffome of thefe firft particulars in difference I named to you, but leave them to the Authors; but come to fome of the more questionable. JV. 1 7, lor that Controverfie betwixt the Brethren, which is, Whether Ju- 1 8, ip, das received or not ? I know there are divers Leaves of Paper writ upon 20, 2 1, it in the Vindication, and many learned men are quoted, and Scriptures 22,23, brought in on both fides, and harmonioufiy compared ; but fince the Lord 24,25, left it fo difputable, as fome imagine, wc muft not doinfuch doubtfcll 16, 27, layings, as thofe Difciples did, who becaufe Chrift hid of John, Jf j-^ill 28. that he tarry till I come> what is that to thee I and it was reported among ft the Difciples, that that Difciple fhould not die, though Chnft fai&wt he fhould not dye : but onely, what if I will that he tarry. So jr the Lord hath not ckarly (aid, that Judas was there, why goeth it io amongft the Difci- ples, as if he were there without all contradiction f but if he were, and OhriftgaveitcoJ*^, as for my part, I make it not any iuch ground, though he and all others do, becaufe it will not be clear then, that he gave it to Judas as a wicked man, or a formal! Difciple ; for I know Chrift adminiftred then as an outward Dijpenfer to the Church, or chiefepa- flour, and in his Body unglorifyed, whereby he kept clof e to the analogy of vifible Administration of Ordinances, and in Prefident and Precept, for the future to his Churches for all ages j and fo all their puzling may be at an end. I will now acquaint you further with fome Arguments or Inferences from the Vindication, which I have to ftrengthen you. Vindi- 4 Chudof Differences. u Vindication, FoL 36 THat no Minifter, not knowing the prefent change or inclination of the heart of any, or whether God by this very duty, may Bot realljr convert him,ought to adminifter the Sacrament. Inference* Whence we may infer, That aU forts of firmer** never fo prophane and abominable ? yet upon any prefsnty affetled y caunterfetted, formal! pretence of Faith and RcpeKtance&ught to partake in all things of the moft [f irttua'lKor tttre and fellow foip ; and withallof the moft Jpfrss mil and fincen profeflion. contrary to theie Scriptures, 1 /V..2,p, 20^.6.14,15,16,17,18. lf*u%2* 11. (7^.5.9. Vindication, Fo/.^y 4 The Brethren* Reafon y That in the Sacramentfhere is a neerer application of the Word, and Promifes in particular^ the right and intereft in them, wore then in the Word pre ached*, which the Vindication faith, is juft like the late ArchbiLhop of Ranter hums Dodlrine for bowing at the Altar, as Gods great place of prefence. Inference* Whence we may infer, that the Vindication doth very uncharitably compare Doclrines and Principles y viz** his Brethrerts withthofe of Prelacy , andhiS Brethren with the grcjfefi of Tnlates ; and their "Principles, of Jpt- rsiuall Admintftraiton,zn<& Qommunion with thofe of a moft Idolatrous, and ixterrall nature, which is contrary to thefe Scriptures, lames 4. 12. Matth^.\,l,6c. l/Vf.3.8. Vindication, FoL $7. r* That the Minifter adminiftring the Sacrament to any known impeni- tent tinners, yet under the Notion of penitent and repenting finners, for that time difcharges himfelfe. Inference* Whence we may infer, That a Minifter ought to comply with the Hy- poenfie s^pretences compliances forme sfH^Xj notorious , fcandalow , or unpeni- tent .jixverzt that time, only in the aparition or refemblanee of a Saint and a fVoolf in Sheeps chilling, contrary to thefe Scriptures,i Tim* 5.21 ,2 2 % B/Utk* i$h6*iTim~$*s. iThef.$*n. 1 £V.6.16. Vindication, Fd* 37,38. That the words of Inftitution in the Sacrament, The Btdj of Chrift which xPAi broke* ^nd the Blend of Chrififhed for yov*. is not of any Divine fnftitutiohjbut humane only, though warrantably practifed. C Inference* 1 1 tight bricking W$hm Inference. Whence we may infer, That he 3 in affirming the Inftittttionto be only humane, and ytt warrant able, is no: pnly an impeaching of their *o*Jbip of" (Jodin thz highefl and moil fpwtnall ■Admirations of Will-worfhip l and httr mine invention, and want of^cotsformity to the Rule or Word\ but even a fiat contradiction in a Scripture '/f/z/^becaufe he addes, Yet warrantably pratli- fed; as if an Wawfml way of worjhip&s all rvill-wor/b

.Vvvhich they have folong breathed after^ and rc/oyced in the expectati- on of; and their condition upon thefe Principles are no better now in their fo much defied- for- He formation, then it was under the Prelates and Commor^ c Praysr-Book^, which holds the doore more clofe againft finners, (hen the Vindication or t&ef&gifc to do,upon thefe his principles. And fecondiy, The full wd hnall determining a Scripture of this kind, ' or any other^to one particular fenfe, is not agreeable to that Spirit ofWif dctn> and of Cj od 9 which is an hfrticlj abounaing Spirit ; and like the $Un % is full of bearnes and continuall fyr'wgtrgs of 'tight -, nor do the Interpreta- tions a Cloud of Differences. I 3 tws of the iVcrdy appeare all at once : the fame Scripture which many a- ges ago gave out one beam* of light ,g2Me more in the ages afcerand more noW,as the eye* ofonr nnderjrandixg are enligjjtned ; fo as Scriptures are not 10 be bounded in our fenfe, nor the elevations oijpint, taken by the fhort rule or ourlpirits; which is contrary to thefe Scriptures, % Pet. 1.20,21* Vindication, FoL 41. If the Sacrament be only a (etling or confirming Ordinance oftrue Grace, when and where it is already begun, then it v/ere altogether im- pertinent,and ineffectual! unto civili carnall Chriftians ; therefore doubt- lefle it is, and was intended by Chrillfoj: a converting Of dinance to ail fuch as thofe. Inference* Whence we may infer, That the Sacrament being * convey: rig O r di- nance i may be given to all unregenerate perfons, in or out of the Church; for if it be a converting Ordinance ',the conlequence lies cleare, that no tin- ners, of any fort,kind, quality, condition, in or out of the Church, ought to be denied it 5 nay,to have it adminiilred,as well without the Werd^.% with it,it being of e quail power with the Word for convertings as the Vindication faith ; and that who holds otherwife,are miftaken. And though there be a diltinftion premifed of converting to the Faith, orformallprofefliory and a converting to a fptrituaft fincere Faith in IeftuCbrift ; yet this distinction makes not any thing againlt the Sacrament, to be given before the Word, even for converiion to the firil Faith,or faith from Paganifrn ; which nei- ther Scriptures, not practice o£cbrtft, or any T>ifciple of his, from lApefttcs to the {eventy, and io down through any age, to our own 5 that ever I could read on, pradhied : and yet the principles laid down in /-V 38. will infer fuch a conlequence, naturally and truly 5 for the Vindcation faith in i*V.38«That the lVord y andall Ordinances ^,re alckeforconverjton y and if fo, the Sacraments may be ufed as well to convert from Paganifa, and admi- niftred fingly by themfelves,as the Word by it felfe may be taught. . Secondly, The Vindication faith, That it is doubtieffe to be given to all, for elfe it had been an impertinent and ineflfe&uall thing to adminifter to clofe Hypocr ites that are car* all Chrifiia ns . Whence we may infer,T hat becaufe the Counfels of the Lord in ail his Adminiftrations,do not clearly appeareput through the Vindications of his own fuppofitions and premifes ; therefbre he concludes fully ,That it were impertinent and inejf&Halijwhtms there appeares no fuch end at all in the inftitution of it.but rather two other ends. One which himfelre laiesdown, as occafionall or evident \a\l,forthe $trbjiMHoj&nfd I ardenmgjome ; though I fcarce allow him that, that Ordi- nances of mercy and jr^-c^are prooerly active to condemnation. C 2 The xjj. Light breaking tut from The other which be never thinks on in his Book, is this, That God ha* ving left no infallible Rule for decerning, hath ordered it by a pure Gof, pell-rule, which if wicked men will coine up to^ they hazzard greater condemnation. Further we may infer, That things may be called impertinent and />>- effectually which are inftituted ofths Lord, when the reafons of the Lords Inftitution appeares not to us $ and that we may put our own fuppodtions and ends upon any adminiftratton in the Word, when his ends are not clea-e to us-, nay, and conclude againft any other end then that of our own con jeclure, or fuppofed probable realon ; which I am confident is too too groffe to be in the learned Author Intentionally ', though not c&nfe~ qusnitallj jx\ his Vindication* But the ends which I clearly gather from the Analogic of things in Godsdifpeniation, arethefe; Why the Sacrament, though according to the inftitution delivered to Hypocrites,yetis no converting Ordinance ? God having left no infallible Rule of difceming his, but only a Rale for outward evidences, the Ordinance* muft either bead miniftred to all, wal- king according to the Rule ofctttward evidences >ox to none ; and according to that Rule, Hypocrites may come in, and do ; yet that is no fin to the A dmi^ftr at ^r nor Communicant j ,(o long as Adminiftranons be ordered ac- cording to that Rule ^nd Gods Endoi his revealed Will fhewed. Secondly, The worke of (if ting , and reaping, of dividing betwixt the Tares and the Wheat,the Sheep and the Goats, is the work of the great day of the Son of man ; and therefore, though Ordinances be adminiltred here to Hypocrites ; yet at the time of the finall difcernmg, the communi- cating of Hypocrites fhall bevifitedin judgement, and greater condem- nation upon them, So as there is no need of framing it into any Notion of a converting Ordinance, left otherwise it prove impertinent or ineffectu- al!; for if the clofe Hypocrites be finally impenitent ones,Gcd reckons for a greater fin $ if not, yet it is no more impertinent then the Word is to all the children of GodjWho yet never partake truly of it, till converted. Thirdly. That the diftindionof his into thefirft converfion from Paga- niim to Varch j and iecondly, from a fo/mall Faith, to a true fincere lath in Jefus Chrift, which is the corner Stone in his building, is a diftin&ion ana certain degrees, which we have not in any fuch Notion in the Word ; nor if it were,do::h it appeare.that the Sciiptures place adminiftration up- on the bottom ct any luch diftinaion, though he doth it s* But mppofe 1 grant k,yet a formallfrofifficn then, as he contends for, and many other, was not fuch as is now.fince Kingdoms were Chrii?tamz*td' y but a profeffi- on then was according to the KuU of evidence^ till the contrary appeared, as in all the rirft gathered Churches,as in Simon Aiagw y AnamMfyc. And formal! profeffion then, was as much as a kind of powerfull profeHion now; a CUud of D ififcrenccs. t 5 now ; for then it was perfection, to take up an Ordinance or Name of Chi ill, and now it is faction on the Law of the Land, as well as the Law of ^*God,t'j profefle Chrift ; neither were the whole Counfels of the Spirit of Cht id brought forth then to make up the rule of evidences, as after- wards ; but they were brought forth by degrees, till the whole Sci iptures of the New Telt anient were finilhed. And we are now to take the whole ^ f /^ Counfels of God concerning Adminiftrations, as laid down in the whole New Ttitament, and not by parcels, though fo much as they did piofefle in the firft time of gathering, were rule enough then, to them, when no more was revealed, yet not to us now, who have a full Gofpell for our learning .• And this miftake or want of juft confideration of times, and Scriptures, is the ground of all the miftakes. £* ; Vindication, Fol.^j. Why fhould not the Sacrament doe the like, (ince Gods Spirit equally breathes j and works in all bis Ordinances, and may, and doth regenerate, and beget grace in mens fouls ? Inference. Whence we may infer, That it is lawfully according to this Principle to beleeve, That if one Ordinance convert, any other may, whether.God hath instituted fo or no. We know the Lord hath appointed and ordered every Ordinance to \tsnature,kjnd 9 and ttfe ; and Gods inftitutton is to be the rule of our beleevmg^ and reafoning, and praclijing, not becaufe iuch a thing works fo, therefore any thing works fo as that thing works. The Author himfelfe reafons againft this in another place, and that there is no right inference, but in things of the like £W> and under the like precept, as thus.-The Word is able to convert, therefore all Preaching and Prophe- fying is able to convert 5 but not therefore the Sacraments can convert. Vindication, Fol.^i. The Sacraments are by all Divines wharfoever, and the very Directory, pag.^2. ever enumerated among the means of Grace and Salvation ; Why then fhould they not be the means of converting I Inference. Whence we may inferre, That it is warrantable to expound Divines, and the Dirc&ory contrary to their intent and meaning, and to inferre conclusions from them, to prove things which are not only very difputa- ble, but unwarrantable, as far as any Scripture makes appeare, either in any plaine precept, or prefident, and efpecia-ly. to turne the DireBory^ be- ing a Pub like forme made by the ^jfcmbly, fomucrxagainft th&tfenfe and meaning, as appeares by divers of their judgements of late, is an attempt, much like that of expounding a Law or Ordinance of 'Parliament in a pri- vate fenfemot in their own^nd this quotation of a Directory, in this kinde, is enough to make it all quefiionable, and to draw on a necefllty of a pub- \like interpretation upon it, Vin- 1 6 Light broking aut fr$m Vindication, Fol^i^i. That receiving Sacraments is dually accompanied- with eifecluali means, as ferious examinations, folemne fearching out of all open and fe- cret finnes, with confeflion, contrition, humiliation, prayers of pardon, fecret purpoles andvovves, fundiy pious and ioul-raviiliing meditations p. of Gods mercy, cxhortations,admonicions,by theMinifters : And why. is *~^ **, not the Sacrament a more fit 2nd apt Ordinance to regenerate, convert ^F ^ *£ o r ungodly and fcandalcus linners.then the bare Word preached ? * »*-r A^ir^ < Inference, Whence we may infer, That there are certaine preparations and quali- fications in men meerly unregenerate, which are here If ted up into fome- thing more then naturall or camall workings, or fihhineffe of the Hefh ; . as prajersfior par.don of fin, pious and foul-ravifhing meditations, with hu- ** 6 mdiatton^contrition^confejjion.&c. Now I would fame know,what there is in man before the glorious light of Jefiis Chrift hath opened his eyes, and brought him out of prifon,out of darknejfe into light f What kind of pray- ers can inch make ? What pious meditations can Tuch have of Gods mercy in Chrift ? What contrition is there in fuch I What humiliation ? Without faith it is impoffible to pleafie God ; and t he carnal! minde is enmity againfi God- 3 nor is it fiubjeB to the Law of God. nor indeed can be • and thej that are in thefie(b ) cannot pleafe God. What is all this then of praters ? When as the prayers of the wicked are abominable ; What are ali thofc flour ijhes and notfe of vcwes and purposes, and contrition, and meditations of an unre- generate man ,when they all are hut glorious fins ? Doe men gat her Grapes of Thomes,or Figges of ThifilestW hy (hould nature be made proud with thefe expreilions t And any ground laid for boafting ? And whereas it is laid, that the Sacrament is a more apt means to con- vert, then the bare Word preached, we may infer fome derogating and di- m:nuiion,or leffening jmplyecj here of the Ordinance of the Word or Mi- ni fiery. becz&fe it is hid,Thin the bare Word&s if fo be,that the Word were a bare Word> when it comes in the power of falvation to regenerate, when the Spirit c t uickens it, and makes it a Word of truths of grace, the power -of God untofalvation^nd we fee the Word or Mim fiery it i elf is called, The Preaching cffaitk> The Minifierj of Reconciliation : The Sacrament is not called io any where though no lefle glorious neither ; And Chrifi and his Apofiles and Drfciples went every where preaching the Wordy but not admini 'firing the Sac; ■ an.ext bijt only there, where the miniftcry of the Word had ririi: brought them under the power of the Gofi)ell-Order i and Rule for Ordinances of a more fpir it uall in ft it ut ion. Vindication, iV.42. ^r **& ti& That becaufe we behold Chrifts death and paflion more vifibly reple- te* y^fuA^tt fentcd to our eyes and hearts in the Sacrament, and remiflion of finnes ' more 4 Cloud of Diligences . 1 7 mare fenfibly applied to us,then in any other Ordinances -> therefore it is certainly the moft powerfull Ordinance of all others, to regenerate and convert 5 with many Scriptures to pi ove conversion by representation. Inference » We may infer, That becaufe the Lord hath inftituted hisfgnc- cf Bread and Wine in the Supper to his oirne end 5 therefore it will ferve to any end : * That we can prove or our o wne imagining,upon certaine rational! conclii-* Jtons from Scripture crreafbn, without particular Scriptures authorizing or appointing it to iuchan end 3 and therefore all thefe grounds, confe- quences, and notions which are formed upon a likelihood and probability, are nothing to prove any dirett ufe of the Sacrament to fuck an end, with- out^ I have faid 5 a fpeciall Word, Precept , or Pratt; f } ox jufc Conference from Scriptures 3 dircited to fuch a proof; for elfe there is fcarie any th:n<* but we nay reaion into a notion of likelihood : but faith miift have better grounds, and not o£ private interpretation ; and the Scriptures that are al- leadged,mu(l: not be to prove that things of lively reprefentation may mod: affecl the foul, and have done fo ; but that thefe Scriptures are plainly or powerfully directed by the Spirit of God to prove the very Inftitution of the Supper to that end 5 which none of thofe Scriptures prove, that are ai- leadgedinF^.42. c , "Vindication,?*/. 43. JuU* %u ^^ &* -Jr«r-£p That God doth as erTeclualiy teach, convert, and work grace b) T the eys -f**> ^ UH * as eare • and therefore were the Sacraments, Sacrifices, Types., Miracles*!*;" ^ y^f^- &c. Why (hould not then the viiible expreflions of Ghriftinthe Sacra^ ••»•-". ment now,have the like effe&uall converting power. ^^t^T^J?^ r ^ Inference* til We may inferos we have done before,That all thefe arc but whyfoould nots f no words of TnfitimJok or Authority in the Scripture for it. But fur- ther, the Legall Sacraments, &c. were eat nall^ and more to the fe»/r 9 and more of reprsfentation , but thefe are more in the jfririi under the GcfpePi ; we worfhip now mjptrit and in truth,not by representations; as under the Law : And therefore it is, that the Gojpell-Ordina^ces are io /" aS a ^ unregenerate men are ? What are ^ AC- / u r f the glorious colours to him that hath no ty^s to fee ? The ftgnes oib.ead B*— not dtfcfrning the Lords Body ; which, if the |§& ***r^ *p^ Supper had been a converting Ordinance, the Apoftle would not have char- >2r^£/ ged the unworthy from receiving, but rather have encouraged them in *rcz* ■pp-y>> r fLc± tne ^ r receiving.that, of unworthy {hey might have been made nw^jj : But f . you fee he cals for a r/gfo dtfeeming of the Lords Body firft, which cannot ? be a calling of the unregenerate or unconverted to a partaking, becaufc they have no right discerning of the Body of Chrift fanx. by the fenfe firft con- , ' verted. ffV jt t£-rL. Vindication, FoL^. ^j^Jlf /»*£ T# ^ na ^ the moft humbling, melting, foul-changing, fin-purging,moili- f$ yt f^t^^-m. ^fying meditations, of all others, are from Chrifts death and palTion,c2v. U^dh m *^>and therefore,^. \ M „ (9b trr r+ u^ 2a Afflictions and corporall punifriments are converting Ordinances ; r ^%^JZiTJ< ^3^ That unworthy participating is ameanes of fpirituall hardening ; W&*r^*r-£f fl an *4%by the rule of contraries, a worthy receiving aninftrument of con- \rvM- ^ *^*Werfion. ~ ***-*? *-**- 4, All the ends of it are,as appeares,fo fpirituall (fee his Scriptures)that &£** how is it poflible it ihould not u PI* ^ jp & to ^ e a coll verting Ordination K 'hri ft ^UuiT^hrX how is it poflible it fhould not be Gods intention,and Chrifts Ordination, c -^ ^.J' c ° & to be a converting Ordination ? .U ^rPat ^ Converfion is a turning of the whole man unto love, obedience of 40U-U Z^God in Chrift, from the love of the world, 0v. and what engine more Ir&xtM Powerful! for the forecited ref peels or fpirituall ends ? wt-A* W- j> •£ *-m±6. Experk nee in every Chriftians confcience,whofe preparations and approaches to this Sacrament v/ere the firft efr'ecTuall means of their con- verfion ; yea,they had not been converted,if debarred from it. Inference. We may inferre upon the firft; f hat there are foul-melting meditations in a foul unconvertedjor unmelted; and that there are foul- changing medi- tations in a foul unchanged, which the Scriptures never fpeak on ; fuch wayes 4 Cloud of Differences. males oiconverpon are no vvaies in the Word that we read on, but hidden paths for the fpirit,of mans deviling. Secondly, that becaufe affliclions are ; therefore Sacraments are ; that is, becaufe one thing is,therefore another thing is : This is but the Old Argu- ment, But God may {an&irle any thing at his own pleafure, to make way for Cotiverfo»>&ndyet that no inftituted Ordinance for converfion neither: Becaufe fbrne have been converted when afflic1:ed,when fic^when poor; therefore will you firft go afflict them, and make them fick, and poore, taking all they have from them, that you may convert them, and (o make them (landing Ordinances? Thirdly, Is* rule of contraries 2l rule in the Scriptures, or in LogickJ But it is fa\d 9 Wortby receiving is an inflrument of (fonverfion, that is, Converfion ts a means of Converfion ; who can receive worthily, till in Chritt, till con- verted? 4. But ail the ends of it are fpirituaH, and bow is itpojjible but then it flionld convert ? This How & itprjfible ? is like that of Why jhonldit not ? both of oneftrengthtoproveit ; for though the ends be never fo fpirituall, yet if there be no warrant for any fuch mftitntion as converfnn, all tbe realons & extnniecall or ftrange consequences, as all fuch are, cannot irftitmc an Ordinance : none but God and Chrift; and therefore the Popifh Arguments built upon iuch forreigne and externall ( though rationall) confequences are not immediate ,nor intrinfecall enough to warrant any thing of their will-worfhip. 5 . But st ts a power full engine : Yea,but only for what it is inftituted and ordatmd ; nor is it ieffe excellent, becaufe it converts nor, becaufe every thing is bcaanfttUm its order zndpf*ce,znd law of creation. 6> But the experiences ofChriclia** witneffejvho had never beenconverted, if not at the Sacrament : But what Chriflians are thefe ? What kind of experiences are thefe ? I queftion the truth of all fuch converfion who have only fuch experience as this, becaufe that fuch experience crofles the Word and way of the Spirit, and thofe are no right experiences, which are not Scrtptnri-expcriences* f^JButjfime had not been converted, if debarred from it* This is a flrange af- fertion, againft that of the Word, The jftrit bloweth where and when it li- ft eth ; and feme are cailed^t one hour e of the day, (ome at another ; and how is it clea-e that the Sacrament converted iuch, or not fome other alt cf the W ord at that time, or about it? Shew me thatChriftian, among lo many, that can evidence his atj^t .convttjwn meerely, barely, fingly, immedi- ately from the act of communicating, and then there is fomething proved to juftifie an experience of Coxverfwn at fuch a time ; but (till not to juftifie the Sacrament w&Ordn.aKCi-(f ri phyfitians had an errour, to deny drink to men in leavers, which mur- *V i#vt y*>„ £* dered Thoulands; but now ihey fee this deadly miftake, and cored it : So *^hs- ctfth 1 1 j e{; not t ' n - $ errour creep into Divinity and Divines, in denying the cup to fifJLt£JHl • inch Feaverilli Christians,, burning in the flames of fin and luft. Inference. Whence we may inferre, That there is in the unconverted a fpirituali reavenfin thirft after Chrift, as there is in the feck? after drink. But oh / Doth the fame fountain fend forth fiveet and bitter waters ? Are there any ilich fpirituali/- ftaverijb&eiivesin foules meerly nowiummeinp youfee, will reach no higher then to a Peradventure, IL^ ^h fr*{ or to 1 may h. And whether thele be fuch Scripture-grounis or ailuran- P ^ x *» +*&1 ccs foradininiftrationJ of the Ordinances of God , 1 appeale to all the aCloudof Differences, 2 1 rvorldofM'VMi'whoVnovjs, that M, ty bees, and Peradvemttres , are not to bellowed any place in the practical 1 obedience of Chriftians ; but clear d>monftt -at ive 7 folid and certain Max imes or Principles ; fov>What- fieve- is not of faith, Is fin : and. He that doubteth is damned : and, Happy r 01T1 . l4 t6 fa that condemneth not himfelfe in what he doth. And who kno wes not, that what is done upon May be.s and Per -adventures^ cannot be done of ^^U^J-J-^ faith mxperfwafion? ^^ Jj^ki Vindication , Pol. 51. fe^ ,2^ That the Presbytery or Claflis may order a Sufpenfion from the Sacra-^t *-& r ~ t *~7 menu or any otherOrdinances;providcd that this power be claimed by no ^y Divine Right, but by Parliamentary Authority, and Humane Institution. Irf rence. Whereby we may infer,That what \s not to be warranted IntlizWord, yet if Humane Authority will undertake it,it fhalinor be excepted againii: by the Vindication. But where is there that Author n- that will adven- ture fo far, to make up anything in fpirituali Administrations } that there is no Spirituail nor Scripture-warrant for ? I am lorry to fee the Vindica- tionittiht Parliamentary Authority fo neer to Humane Invention, of whom we zreperfwaded better things then to take the Patronage of any fuch thing, which is not warrantable by the Word ; but rather to fuipend all, then to fettle any thing fo clofe to the higheft Ad mfnift rations in the Word, which is of meer Humane Invention. Nay, I will prove this to be the very Maxime and practice of that honourable Senate.w, ho have there- fore rooted out Epifcopacy, profefled to the mod high God m a Covenant againlt all Will-worfhipy and Traditions of men ; and therefore let us not roll fuch a golden ball oefore Authority , to put them out of their way after ChriCt , who have followed him fa clofe hitherto, both in their fear- things in the Word, and in their tenderneffe otperfecution, leaft they might fcourge Chrift cut of his own Temple -, and not know it. Vindication, Pol. 57. The pra&icall power of godiinefle is generally more evidently vifible, and the lives of the generality of the people more ftri&, pious, lelie fcan- dalous and licentious in our Bnglijh Congregations, where there hath been powerfull preaching, without the practice of Excommunication or Sufpenficto from the Sacrament, then in the Reformed Churches of France, Germany pr Scotland : Our EngHfia Minifters and Proteftants ge- nerally excell all others, notwithstanding their ftrict. Difcipline. Inference. Whence we may inferre. That the Find: cat ion fhouzfi. it pretend in the generall or face of it ? to be for Presbytery, yet it is very clear, that,m afper- ling the government of allthofe Reformed Km gdomes where the practice and powe r of it hath been,it fecretjy wounds theglory of it in the opinion of the world ; and though it pull not downe the Government quite > yet it D 2 weakens 2 2 Lighi breaking out from See foU 3. wea ^ ens tne Tofiesfx judgements ofmer, on which it ftands>f name not tf Cu ' ' here the other Texts that the Vindication hath pulTd out of the Voiding of the PresbjtertaH Government ; for the taking out the Sci iprures, areV&e the pulling out the naiUs and pins from the houf? 9 and a loofning of the fame. This I oblerve, becaufe the Vindication profefles io for that Government ; though I iuppofe many Juch fii*»ds 9 in time, might do as much harme, \f notmore,then thofeof the Separation 9 v}hom he cals their *#* **/*/. Surely, I do beleeve, France, Cjermany, Scotland, had rather fuch Books were not writ in their behalfe, that opens the evill, corruption, and grievances of the r Government io much, But 1 ("hall argue further ; Wha: need fuch comparing of the mixt Con- erega to* of it \ e> all Kingdom, curs and theirs? Surely they are all corrupt v^ tt*a cnough,and mixt tn. ugh; and a Law for all forts Q&finnxrs to communicate^ &s the Vindication would ha ve,would not much more refcrme, becaufe it would then be a kind otChurck-priviUdgt to be a (inner } or ifcandaloutper- joy. \ and to be fomething notcnoujly wicked, would be a way of ' enrightmo them to Church- Ordinances , according to the Principles of Vindication, however fome tore pretences and Colours are laid on, that we fhould be- leeve the contrary. But what of all this? I beleeve there is another reafon why the Govern- ment hath brought forth no more power of Godltnejfe upon the Kingdoms then the Vindication obferves ; becaufe neither the Parijbes are conftitu- ted, nor yet the Government, according to Cjojpeli. order : yet I honour them as Beleevers,and Brethren in the Lord,aecording to their light. Yet I obferve another fecrer, why the preaching of the Word thrives bet- ter, and reformes more then the Cjovtmrnent in the(e Kingdoms, becaufe that *.he ? reaching of the Word is an Ordinance of the Lord 3 and when prea- U iffy J- ched or held forth to ungodly icandalous, and notorious Tinners, is but ac* r > 5 rfw $£- cording to its right order of Jnftitution fo preached ; the e»d of the Lord j fA nrffrb . j S t ut fully and clearly ferved, becaufe the Word, in the mimflery of it is ap- i l (c fin r ^7 p i ntc< j f or a convening Ordinance ;but the government and Djciplwe be- fcreii .1 'is* ^g not j n {|[ tut ^ as a carivertihg Ordinance primarily ,but for a people alrea- dy convent and brought in, it cannot be accompanied vvithfuch;^7F«*r from heaven? becaufe it is not managed according to pure Gojpetl-crdcr, nor upon a p &pl rightly pi epared and fitted : fo as the fault is#ot, becaufe there is a Gv^nmti.t^ the Vindication obferves - } but,not the pure Qovern- r/;<;*r.northe Government rightly placed. And for his Gharge againft the purer Congregation', as I know not any fuch djiygs amongit them ; fo I will make no Apohgu for them, becaute that would bring them within the compaffe of fomething like a crime ; and I know nothing but well by them. * ) THE THE NEW QV'iERES. Folio i. Of the Vindication propounded to the Honourable Parliament & Assembly. Qiixre i. WHether a bare Excommunication or Sufpenfion from the Sacra- ment,not backed with Authority of the Civill Magiltrate, be not like to prove an impotent,and invahd,and ineffe&uall meanes ? Whether it be not a far better way, in point of Conference and Prudence, to admit fcandalous perfons to the Sacrament , not actually excommunicated, though they thereby eat and drinke judgement to themf elves, then to de- prive any to whom it really belongs ? t/4r.tiqH4,re I. Whether is there any excommunication or no ? For the Vindication que- ftions it, in calling it an invalid thing ; and if fo, How can any fuch thing be fetled at all as an Ordinance in the Chucb? Whether ought Authority to joyne it felfe with any thing fo quefti- onable as the Vindication would have it ? Since nothing hath proved more fatall. Whether excommunication being granted,be any fuch bare thing, as the Vindication fpeaks on, fo impotent y tnvatid> and ineffectually without being Authorized from a power from men ? And whether the Mtmfters arc to ftrike with the LMagiflrates Sword ? Whether all the differences about Excommmication y be not fiomthe want of true Church- conft Unstion ? And whether a Nauonall Church be not too wide for the Or&mnces&xA the Scabbard too big for the Swrd f And whether Solomons Temple and C^ifis be all of a largene'ffc, fo that o-.e gal- % Kfnos den Reed will meafure both ? Whether the otdTe&pU that had Windowes of narrow Lights, be any pattern for the new ? Whether any thing of Prudence, As admitting fcandalow perfons to eat their orvne damnation, as the Vindication faith, Kather then to depuve themes whom it really bclongs^t any Scripture- way of arguing ; which forbids us not to doe evillthat ooid maj come thereby t Whether any fin or offence be committed in fuch cafes of deprivation of fcandalous perfons, feeing, though it may realty belong to them, yet the Church nor 'Difpenfer not knowing any fuch thing, nor judging, but only by the Rule of vijible walking to the ffW,and the Rule oUvtdmces there, D 3 for 2 4 Light bti&king oatfr&m for Admmtfiration of Ordnance s y can faithfully adminifter bbwcording- \y ; for they that wdke according to this Rule, peace be on them^L n d Qn the Israel of God* \ Whether the Law of God in this, be not as equitable as the Law cK Man, which judges not ol'fecrets, nor takes cognizance of things unknown Whether it be not rather the (candalons/tfr/ww only fin, who if he have a r*f£ interefr, will not live in the evident* of it, nor walk? by the Rule of Admimjlrationsfhit he may partake? Quaere. 2. FoU 51. Whether the fufpending luch perfons from the Sacrament, being no Ordinance of Chriti without a totall iiifpenfion, will not be a meanes ra- ther to harden ? And whether their admiilion be not rather a more proba- ble way of redayrning, being accompanied with ferious Admonitions, Exhortati.ons,publike and ferious Reprehenftons. Reafons. i. Becaufe that fuch perfons are more hardned by it, totall exclufion only working fhame. 2. Becaufe againft their receiving like Ftahans in Lent, they will be holy for a day or two,and make vows,c^ .and may be fo converted. 3. Many then will reader, which would not do fo before, inanHy- pocriticali confcience 5 and the Sacrament is a Covenant which binds all receivers to reform e. 4. The Sacraments are fo accompanied with Examinations, Exhorta- tions, &c\ that ten to one would be converted by fuch admonition rather Luk,7-34> & c' then by fufpention ; therefore Chrift when he came to fave finners, per- mitted them familiarly to him and his Ordinances. Antiqu&rt 2. Whether Excommunication according to the Vindication grounds, being a questionable Ordinances well zsjufpention, one of them may not be as well made ufe on, as the other; Sujpention as well as Excommunication ' ■' upon his grounds? Whether the Admonitions Exhort -at ions^Reprehenfions, Examinations^ fuch as Chrift appointed to make the S^cmmem an Ordinance for ail/tofe- ddloiujinners to come to,or rather to cjyjcl^en and Qirit native the worthy re- ceivers, who receive according to the ^//&/f Ruhoi Administrations , as J the wh&gflrahte of Scripture precepted practice fpeake ? jj Whether all the three mil Reafons pref uppofe not iuch a Chwch-confti- tmioniox Ordnances and partdk$rs#k the Scriptures never fpeak on ? For where is there any fuch conftituted Church of fcandalous audi taiianated perfons, who were conftituted according to the Rule; and for Corwth, and the reft,that had iuch bad Members, they are not examples in that of gatherings confiitutingpv adminifiring^z reformings the Apoftles who calls J-- i e,oi«u, a Cloud qj Differences . 2 5 calls them to the rule of the Word; This one miftake hath deceive J many. Whether Chrift m permitting fcandalous finners to converfe with him familiarly 3 when he was here in the fiefh,be any rule for admitting all fuch finners now to the my fiery of his fpirituall Ordinances? And whether there be not a fpiruuall difference betwixt Chnfi not offsred&wi i«$m^,bfctwixt his converfing in the fie fl? fox making up the my fiery of Redemption ; and the my fiery of Redemption made up, and firajbedby the eta-vail Spirit, "in which he offered himfelfe; betwixt C 'br iflin the fl?jb 9 and in the Spirit or Or* dinance ? Whether did Chrift intend his or d ; nary or c cc a fiomll converting, to be any rulefoi*kis Church or Kingdome in its Admimftrations or Qrdinkn* ces, which is a works of another forme fjjfebyhether this intermingling of carmll mdjpir it uall notions be a ScrijfKgr/ay ? Whether ought we to force any confequtnees or inferences upborne Word for pradife in ad* mimfirations in things neither clearly, nor intentionally, for ought w e fee* norw;//^/^dire&ed,appointed,orinftituted by Chrift ■? And whether ilich a ground once granted, will not let in one kind of wiil-yvorjb p,a> well as another f And for that ten to one % being converted fo as he fayes 5 Cuere, Whe- ther «f » no * ten- to one any will be a converted, but rather hardned ? Quere 3. Fol. 53, Whether did Chrift ever intend, that none but true believers, fhonid receive his Supper, or did he not infallibly know that many unregenei ate and impenitent (hould and would receive it? And the Amagonifis grant, that clofe Hypocrites have an external right ; then if thef e, why not o- thers ? Chrift having ordained the Sacrament of the Supper, as well as the Word, to be a favour of death to fuch; and God hath his end in both, the glory of his jufticein the one, as well as of his Grace and Mercy in the other. Ahtiept&fa Whether did not Chrift intend, that ail (hotild receive or communicate in outward administrations by an exter^a'd right , ? And if fo, then what ground is therefor the vifiblejm^'ueK^ox. kptmh fcanaalom ? Whether if true faving faith were the one part of the htfttefl, and the externattright the other part of it, there be any ground left for the other Communicants ? And whether that the Scripurrt rates and purer pratl ice of all Chmchet in the GoJpeU, excepting when faht % or ftfifo the rule ; and the Scripture Cauti r-s do not wholly exclude fuch fcandalous impenitent perfons pleaded for,againft all other fotrain, y.robable, ynflibU} rationally or Ketheri 'eating canfequencos and concldfiom to the contraiy. Whether the glory of Gods juftice in the judgement upon unworthy re- ceivers, be any ground to take in Communicants for condemnation, iince it 2 6 Lig ht breaking out from it is full againft other Scriptures, that Chrift came not into the world to condemne the world; and to fave mens lives, not to deftroy them ; and he would not the death of a (inner ? And whether, though finally condemnati- - on be ordered for all (uch ; yet no (uch thing being formally , externally^ di[- penfAttvdy ordered, any perfons ought to be called in for condemn at ion in fuch a way ? Whether this be not quite againft the nature of the gofpelldifpenfation ; Chrift under the Gojpell difpeniing himfelfe, and giving out himfelfe, as a Saviour^. Redeemer 3 and in all the Cjofpell declining judgement; I ewe not to judge the ncrld, reserving that re or kg till he appeare in his 03?* day to con* demnation o$finnersjCti& being only his day of reconciliation to them. Whether the Apoftle infttfw^.wherehefaith, But if W right eon [nejfs commend, the righteoufaeff? a (fod unrtghteom, who taketh vengeance f $Sind not rather as vee be [lander oaf*} reported; andfome affi-me that we [ay; Let Hi do evilly that good may come thereof, doth not parallell this ; For the Apoftle here,though Gods right eoufnefe and juftice was fet forth by his;«- ftice upon pavers^ yet he did not fay as in the Qujzre isfaid, Let m then do tvtll that God may be glorified, or good may come thereof. Quaere 4. fV.53. Whether all Ordinances proving alike good or bad; faving or damning ; and impenitent perfons,as wellencreafing their damnation by hearixg^ray- irgjaffwgt&c.'Whiit realon can be rendred by any rational Chriftian,why fuch perfons fhould not be admitted to the Sacrament,as to any other Or- dinance^or not fufpended equally from all ? Antiquare. Whether any fuch confequence of admtffion or Cufpention from CW/- tances, ought to be grounded upon damnation or judgement, but rather 1 upon words of comma n 4 and infL wtiqe$xA Scrtpturc-pralitcc ? And if any fuch appeared, alithefe Confequences which the Vindication draws forth, wringing bioucL.wA not milkf from the Word, might be faved ; and he need not go fo far about,which when all is done,brings a foule, but at beft, upon a probabltyfpecio&jy or reallcclcurea Argument. Whether, fince the Vindication pulls down ckare Scripture-Texts and grounds in this Controverlle, to weaken the building of his Adverfary, he iFW.3,4* ought not in conicience firft to tavehadkjplearef^r^or fn-Uttttionfor 6,9* the contrary praclice> and not only probable, and litter ally conclusive grounds, that loules can ftand at fureft upon ; but like men upon Ice, who In Fd 7 , ai e * n as ^ e a probability to fall, as itand ? And whether having taken a- 4 69* ' wa y tne Scripture-Texts for Presbytery it felfe, he can well hoid up any upon his grounds? And whether is not this (ceptiall or dmbi full way of reafwi g upon Script me ; neither fulltrg quite down, nor building up i a way ratbtrcoiiualltlie twines withr/tbbtjh ; and at length, neither to have new a Chudof Differences. V t>C* Iftildirg HOT cUwl.ti margmrg tc build a Tcncr, fttethnot dcrtvfirfi> **djeethvil.at it rvtllcojl himjleft b&tiiitg began, atdr.i t able tofintjh all, men fagi*tol*HghatbmMym%iGc* But whether is not allthis adoatout Or- dinances, rather for want of a right and purer cetjittmtch cf Churches, which would lave all this controvert about/c^W*/^ and m.p nrter.tfe*.* *?m f wben the Church were not troubled with fuch ; where the Ordinan- ces are. jfap,8cc. This is founded not only on jptrn v*U antpaihies and fjmpatbies, but in natural* and civilly natural! thing, of a contrary ;;*/«y?,bearing one anotaer nolcffe ; and things o£ acivitl natuve 9 yet contrary > doing the like. E Hence ^"o."^ "• •"' 28 th hi bricking wtfnm Hence arife fe factions meerly naturally and fenfi nve, and rat imall : Ik.- arifesi pmicu-ar Schfm and feparaiion in all the things of the worl d,ap i a icoet gathering and comraBingoi things from the contrary Rom. 3. i.nJ wUw* /s y > as in Ahd^am^z, And thoie Families \ the children of the Bond-woman and of t\\efret. ne- ver bearing but perfecting each other. So as all of pure jpirituall conflitu- thn cannot but experimentally rindea jpirituall nature in themielves, working them into a more glorious fellowfhip then that of the world. The fum of the Argument • . If then there be two contrary natures of Spirit and Flejh ; if thefe * c ^ b $ *^7>* cannot, nor never could, in experience of all Ages, and according to the it-^ft ** ^ ^ truth in Scriptures, and e xample of ail there, beare each other into the Us* m & £°?j fame jpirituall fociety or fellowfhip ; if nature it ielfe in the creatures run f Y^^r^T-frc out lnt0 antipathies md Sympathies, that is, into particular gatherings and iC S fixations > mutuall oppofings and refifl-ngs of each other when together % ?n t nrc Then fphituall and unmixt Communion and Fellowfhip from the world, I*' A ^^ rrit7L and men of the world, is warrantable. But all this is undeniably true, to ^ > the experience of all: Therefore fpirituall unmixt Communion and Fel- lowship from the world, and men of the world, is warrantable. II. Argument from the Power of Spirituall Ordinances and Dffpesfatioiis. THe Gofpel- Ordinances brought into the World apower, and fpiritual Law uithem, though in degrees and meafures, andfeverall givin.gs cut, as in Johns time* and* his Dfiiples, mChrifis owne time, and hfe Bifcples, and in the Spirits time -, and according to thefe times of mani- fe/lat/on,bdkvers were wrought upon : in Johns time they came out to the Baptifm of Watery in Chnjls and his Diiciples, to the preaching of the Word; in the Spirits time, to the Boipnfme of the Spirit, to a more mighty and glorious working ; and all thefe times oiGojpel-m^nife fiat ion, had f-A-« 4* a Cloud of Differences. 19 had a prevailing lejfe t and more upon the believers of thefe fe verall times, in drawing them out from thef^r/d in part, though weakly : in Johns \ time it is laid, T£*» came out unto him ail J tide a • y c t though trey were Baptifed of him, they gathered not off into fuch particular fccieties,as after, The Kmgdome of God then was but at hand in thrifts time, though his preaching was powerfully yet he let out the glory of his (pint t but fome- times with the Word, reierving his more glorious manife fiat ions tor other times ; and even here, though Chr'tfls preaching gathered a\ his Apoflies and Difciples into iome particular, and neerer way to himieifc, j ^t not many more ; nay, he rarher left manyjpa;tly in that mixed condition of/a- ciety he found them ; and fothe Difciples Comm.Jfon which was given, was to preach but little yet of Church- gathering, but by way of Prophe- cy, os'ysxMaxt. \6. and i8» The Kmgdome of God was but yet at handy not come : Jn-the Spirits time, then the Kmgdome of God was come, and then a mighty operation and meafure of the Spirit was powred out, and then the believers through the powerfuil working, were brought more off from the Worlds and began to gather in clofer to Chn/r, and one ano- ther. And now all power was given to Chrifi, which was not before his RefurreRion, and now he fetsup a Kmgdome; All power is given into M 'tt.8. my hands .and now the Kingdom begins to be fet up in the heaits and pra- £" *v clice of believers, and the Spirit to mold and cafi the believers into Bro- >llt therhoods ^nAfocieties, and the forme of a Kmgdome 5 and now the Laws and Jpirituall policy are given out for ordering this Kingdome ; And we fee how the people of GodinRome, Corinth, Ep he f us , Galaiia, drew off from the world, in the things of the Lord. We fee th^n how the Word did begin to worke Believers into a fel- lowfhip from the world , and the more the Jpirit was given, the more and more off from the world, in all thefe leverali times .* And it is a 1 acionall truth, and a clear concludon, even to meer reafon, that the more thrift, and his Spirit is in any, the more neer and clcie they will gather up to heaven and walkings with God ; and the more C hnjlward any one is, the more off ftiU from the multitude of the -world : Anctt&us the Ordinances of Jefus Chrifi, in which the Spirt breathes fo powei fully, worke men off from the mixed world, into/I llowjhip with the Lord, and that Jpirit wall fellovfhip makes them re Joyce moiein one another, then in any other that ate more carnall: The more men live to thrifts the more they dye to the world, and are formed into die fellowship of his death and Re- furreclion. The ft! m of the Argument* If then the* Ordinances and Spirit or the Lord fefm Chrifi had ever a power, in tome degree or pre \ ailing upon the joules of Believers, ac- cording to the rnanifeltrionof the Spirit: and if this Spirit, flowing h 2 from jo >) Light br taking out from I r i . and unmixt Communion is warrantable. . / ^ ^ /> EnjXp X— — v ArgumentUI. C^-*~ "*-**• R«v,cKa 4 a, j*. 1 T m'xed communion and yfc/«7 came in upon the Afeftacj and fitting 1 *w*f/ 3 and Parochiall Congregations were termed up afterwards from fuch tfj/Arr Communis*: If as Anuchrift prevailed, lo darfytjfc&ti&'cor- Rcv.% r, Wjpf *» prevailed upon Beleevers : l£ Churches w ere called f/WiA Candlt- i ' Jfjr '" ? * /'^ beibre,and a Felbwfoiy of Saints,and the ZW; */"C6> */?, and Kingdom &V. * ef ij^tillthey grew mixed : If the >»;.*•/ Co gregations by Parities came 2Cor^'5> innrft by f Z>;**//^ Bifoop of i^*, intheyeare 267. and in£«g/*»dby & ! #« w,^ Honortui Biihop off i> lerbtirj *> and people were only made Congregate tuB^uc* 6ns ty convsntencj ot fituatio»-> and the L^of CivtUP') icy ; ffParijBi) feeim^. were firft the 7^ of Pvpeffa and after the /^n of Prelacy, and now fall W ^t ^ ^ under the Prahtery in the fame kind and Notion of a mixed multitude: jt^ ^IcJh+tH Then mixt and Parochiall Congregations are not /&** »*> and order of » r lf^ ** fy Chrift for Ordinances whicn was the Primitive way revealed and pracli- \ pi* riy h-l*t fed in the Gof pell.But all this is undeniably true from the beft Hiftorians : Vh ty L* f ?{ Therefore not mixt Communion and fellowship, but pure and unmixt, is ft-p tari^y Nov/ 1 (hall leave you for theprefent, and coiiimctid particulars unto £ Vm : fy ^ 5 7011 anc * c ^ e Kingdom ; ttie one > ^ & uis °f Evidences for Spn icuall Corn- %o ri<% & : *f> #gt- ago *f> *|f 4J* LEt this Way of Peace and Reconciler among Brethren, intituled, TbeSmo(ein the Temple ("more then ordinarily ufefuli in thefe times be printed. Imprimatur, Iohn Bachiler. ^W^W^^'^^^^W^^^^*^ The Smoke in the Temple. WHEREIN IS A DESIGNE FOR PEACE&RECONCILIATION of Bcleevers of the feverall O p i N i o n s of thefe Times about Ordinances, to a Forbearance of each other in Love, and Meekneffe, and Humility. With the opening of each Opinion> and upon what Scriptures each is grounded. With the feverall Exceptions which may be made againft each Opinion from the S c r i p t u r e s . With one Argument for Liberty of Confcience, from the NATIONALL COVENANT. With another Argument to prove the GofpelljOr New Teftament of iV/itf Chrtfi the very Word of God > Tendrcdro all the Beleeuers,to fhew them how little we have attained, and there is a more glorious Pulneffe to be revealed. With a Difcovcry of the Antichriftian way of Peacc^c. for Opinions. With a full Anfwer to Matter -iix, One of the Affembly of Divines, againft my late New Cuare, With fome fyiritaall Principles drawn firth of the Cont rover fie. Rev.i?.8. Andtbt Tem^ttwxs filled wuhfrno^ frem the glory of God> andfromkU power : and and no man was ab.e le enter tme the Temp e, li'i the \tven plagues eftbefe- ven At gels wm fulfilled. By lobn Saltmarjhy Preacher of the Gofpell at Brafleed in Ke n t. THE 1 HIKT> EDITION. Printed for Giles Cahert,at the Signe of the Black Spread-Eagle, at the Weft- End of S.Pauls. 1646. p To the Right Honourable the Lord Vicaunt Say and Seale, and Lieutenant Gencrall CrOUwel. Noble Patriots, IF Imiftake not, you may here Jingle out fomtbing of the Lords from what is mine, and difctrne fime beames of God among/l many things of man. / know the candle of the Lord cannot fbine any where with more fhuff then in me\ bowevir fmce the Lord hat blighted it J dare not but let it iliine (or rather glimmer) before men. I have writ yotirNamestomy Book that I may be one of your Remembrancers among ft the reft to the advancement of Truth ; not but they who know ye % know ye to be affedby a Spirit of Truth in your fetves. The Lord remember ye according to all the good ye have done(in your feverall Miniftra- tions; to this people - 3 and do that for ye which gives yon moft, and yet takes moft from ye^even fillings with himMi-JtiS he hath emp- tied ye of all but his own glory, 4*<^gathered ye ufinto the fulnefle and righteoufnefCeof himfelfe in Chrift, where we arc only nothing in our klves^and every thing in him • and far ely the moft , and be ft ^ *»^greateft thing he can do for the fons of men, isjhtu to make them nothing inthetr own account 3 that he that glorieth may glory in the Lord J mayfeemeftrange to wifbyethm 5 but I know it is notftrangc toye^whoknow NkMyftery f/*i&*Spirit,W0/Chrift. My Lord^and Sir y Go onftifl, yet ft ill laying your defignes in a glo- ry above that 0/ States WKingdomes, and involving &&yeur • Counfels ther ejvher ether e is moft ofW^v^^andleaft of the world. So praies, Tour Servant in the Lord y Iohn Salt marsh. Cor,* a. 4^ 4^ fg, *£, j^t, 4^ TotbeBeleeVtrs of felperall Opinions for ounardOrdU nances or dtfitnfwns, (candaloujly ^^Independents, Presbyterians, Anabaptits, Seekers. Brethren Have fairly fet down how far each of you have attain- ed in the Myftery of Truth « and furely we are all (hort of the glory which fhall be revealed in the Temple or Church of God ; and there are fuch clouds rolling about each pinion fksx may darken it^or fomethivg of it. So as things are not fo cleare as they are commonly taken by each of US; T fany man thinkhe knovpith anything,he knoweth nothing yet as he ought to i^novfi So as the common tgnora.ce and infirmity amongll us, may be a rife for a common Vnity amongft us ; and feeing we zllcomc out "%, the Angejl with the everUfiwg fyfifett, the Ahgetle»light*ing the E*rth, the VVcore\x\ ska* let mdpretiou* pearles,theCup of abom>^aHo rr , the Beaft like a Lamb,zht image oithe i Beart, the Hor*:sz.nd Ktugs of the Enth,zhe marks in the f.rtcjeaaznd in the right hand, the 'myt,g and feting, the I'abtrnacle o\ O d with men, the fir ft and ftg« .i .icjurretttj>, the jXro^of u*4, the py.re Ch>yjlall Rivir of a?rfr*r,:he Hob hrufaLm de/ce^d^g from Cj°d, &C Intheie is much of the glory wrapped up, and from thde »haU the iiutii We contend for, appeare to our further enlightntng. Yet Yet one thing more. We that are thus contenders for Ordinances, for the Temple and the Fe fits in it, let us take heed we forget not him who is freaterthen the Te^p/e; for one greater then the Tempi* is here. It would efpiritually confidered, that while we ftrive tor the Ftjfth and Cmpij we fpill not the W/«i(putts. Ibid. 5 Byacompu'fivefovpcr. Ibid. The Opinions qfthefe times. pResbvtery f> called, what it is, and what they 1 \,o'd. ' - p. 8 Exceptions a^atnsl Presbytery. p.9 Independency [0 called \wh at it is,znd what they hod. Ibid. E/crptions againfl Independency. p.io Anabaptifme/tf callc4,whatit is , and whit they I) A a. p.n Exceptions again/i the grounds of the new Bap- tifm- ibid.. Seeking, or Seekers fo called^ what their Way is, And what thty hold. p.i£ Exceptions againfl them, Ibid* Conclupon. .; p.i^ , The Gefpell,or New Teftament, proved undenia- bly to he the vityWtrdofGoi. p. 20 One Argummfrom theNationall Covenant(An.i and 2. )far Liberty of Confcience. p.zj Objections agaivjt it,anfwered. p«i?>a6 Spirituall Principles drawn forth of the Con- troverfie. iQOfpell-truth one and the fame. p.^o Prudence and Conferences, are the great En- gines ofwill-worfhlp. I bid. The people are brethren and Saints in Cbrifts Church; but in A*tiebri\\s , Parijbioners and fervants. p.£i Presbytery it f elf it founded on Principles of Se- paration, wbichyet they condemn for Sehifm in other Churches :nay>U the greateft Separation. p.6a None to be forced under Chrijit Kingdom, as in the Kjngdomei of the world. Ibid. T hi power of airmail Reformation,in a Gevern- ment,mA\es it not Chrifis Government. p^$ The tifible Church or Communion, is the Image of the invisible or myflicall. p,6$ How Chrifl is a Kjng of the Nations and of the Church, and how an Headi Ibid. The Presby teriall Government and the Worlds, of the fame equall Dominion. p.^j The 7{ationall,andCongregationall Churcb-covc- navt, both law full, or both untawfttll. Ibid. Verc r eive and give out Truth by parts. p.6£ All Covenanters are bound to contribute to T^eTi- gion as' well as State. p.£7 We are 10 try Truth, and fo receive it in its degrees. ¥-67 No Church-way Independency. p6z A tyirit of Love and Mee^nes becomesBeleevers. lb. When a St ate- conference u fully psrfrvaded } doubt. fill, and Co finning. Ibid. ^i Pofl-fcript. uith Salmafius his Teftimony aga'nfl fbeprcfext Presbyteriall way. p.tf 9 The Smoke fa the Temple. A WAY OF PEACE:. O R, A Defigne of Reconciliation. How the Beleevers of feverall Opinions, fcandaloufly called Ptubtf trims, Indeptndents^x^dnabaftifis, Seekers, may be re- conciled to forbeare one another. ro Gods love the firft and lafi glorious Union to be confidered, to Arm m to Vnity* Ne way,is,to confider love as it is in God,andj&w- ing from him upon the creature: Cjod u love, and he x r< * n 4-*- that dweUeth in love jLwtlleth in (jod^and God in him, * " 4 * Now the more love there is in any, the more of god there is in any. Satan, the firft fbuntaine of firiy made the firft Schifme in the gloHosa Comma* nton: All was one,and in one glory , till the firft di vi- (ion,and ti]lSatanfeHlike hghtenwg ; and he envy- M^ h l0,, f ing the whole Creation,which was in love with it felf, and him that made it, drew it into/*, and antipathies, and mutual! perlecutions^and when it began to leave loving him that was pare and hfi- mte love.it began to hate it felfand divide from it felf : So as the leffe Uve 3 the more of Satan^n&fa* The confideration of Godi love to himfelf^vfhich i 1^4.9, is infinite 3 of his love to £/*,which is no leffe «*/?«/*. becaufe to finners ; and iJfif™ \f' of his Sens U spiritually uniting himfelf here,and glorioufly hereafter, in- to one Body and Communion,cannot but make us love one another. Names of Scfls and T>tvi/jon to be laid down* Let all names and notes of difitrMwn taken up by way of fcattj*ll and re- proaehjoz laid down and foiborn ', names and notions are like Standards and B leverall 2 The Smokcfo the Temple. feverall Colours in wars> whereby men are gathered into feverall Orders, rCor.L i v ? ^rffjies^nd bodies ot divifon 9 one againft another 3 one faith lam of^Paptl^and J cfApolh^ndlofCtphM ; Is Cbrifi divided? .Pajfions and railings f orb dm. Let a fpirit ofcmeeknef. run in the arterie of Preaching and Printing : Let not paJfi'Mjytvill JpeakingsattwgtyVJhich inflame and doe not edefie,be heard SW<*, i8. am ong(t us : the angry ftir up ftrife ; wherefore let aE bitternejf ,wrath 9 ma** licej&nh evtlljf eating, be put aw*y from you* (4; Reviling each Qtherfor infirmities for born* Let there be no rifling into each others inrirmities,to the advantaging or Phiii j$,i*, disadvantaging the cavje: What is any thing of the man to the thingit felf fr *'7» l8 ' What is ones darhnejfe to the %6* he profefies ? Any ones errours to a An- gle truth ? There is rubbifli enough every where if iwept from every cor- ner. en The fits of any not to be laid on the Caufc* Let not the mifcarriages,the failings, thefins,the hypocri(ie,&c of any Gui l"l^f° tnat P r °fefl" e a Truth, with others, be charged upon the Truth he or they ' 4' prof e{Te,ma king luch tins to be the fins of opinion,not of the Perfon,as one h*Dif B 7 l ? °^ ^ ate > wno nat h charged the unfortunate end of one,as a fruit offeperation, Aa s i;" J.** whereas he might fo argue againft the very Doclrine of Cbrifi, becaufe o£ one IfiUM % who did the like to himfelf. (o Lwerty for Printing and /peaking* Let there be liberty of the Preffe for Printing, to thofe that are not al- rThef.5 jj. lowed Pulpits for Preaching : let that light come in at the window which cannot come in at the do«re 9 that all may fpeak and write one way that can- not another : let the Waters of the Sanctuary have iffue^and fpring up fV- lies as well as Mountains. (7) Let allfnbfcribe their names to what they Print. Let all that Preach or Print,arrke their names,rhat we may know from whoa :the contrary is a kind of unwarrantable modefty at thebeft:if it be truth they write,why doe they not w* it? if untruth,why doe they writ* ^ £iov.*3 t ¥ Some fuch mult either fuppi efle'theiniUves ^v[hame or fear jandthey that dare not own what they doc,they fufpecl the Magiftrate y oxtbcmjelvcs* Let all be fevcraUy accountable Let all that Teach or Print be accountable, yet in a feverall way , iRt be matter of mmeame difiurbahst znitrmbU to the &t*n, let them account for V The Smoke in the Temple. $ for it to the M*giflr*te sunder wh$m we are to live a peaceable and quiet life ; ,Tim ** ■*• if matter of Dodrinc&c. let them be accountable to the Beleeve rs and Brethren who are offended by conference, where there may be mutuall G*luu, convittton Uidfatuftftiov* (9) Free Debates and open Conferences. Let there be free debates^ and open confer ences^ and communication for all, and of M/ort* that will,concerning diif erence mfpirituals : where doom are not flwit, there will be no breaking them ope'n.io where debates are free, there is a way of vent and evacuating the flopping of which hath caufed more troubles in the Smw then any thing : for where there ismuch»*» mne m oldtottits, the working will be wch as the "V arable fpeaks on ; ftill allowing the State to fecure all tumults or diftnrbances* (%o) l>f jm caS Belcevers,t hough of fever all opinions y if the Na me Bre- thren cannot be juftly allowed* Let all who pretend to come out of the Antichriflian State, be acknow- ledged as thofe levcrall I erves and £hriflta»s,who came out of ludatfm and A ^ t x ^ Gentthjm in the Apoflles times ; fome were more and fome lejfe zealous of icor.8." 7,*, the Law ytt all Bdeevers ; fome made confciencc of the fdo&^nd faenfice, 1G fome not.- (n) No Beleevers to efteeme too highlyofthemfelvesfor what they attain to* Becaufe we are but yet commings out of Babylon , and the fall of Babylon not y et,the Smoke yet tn the Temple,lYiC Argils but powritg out the Fialsfhe 5 CV * *;*' j&»geU that enlightens the earth with glory not yet flying through the hea- vens i let not any account of them f elves to have attained any tbi or to know there is not any Chu> ch or Be hevtrs ;but if one fee more of one truth, another may fee more of another ; if one lee one thing for a fra/^another iees another thing for a t rm h, and yet all iee fhot t of the/«A uejfcof truth^there is fo much want 3 darkne(le,and io little light or glory in each, as is rather matter of humiliation and prat/e* then glory ing and except Uon one againit another : If any man thinke he knoweth any things he kn weih nothing yet as he ought to know, 1 Cor. 8. 2. (I2) 2^0 affuming infallibility over each other. Let us not,being under no further degree of the revelation of Truth^nd cemming out ofBabylor^Gume any power of infallibility to each other: fo as to force up all to our light or degree of knowing or praftifng ; for there lies as much on onelide for compuifior, as on another^ refpedively to ore an,- they fox anothers evidtneeis as darketo me as mine tohu and mine to hu as hh to wrg)ill the he- d enlighten us both for d$fccrni*g alike 5 So as when B 2 there ^ - The Smehe in the Temple. there is no power in us to make that appear e to another which appeares to Mnuh.7 v^ t h ere ca n be no reafonable equity for any inforcing or compelling in ffiri- tmh. The firft great rent betwixt the Eaftern and Weft em Kingdom es,be- gan when the Btfhop of Rome would needs exconamunicate the Eaft, for not beleevup as they beleevcd* da; ^ C/^i// Fonvr drawn into advantages. Let notthofe Beleevers who have the advantage of the Magiftrate,ftrive to make any unwarrantable ufe of it one againft another,becaule Scripture principles are not fo cleare for it,and becaufe they know not the revolution of 'Provide «fff,and we are to do as we would be done to ;That very day which lliould have been a bloudy day to the /ewes, was turned into the contrary $ Ellher and the Jewes had power over them* Cm) f Tenderneffein offending each other 9 in things of an outward nature. Let there be much tendernefle in not offending each other,but pleafing . x Cor. 9. 10 one another to edificatton: c Paul'Wou\d not offend the Idolatrous weak: T he 0m * ' 5 °*' weak ft and moft fuperftitiom makes moft confcience of outward things 5 and fazftror.g fhouldknow,that I doll or 1 doll-Temple is nothing : Many a one are more offended at Truth by the carriage of another, who fom e times- re Ry>t all Beleevers* Confider the differences and feverall Opinions from the firft difcovery lohn 10 ? . or the G jp e /i : $ ome beleeved not Chrtfts fufferws and Re/uneciion ; as the Dijc.ples whom yet tfhrjft took to htm 9 and walked with, and counted as lohn j .tj*/ 4 ty .-Some beleeved not the H oly-Ghoft, nor Chr efts Baptifm, and werezea- A8i uio. lous of the Lw y and yet tht'Dtfcip/cs counted them as Beleevers. Johns Maf.i«.j,a,5: jry^ ct ^ ej wov \& h ave followed hhn only ; but John fent two of them to Chnft at one time,and told them againe he muft increafe 3 but himfelfe muft u kc 9 ? 3 decreafe. Chnft in his time would not forbidany that went about in his Name; There u none that doth any thing in my Name^can lightly jpea^evtH of mc. When the Spirit was given, the 'Dtjctples bore one another out of the \%% .? i,V. Church, as the lUleevtn of Iohr,s BipitfwCy and the zealots of the Law, and one a-.iother in the C/W;/;;they that did ^/..them that did not w$and they that regarded a day, them that regarded not a day ; walking together as far as they attained by the farm rule. (16) No x The Smcke in the Temple. . 5 (16) No dejpifngfor too much learnings or too little. Let not one dejpife another for gif smarts Jeamtxg. let the Spirit be heard fpeak in the meanefl : let not the Scribe or Uijputer of the Law dejpife the Fifbermenpor they dejpife them becaufe Scribes and Dijpnters : The Spirit is * " rh :fl " J- ** in Paul as well as Peter ; in both as well as aw*. (»7) fVl may be in one Cbriftjhsugh divers. Confider that we may be one in one Chrtft, though we thinke diverfiy 5 and we may be Friends, though not "Brethren s and let us attaine to Vnion, though not to Unity. (it) J he jpirituafl Perfection to befor^rne. Confider there is a twofold Pedecution : There is a Jpirituali or that of Belecvers. and a mixt Periecution r or civilly EcclefiafttcalL : ThsffirituaH -Perfection is that of the Spirit meerly, and this kind of Perfecuxion little . thought on zn&ftudied; this is when we cannot beare oneanothers feverall Opinions or foul-belief, in the famzfpirituall Society, or fellow 'fhip t but they muft either be ofs* y or out 0/V^and furely^his kinde of Perfecution is as un- reafinable as any other ; for what is this but fou^compulf on } \whcn another ^ ^ muft only be! eve as we beleeve&nd not wait tillthe Lord reveal* even this t This kind oi'jpirituall compulfion will in time breake and diffolve the vifible I ommunion of Saints^ and Body of Chrifl exceedingly, it taken up or conti- nued;andit will beamongft f^hnflians^s amongft the dntichriftianswhere they divide and fubdivide^nd fbme caft themfelves into a Monfyj from all the reft ; Ierufalem and Antioch were not of this way>to caft out one ano- Ms l$ } 4 , ther upon fuch grounds,but to meet#cafonpx\&, cwnfclljxA he are-. And iure- ly the Churches can ill complaine of a mixt perfecution from without, if they perfecute one another from within; the Magi (Irate may as juftly whip them s both 3 as they whip one another ; Such grudgtngs,c omplatntngs>di 'Jfolvi^gs,Jp i- rituallsnforcingsy gives hint to the Civtll power to compell, while it beholds them but a little more Jpirituallj compelling one another : LetaMCburch- ,coivijii, rights,priviledges y boundartes be preferved;ali Here fie and Schtfm by the rule Col * *j- rebuked,but in 2&jpirituaU meeknejfe and wifdome&nd not call Heretickjvnd ' Scbtfmattcktoo fuddenly 3 fince we fee but in part. THE UNWARRANTABLE WAY OF PEACE; Or, The Anticbriflian De/ignt of Recvncil'iAtion. (1; To beleeve as the Church or Comcels, THat all fhould beleeve as the Church beleeves;and this Church is the great Councels of Bifhops,Cardinal$,&oas if the fouls of all were to B 3 be £ 7 he Smeke in the Tim fie. be faved only in the bundle of theirs, as if they could beleeve both enough for themfelves and all others. To fet up one as the Pope ^ for infaUibilitie. Becaufe there may be difference amongft many, and all may not agree, therefore there ffoall be one (lay they; with the Vnm and 7hummim t one infallibly decreeing, and interpreting, and unerring,to whom the Spirit of Truth is {ucceiTiveiy derived ; and his determinations,interpretations,ft>aiI be finall,concluf ive;and this that Vicar of Chrifi ,the Pope this one way in the s/imtchrifttan State, and ail Reformed Kmgdomes were once under this Peace. . fell To allow that aHmaybefuved in their fever all wajes. Becaufe there be fevertU Betewers % and feverall interpretations and opj. mom one faying,Tfc« ts the way ,and another That, therefore fay fome, AH in aU wayes may be faved,cvery one beleeving every thing.Now this is one way to make peace, but not the way ; there is but one Lord, one Faith, one Baptijtne. (*) To forbid Interpreting* and *DiJputef. Becaufe feveral opinions arife by interpreting* and dijptttings about Scrip- ture, therefore all openings of the Word, all diluting* muft be forborne : Becauiethe SHttJbtpt offends fome weal^fght in the houfe^ (hut up doores and mndowes&vA make all dark. Thus the Papifts and PreUts in forbidding Scriptures and Marginal! Notes ; and thus fearing there may be fomttung falje t they willheare nothing that's true. is) By a compulfive power* Some take the Qiiill power in ro make peace,reckoning a compnlftve Vni- formttu for Vmty y Peace^nd 7 ruth.This is one way to deale with the body indeedjbut not with the / t TT*He ApaftolicallvoA Primitive Elder /hip were not fo* authoritative * AS* 15. **, X over their Congregations zsthefe pretendmor fo compulfive or forcing ^'0*1. 24. their refpe&ive Congregations. - « ?*■ 5- $• 2. The Apoftolicall E/derfhip and Prefbyterie were more lj infallible ,-they iLiaoij! were more in the tight ,md the immediate way of the revelation of Truth. ' *$< 1 5 • -f* 3. They tookenot in the parver of the* Magtfirate to help them,nor did ga.i\i£* they clafp it as one with their own. - *!£&**• • 4. They confifted of [j Brethren as well as of the Prefbyterie, and both Luke »**!£*: together had a joy nt interefl and eo>. currencie in all power. ^ 4 * * 6, & ' 5 . The P refbytertes were not as no w, CLfficall, Provincial^ Nationall : 1 5 .* *. & 7 4 . thefe are no Scripturc-firms^bm devifes of men. x T;m 2 * • 6. The * Prefbyterie'vs of no more in the Greek, then of a [| metaphorical w^c j 5.9. or 'figurative fignification, fignifying Seniority or Eldcrjhjp : and the fettmg * ^^fi 0, it up in a ^of/'^w of power and ^c*, is more then the Scriptures will cieariy & j 5 <». beare % fuch Notions in the Word ; are but Notions otfgrm and oracr^ot of: J^":** x ** Office, lob.. 6. a. 7. The Prefbyteries now are not rightly conftituted becaufe they confi- l^-V^ (led of a Utftnifterj from * Amu hftfi and the B-jhopyok R&me 7 ordaining »6, 7 \ one another by the {m\£pawer they received from *£**# 5Sj§i>" $. Then \\ Congregatiom%Tt no: fuch as beforeXov^/'/^^c^becaule Pu- » ' e»i *** rijhtj are of a Tty j/k and prfn /c^conftkution* 4 £££ \ * . £. Bap^ 8 The Smoke in the Temple. 9. Baptifmeisnot to be received by Generationnow, zsCirtumcifion * iohn 3 .y. waSj but by * Regeneration or vifible Profeflion, as at firft ; Nor are the Arts 1 Gal .3 ?, carnallfeed now any more children of Abraham, but the j| FaithfuU % And Sh^ai 1 5 ' no 0r ^ imnce ls no w to be a dminiftred upon /^// conference, but upon ' * **' Gojpell-precept. Independancy, So called; What it is, and what they hold. * 1 Pec j. 5 . *~T*He people of God are only a a Church, when called by the Word and. jo* i.;>; X Spirit w* Confent or Covenant, **/ Saints by prefefiion; and all i Cor."/.! 6,17- b Church-power is laid inhere, and given out from hence into c Paftorfhip K? t s c r 4 '^ 2 * ^ Elders, &c. and a \uffi d diftnbution of Intereft betwixt Elders and aSV. a* 7 ' People, v^// fpirituall Government is here,andnot in any power forreignc b J l ^-^>s, or cxtrmkcsl to the Congregation or authoritative : Their children arc lut 7 u.i8°s> m *d e Chv'Aimsfirfiby Inrant-baptifme, and after by the Word: and they evt 1 * 2 * we baptized by a c fcEderaW Covenant-holinefle, or Birth-priveledges, - d ids 6. 1*5! as under the Law , They may enjoy all f Ordinances in this efiate^ndfome e iCor,7 14, *&* a is- Exceptions. f &&**££ i.*T"Hat there is not fuch a power radically or fundamentally placed in j Tim 3,1 5. J[ the Church to make Pafiors and jE/^r/j&cbecaufe there is t firft,no i i t 6 t ufc ' '** ^ ucn t ra tt* Ge in tne ^^> but rather of an Apoftolicall or * Mtnifleriall * \ia:c .^s.jS. power,which made or gathered Churches flrlt,not Churches /^w. A:is 1 4 . j! 5 3*1 2 . The Elderjhip and Prefbitery of Apoftles and Eld ers did b principally H : J a K >,and authoritatively acl, and not the whole Church or flip /* 5 they in a 14, 'i s j. 5 lower and /^ Intereft, in a way oichoyce or tw* and confent. a-v*** 5 4 ' ?* ^ hat wn * cn * s called Ordhn "ic'^V Baptised Members of Churches ; and yet fo are all of their Churches as Mat, 7 i4&c, were Baptized under PnUcie\ the power of the difpenfer bein^ Anti* t Mate: 8 i8, chnfiian and the ftib-e^t or c Infant no vifible Beleever for that Ordinance. a£\\j 9 5» Their Church confifts not all of vifible Saints or Beleevers, accord- /•« co'.. J .. z. Jng t0 their own f Principle ; for their children being baptized,and in that i«*h s i? v *- f ' cMditiov? are no i'd*^ w//>/cj,i4. The Smoke in the Temple. 9 7. There is no carnall feed now to be f ealed, Chrift being come in the flelb ; which 5 flefh before, had a Seale of Circumcifion - but there is wo 1 G; »i *•' '• iuch h extemallpriviledge noW|by any iuch r/£#f. iohn j.6. 8. All Consequences drawn from Circumcifion, are of no more force feM i cth r* then from the ' r/*?^ and the k £5l 4. # other typicall and figurative places in the JPW, nor can any legal! or pro- K l Cor - lor » b able Scriptures vcuSkt any £**? or Rulc'iov any fuch Co fpell-adminifira- iVcc.yiu tion, which is not dircttly and in ] Scrtpture-rvcrds to be round. , / [ohn iy . , 4 . 9. Childrens Baptifme in the Church is a way never to have a Chureh A ^ ?♦**• of fuch m Baptised Beleevers as in the Apo files times. 3a! *i}lSS 10. JBaptifme being a n vifible figne, cannot rationally be adminiftred *.«*.& km*. upon *»* that cannot/^ nor dtfeern what is done, to whom the water can „ &&£*£ be no ° /J>w^)utrAtfy.areonlyr^ofit when they come to rf^ .• and how lC j° r - «4-*»- can it hold proportion with Circumcifion, when as that was a p »wr<. re- P R om . 4 .» *, maining in the fiejh when they came to age to fignifie to them ? But t* 7 ^- G ^' t 17 z 2 '; r*r is like a flajhoi <\ lightning which mud be taken by the Beleever in tum&t.l 7 ^ that quick and r vanishing atlov elfe it hath no * ferfible efficacy to which £ *° ra '* ]£♦ it was instituted ; nor doth the Beleever thus any other way enjoy it but by way of Hts~tory,ox. a thing part: and done, which he never ivwMaptifme is as a J^/fc of lightning, (as it is well obferved by one ;) Circumcifion was as & fixed Star ; fo much difference in thefe two Rites. 1 1. Institution o£ Baptifme is to c *&y as well as grace, which children t ass a 5 j : cannot perform, and fo anfwer the figne. aT* V *! 12. Inftitution of Baptifme is doEbrinattva the very a# of it, asisac- ebb*'?! knowledged by all the prefent Bapttfm,Matth.2%. Baptising them in the £££ 2 /' : 8 > r5> * JV**/^ of the Father i Son^and Holy Ghofi &C. Now this implies zcapable Mark it\ 1 j, and teachable fubj eel". I(5 * 13 . Their Churches are not diftincT from other Societies Antiehrifti- an, becaufe there is no vifible gifts by which their Churches are a vifibly u Ephdu,,, qualified from any other Societies, and according to the promifes of gifts ■ *• in Ephefi^w. nor no fuch Church- gifts as in 1 Cor.i 2.6cc where there s.p^T I " was the w gifts of the Spirit powerfully and vifibly fpiritualizing that body, A ^ ».$s.a f) d and making it to excell all other bodies civ ill ox Amichrifiian. 2 X j£or. 1 iA Andthat Prop he fie was a more * extraordinary gift, then is now any ? * & *4 ^.' wherein the Churches. a H;b 12 22. ■ — , — Aft, 10,48 & 2-4» •& J£>. j z Anabatifme,S0 ^//frf; What it island what they hold. * -it- T//£/bcoL\\(cit feemstobeprophefied on by Joel 2.2 S. Ifai.4 4. 3. where the Holy Ghofts Baptifm is promifedto come by Cbrifi ; and in Matth.$. I i.AB.i.$.Job.i.2Z. prophefied on to come by John, and Chrifi himfelf to his Difciples and was fulfilled in Chrifts Institution, and power which hegavejin M*tth.i%.\%. by baptizing with the Holy Gbofr, which the Apofiies did accordingly praftice, and by their Miniftery was given, as in i Aft.2.17, and Mark. 16. i6 3 ij. compared with Mat t L\iS. 1 SAoth f A6ts9l7r9 (hew that the Baptiftnin Matth. 28. 18, is a Baptifm of gifts, as Mar\. ^ JM*' i6.i^i6 y ij. * Xl ' 54 4. That the Baptifm of Jefus Cbrifi by water, w T as only in the Name of Jefm Chrifi, as appears in all the places where luch a s Baptifm was *&&%*$& pradifed, as in ^#.2.38. ^tf.10.48. 49,195: A^.2.i6. Rom.6^.a\l l };f^ 6 19 ^ which is a Baptifm only in the Name oijefm Cbrifi, of the Perfonof the Rom,* ji «S*»,notofthe£WfA*r, Son y and Holy Gbofi y as they now pradife, and which was never praftifed as appeares in all the Affiles and Difciples pradife. 5. That the forme by which they baptize, fi&. / baptise thee in the Name of the Father, Son, and, Hoy Ghofi,is a h forme of mans devifing, a & M a trh. 9 *u tradition of man, a meer conference drawn from fuppofition and probabi- \*f^\ x m \ 9 .\ ///j,and not a forme left by ' l Chrift*to fay over them at the dipping them in » as s $. « . the water : If Chrift had faid, When you baptize them,(ay this over them, I baptise in the Name of the Father y Son, and Holy Gbofi ; and unleflfe Jefus Chrift had left this forme thus made up to their hands, they pradife a thing made up by themfelves, and drawn or forced out of Jefus Cbrifts words in Matth. 28.18. 6. That to preach in the Name of Jefus Chrift, or to do things in the Name of Jefus Chrift, is not alwaies in that groffe manner as it is taken, vix*. naming Jefus Chrift,or the Fat her,S on ^nd Holy Ghofl over them. Butinthe k power, vertue, efficacy, Miniftery of Jefus Chrift, or the , Mat lg Perfbns of the God-head of Father, 5o^ 3 and Holy Gbofi^s in tbefe Scrip- Mark* 3 *, ' tnresMattb.2$.zo.Mari..*1.6.Joh.i4.3*Aft.i9.ii,i6. Job.ij.6,11. Jj^JJ*J. Ail. p. 14. ^i^/.ii,i8 3 Sohere they are at fome more loflfe. i«iw iri,«i 7. That though I deny not but water is a (igne.and one of the [ witneffes A ^* "4- that beare record ; and in the Word though not yet cleare,yet neither can Chrifts Infiitmion of water, and his own Baptifm, in his own Terfon, be made appeare out of all the New Tefiament\ nor can the Apoftles pra&ile by water yet be fetched from fuch a particular Infiitution, unleflefrom John's : And if fo, I am fure they are then at as great a Controverfie one with another concerning m John's Baptifm and Jefus Chrifi V, making m*^ 1 ,. 1 ^' them to be two feverall f.apttfms. m*A w.%o, 8 . That every cemmon Difciple cannot fo baptize as the firfi Difciples ^'k \' 6 ^ did,becauie not otftcdci ° qualified & they were. And there is as much A3**.-fc* * S C2 *<«&,**«•** I $ The Sm$ke in the Tern fie. ntcejfny to make out the Truth in the fame power and way of evidence to an Antichrtflian eflate, as to a Jewijband Heathexijh, and with a Word jwrittenns well as p reached ; fpeaking and writing lying both equally open oiobn i a 5. to queflion and exceptions^ without a power ° glorious working in the be- 'tulbX**** ' ha/fe and to the reputation of 'it. Nor is there any one Difciple'va all the New Tefiament preaching and baptising by way of authority , but he was able to make out trie truth of his calling and difpenfation, ekherby miracle or gifts. There are-but three Exceptions, and they have no weight in them. pA&sg.tf. 1. p Ananias was a Difciple. I anfwer : Yea,but he reltored fight to Evangeltfis, Prophets ,P ' a/lor s^Teac hers, Elders ,Rulerf> e\c(. < 1 Deacons i&coznd therefore Adminifirator is an unholfome Word. 1 ©. None ought to give Baptifm now, becaufe there is none can give the gift of the Holy Ghofi with it,to make up that glorious fupplement of gifts which it alwaies had 5 and they are joyned both in the Word and praclice,as in Heb.6. i.Dottrmz ofBaptifms and Laying en of hands : and in their praftice they were joyned as in ad, ^#.8.14,15,16. And it will appeare in the Word,thzx the Apoftles did not fo reckon of them finglc, but together, as in Att.2. 1 4, 1 % , 1 fo as we fee when miracles were wrought, fome beleeved, and ibmtbeleeved not: So as then there is no fuchreafon for miracles as pretended, becaufe that convittion which comes from the Spirit through the rvork^ of a mira- cle, may come by any other infirument allot originall way. Or,it is a more glorious operation, by how much more fingle, or by way of immediate re- velation it works. . . 11 .To beleeve meerly by the l# Spirit, is far more gloriom then by any i%4* ' other outward means, though never (o outwardly glorious : by how much the Spirit is more excellent then any thing elf e, by fo much more divine tndffirituallzre the impreflions of it. 1 2 . That when miracles are wrought,yet a pretender may work a aw- racle for the contrary ; like the Sorcerers of Egypt againft Mefes : and *Matt. 2:14: -Antichrift is fpoken on rather to come k with Jignes and wonders of the two, then Chnfi. So as here fhall be a lofle to any that think to beleeve meerly by miracle. So as the Spirit is that which muft make us beleeve be- yond zWxhz power of miracle, which can give out its power but upon the iMattii.,10: b fenfe at fartheft .being meerly outward and vifible. Macrh 28.18: 13. That there is no fuch power for Ordinances as is pretended 5 but jiti\ H T'' Beleevers, as l Difciples, may adminifter; and fo did the Apoftles and Afts 9 10: Beleevei s formerly ; as they were Difciples. m a cor 3 1, J ^ ^^ t t j^ Scriptures of the GoipelL or New Teftament,are of fuch Rom-.i: 16: a m divine and even Spirituall glory in the Letter,as no other word : There a Tim: y.>e, - $ a p 0Wer t0 difcover the reaion and fecrets of the heart, which therea- Hctaeisi fon and heart of man witnefles unto ; There is a power to convince, and accufe, Pet. »:iy: 7 he Smoke in the Temple. *5 accale } and terrific, and comfort clearly, and undeniably, and experemen- tally known. 1 5 .Theic Scriptures we have, as they are, do make.a Difcovery of fuch a way of Religion as reafon never yet in any age attained to : The men of purelt realon, as your old Philofophers, never attained further then the knowledge of fomething infinite which they did not know, and a Religion of humane or moral! right eoufneffe and parity, and (ome facrifices of atone- ment flit* And there is not any Religion in the world, Jewijhor Turkijh, but they are made up of carnal! principles, and are founded upon reafon and nature ; but this Gojpell Religion hath opened a new way of right eouf- nejfe in one that is both God and Man in a moll: rational! though infinite way of falvatton, and away of fVorjh-'p crojfe to a\l met hods md waits o£ reafon, and the world, opening new waies by a new Spirit, purifying na- tural! reafon into more divine and glorious notions then ever it yet attain- ed,bringing in a way of beleeving, and placing a Religion upon a Jpirhuall perfwafion called Faith, which is more proportionable to an infinite God, and an infinite way and depth of falvation, then m*^w ever invented,*//*, for thtfoule to beleeve upon one, even 7*/«* Chrift, in whom GW hath laid up zYLlove irAfulneffe ; and fo for man to become one with him who is (Wand Man : and there cannot be a more rationall way for man to be- come one with GW,then by one who is both God and Man. 16. That though there be not fuch glorious fowrings out of Spirit, and fuch gifts as Beleevers both may and (hall have 5 yet z\\ Beleevers ought to praftice fo far of the outward Ordinance as is clearly revealed they may. Kufcijt.i* 17. That the Scriptures or Gojpell of the New Te (lament being as ma- ny hundred years old as from the Apiftlesjzvzn in that Original! we have them, no very materiall differences in Copies, as it feems ; and though they have paffed through the great Apoftacy, yet they have not had the power to corrupt them materially in their Original!, to advantage their herefies and corruptions ; which very conftant prefervation of Truth in the midit. ofthe very Enemies of Truth, is both a conflant and ftanding miracle of it felfe ; and fo we need not Ray for a Miniflery with miracle, I being we have aWordwith miracle, which in its matter, fub/ecl, power, fpeakingof God, of his Son, God and Man, of his Spirit the Attar in man ttom&oth,by waies of outward Ordinances, ofthe depths, windings.and workings of reafon, &c. is of as much efficacy to perfwade as any thing elfe we can havejand the way ofthe pure Spirit is a more glorious way of operation then any other of a vifible fenfuall nature: And God may be more glorified by quickning and jpiritualiz,ing a word,andu(ingthe jpiritually glorious Miniftery of that,then otman: and they are far too low who look for their original! teaching from man, and not from the fVordznd Spirit. Qonclufion t u I 1 6 The Smoke in the Temple. CONCLUSION. Have drawne out this map of each opinion, that your eye may travel? over that in an houre t which otherwife you might be a year e ingoing over. Thus each are dtfcovered in a narrow yet fall T)ifcovery $ and I thinke all that are 1 for As. divinely rationall, will fee no fitch caufe to thinks (hat each hath attained fo far , that either they Jhouldprejume in their degree •, or lookjlown from the pina- cle of an infallibiiitie upon each other* I have jet the ftrcngth and weaknes of each opinion before it f elf that on the one fide a* it may glory ,fo on the other fide it may fear and be humble. All I wifh now t u 9 that we be all fo far one % at leaftin infirmity 9 andthu Common weaknefle,** may be a ground oj 'Common em- bodying and aflbciating agamft the Common Enemy 7 or Grand Antichrifi ; a* in States .when they are at loweft,A*w leafi f actions j and when weakeft, are moft peaceable with one another. The Gofpell, or New Teftament of Jesus Christ, proved unde- niably to be the very Word or God, without Miracles, to allure us of the particular duties in it* 7 fteeaufe ihcre are fame men row of more reafon tbtri found belief, I cannot but in a thirl- tmUratimaUyWAy beare witnejfe to ourjalvationi* the written Word. i. T F there were not a Word or Will of God revealed in Lawes and Ordi- nances written,(7^were worfe provided then the Lawgivers o$ Na- tions and Ktngdomesyand the World were left to their owne wils 5 which is efteemed ridiculous in the eyes of all the Nations of the world in their very politick condition. 2. The Laws and Ordinances contained in the Word, or 7^e» Tefiament, beare only the Image of a God, in their kolineffejpurityi right coufnefe, glory, infiniteneffe, eternity , immortality \ which are all, with many more things of like excellency, there, which are as the beams of light to the Sun, or fo many things of God, revealing God. 3. The Word U fo tempered into a middle nature betwixt God and man, as no Word can be more revealing the moft glorious, fpirituall, infi- nite things from a God, in a meane, lit«aIl,figurative,comparative,fignifi- cative way to man. 4. To have & ft anting Word as the (joJpeIlis,is more for the glory and au- thority of a God then any miniftry of man,though with miracles and figns; bceaufe fiich a Word, where none can joyn themf elves as Anthers or Par- ties^s in other wayes of dtfpenjation by men, men may joyne themfelvcSj doth undoubtedly hold forth moft of God and of divine Authority ; and thus to maintains or preferve a Lave or Word in the world, is not £0 much with God as for Kings and Princes to maintains Statutes and Lawes in xteviKixgdomcs* j. A The Smoke in the Temple. 5. A WordlS the ls(ew Teftament is, may be as well a way and a tion to an infinite Cod to make out himfelf by,as any other, either oidre*me or vifion, or Revelation, or Oracle, all being but wayes oHnatarak ftraine and condition,no more then the #W. tf. The very wanner otdtjpenfation or writing* is fuch as hath the *«r£c- rity ypower^ifedome^counfels of a God,the whole bhfincjfe or it being a work discovered to be begun by God, and amongft men,to (et forth theory of Gthe mercy Jove, and wtfdome of God&nd the way by the Son of God, and ijp/r// of God, and all to be glorified with God 5 and thus treating only of things divine, and a worf^divtne,m a »by which men are carried out into depths of ivfinitenejfe zr\d glory, no way meafisrable nor difcernable but by this way of beleeving ; and there could never have been an engine contrived which could have gone from man into God but this of faith by God himfelf ; nor more for the advantage ofthe^/jpenfation,ov ordinance ; and all this for man who is of a mixed nature of flefh and (pint : Thus things are carried in a way of proportion zndfutablc- nefe So }utlfo [utablcfind compleat, zndfervtc cable ', as the invention ofpteri coald never devife. 1 2. It dif covers reafon to it felf in all its working* and wayesjxi its purity and corruption, in its vermes and vices, confeience bearing witneffe to the Laws and Commandements of it ; \t purifies andjpirituatizetkreafin, and brings it into fuch a way of communion with God, as the fouls that reade it^ and are exercifed in it, feem to be new-born** to receive in another nature^ an immortallzxid incorruptible feed* 13. It manages all the defigne of falvatio*> contrary to a4/*r* and the world, upon contrary principles, dtjpenjations and hands, by a Perion poor ^/^under all thefe. 14. It is accompanied by continued or {landing miracles, though pira- cies of a more jptruuall nature, as diicovery of the counjels and hearts of men, as conversion from fin, mortification, of fin, changing natures from evil! to^gW^planting in new dijpofinons,tncltnations 9 affettion-s into the foul. . Now, if fuch charges and cwverfiuns were in mater sail or fenpble things, as from water to bloxaftom water to wme, how would itaftonilh ? Which in ftiniHals is more wonder full, though only leffe dtfcernable^nd not to be fo feiftbly perceived,preferved by its very enemies,rhe Roman cruelty of Em- perours,and Anticknftian traditions. 1 5. It refers the difcovery of all Truth in it felf to the Spirit of God, which no word but the Word of God would do, and will not take in men into gLry with it felf which miracles, do, which are done by the hand and mi'.:jiry of man ; and the Spirit in this way muft needs be a more glorious Interpreter of the H^$& of God, then the meer minijlcrj by man and miracle J can be.by how much it is of a more fptruuall nature ; and it is more excel- lent to leek things in the Spirit, then in any outward dfpe Ration, which as itcoints more immediately from Cjod^o it comes in fmor e immediately upon men • and to take in fruih byjevje znd fighi, or miracle, is rather to know Chnfi after rhe/fcA 1 6 .Yet after ail,the tf'.W it felf is the beft way to bring in evidence and discovery in its own behalftothe junls of thole that will come under the fiowef, pcrM or^Hid txper; foe *,u of it undct tk^ enl^btem no % coavifl wns y rm- frefiJHS The Smoke in the Temple. 1 p prejfions of it, in the readings hearing&nd meditating of it. Thefe things a r e Iohn 20 * written thatje may beleeve : And they that are thus exercifed, are above all miracle, and are perfwaded enough by it fcif without the help of an out- ward work. 17. To thefe I adde the teftimonies of the molt ancient in witnelTeofir. 2^£* "** Dionyfius Areopagita, thought to live in the times of the Apoftles, and not daring to cake his Divmtty any where, but from thefe Scriptures. lrtn l ** f • Irena w,who was in the y eare 1 8o, affirming the fulneiTe of thefe Gof- , . m coK pell-Scriptures,and accounted them the Pillar of Truth* w*Haw^ So Tc r tuUia»,viho lired 1400 years fince, doth accordingly witneffe to their perfection. Origen,Athanafius£hryfoftome£onftantine\hz Great 3 in the firft Nicent* founcetlwkh thoufands others all along to our own age. 1 8. The Icwcs> whofe very Tefiament and condition anfwers to every Prophefte and Gofpel- Scripture. ip. The many of thofe mod eminently ancient Jeamed^ 2nAgcdlj % who have (bed their blond in teftimony of it. 20. The power of God going along with it. 21. The Confeflions of the moft learned in that,confefle, that the Ori- ginall Copies are not corrtipted,but continued pure- es Argument firem the Nationall Covenant Jor Liberty efCon- fcience,^^ with alljkbordinateandjftjl obedience to the State. Art. I. THe firft Branch of the Covenant is, That wejhaUfincereljtreatljtandconftanttj.&c.endeavottri&c.the Re* formation of Religion in the Kingdoms o/Englandj^r. tn *Do8rtne 9 Worfhip, Dtfcipline^and (fovernment ^according to the Word ofGod,&c* Art. II. The fecond Branch of the Covenant, That we fhaU tn like manner without rejpetl ofperfons 9 endeavour the extir- pation of Popery ^rcSuperflttionJiere fie ^Schijm^c t and what fieverjhafl be found contrary to found Docirine^c% Now from thefe I argue : I. Each one is perfonally and individually bound by the Covenant , and in hisowne^ny*r conjaence is obliged to endeavour a Reformation accor- ding to the Word of C}od, and fo far to the example of the beft Reformed Churches as they are agreeable to that Word;l hope no further : Now who fhall be the ludge and Interpreter of this Word ofGod^ to each mans confer- ence in the things of God, but he who is Lord of the conference, in things D 2 im- The Smoke in the Temple. immediately divine and #/mrW/?Tfoe cnxfcieueesof men are under a^m~ taa '! and immediate Interpreter of the Word, even the Spirit fihe Lord, in all things di \}ir it null cogmz.ar.ee % as every Scripture-truth, or Truth in the Word is : and this is not only (lengthened and cleer from the Word, but from a tefltmonj which fomc when they read, may know better then ma- ny others. By the Claufe, According to the fVordef God,we understand, /0/^r as n>e doeorjhailm our CGnfasncts conceive the fame to be aecordhgtothe Word of Now each man (landing thus ingagedin his owne particular, and in his own proper confidence by a Covenant recommended and impofed, each is bound to bring forth the evidence of their consciences inparticular,concer- ning this to which they arc covenanted : So as /,or j but under the interpretations dtmen. And furely that one Claufe, according to the Word of God, is snoft provi- dentially inferred ; for if we be (b clofely covenanted to the Word of God, how tender ought we to be ? left in this dark feafon of our difcerning, we oppofe fomthing of the Word, and fo in ignorance, perfecute what we co- venant to maintains. I widi our Affembly would prefle this equally with the Covenant in their Sermons. Qjbjeft* But muft every one be the Interpreter of the Covenant I Anfrv. Nay,not every onejn every /£*»£ /The Magistracy in a\l things of a.civill c igKizaKce&nd in all jpirituaU things whichgo out from their meer jpiritmtt condition into a moraii offence ; as injuitice or evill tranfgreiHon into tumult or diiturbance o'tpnblikt or private peace, Mua&) and txpreffc* ly t not interpretativel)-, for (o the Nations interpreted thsJewes as troublers of the State ;: and the lewes % Chri-> and his 'Dijctpies as. movers of fedition : The Papifli and PreUts interpreted the T$ft*co*f*rm$i or reproached. ft*- manses iaftious and tumultuous s 5o as in all things of UHorail, Csvi0 9 or> Secular The Smcke in the Temple. 2 r Secular cognizance, which the Magiftrate hath clear rule for to walke by, He ought to interpret and proceed by;partly, becaufe he is the Legiflator, andfo is the beft Interpreter, and can Deft refolveusin things or Law and publike /i^mjand in moralsjhis duty lies out more cleerly ; but in meerly divine and jpirttmll interpretations of Truth and ooV;andthe Q^edion about Reformation Betwixt him and me, Being fo out of all Queflion.as Mafter Herle oBfervetb,andhe m I heard, Being dead, made me rather put up my Arrows into their QjUVer* then (hoot them at fuch a mark. For my contending with you in this J hope it is But as that of VdxAand Barnabas, andVmland Peter, acontentionof Brethren, not of Enemies 5 for I thinks you would oppofe Truth no more then my felfe ; but we Both may be faid to contend rather for the Truth then againfl it, and rather with one another s realory £ and Truth is brought home to their foules in Us nakedneffe, power, and evidence, by a power more ipintuail then is yet given out from Heaven,*/** Party there will be greater : / wiU lingly pre fume fo much of them, J have laboured that a Spirit of love and meekneffe might run through all my Reply unto you, though in my travelling over your V^txjhave met with fame things in thtway too lharp. and your way hath more Brkrs and Thorns in it then you promt fed in your fir ft leafe i I had much ado not to be provoked, by hot? much your promt fe had re moved all offence on your part fronrmyexpeftation.Ifyou find any pafllons tn my Bookjcharge them on my unregenerate part \for I find that when I would do good, eviilis prelent with nie* %i ufee my labours, deducting the time of their Printing,^ of about two weeks growth > younger by fame fixe weeks (// 1 mi flake not) then yours. iJoope where you- could not expeU much, you will not look^ for more then l here return you in this time, fyr, I faint e you in the Lord, and with all due rejpeclsto your felf, jour age, your learning, / begin my Difcourfe with you •, and the Lord let me fee the failings en my part, while I feek^ to difcover thofe on yours, that I may take out tke beame from my own eye,** well as the mote from yours. Tou de fired we in your Basket o enter up n away of Peace ; and I have accordingly pre feme d my Modell, to be perfected a»d refined by any that will fit upon the work^ : I do not love in any thtna; I write , to fume out meerly in Controverts j but imfomething if it ma-j be" to edification, / rejl, Tour Friend tn the Lord, John Saitmarsh*. ^ 25 the 2 4 i Iohn 4. 1 Thff 5, THE SMOKE IN THE TEMPLE: Whereiiys the Vindication of the new Qubre, From Mafter Ley's Re s o lut ion. 1 , Mafter Leys Refokition, Page a,& 3. Tut a jg# and whofe foundations ar? intheduft, and who come by the fight of things difcourfively, and by /pirituaMreafoning ; God giving in the revelation of his Truths, in a naturally yet fuperxaturaU way. But for that Notion of Independency you fpeake on, I dare not owne it, becaufe The Smeke in the Temple. becaufe I account my felfe both under a fpirituall and civili Supremacy ; under J efus Chrift and the Magiftrate (everally, and exempt from neither. We arc not of thofe that defiife Governments, xndfpeakjv ill of Dignities ; nor are we under any fuch fingular Notion that I know on, to be called Independents frz. We all hold of the Body efCbrifi&nd of the Communion ef Saints below ; and we hold one upon another, but not one over another. Wc dare not be Clafflcall, Provincial!, National ; thefe are no formes of wholfome words to which we are commanded, nor know we any fuch po- wer ;but that of Brethren,znd Miniftery, and fellowship. We dare not take out a Copy either from the States of the world, or the State of Ifrael, to they or rule by under the Gofpell. And if you call the Churches of Chrift Independent for this,we muft furfer till the Lord bring forth our righteouf- nefe as the noon-day* Yet this you and we both know, that when Truth would not embody or mingle at any time withcorruptions,it had prefent- ly the name of Sett, Schifme, Vattion (all which are imply ed in the name Independency) put upon it. Thus were the Reformed Nations of England, Germany JFrance,&cc. fcandalized by Popilh Writers, and the old Noncon- formifls by the Prelaticall $ the Jews formerly by the Nat ions, Sc the Chri- fiians by the Jews. We have heard enough of Independency and Presby- ttr^fuch notes of diftindion are now become names of reproach : and fo I lay them downe. And whereas you fay,j0# wiUnot entertaineme as an enemy ; it is more likely then in the end, both you and / may prove a better friend to the Truth. It is poflible many in this Age might have feen more,had they not caft fo much dufl: in ok? anothers eyes by their fir wings : It were well fuch a Gofpell-Jpirit would walkc more abroad, and that frtrit which cafts men fometimes into the fire ^nd fometimes into the water, were not fo ftirring. Welljfince you will be no enemy to me 8 I &allnot,I hope, contend with jr**,though I dare not but contend earneftly for the Truth. And the Truth it felf which I write for,may(I hopc^jat length find you no more an enemy to it then you are to me. I cannot but wifh 3 one of your experience and abi- lities, like Pauk *P preach for that Truth which before he defireyed. Our hearts defire and prayer fhould be for any of Ifraei. And for that you fay of me in your Ohfervation^thdX I am rather opinio- native then paffionate,! cannot take it fo ill from you that will needs be no enemy tome:I interpret any thing from fuch a one on the better fide of it. But I (hall allow you your liberty as my felf : And tfthe truth of God may more abound through my opinion (as you take it) unto his glory, I have e- nough. Mafter Leys Refolution, Page 4,& %» I wonder he,who hath writ a whole Booke of Poltcie,fhould be fa uptpoii- tickju to thin\itfeafonable,fince it tends to rettrithc efiatltfhment ofGo- E vcrtment, 2 $ The Smoke h the Temple. v eminent, whereto the Parliament is fo much ingagedhy Peclarath»,&c a by Solemne League and Covenant, Kit. I . already fitting it up in Ordinance for Ordination,&c. Though the liberty of freaking lengthens the Debates^ and delayes the Votes, & C. and fo much the more, becaxfe they are more in number then we, and becaufe their determinations are finally ours are not. Anfwer* Tor fome things in my Book of Policy,I praife the Lord I can looks on them as on part of the darknefle I was in: And I can freely joyne with any incenfuringanyunregeneratcpartinme, as I efteem much of my carna& reafon to be. When I was a childe, 1 fjpake as a childc ; neither have I any fiuit now (as the Apoftle foyes)of fome ofthofe things. Nor would I have; any goe thither for dire&ion,but fo far as they find Scripture or found Rea- fon. I cannot but give a Caution concerning this Booke, becaufe I would have Readers to looke on any thing from me, as Luther fpeaks of himfelfi as I receive in light. And methinks I fcarfe doe any thing which I could not, with Auguftine, when it is done,find fomething to rctratt inir.either fomthing is too deader too darks : or tc o carnall. Thus you fee I willingly help you againft my felfejand I account it a part of my condition here, not to (ee all at once. For the unfeafonablenefle of my Quere, you alleadge the Declaration of Parliament ,and the Covenant in Art. i .wherein they are ingaged to en- deavour Reformation ; and the Ord/nances^c. Now where is my unfeafonableneffe f The Parliament is endeavouring^ &c May I contribute my moneyes, my vote, my paines,my informations -.to the Civill ingagements,znd not my notions to the Spiritually Are we not to fering in all our disburfements, either Naturall, Civill, or Spirituall, into that fublike Treafury l Though you of the Affembly cafl in of ysur abun- dance, may not the poorc ones caft in their mite ? Are we not by the fame Covenant bound to difcover any thing againft God and the State, and the glory and peace oiboth ? And if I find my confeience perfwading me fuch Or fuch a thing is not accordingly, ought I nor by all the Obligations that are upon me>of GQJpell,Parliament,m&Cop/ntrey,pczceab\y and meekly to fpeak a word? May we difcover any thing to the State we conceive of ma- lignity or danger in Civill things, and not in Spirituals ? Is not the Spiri- tuall or foul-liberty the more glorious liberty of the Sub\eUWe camot but ASs 4>x>, fteahjhe things which we have feen and 'faardfakh the Apoftle:And,^4# yen he are in the care. that jpcakeyou on the houfe top>faith Chrift.We know Amos j. 1 5 . w k G • f was t hat Taid, P raphe fie not here fa it is the Kings Chappell. And for things of a Spiritual nature, we are allowed almoft the fulneflc of time for f e afon : Be in flam in fe Luther, Paphnuti us, who in their ieverall ages gave out their teftimonies t They were but (ingle men, compared with Councels and Synods. Not that I would compare with them, who am lefle then the leaft of all the mercies of 'God j yet they were but /»£/*, though/«- gular men.And what if a private Dtvtne ? J efus Chrift may bid a private tmnftand and ffeake to the people. There is a Law of the Spirit commands tofpeakeas wdlzstheLawofaState ; and though you ipeak by the later E z LOTty 2 8 The Smoke in the Tern fit. Law, another may fpeak by the former* And what though a Quere both of Religion and State ? Is not our Covenant mixt accordingly of Relgion and State f Doth not the State it (elf mix with Religion where Churches arc Na^ionall f And how can I fpeake properly but to £*//>,where both are in. mtercfi t For my fuggeftion of afuff.tion of hafie • you know, words andphrafes are not the Tame to all: one may interpret thus, another thus. I had no thought of Jehu's driving,as you imply, when t wrote. I mult lay the fup~ pofed crime at your owne doors,for it is none of mine ; nor have 1 (nor any) realon to tax that Honourable Senate, whole Counfds are grave, and feri- opts, and deliberate. Had I lookt for Jehu, I (hould have look to another coafi and quarter, where they drive morefuriouflj. Why deale you not more candidly ? Why are you not more faithfull in your interpretation to the Onginall r For that of my taxing th -M/wjfor/for defiring power $ none have rea- fon to fpeak but the gmlty, it concernes not the innocent. It is not ft range for feme Mtnifters to affeft Government, ox rather rulmg:we have fo much. or Prelacie -yet left,and working in the Countrey withusjand if not in th$ City too J refer you to M after Coleman. For the word rendrcd from the Originall metaphorically, I quoted only tfreTextjto my remembrancer© the Printers hand j and how he came by the metaphor 3 I know not ;but I find fault as well as you:However,to make: the bell ofitnow>trAnflations of Scripture are not all Grammatically yon. know ; nor to the tetter, as I could wifh them with you. For Artificial! Colows,ot RhetoricaH&c. You make me guilty of fuch vemifh as 1 have not laid on,to my knowledge ; nor have much to lay on,if I would : Truth and Peace, which were my fubj eds, are faire enough of themfelves, without any colour of mine : And I dcfire not to bring Forth either, but in the evidence and demonflrat ion of the fpirit ;, and if there be. any thing of their own beauty there^al! it not artificial put not fufynjons andjeahufies into any,that fuch things as they fee are not lb, to make men Scept:calL It is as much injury to Truth and Peaeexo.mifreport themes to . counterfeit them. And for your logicall marfhatongmj reafons,\ thank you, you took more. pains with them then I would doe. Notionail order I received them in. Nor dare I be too logic all and notionail in things divine. Sj >fi ems and formes of art, .have done our Divinity fome harm.-Such Clajfes and methods at rea- jonhayt been found too ftrait forthe more jptrituail enlargements oi truth. . Yet I honour your Leamwg,thoughl thus lpeake, Ivl after Ley\ Reiolution Pagep.&c io. His firfi r?afon taken from Rules of Faith, Rom. 1 4. 3, 1 $>&c. Now he Voxld have planted his reafon dirett/y againfi the impofing a Government, rather The Smoke in the Tmflt* 2 £ rather then obedience to &%4i tbtu&C* Thofs that fet up a (jovsrr.ment which 1 her are not full] per [waded on y fin : Bftt,thej that row jet tip (^hurck-Cjover?* meht withpower,&C* doe fet up a government whereof they aye not fully per* frtiaded en : Therefore in fo doing jhey fin.The major U trxe 7 but the minor r,Qf> bet-aufe of their faithfull learned Counfellors, W Script ure-difcnffwgu Reply. Sinceyou will help me to prove you are welcome:You hayeturriiiled me with one Argument more; You are a fair enemy ,to lend out your own weapon. And now you have made your Argument half for me,I Ihall make the other half my felf. You fay, What the i/w^/^ of Government cannot dee in Faith, u fin : This is your half Argument. But you take it for granted,0#r impofers of Government are- not fuch, but fuch as are fully perfwaded, and can fet up the Government /» faithiznd you prove it thusfrom thofe of their Counfelbrs fo near them, and from their Scripturc-dtfe uffhus. Pirft,I know not what Counfellors you mean ; but they are too wife a Senate to be carried by any mtereft but their o wne ; and I wilh them no other Counfellors then Truth and Peace : nor doe I know that they are fo fully perfwaded of any fuch (j trier nment.l beleeve fome of them are not fo fully principled for your way, and then they all are not perfwaded fa of the government : nor have you yet been able to make out the evidence of every truth you prefented them from cleare Scriptures, faring your Art of deductions, and confequences,and prudence : and if all cannot be perfwa- ded that State~confcience,ox Publike confeience^ is notfo wholly nor fully per- fwaded :then,as you imply, a State or Pubhke conference is like a Particular confeienct^ which if it doth not wholly coufent, is doubt fuR^ *>cake ; for it is not in Spmtu all things as in Qivill: Votes oimaj or parts make/^ir/jand they (land good from any iuch forms of Tolicie : but I never yet law that rule in the Gofpellfor any fuch proceedings in ffirituall things 1 but that is a Law in Chrifts Kingdome,not that which is */**«/ fevbut that Which is foin the truth of it : Tor elfe Popery were the beft, for it hath moft voices and couk- feh* So as unlefle you can prove the Parliament to be of one minde in it, how can you prove a Parliament fo fully perfwaded in minde as you imply? Let them prove a Truth by moft iwr*j that pleafe or can ; but I wilh the bufineffc of a State*confcience, in a thing of this nature, were more enqui- red into then yet it hath been. But if the Parliament were fully perfwaded of the truth of the Govern- ment, yet there would be anew queftion, yea. and is very learnedly difcuf- fed by our worthy Brethren, Ma(ter £ eUman and the Commiflioner, how they could be perfwaded of the impefing^nd power of fetling. For my part, if there muft be an imping of government (for I would have the State* confeiences left to their liberty as well as Pmicula^and yet Trutb to have E 3 the 2 Q The Smeke in the Temple. the liberty ofacceffe unto them) I would have the power of the Parlia- ment laid up there: we have had too fad experience when it hath been given out from thence,and trufted too far. Paul referred himfelfe thither, (/ ftandMes he,at Cefiar's Judgement- feat) rather then to the Councell of the Priefts and Elders. Chnft had more favour from Pilate a Roman Go- vernor,then from Caiafhas the Prieft. One word more. How can the Parliament properly be faid to be fully perfiwaded,6cc. unleffe they could freely figne it with a Jus divinum, or di- vine Right ? Nothing but Scripture and the Word, can properly fully per- £wade. Now if they cannot find fo much Scripture as to warrant k for Chrift's Goverment, how can there be a purely Gofpell-warrantabl^a/#tf perfwajion,orfaith,v/here there wants a word of faith to fecure it ? And now I fball forme your Argument, you halfe made to my hand thus,and return another with ufury . Your Argument is this : Thofe that fet up a Government whtch they cannot be fully per fiw ode den 9 cannot but fin. But, the Parliament cannot be fully ferfiwaded of this Government .• Thtltlox^f they fet it up they cannot but fin. My proofe is this in behalfe of your Argument. That conscience which is not wholly confientmg, is not fully per fwaded. But, fuch is the State or Publike confidence, viz,, not fully consenting at this time : Therefore,^? State -confidence is not fiuUy perfwaded. * Note. Becaufe fome are more for it,fome arelefle for it. I prove the State-confcience not folly confenting. That confidence which hath not Scripture to fecure it, cannot be fully con- fenting orperfiwaded. But, fuch is the Pub like confidence at this time concerning this prefent Government : Therefore, the Bnbltke or St ate- confidence cannot be fio fully confenting or perfiwaded. Note. Becaufe they which cannot call it a Government by J>ivine Right, are not fecured concerning it bythe^W; and then, byconfcienee,are not fully confenting nor perfwaded. Mafter Ley's Refolution pag,p,& 10, If we take his reafion to ft and immediately againft obedience,andfbcon+ fie qnently againft commands ,&c. It is more formatt, but ft ill as feeble ; Re* pugnant to Religion and reafion, againft former P rot eftat ions, and the Cove- nant ; for fame will alwaiesficruple&c* Reply, • 7 he Smoke in the Tttnplc, 3 \ Rtfly, Some of this might have been fparcd. Let us have as much reafon, and as little reviling as may be. Your reafon is, becaufe then neither Prote fic- tions nor Covenant of State can be adminiftred ; foribine willalwaies lcraple. So as here is the force of your reafon ; Becaufe Protefiations and Ctwnants in the State are put upon a people unwilling and malignant ,there- fot&Government (houkl. Eirft,a truth of Government, and the eftablifhment of k,is but indirect- ly ,unfutably, and difproportionably proved from Oaths and Covenants. Indeed, under the Old Tefiament, and in the State of Ifrael, Covenants were more agreeable to the way of that Church; they were fart of the Worship then ; and it was a way of obligation and engagement, fitted more to the Politic of that Nation : They were a People or Nation of r/;*;w- fclves,fm%\ed oat from the vpor W,and marked by a car nail Ordinance : And their Discipline was fitted to the whole Nation by God himfelfe ; andfo Covenants, ice. gathered them up from the world into their NationalL way rfWorjhif&c. But now,the way of Church and iVorjhip changing, and the Laws of fuch kind of extcrnall Pedagogic ceafmg, and a more inward and jptrituall Law coraming in,you might have done well,ere you took things thus for granted, tocleere the way of Covenants under the Gofpell, and not to prove one probable thing by another. Thofe of your way are againft aiittie Church Covenant,and why not a great one ? For the imposing of Pr deflations now, dec. It is not my work here to difcufle ; nor am I againft any way of State-fecuritj, that may confift with found Prudence : and for the jpirituall part of them,wherein men covenant in the things of God let every one be fully perfwadedmhu own mind \ That is the Apoftle's rule, I am fure, what ever any fay to the contrary ,and will ftand.In civill things, I would have any way or dejigne oiaffurance that is fairly and juftly Politick : in jpir it uell things, only fuch waies ofajfurancc as are Gcjpe&-wates,z\id may fute with the New Teftament-beleevers. And now you are to prove more then perhaps you thought on ; that is, tQcltattaChvrch'&venant, which many of yoar Way are againft : for though you condemne it in fome Churches,not of your Way ; y et a Nati- onal Church-covenant you plead for. And how can this be both true and falfc ,that xgrcAt Church-covenant is lawfull, and a little one unlawfuil ? A National/ Church-covenant lawfull, and a Particular or Congregational Church-covenant unlawfuil ? This only by the way : To fhew you how one may miftake his way in a mift : you were proving a Government,and * «aw you are engaged to prove Church covenants, which you are both for and againft. • And yet, after all this of Protefiations and Covenants, there is no f aire proofe of eflaili(hing a Government, oiimpofmg it in your way and defigne from The Smoke in the Ttnfk. from thele. It is not fafe going to the State for a Paterne for the Church. If the Stdte in certain feafonsof unfaithfulnejfe md unfettlement, con- trive any way of fecurity and afurance (ncceffity is often a law- maker in States, yet not fo in the Church) will you from hence argue for a liberty in the Church ? Will you make neceffty your Goftetl, your Lavv-giver there ? Necellity is fometimes zfujpender oilaws in the GoJpell,but no law-maker. Matter Lefs Refolution.pag. io. But I anfwer : I wonder an ingenuous man, as M. Saltmarfti is, fhould makefuch an Objection. Reply. Thefe are good words ; and I hope you (hall have no worfc then yoa brings Yet we mud fpeak truth. Matter L*/sRefolution,page io. I anfwer : The Church government is fuch as in the shit ft porn of it is from the Word* Re fly. You grant then that the Government is but iw feme part s^w arrant able by the Word ; So was Epifcopacie and Prelacy in jfome farts of it. There is not any falfe Worship or Way, but it hath feme farts of truth in it. The great Image had a headoigold.&C>Thc Myftery ot Iniquity fits in the Temple of 6W,&o The Whore of 'Babilon fits in Sk&rlet decked withj-o/^and/w/- ousJrcnes,axid Pearles .Truth muft be all me and the/; a meer civill Government % if fincerely executed. The &>- *«*»/ had a very moral people under their Yoke, when their laws were well executed./^^and Eiftopshzd a Government which was Antichriflian, yet by an exaft &C> We muft confider, Scripture mud be taken in the wholcneffe and enure • meffc of it 5 and wemuft not only mind people of their sbeditnee, but Elders F2 and 3 £ The Smoke in the Tempk* and Minifters of their fervice, duty Minifiery, humility, felf-denlall, &c. And thas in a juft diJrribution,dcde out both to Mintfiers and people their meafure. Matter Lr/sRefolution,pagei2. Strange that he fhould plead for a delay in efiablifhing of Reformation from the Covenant ^herein we are hound to endeavour it fincerely, really ,&c. and moreftrange, under the title ^/Popery toojvhich in the next Article of Popery is difavowed, Reply. Not fo ft range as you make it ; for we are covenanted to endeavour a fetting up the Government, not a Go vernment $ that is,as it is expounded in the Article, the Government ,or Reformation according to the fVerdcfGod, drc.not a Government or Reformation of any other (ort.So as I plead for a delay only in fetting up a Difcipline\ not the ^Difcipline : or more plainly, that the Difcipline be fuch, that the covenanters may not violate that Ar- nicle, wherein they are bound to do everything according to the Word* and fo prove unfaithfull in their covenant, while they are mod zealous for it. There was luch a kind of miftake in the Jews,who would have ftoned the Lord of the Sabbath in zealc to the Sabbath, and following after righteouf- nejfeyet did not attain to the right eoufneffe of God. And for the title of Popery which I put upon fuch obedience; which you fay cannot bejbeeaufe difcovered in the next Article of the Covenant: I anf- wer, The Popery is not in the covenant fcwt in the Interpretations upon it, and the mifiaken prattice of it, which is the thing I only aver. O I How foon may we be Popifh under a Covenant againft it 1 What are the main- tenance of Minifters by Tythes ? Jewifh and Popifh undeniably, and yet no notice of this at all.I had as great a Ty the once as another, but I could not hold itfo,neitherby Covenant nor Gofpell. Nor do I taxe the Parlia- ment, but thofe who are betrufted to commend Spiritual! gritymcts to their Senate, dec Brethren, let us lay down thefe grievances : Countries and Famalies are burdened : Let not the Minifters have their hooks abroad in every thing of the peoples, like Elies fbns. We know the Kingdoms of Scotland and the Netherlands take their Tythes to maintain their wars, and will not let their preachers live by decimation, bur by peniion. And methinks you that prof efle ingenuity, (hould be fo candid to diftinguifti where you feel diftinguifa, and not to force on conftruclions of this na- ture, which neither any thing oft mine nor the Covenant willbeare. • And for what you* fay concerning the compofers and penners of the Cove- nant; I am willingly (iient ; I would not aggravate any thing againft a Bro- ther^ you are, which might be only a failing in your Pen. Matter Z^V Refblution pag. 1 2,& .1 3. Sor that he faith of peoples ifliplicite obedience, &c. of their being de- voted The Smoke in the Temple* 3 7 voted to any thing the State fets up by Statutes jama be for the fie reafons: Becatifie, as in the former Reafon, Inllrudion muftgo before. Becanfiefor that of their being devote d,it makes againfi fitting up Do- ftrine as well at Difeipline, and Authority of Parliament as well as Autho- rity of Miniftery \They,not Minifiters.make Statutes, Reply. To youriirfV, That infiruBions mufi go before, I have aniwered to this before, as you expounded it before : One word more will fuffice. What kind of inflru&ion is it you mean^but authoritative compulfive ihfirutlion, fuchas the Schoolmafiers,even your own inllance,and here mod pertinent* who teaches and whips every one of thofe that will not under fiand as well as he ? Something an unreafinable way of correction in matters of pure be* leefe and confidence, and bell amongft boys, as your inilance implies 1 Men of Scripture-confidences cannot beare it. And for that you fay/* makes againfi Dotlrine as well as Difeipline ; Yea, in fome fort it is granted ; for neither Dotlrine nor D.ficiplme ought to be forced but in a Gojpell-way. And for that you fay tt makes againfi the Parliament, becaufie they make Statutes : I aniwer, Nothing makes againfi; a Legiflative power, which reduces it to ruder, and clearer, and ^r Principles: And thus the Parliament very juilly argues in all theirRemonftrances touching the .KV^whilethey go about to reduce him to his jufi Rights, from thole exorbitances he fuf- fers himfelfe to be brought into. For inilance : He that willies the Parlia- -** ment might only proceed in a way, not grieving the Spirit. nor haz,z,ardtng the per fee ut ion or Truth, not opprefflng any Gofpetl-principle, to which they are covenanted, not keeping on many fin of former Parliaments, offievere impofing in matters of Religion fio controvertible : Is not he, I fay, that fa wifhes, a better friend to Parliaments, Laws and Statutes, then thofe of contrary Principles ? Nay,I mull: profefle that to me that very one Article of Reforming to the Word of God, moil providentially infer ted^s an Article of Caution, both againfi: impofing and puniihing, left through want of a cleare difcerning, we be found violaters of that we coven ant to maintain, and ought to befadly confidered by all. - Mailer Leys Refolution,page 1 2,& 13. His fecondreafen of experience, That the Jpeedy fitting, &cc* takes little root but in the outward man,dcc. concluding pathetically, Why.do not daies fpeak,and multitude of years teach knowledge ? In an fiver, 1. That the fault was not in ever-Jpeedy fitltng, but in the choyce of a wrong Government, 2 . JBecaufi the Doctrine goeth on with Difeipline. and fio the power of the Word may go deep into the confidence, as a Schoolmafier who teaches and correRs* * F 3 3. Becaufi * g The Snteke in the Temple. f. Becaufe the Difcipline is &i hedge or'wall about the T)o(krine,a goad to the Means of Grace, a curb ^licentious courfes ; though with many it go but to the outward man, that is not to be impnted to the Difcipline, but their corruptions,^. 4, Becaufe where the Difcipline hath been rightly chofen andfetled, God hath bleffed it with better fruits ; as in Scotland, where there is no Herefie nor Schitm,^ • f . For that of Elihu in Job,Wby,do not daies fpeak,^o> makes not for his purpofe ; but that Wifdom is with the ancient ; and gray-headed to be heard before young or green-headed Counfellors } &c. Reply. To your firft, That the fault was in the choyce of a wrong Government, &c. I anCwer ; That is the feare now, leaft there fhould be a choyce of a wrong Government, and fo the fame fault fhould be committed again : And this very Government hath no Image of Divine Right upon it, nor hath it warrant in all things from the Word, 2s your f elf acknowledge. To your fecond:Tte Doctrine and Difcipline go together&c.Yczrfur'e DoUrine and pure Difcipline go rightly together ; and if either be impure or unlound, there is lo much the more danger : So as this is an Argument rather again& you, becaufe where Dodrine opens the confcience, and lets in any thing of Difcipline but that of the pure Word, there is one evil! on- ly mended with another. And for your inftance of a Schoolmafter, who both teaches and corrects: You know we are not to prove but to illuflrate by (imilitudes : And that of a Schoolmafter is a fitter illuftration fotthz Pedagogie of the Law ^nd that Difcipline then the Gofpels : You know the Apoftle ules it only to that •, The Lav? was our Schoolmafter ,& o 6W.3. To that of your defcription of the Government,*^ it is a curb, a goad, &c. I anfwer j There is nothing you fay of Government in thefe words, but may be laid of any civill Government, nay, of Prelacy $ when it was in its primitive form. But that only which you ought to fay, and that which only differences it from all deviled forms of men, as your Covenant binds you,and ought to be your only reaion for ere&ing and letting it up,is this; Is it the Scriptures form or model? Is the people fo in the excrcife and •capacity of itasintheGofpelltimes? If fo, then you prove fomething. And further ; AH this you fay is true in a kind- too of Chriits Government' but yet,in ibme lort communicable with devifed Governments. The only diftiriguiftiing and tdentiaU marks are not to be a curb and goad, but the Scriptures only mark^znd. image, and ibme Jpirituall operations, &c. which no other deviled form of man hath. To your o:her 3 of the bleffings andbheffed fruits in Scotland ,*&# there is no Herefie nor Schifm there ^ Let Matter Coleman ^our learned and pious Brother); 7 he Smoke in t he Temple . 3 p £rother)fpeak for us both, from his experiences. And for that Kingdom, time will (hew whether it will prove to be a bleiTing or no, to want that which you call Herefie or Schifm* Surely to be free from Herefie and Schifm,in a Scripture ienfe, it is iuch a bleffing as the whole Gofpell can- not patera. What ? No Herefie in a whole Kingdom ? No Schifm in a Whole Kingdom? Never fuch a pure Church heard on ? Corinth .Ephefm, Col0Jfe,Jerufalem,Antioeh,z]lnot comparable? The worft I wifoour Bre- thren there, is, that all were k> pure as we heare on. Indeed Scotland had the honour to awaken us firft in the work of Reformation and Liberty^ but left Scotland (hould be puffed up, England fhall have the glory (I hope) to improve that liberty to a fuller light, which fome would clcfe up too 1 oon, in the narrownefleof a Presbytery. Methinks there is fomething of this nature considerable in the Luthe- vans, who though they follow the firft Light in Germany yet the Lord hath fuffered them to (tick there without a fuller Reformation, that the firft maybe laft, and the laft be firft; For if a State be covenanted foclofc to the Word, they had need be favourable and free to all that are accord- ingly covenanted ; for each mans confeience is the Interpreter in himfelf of what makes for or againft the Covenant he takes | and by this very Co- venant, you are all to be tender to confeiences, becaule the Spirit of God (not power dtmen) can intterpret the Will of God ; but in their civill and prudential! things only, they may interpret t hem fe Ives. To that of]ob,That with the ancient, is wifdom,andwith the gray- head- ed ; which you apply in way of reproach to the youngerwhom you call as it were green-heads : I anfwer, That the elder I efteemasfathers,andthe younger we know are fuch in whom the Lord fpeaks more glorioufly,zs he himielfe faith j Your young men (hall fee vifions, and upon your fons and daughters I will powre out my Spirit, your old men fhall dream dreams. Now whether is it more excellent to dream dreams, or to fee vifions ? The Lord delivered Jfrael by the young men of the Provinces. Surely we may more f afely hearken to the younger that fee vifions of Reformation, then to the elder that dream dreams of it only. Mailer £*/«Refolution > pag.i5,& itf. There u great disproportion oftimes.Men were then converted from Pa- ganifm^and while they were fo, they were uncapable. Our Congregations in England are profejfed Chriftians ; and though there be many not fo wrought on by the TVord&c. That is rather a reafonfor the eftablifkment of /r.Ezek. 22.26 1 Cor.4.21. Prov.23.13,14. NorcanSalbatb nor Sacraments be adminifired without it, Reply. * To that of the difyropmion (yoa fpeak on) of times, and converfiov, &c J anfwer: The aq The Smoke in the Temple. The Apoftle'sand Primitive times are the times we are to looke at for a pater n and model?. Tis true, there is great difproportion ; for they were Apofties who gave the government then ; yet are but private Divines,as you fay by me,if you be compared with them. For that of the converfionfom Pagamfm to Chnftianity : There is no fuch difproportion there neither, but that very proportion which our Saviour hath himfelf foretold, and fet forth : For how doth at lewijh and A*tichnftian State differ? Nay,how doth a Heathem/h or Pag*- mfh State, differ from an Anttchriftian or Parochiall State, to Parochiall ot p*n(b is in that notion i* Chrift hath put them that are out of the Church under that very notion, M«tth. i p. 17. and the jpirit in the Revelation makes the Anttchriftim State to be as unlawful! as a Paganijb 9 m& cals out equally from that as from the other, as by comparing, 2 Cor.6 t ij> Rev* 1 8.4. toge- ther will appeare. So,as fpeaking of things and not ions, I cannot but fpeake in a Scripture way nor ami uncharitable in this neither,though I thus fpeak ; I looke on thoufands in this State as godly beleevers : It is not the Paftors I write againll, but the way. There may be xUWofes in Pharaohs Court ; a hfeph in Potiphar'j houfe ; a Cornelius, or devout man, though out of the Church - 7 a Luther even in Rome ,till the Lord enlighten. So as government and dtfcipline is a Churches right, and priviledge /lot the worlds and 'tyttions prtvtledges y as fo and then. Where are all your quoted Texts which are applied? Surely that of Corintb>\s the Churches ; and that of £^f^/f/,and Proverbs ,makes not for the difcipline of a Church at all. MafterLf/jRe£olution,7 > ^id ; & J 7. He makes a compart fin betvtixt mater tall and JpirituaU buildings, as ft one and timber Jh oh Id riot be clapi together in the one>joone in the ether* I ♦ Similitudes may i^uflrate.but not prove any thing, 2, Conformity bet mxt material* and JpirituaR things is not to be carried tee far* 3-. In material! buildings;, or the Temple > there it not onlj fquaredftenes^ut pceces andrubbifl? whtch have their ufe; netfo in the jfirttffalh, all things there are hom-geneall, ina fyq 'Hare ,and living ft ones ,&c. 4. Thofe-tkaths accounts rough and unjquaredy are in feme conformity , though not fo-p -flipped- as others* ^. 'I be be ft fronts are not to be taken from the reft, to make up a building by therr.fclves^i tn feperated Corgregations. ■ 6. Let bimfbev? a&ffucb txamph in the^ew Tefiament where when there was a mixture of holy an&prophant^as in Corinth, 1 Cor.1 1.2 1, the Apofties gathered out the. btlj part. 7. That of Ax :s arid H%mmers hath a my ft er ions truth in it, but not tohie pHrpofe % viz . That the fpnituall bntlding ie built ofthefoft and Jeerct whifpers • and motions ofihei$\nx» Reply, The 8m$ke in the Temple. 4 1 Reply. To thtt of the ftmilitudes : I fully agree with you,they iHuftrate better then they prove. To that of mot carrying a conformity betwixt matter mis and Jpirittsals too high 1 I agree with you in that too, yet not fo fully ; for hftu Chrift the great Prophet of the Cjofpell preached the glory of the Kingdome in ranter tali com- pari/onJ, in fait t water, Uvea, mHftardrfeed,(owers, hmbandmen, vines, vine- jtrAsJbLC To that of Jpirituall buildings, which you fay are to he made up only offjua- red living ftones : I agree with you, and here the controverfie might be ended : If your Temples (hall oe of living (lone*, the controverile is granted : But becaufe I will not feern to miftake you,I beleeve the jpirituall budding you mean,and I,are not the iame here : You mean as it appears,the inv$(ible jpirttHall, or Church myfticaM * and yet there, all is not fo HomogeneaU, and of the fame kind neither ; The head of the body is both God and man, and one member like one ft ar differs from another in glory. But, we are fpeaking of the ffimtuall building or Church here, which is the Image of the fturcti above ; and as that is of true, rea&fffentiallyfttr'r tuai living ft one i : fo the Church he low is to confift at leaft of iuch as vifibly and formally appeare fo; and therefore the Apoftle cals them in his Epiflles Saints, and called to be Saints. And to that of yeurpeeces of Rubbifh in the mat eriatt building : It is true ; But what is that to Salomons Temple,wbich my comparifon drives up to ? How much Rubbifh can you prove in that type, nay,fjuare fiones.pnre Cedar, gcId,&C. to figure OUt the tjofpell-buitdmg or Temple, as in Heb.$So as your rubbifh is only in your owne allufior^not in mine. To that of your unpdijhedftoncs in your Fartjhes .which may fit the Temple now jlaniwer : Itmuft be then only fucha^/^ii^asthc«r4^r/ and many other degi ees of perfection which the Saints of Cod obtame when they are \nfeWowjbip wkh the bather and the Sort, To that of your challenge, that I fhould fhew any fnch example in the New Tn of taking out the belt, when there was a mixture o£ holy zrApropb&vt^l anl \ er : Thole were (jojpd-Churehes gathered by the Word and Spirit into C]<>jf-el~fclLwjhip : and when you make your Pari/bcs to ap- peare luch Churches, then 1 fhail tell you more ; till then, I fulpend your challenge. The world, and an dmichnftmn Nation, are both under Chrtft s ja* for gathering them out. To that of a myftehotti trmh youfpeak on in the Axes and Hammers, I agree with you in that 1 and becaule of the my fiery, I theref ore -quoted it. And whereas youfummeupallthe w/yfo-rj into the J»ft wh/fpersngs and mottoes of the Symt youcan hardiy warrant us,or fecureus that your inter- pretation is the whole mtrdok the -Spirit, and that very interpretation of youtS is part of it the very fame I aime at, yi**> to ihew how the G oft el- building 3s loftly gathered and made up by the Mimftery of the tfWand spirit ^and net with Ax /and Hamm*rs,tooho£^ cen^pitlfive,forcing,\harp,andamh(r rtf*;/Wnature,as.&c. Matter Lefs Refolution, Page 17,18 ia For that ef hv,fkt.n>htre he makes fat ft s defenptton vf hjmfelf,&C. to be . againft the eft ab i tjhmext ,a*?d the fm able n?ffe Chrtft preftesfor $ J anfwer : I 9 ffhis rtdffh be effofee againft aflnedy Goiervmert, it u as VPettagawfr a G : :>'Vt? nment at kny fane, 2. Tout Chrtft mmM ow.ic natnrr, andhk GtvsrnmeKt, differ exceedingly, Chrii't cam- toiufrer 3 P£;/.2.7. 3. TVrrrr' cr H Chrift Jo remijfe as not to take Pipon him a Government. The Mead rmft govern the Body, N&rfo wcttfe: fie haihanyron Rod as well as a golden The Smoke in tfa Temple. a -> golden Scepter, Pfal.2.£.Efth.?.2 . and though he was fometsmet afervant, Scc.yet fomettmes a Lord too, J ohn 2.14. And though he be a Lambc,yet he hath a formidable month f *<*,&<;. Rev. 8. 1 % . 4. For hi* Serif cures produced, Mat.12,19. I John 5.3. they make no- thing againfi a ipecdy,but agsiinfl a grievous Government. And though his joke be eafie,yet not cafie to p[b and blond* Mat $*» % . 2> ,and 1 6. 2 i3 & c. ^ in flf-deniall. 5. Nor hath hi* other place any fiber fenfe in it, Match 9. 17. wr #*<*j 3 &c.Your Horiz, n tnd the Scripture's, for Government, we not equall. To that oiChrifis nature and Government differ ngfo much, and there" fore my Text proves nothing-^ anfwer : » j Every thing of Chi ilVs Dears the Image of Cferift. Every Truth of Hi« hathfomethingof Hintftlf in it, who is Truth it feif by way of excellency : I am the 7>*f£,faith he. Every beam of light is light .-Then how can Chrifi and his Government differ io as you pretend ? Surely,if we obferve welljthere is not any Truth but it partakes oiHm who is 77 e truth^nd is a beam or $a*kle of him. Truth is Homogen and not to unlike and contrary difpi- (it toned and nature d as you pretend. , And for your expounding the Text, He (hall not ftnve -Sec. a^ a Prophe- e/e , you doe wg\L in par t ; b ut you kno vv \P ro^he eyes ha v e a la a k& , a n d Scrtftures haye,notonly one mam and prmc pail but many fubcrd-r^. e aims : lo as though this Scripture conceme nis iurter ings/?- i>.apaily, ; e: it 4ptfi iq a latitude £et forth the nature ok Him who,is TvmhyZx. in H^m we may fee how t'noie things whi$h are pretended for Truth hold propoi tio.i, TpTbhat tdtChnJr the Headland taking the Government cf bit) Body&c, I anfwer : lt 'W!tet)^ti9&$4Hex not as King of his Cimrchyhut of Rations. Andthatof£,#/;.5. what is that Golden Scepter to Qhrifls runlcfleyoa bring a Text only to prove that there is fuch a thtng as a Golden Scepter in the Scriptures. For your other Texts of £5&r//0/,being ifervtnt and a Lord, a Lambe and terr-Mt |$ you only prove what I grant 5 that he is more a King^nd a Lord in his Governments then in any other of his qofpel-dtjpe«fa>ions : But all this will not prove the L»rdfhip of fuch a Presbytery or Government Cmaihiy you intend it a terrible Government, becaufe you bring in thole Texts that have ail the judgement and fevertty in them which Chrift threatens to the Nation and Kings of the eartb,not to his Churches. Will you make Chrift rule in his fourcb as he doth in the world ? well, let your Presbytery enjoy the hon Sctpter, while the Churches of Chrift enjoy the golden ; and try if you mine not more then you rule,and break not more then you bow. To that of jg£fr«I2.I6*l /0A0 y^Thejoke eafie&c thej ma^e not again ft a fpeed:>httt a grievous government ; I anfwer : I cannot expreffemy felfc better then in your owne words; They caake againrt z grievous Government y which is all I aime at in the Quotation. Ani whereas you fay the yoke is not eafte tofiejh and bloud ; fo fay 1 too, it is very burdeniome,and the Commandements grievous to the unregenerate%%KA ther- fore I prove from hence.that it is only a fit and futable yoke for the Saints % and a Commandcment for them.And there is the fame p'oporttonof the out- war d government to the outward man y that there is of the other Jptrituttl Laws in the Go/pell to the inward man, and none but the Saints tan delight in either. Men are to be fpintually moulded and framed to the Law of G >ftel-d<{ctpline : that kind of Difcipline is not like your civiB Discipline t r this way of Difcipline you would have, is too Politk^ttid National 5 it takes in a people to (ubdue as the Laws of Civil] Policie, which finding a people unfubdued, (ubduesthem:So doth not Chrift as we rcadc of \ the difpenfation of the Word (not the governmentjfubdues. And thus wirh much ado,ybu onlyprove them tobeas I intended them, no Comma ^dements for the mtxed and unrtgt neratr, or In ZWOt&fihnfts go~ vernme*t no N a tio^siH government. To that where youfayg 7$or bath h* place any fiber fenfi m it % Mat.?. 17- The The Smoke in the TempU. a 5 The new ***** will be dive ayes new 7 and the le iger delay* d> ll e older the titles will bt;J anfwer : I wonder that one of your experience in the Majefty of the ivord.thould be fo tleafant With a Scripture allcggrj btczv&c the Scripture IS o: wtxe*Yoi\ jeft on it,as if it had made the fenfe le(fe fobcr : 1 am forry my yoHnger pen fhould reprove the aged for jtfting* which the Apofile fayes w net consent* enr. And truly it is not comely for lh&ftrvs*ts to play upon the CMafler of the F"Aor any thing in his houfe^fpecially upon his wine, which alludes foto his blo-'dy and which he hathprornifed to drU\ with us new in his Fa- thtrs Kingdom?* Nor will the wine be alwayes new to thofe that are renewed as they ought to be indeed ; for your ?*rt/hes which you call old Bottle:, I am fare , the wine,or pure governments too new for them. Nor will the Bottles be / <<~, as you fay, the longer the government is ilclayed,if the p» *t* of the Word be there iot renewing them. But youfay,What fenfe ta tb* f What logicall connexion ? I anfwerjthat {"hall appear there is fenfe enough,and connexion enough ; . andLogikeenough^houghl had rather have more Scripture and le(Tc Lo- gike;foi: all I aim at js what the Scripture aims at, that the bottles fhould be It for the wine >the ne ckj for the ?#^?,and the fubjetls for the commands*- Matter Ley's Refolution, Page 23,8c 24. To that of k£' 9 Tbat J ems Chrift could as eafily bavefet up hU government iy miracUyhai there been fucb aprimary&c* necejfitj,&c. I . The acts and times for divine Providence towards bis Church are varh §m*God had bis Church at fir fi and no written Word for it till the Law iwas writ, atdlAoies wrote fits,. A»d Cod added to the moraU Lawes % ceremoniaU andju* d'Cizll, divers of which were not executed till forty ye arcs after % at their comminff into Canaan;/* /4r was god beforehand* % 2* Whereas he faith, Ch\ ift could as eafily havtfetled the government by mi* TAdc'yWe grant it y yea^r.d more y without amiracle;andyet more that he didfo 9 im Mat. 1 6.19. John 10.a3.Mat.18.15, 16,17, J. // Chrilh delay of government muft be our t x ample y th en as well for the jinabaptiflicall delay of BaptiJmtiU his age, Luke 3. 23. nor was it Johns office tofet Ufa Government Jfut to prepare the way.&C* And Chrifts publtkc Mini- stry la fled bm fours y cares, or three y tares and a half, and he began then tofet up government. Reply* All your proof reaches but to this : 1. That Cod dealt varioufly with his Church* They had firft no written Word and after, a written Word. 2. Tl at Cbrtfi could have fetled his Government bj miracle but didnot. |. That Chrsfti delay of Government mob be no move Q\xrexamp($thcTi Us Bapttfm. G 5 My *£ The Smoke in the Temple. My proofe was to ftie w there was no fuch moraH ncctffity of the fetiing, becaufe it was not fetled.Now,what have you overthrown here?Not that I hnfl fufpended his government, and the fetlwg of it ; for, that you grant with me, and prove it more at large'then I did : fo as all your relt will be anf wered in two particulars. I . To that otCjods Church and government before his Word fizz, which you would infinuate as fome advantage to your/*/7/*g,&c. What is that to Gods dijpenfatton now,if there wanted a ^V^there was a fupplement divifion and dreams tec. And I hope you will not goe before the Lawfo much as you doe for a Pater n.You goe too far when you goe to the times of the XdW.You have a Prophet now to bear in all things, Ait. $.22 2. To that oiBtptifm to be delayed as well as Government from Chnffa. ex* Ample : I cannot difpute that here. Matter Tomes will fatisfie you at largein his learned Ex*men y where he hath made work for a whole AfTembly; That he knowes not but it may be delayed till they be of years. But,toanfwer you in your (cope : You bring this to prove, That £hrift is not to be imitated in all thing* I gr ant it. But what is that to prove that Chnft fetled not his government when he began his Otttnifterjfx /ohns? For the bufineffe on your part is to find out, either that the Government was fetled before, or with the CMini- fiery -or there Was as much nectffity of it as of thetfWjbut for fome reafon % and not from any thing in the nature of the Government , but fome other ex» trwftcaU reafon it was delayed; Which ought not to take place now. And this is yet to prove ; all your proof i ummed up,reaches not to this. But you imply,7"<6//,.riwt;a ward of obedience mutfc p) ecede and go before if^tmc of G^eaunc, ,and a word of faith before the obedience of fatthy and Uv.vgftGY.es before a living Temple* Salter L^VMeiolution,^^*24,& 25 . Whereas hefmh the gifts Jar, Government, wtrz not given tii Chnft K *fcen- dedyit u anjw'crcd : 1. Thai he a fee nded 43 dayes after h# mimftrstion ; andthm dddrd [tkwe ye are foremcntioned^makes bmfma $ difference ,&c 2. He put hu z/lp files upon neither of thtfe.xfftCtiyprcKchiitg trr.gaVerprnfy without Cimpfte.Ht.gtfi s a.»a (jHuhfn:aii ns. 3, For the modelUf "> wh.cb he ia^fJaoipJe'ftUhincterasthej wtre capable; If he mean the written modell in the rVord, though it wt/e young m Chrifts 7 be Smoke in t he Temple . 47 CbnS&iime 0? hi* Apftks y jtt»9t now $ wehavthad i$ooye4rs finer* fvh^ fhouldthat wfach is Jo old in conft nation, bethought too Coon? for execution? gitdbefdes Scripture diretttovt, We have many years the pat ems cfit in many 2Lcf.tr med Churches* 4. It hath by fift and flow degrees been brought fa, as bath in debates of Af- fembly,Parliaroent,&c. And ft for execution too ; Firft, An Ordinance for Oi dination,***/ then a Bire&ory ,&c. Refty. You prove here : 1 . that Chvift gave gifis when he afccnded,and not any longtime in all his mmijbratizu txdfexdtvggsfts. su That ha qualified ha Apofiles for government and preach ixg. 3 . That the government r/Chrift- nowfo oldjhouldbe feenfet up W in other Kingdomes* 4 Tk*t ft proceeded by degrees in its fet ting up here. Now all this thus gathered up, proves not any thing againfl my after- tion,thatC^.^ proceeded by degrees in his CMtniftery, and giving out his gov^r-iment ;but rather ft rengthens my aflertion. And for your Arguments for fetling.implyed in thefe particulars : • I . That Ct.rifii government was but a while in bringing forth jbe years cok- JidereS. 2. That the government in the Cjffil being now ioold,ought to be foone executed* 3. That the Pater ns of it are in other Reformed Churches \ I anfwer to all thefe in as few words : 1. Prove your Argument firft to be Chrifls, the particulars., and entirc- neffe accordingly,and then I fhall allow youyour Argument*,but you grant it to be but partly Ch?tftj^nd partly the Affemblics&v of Prudence. 2. You mud prove but the lame again e,that the government you have, is the government, therewithal! Gofpd-nectffaries take in ; elfe, though the Gojpel'govemmentbt never io oldyoxxs is but »/»;and this Argument is no better then the firft. 3. Prove the other Reformed Kingdom s to be Reformed Churches, as Churches are taken in the Cjofpel, and their Paterns pure (jofpehpaurns^. which by your o wne you acknowledge to be in part prudential est humane as well as Evangelical and 'Divtne ; and then your reafon may have fomc force in it. Till then, 3*011 iee with all you can doe, you cannot prove but Chrifts government was divers years in bringing forth by himfeif and his Apoftles ; and fo by your owne account, you ought not to be before them 3 unlefle you aflume fuller Revelations of truth then they did. Let the Reader judge whether any of thefe makes for xh& fitting up your governmental the taking dovtn my reajoxs. To The Smoke in the Temple. To yourlaft; That this Reformat ion hath proceeded by firm f Mi s mi degrees. What? Would you prove it by its flow proceedings to be Chrifts <7#- vernment, and therefore to be ietled ? That were a Grange kind of reason- ing: Becaufc Chrift proceeded by degrees in giving out the glory of his Kingdom here, therefore every thing that proceeds by degrees, is Chrifts Government.Here is fome kind of Logick indeed, as you fay, but no Scrip- ture: as for inftancc; He that faies (uch a one is a living creature, faies trulyjHe that faies fuch a one is a bea(l,faies he is a living creature: There- fore will it follow, He that faies fuch a one is a beaft,iaies truly; So, He that faies Chrifts Government proceeded (lowly, faies truly 5 He that faies your government proceeded (lowly, faies truly j Therefore, He that faies your government is Chrifts government, faks truly. What have you got now by your Logick? Whereas you fay in your fecond.Chrift gave gifts and qualifications for government : I anfwer;lf you and your Parishes have (achgifts and j**/*- f cations as in Efhef.4? 1 Cor.i 1* let it up when you pleafc \ if not What hafte ? Matter Leys Refolution,Pag.2c* > & 27. Now to his Rules and Confederations of Prudence; The more titncQaith he) for trying fpirits, the le(fe danger to that Scate,&c./rf*/Wr .• 1. It is the duty of* State not only to try fpirits, but to rule them* -And rather to rule them y then to trie them> Prov.sp. 1 5 . and the longer they live without the joke ofDifcipltnejhe more enormous. ■And for trying all thiFigs,^ files did, prove your pa- »w,and truths and conclufions, and by fuch Apojrolicall and inf alible evi- dence, and then it is our//* if we f ubmit not. And let the time you deale out not be like that of States and Armies in their Treaties, who are finall and peremptory in the feafons they let: You cannot fee fuch time ; the Spirit breaths when and were it lifteeh. To your third ; What is that to the prefent Difcipltne what the Covenant ab ures f Co- venant and Difcipltne are two difimft things ; a Covenant may ab^re in #0r^,what yet a government may practice indeed. Nor is it enough to ab jmtPopery in groffeput in every part & parcelL And now having abjured, it is not enough to (it down in that latista jon that we \\2L\xfwow againft Pcpery; but to fearch our,left we be foriworn tn the pradice of it. Such a duty begins from the time of abjuring ; and it lies not only upon the State to find cut Popery ; but every one in his own particu- lar is in^aged^you and I>and every Covenanter : and therefore feeing you have ingaged thoufands by confcience againft popery, and to endeavour &c. you arc bound to give the fame confcience liberty to brin£ in its re fait and enquiry , elfe you make it zfnare and trouble to ICrael, and not a Covenant. And now I profeiTe here a juft and undeniable liberty by Covenant to bring forth all of Popery, Prelacy, oxxxxtik they know. To your other; Why (hould je f^eaK of governments fluttering m a lime-tw'g at Wefi- minftei i Sure the State or Parliament may deferve better of any of the Affem- bly 9 then to be thought their ret ar ders or I me twigs,; How have they ho- H noured The Smoktin the Tanpk* r>onred them above their Brethren+rinting their ingagements to the mrli before every Sermon, calling, them into io neereaf^c/rjwiththem- iclvesr though Divines have been unfortunate before, and their Prede- eeffours railed hi the curtede and piety of former States and Parliaments into a Law and power above their Brethren 5 which I hope our Brethren will remember and beware of. But becade I would not wholly interpret yon {ntofodangerotts a fenfi againft the Srate.it may beyou may call your dfjftnt ng Brethren the lime- twig ; which if you do s you are contrary to your own Argument ; for you p'rgued but lately the flow proceeding into a very warrantable and Scrip- ?urc-waj:&nd will you now mar slkand defile your Argument with a lime- '■ twig, and bewray rather your flow proceeding to have been of conflraint then conscience ? To your other ; That this is already refuted i I fay no more ; but as you have formerly refuted, fo I have formerly anfwered,. To your other; That my deflg ne by that 0/Mofes is to deharre it for ever; I anfwer : Yea, forever would I debarre a government not clear from the Word? and not one haire would I debarre a government that had the name of Chrifl in Scripture-letters engraven upon it, pure Gofpeii- principles and proceedings. To your other ; That a new-ftar is to prepare for a mifguider, and your flory o££archcchehas upon it, it hath more lightfomneffe then light in it. But why fhould you be (o pleafant with my expreiTion of 'truth by a Si art !It. is the very allegory of the Spirit. Chrift cals himfelfe the morning ftar, the light which iprings from above.The Spirit is called the day-ftar anfing in our hearts ; and the Spoufe is attired in a crown of twelve flars. Nor do I call to any t,o look for anew created ftar of truth,but an oldyet new appearing flar to us 5 one of r hole ftars in the oolpell-firmainent, which thL j Clouds of Tradition and Ignorance hinder us from feeing * And noWjWhat of your ftory ? But what way is molt likely to miflead fThat which bids you prove and try all things and accordingly follow ? or that which faith, This is the way .compdl them to come in t not only as the Gofffe 11 compels in the Para- ble t y a Sprit of power but by a civil! power $ not a power ofVWonly, but of State too : and fo tw fling the G-jjfreil with the L*w,and humane a»- thortty withd vme ? Mailer L*ey'$ Refolution, pag. 37, 2^,29* To h : s other prudent tall rule,wh:ch is, That he makjs the CivillandEr- ctefiaflicall power fo lmked,that if there te motions tn the one y there willbf #9 quiet neff in the other ; / anfwer* i. He The Smoke in the Temple. ^ t I . He aimes at the perpetuall prohibit ton, not at a tempo rail forbearance inly* He carries tt onfo, as tf we mufi allow htm the authority of a polu t ck^ Dtttaor. ... . *. What if they reciprocate interefis f mttfi the Civ ill State leave every man or ( ongregation to be governed f JuJg. i 7.6. 3. becaufe disturbances are communicated, therefore the Civ Hi State 9Hght to fettle the Ecchfiafti call, that it may en^y its ownp?ace. And for that he faith of the Tolleration of the ProteLtaats or Fiance ; Henry the fourth being a Protectant, though a revoiter, and recovering hie rights by the arms of Protefiants, he could do no leffe in hum.w ty then alLve them their Religion ; though now toller ate d, becaufe the truft -eft" fronds to the Crown of France. For that of the State being moflfree where the confeitnee is leap ft-rait* ned : If free in indulgence to all Religions, he complies with the Ah. hur of The Bloudy Tenet : If free from commotio ns 3 experience in fiver ail Ages and Countries prove the contrary. For that of his Parable of the Teares andthe Wheat : If there mu/l be fuch mixtures tolerated, what warrant have they to pluckjhe Wheat from the Tare s y nay, Wheat from Wheat ,in their new gather ing Churches ? Reply. You prove againft my reafon the compliance and nearneffe of the Civil and £cr/*/*/?.c^//power,occa(ioning motions in each other. 1 . By the authority I affume of a Politick^ptttator. But what doth my afluming prove againft the compiyancy and motions of the two Powers ? This is no proofe againft the two Po -vers of Church and State^ux againft me. I hope you conceivenot they are concentred in me a private Dvt»e § as you call me ; nor would I gi vc anv thing out m way of Magiftralityfiut evidence : you and 7,and Affemblcs of i#*#, are not uf alible. 2. By my aiming at the perpetual prohibition. But wnat doth this prove againft the compliancy and motions m the two powers ? This is ftill againft mejiot agamft my rtafon. And further,becaufe 1 iuggett a reafon of not em^ bodying the C/f ///and Ecclepa/t-caU Powers too luddenly, thercfore,(aith he,I aime at a perpetual} prohtbn /c«.How doth this .follow ( I aime to pro- hibit VLjrebas ficflantibiu, rnereforeibr ever ( I aime to prohibit it,bccau(e as yet, neither the Difaplne appears to be all Chrifts, nor the Panjhes fit matter for Churches ; therefore I prohibit it for ever. Is this good runn- ing ? They that do over-defire the enjoying any thing 5 do meafure time by tte rnity >and wee hi by stges^nd take a tittle deferring for everUfiing. Why. *t his Charets faith StferaWs mother,/^ long m commtng ? 3 . Becaufe they reciprocate Interefls, therefore is every Congregation 1 9 'be left at liberty ? Yta 9 at liberty in Spirituals f and .not as they will, but as the (j^//perlTvades the *>///.-Yea ; and becaufe they reciprocate Interefls •, H 2 there- 5 2 The Smoke in lit TwfU. therefore to-be left at liberty,fay you/ Rather>becaufe they reciprocate In- terefts, to be cautious how they mingle znd incorporate Interelts too loon. And if any juft liberty may ariie to the people of God from fuch State- paufesr why not fuch a liberty f Should the Churches be ever persecuted, and have no reft? It was not fo under the firlt Perlecution, The ft had the ihmclssrefi. Becauie,iay you difturbances are communicated, therefore fettle the "Ea- ch fi ft 7 'callyt hat the ci vtll may enjoy peace. But can you iecure the Civiii from the Ecclefi aft i call in peace? ought you t* have a State-be :ng,ox a Church-being firii t is this good reafoning? Becaule difta? Dances are communicated,tnerefore order it (o,that the Ci- viii in ay be Within the Line of communication, or or Ecclefiafticall diftur- bances, by claiming and incorporating them together. So as it follows bet- ter thus : Becaule they rec procate Interefts, therefore take heed how you eftablt, /^becaule the Sexig cannot but ejlabl/jha.w&y fome thing of its own, in the EccIejiafttcaM* To that of Henry the fourth's humanity which joupreffefczczxxLQ the Pro- tenants hclpt him by ai ms ; I anivver : Let but the lame humanity be copied out by the State here, and preffe for it here as you do there,and we are agreed. Surely you have the fame and greater ingagements. Your Brethren whom yon call Schifmmcks and Herettcks, have not bem fpa. ing of Arms and Blond in the high places of the field, and in a Caufe more gloria hs^ with fuccefTe more admirable, with courage as gallant : And lure tney have been found as trufty friends to this Staters the Prot ell ants to the State of France. You fay. That State, is ra.Lrfree in indulgence^ the Bloudy Tcnct,then fee from commotions, dec* For the freedome contended for by The bloudy 7Wf,when I undertake to prove his freedom at large then put us together ; till when,deale faitly. 1 could as easily di a w ioinei bing of yours under the Line ofPrelacie - y but I would not force anv mans notions, much lefte yours. You Ire of what {lamp the Lioerty is i contend for. And for Commoti- ons, let the world judge, if all the broyles and combuftions kindled not from the Caaits on the Ala ,and from the flame of an Ecclejiafttcalllnte- reft,fach as you contend for. For that of the Tares and Wheat, &c. where you charge pts with mixture toller ate d, or rather with plucking vpW heat from the Tares & cm Church- gathering; I anlwer : We tollerate no mixture, but in the world where thrift himfelfe tottt- rates^s in the fame Pai able ; not in the Church. And tor our f I jck^ng, it is not plucking, but gathering and calling out .• Your words are of more violence then the. Word will beare j that is, more properly The Smoke in the Tc?npie % properly phtchjng, which is a defiruciive pulling out iblondy Separation., a / lacking or Perfection ; fuch a p lucking asfome contend for, and would requite oar gathering with plucking, and take us all not for a mixture of T^r<™/- amongfl us, which fome of your Brethren will fcarce allow us ; and you very hardly. Matter Lef$ Refolution,pag. 2 9, 3 o, 3 1 . His other politike coniideration is this 3 Our Parties, §r diffenttng Bre- thren now together, and flafped by Intereft,&cA anfwer : 1 . No clafping in the C mp muff- Icofe us to dtvifionin the Citte. 2. Afr.Szltimrih tn his P olitikef advifeth to repreffe fatlions^ c . 3 . The delay hath •ccafioned a multiplication of Here fie s and Schtfms. 4. Mar.y dtfpofed to dtvifiou, heighten their fpirits to eontumacic and contempt. To that other of his, it is foffible while time is given, opinions m*y be fio- ner at peace;] anfwer: I . Pofjibihty u no plea againfl probability, nay, cleave experience <, that by the Bret hrens amiable carnage, they have driven en their defigne with a foli tike aEti vitie, and gamed more by their adv erf tries flo wneffe, than the goodix ft? of their cauie. To that of his Fire let alone under woodland, fo to dye cut,&c.l anfwer: I . WtHfire under drie wood quench it fife, or thefetlmg of a Govern- ment be as the Bellows f b 2. The c&ntrarie is pi tine by examples of Anabaptifts and other Secta- ries in Germany, whom Luther at firfi mediated for with Frederick Duh cf Saxony ; but afer he was glad to fttrup the Princes and people of Ger* many for extinguishing a common combuflicn. To that of 'his 9 &c. The contentions of Brethren are like the Rartef*Ca- JMeProv. 1 8. t 9. I anf ver : I This is his feale to his politike Aphorifo* : Bwwillt he bars of a Ca~ fie be taken by letting done ? fVe have not found r ft in our wars,&c. Reply. To your flrft,77W.8'ne.&e. To that of delaying eccafioning Herefies^ Whether may not your fetling H 3 things j a ihe Smoke in the T em fie. e hings thua, be as great an Herefie as you complaine againft ? ifce fparing. You may call thcle Truths, which you now call Herefies • ?**/ pi t acberf * that JDottrire after,which before he deftroyed. To that of many heigh tntng thetrftirits into contempt. Do not aggravate againft your Brethren $ remember your own profefc- fed ingenuity, in thele words, / would not excite Authority to needle ft feverttie. To that of the Brethrens polttikf advantage on your flow pact y and amtca- klc carriages you lay. Give not over your amicablenefle for that,their poliete is no warrant a- gainft your dutie -, and if they be politikf* blame them in print ; For my part, I hate to fee in any too much of man in the bufinefle of God; but if feme of the Brethren be folitifer what is that to the reft,who waite for the Spirit in the fimpiicity of thejr own ? But it may be you miftaj Refblution,*P*e e 3 2. To t hat y Tt is not fafe trading a power too far into thofe hands. Anfwer* He need not much jeare 9 the government will befo qndtfied, fo dtjpefcdfor theperfons thatmtnjg: / 3 &C Serf. Thefe are faire promifes. It is pitty that government fhould ever be fet top , that cannot tell beforehand how well it will carry it ielfe. Oh i faith Abfoiovjflwere a Ktng 9 *t (ben Id not be thus* B ut .what is a qualified government that is not Ckriftstl can never hope fo gather grapes ohhomn^ ox figs of rhift res. Sure it can never be well tor for the frees of the Forreft when the Bramble willreigne. Mafter L *'« Refolution, Tage 35. There are many of note who ajji me the be ft way to jupprejje the multiplicity of Sells is to let them have [cope 7 a«d they wsUrun the m fives out of breath ^but I cannot give mj Vote^aife teachers are not to be tolerated^ no^notfor #n hon7 2 Gal.2.5, Reply. I would there were more ftich of that mindc ; I am fure it isfafefi and fonndefi. It is faf eft, there is no inch danger in that of crucifying Chrift in ignorance, ot fights*^ kgarnf* God. And fe*tddM,fot fo they die out moft na- turally by their owne *«(onr)d*'J[ > without nbtfe and commotton. Somtimcs the cure makes the greater difeafe, when the cure is notnaturallbut vio* lent. For that of /*«*/* withftanding Puerto the M# ,&c. Whether it be fafe to commit the power,&c. That to commit any power, or efiablijh any government ^fteciatly the Prefbjtt- tiall % is toofoon orfttddenly done } tf 'done at all. Reply. Yea,and it is not toofuddenly if done at all, and not done as it ought >ov in Chriffs way : I am for any thing offbri/Jsy when^tnd where,and howfoone you will* Matter L#>vRefoIution,Trfg* 34. We may fay as he • Some may be like the ten,yet others like the two Bre- thren. For two ambitiotu Presbytenans,f6*r* may be ten more medeft. Reply. But how come you by fuch plenty of the better fort ? It is not thought by moil of your way; I am fure fome of your way were taking care how to furnitti their Presbytery, their 10000 Parifoes. And this 1 Know, that if there were fuch plenty, Why doc yon make fhift with io many ef the Spf- ccpall ft amp> who keep their Parnhes, and refolve while they live, to try out all turns of government, rather then turne offz.tythe o£two hundredper *muml But I beleeYe the Engltfh Presbytery and Prelacy are well agreed in that. Matter Ley's Refolution, Page 34. r Bejides i the Trefiyteriall government is famed dirctlly according tj the Rtfcintion of our Saviour* Reply. Not fo direcliy neither :It is, rather direclly according to the prudentiall defigne of your Attembly, as you fay : fo as all yet is but So you lay, and wc fay the contrary ;there is Youfay,and We lay, Authority, not Scriptute and evidence, carries it ©n your fide 5 Arid let the Reader judge betwixt us. Indeed you are able to prove by the Magiftratc, that your Presbytery is fome of it Chrtfts way ; That is an Argument of power, not of Scrip- ture. Matter The Smoke in the Temple. 5 7 M after Ley's Refolution, Tage 34,3=5,3c 36. To that he f ml 9 rhe Controverfie is hotteft about government ficc* It ma] be fo rv tthotti fault in taofc that art for it, but not without crime in thofe that jppofe it. To ibatofh^ % Is it good parting with the flakes i 7 he Quefltonprcjnppofitb evenness betwixt parties t whereat the difference is bet <»txt government and *o government. The high Court o* T*- 1 anient y and all the Orthodox Churches : &C» on the o%$ fiu: % and ajmatl iuctufidcrdp/e party on the other. Nor is it fo much ir jury to refolvc for government aga'nfl ihem t at the B't* Jhofs t who hadp ffiffion of Prelacy by a p> cfirtptton legati &C. To that •fh»> It is to be feared there is too much of man : It it likewise to be in thoje who d.fptje government &C A«dtfthc Bias rtCn moft to thus truth of goverhtne^ ( * hefatth)'tt is bat as itjhouldbe* The B'fhops government be'wgput diwne^t is ncceffa+y fome other flpould be fit upland before atifhe PrefbytertalL - And if (at he faith) fome other truths are wholly fit by , it may be the fault of thofe who fet themfelves too much againft government y I am Jure not in fitch at are for the Prefbytery. And for hit caution at he concludes withjwtfh he had had more caution in hit minde y and hh paper 3 he had had few faults >and a fhorter refutation would have ferved. Reply. You ivj^the Controverfie may be hotteft >yet no fault in thofe that are for it y hut agatrfl it. Butjis all the heate in thofe that oppofe it? Nayfure:Witneffethe/>w/w* ftfw ?.the p'ttt%o;%w of your party, j7c.we (ilentallthe time. Yoj lay, The differ r^ce tt not}-, equatt, but ittwtxt government and no gc »- vet km *i ; Parliament and all Orthod&x Divines againft an inconfid.rabU party. Indeed it is unequall : It is betwixt a government of man of Pruienc^zs you conreif , and a Sc> iptuft-gavernmem ; betwixt an huge Nationall Go- vernment, and Chrtp s little //W«v,or G.urch* Nor is it a Controverfie with the High Court of Parliament} we contend not with them, but humbly pe? tit*™ and nprefe.it the truth unto rhem-.Dut this is tac old iyay to winde in under the wing of A*t hori m, and to engage the m. Buctney are wifctodif. cern, and rot to be engaged as their PredccdTors were by the Ltouieh» me».te they called themjthere are too many (ad ftories. But what of our inc»*.ft(terabir pqrtjfi We had rather be a few with truth, then a multitude againft it. And how tn.o.fidirM* foever we are in raiih- ber, the ft 'one cxt nut wuhatti hands may fill the eaith : the Kirgd /»<, of I Qbnft, 5 8 The Srtckt in the 'TemfU. Chrift, and the worlds, are not f© one as you would make them. Unns homo tot ins orb is impetum fufiinuit ; It was laid of Luther ; He was but one a- gainft a world, /our non-coiiformifts were but mconfiderable to the King- dom of Prelacy almolt.A pebble in the hand of David may do more then a mighty (peare in the hand of 'Goliah. You lay, 1 he Biibops had a better prefer iption even by Law for their go- vernment then we. ^ But how is this ? Is a lega' 1 prefer iption better hold then a Gofyell pre- fer iftiqn ? Is it more p; i y iled^e" to be founded upon, a S-tatut^' or All: of Parliament then S r pbtre f You fay Jf too muc fman be in this Controverfe, it is in thof thai of- Y*fe and clcjptp G >'ve\ nment. But what is that toJoii Co ^troverfre ? We are not of thofe that jf^^ eviuofdig; i i ;,-). aeffft government, unleffe you count yoifc Pfefiyterie to be that gtiicrnor.n. and dgnhie ipoken on by the Spirit ; arid that re-* inafhes to De proved : That which cannot be proved to be a Scriptnre-gc~ . < verzmcnnn: challenges Scripture-law to defend or fe cure it. You izyjfthe B\as ruv moft ■ towards geve -nment -,rt u but ajs H\h»uld b i. Yea, if-towa ds b Scripture -government $ elle it is as it \hould not be, and not as itfhoula be. You lay, The Pifhops government's put d.owr>fome mnfibe fet up ; and tnal is Presbytery. But there is one fet up already,a civill P or lament arie government -,and will you fet up anothei above that ? or cordmate with tnat ? Will you fet up one government to rule another ? or tutour another ? And mult you needs fet u^ as large a Dummonzs the civil Power hatn? Mufl: oui Prefby<* terjbe full as ampl ,as hgh> and fupream, as our Pa liament f Will no teflfe territory; or Kngdm ierve it bur all England f Whole Nations? Mull Chrifrs go > e nment dc juft as broadmd I ng as tbe w rid- f You find not the golden Read for the Temple of that length. Now Reader, judg, which government afreets Dominion f Wnich brings in.w/?*/* Nati$ns under the Scepter of it ? VooxeS capture -government can becontentto fit down in a Village ; T? . A; i?tejE, faith the 5/>/';7> ; In a CfVy as Corinth* and"ovcrhutafeWther.e,the ^/a.jo,1} vr, fill, w/hp •, to the Ch*'chii\ i o+ rirnh ; In a Countreyrfdt over K<-w.M',ej i i o ttideven Chi 1 :; ches in AJi*> not to the Church of A fa, or the Church Afi.z, a Church rakingin fealfc part of the world.Sui e xf'.hufi wouU have had fuch a NMienall^nT\\>x£- ShenHve Church, he could have c jpveitc-d /T^ a id Pr^/rfus ( hr-fi, in rhc way of a Prefbytertdn: Nay . it ough* to hsvc been Fp ; J ftu Chrtfi was bound in the way of right e> vfne(fe\ to have be. tin I he p- Jftice and a& deU t6 U5,o ver whole Kingdoms, having not lehitxn&w^inthe whole Go- The Smoke in the Temple. fiell ; and we ought cither to have had p watlice or precept to order and com- mand us in what we obey. You (zyjfo titer Truths be fet by, it is by thofe that fo cfpofe Government, and not bj the Pre/by t eriall. I tee the Presbytery mod be in no fault :Happy men I that have nothing but Truth on their iide. You wifh / had more caution in my mind and paper ', and a(h:rter Refu- tation had ferved* Cannons are not amitTe both for you and me ; and I think you had need ok more caution of the two, by how much more v.ifr and nationality Go« vernmem is,you manage \ You that put yokes upon whole Nations in a day, had need to have the cautions orayeers provifton laid in beforehand. And for your Refutation of my paper •, do not be are witnejfe cfyourfelfe ; let Truth judge betwixt us,and let the Reader pray for a ipirir or decern- ing to judge both what is Truth ,and which is Truth - y that which you, or /, affirme. Nor wiil 1 fay I have made here a Refutation or. yours. if i have done well, What have I that I have not received ? And if I have not, the Lord etJghten&nd enable me to refute my (elfe. i. after Ley's Relolution,pag.2,6Y;7,38. - ' To that of his, that the matteriall Temple was more clearly left and known then tne Goipell paterne ± &c. Arfwer : 1 . He won, d not be thought to fide with Sanballat and To' i jah, anifo endeavours to (hew fime conjiderable difference. 2. //// be too fom now for the Government will he fet a time for it when it will be fffiftw able I or will he have it flay till it he a master \ all hn Ij.iKg, or -till we have ixjp red Prof jets ? 3. // cannot be of too quc!^ dijpatch, if W fet it up by t/oe dictates of the Holy Ghofl in the New Teflament ; nor the *e trmiHMion fudden, if after confiderat.on with Scripture spotth the beft Div 5 and then is ( hrtft's time too. Nor would 1 (lay you for a material! buddings as you (ay. You know I caL you on to the Gof IL f am very far from turning you back to the Law; I call ) on or: to Chrtfi ; I would not turn you back to Solomon. And K>r the inferred Prophets you tell me I (lay for,and would have you ftay too : Is not that a vry Gojpell-way to (lay for the Spirit's coming into the fervants of the Lord ? Take heed of deny ing inlpired Difciples.X ou know it is part of the ful Unigof the great Frophecie,Atts 2. Indeed iomeof the Preiates, many of them being uninjpired rhemfelves, and having little of the Spirit, on none, wouki needs fay therefore, Ml injpirations and Spirit uall enlghtn-ngs, &c. were ended in the Church, becaufe ended in them : and Jecaule they were fo ozr/W/themfelves, they thought none was Spi- ritual!. And you remember how they made Laws even againft the Spirit in Prayer. 1 Ipeake thus, only to remember you who (poke mod: againft injpirati- or, and the Spirit, left you may let fail fome w rds which may be taken up by (bine of that w r ay,to countenance them in their Inve.fi •es. Not but that I efteem of you as one injpired y our (elfe in a meafure, and having the Spi- rit of God in you -, therefore / know the Spirit will oe very tender in op- pofingthety/r/V. You lay, you ought to di (patch the Government, becaufe you have fol- lowed the dictates of the Holy Ghojr,oi\hc Afembl;,md Parliament. Then let me put one Qoeiticn ; Why U ;: nor called Chnfts Govern- ment < Why hath it not a J us divwum, a Divine Right put upon it,if all be of the Holy Ghcfi in it t But / would nor daiftake you ; you lay only that all is by the dictate of the Holy Ghfi ot the AJfembly and Parlia- ment .So it is but pert ^hen ; by your own conferfion, oft he Holy Ghofii the reft is of the Affembly and Parliament. You izyflhe builders have had ffeciall regard to Jcfus Chrifl the Foun- dation. I will not fufpecT: the Comtfils and Debates of any of \ht. buJders. I know the D/f-ples of Chrift were true Dtfr pies, though they nad not all of the Sp-rit at one time which they had at a uthcr^f hepe and Ipraj^that the Lord will make up to the builders what of ue Spirit he hath not giver* The Smoke in the Temple. $ I given them, that they may both^ to budd right,and/*? where they have budded wrong ; and to pull down againe,as well as let up. And whereas you lay. The budding may go en by Alaficr Saltmarili^Ar oven covfent : I uy,your building will go on it feems, whether Matter Sattm.zrfh con- fent or no. Matter Ley,in his capacity, is better able to put it on at this time th n Matter Sa/tma-ihis to pit it off to another time, unlefle the Lord w r ho is above all, and hath the mighty, even the Princes of the earth to com- mand,WorK for his own glory above all that we c&n or think* Matter Z^'sRelolutionjpag.^^o, o. To the fecond Objection many difcajjirns and deliberate refolutions. Reply, You fayflrft, Why begin I for Heretickj and Schifmatickj from John's firfl Sermon ? I begin there, becaufe there began the myflery of the GofpelL And yet I fliew you that no Government began with that Gojpellmanif 'flat ton; by which I made appeared hat if Government had been of fuch morallnecejfi- {/,why was it not given out with the Gofpcls Ml giving out. Now you prove in a chronologicall difcourfe the ipace oltime from Johns Sermon to Pauls Epiftle, to make the time appeare for Governrmnt. And, after you have fummed up all the time and periods, and find it no two or three jeers work, you conclude People of thac age could not be fo eaflly gathered as now: Nor the long eflabhjhing then to be an hajjtj efiab h(hing now. And now, afrer all this difcourfe and ravellings out of time from Johns Sermon, &c. What have you gained ? Not chat the Gove, nment was foon fetled. Then you have pr ved(muchtomy advantage, arid in a clearer and fuller computation then I did) the contrary. So as you have only been taking fome learned patnes, if you well obferve, and the Reader well I 3 obferve £ 2 The Smoke in the T em fie. obferve you,to prove that the Government at firft was not fiiddenly cad in- to mo dell, nor bright forth in pratltfe, which is the vei y thing / aimed at ; and truly your pains in it have been more exadl then minejand I thank you for it. But you fay, It ought not to befo new ; nor can it be fat d to be haft it] done 0t>w 9 that was done fo long Ago* You fay true in that : But you know the fame Spirit muft r eve ah it that formed it ^and it formed it at firft by degrees :&nd the way of Revelation hatbt been morej^rJ then the firft forming; reckon but your Antichrifttan years as exactly as you have done your firft Chriftia» and Primitive ycares, and you may be more (atisfied.So as all,both the firft Revelation of it from Pro- phefies, and the latter from Antichnftiamjm.m^s all for the not haften- ing, which I aimed at. Ihdeed,if you can as infallibly aflure us this forms and model is the very forme then given out, it were very true that you fay, Tioat it cannot be f aid to be hafttly dor.e now, what was done fe Long agoe : viz. If it be that very $ne which was done fi long ago. For your exception againft mcconccrning my placing the giving of the Spirit io late, if you interpret fenfe by the ftricl order or &ords 9 you will iofc many a Scripture truth in the words,as you vv ell know. Mailer Lefs Relolution, Pag* 40,& 41. To that of Here fie sfiiche faith ; What tf they do netftir up their Patrons againft the Sta*e,&c. but they bu- filj poyfonthefiules of the people ^andfhollthey (if as Paul Beft) be faff credit blaffheme and reproach 9 and perturb thepttblike Peace f An Indulgence much like old Elies,^. // Truth be net more precious then Peace, why doth our Saviour fay, Ha came not to fend peace? And why do the Faibcrs co*tendfo againft the Arrians about a letter? And wloy we Jo with the Rom,fh Keltgien rather then be atfc*e* with them ? For that of morall tranfgreflions,he would have the N^agiftrates fet «a. Set on ? By whim ? We have hotfuch weave \ ho<*ghis oj the UMagtftrat* as to make mention of him in fitch terms ofdr^aragment. And for ail hu T>ifcipltnestegulmtng men for religious wetting, there wit be wvrke enough for the UKagiftrate to bring them under ctviU tryaHjor eon- tHmaCte,0-c. R'ffy. You hy,fVhat ? tf herefies ftir not up,they foyfin fouls. Iftheypoyfon, letthcGofpel-antidotebeappl.ed then and no other Way which the Gfidl will not bcare nor allow ; there is the J word oj the 'Spirit 3 and wapvns not carnaff,but n*toiiy and jphrtiuall. tor that oi old Elies indulgences which ) ou (peak oayou are ftilllook- inz 7 he Smoke in the Temple* 6 3 ing upon ^/f.f,thonghyou tell us of Chrilt. Make the Ki?gdwe bf/f>a?l and or EnvUri-i the fameja fewijh and Chrijjttan State the fame$and then we mall illowyou both Eltes (in,and his /**/ maintenance by tythes & offerings. You {iy,T?uth n mere prcciom the»peace;yet there is a peace precious as well as 7 ruth^ven the Peace of Chrifl^s well as the Truth of C/?r//?, But to the buunefle ; You would prove Truth to beprecious,to the dis- advantage of Peace $znd therefore you bring in the Fathers againft the A k r**#/,and us againft the Papifis^nd £ htift againft "Peace : But whit would you prove ? Would you prove that truth ought to be eiiablifhed againft pe*te ? md peace to be no way to truth f Surely truth and peace doe meet to- gether ; nay,they are fo much »e, as there is even a trmh in peace. He that Was Trmh it felt could iay,U^7 Peace t have vpitbyo\u But. What of the G-'ntmuow fpoken on of the fathers and w, &c. If there be any quarrelling for ffutl either by the pvhen or us % but in a Cjc- fbd'ivay,vje are not excuf able, neither doth Ch-ifl fpeak of truths drawing fwordifrvx of f&&& drawn againft truth ; which is no Argument for yon. When Peter would draw a /t*W in the defence of truth, Chrtfi bid him put it up.-o far is he againft your way of defending trmh You iay,^ wtoem jboUtd v. ? By the legislative pow*r,by the Parliament The Parl'ta* mem can fet on their refpe&ive £bmmitteesi lufticei fcc. and is this any difparagement?I fpeak of. fubwdittate Uvfagiftratcs>x\ot of the fupreuvt. You fay, There mil be work? for the Magtftrateewwgh) topuntjbthe cok- tumactOHs^&c* That is in Enghjbfht Prefbjtery will keep the tJMagiftracy doing : and now who difparages the Mag tftratei Who fet them on work? Who makes them their Depm j»]>utttfi4rs f Nay,Who is the 9 at an to whom the execm- tnuritcate are delivered ? It is an expreflion not much befides your pr*»«- fles.-md who difparages the Magiftrare in that ? Maftcr Ley's Rdolution, Va^ 4' & 42. 7# *&*; ©/Truth, being or her wife armed from Heaven; /<**?/W : IVcthinke it net meet to divide the fnbjervtent me*ns from the Jupreme po- wer ^nor the exeroje of 'Oijctp/tncfivm hts ajjijlancewho canmake it ejfetluaf/, the /word of God and Gideon. To that ©/the imputation of jealoufte,&c. There u agouly jcahufee, u k tch mntu Jet up as many Je cur sties as may be -again ft Here fie a d imphiy* The faulty jealeufie u theirs that would flijfie the Government ilut tfore is a fear whtchwe proftjje of Gods argerfor connivance and commumon -with here* tkallTs>en 3 &CQ.There u wjowe an averfentjfe to Rtrtfie in a true zeal stud love ej (J S d> There •. \ £4 The Smeke in the Temple. There be many other caufes of jeatoujte, but 1 wiUtake but that one of the Lords and Commons ,p.43* If Matter Saltmarfh had well conpdered who were engaged^ € . he w«M not have undervalued their piety and prudence^ to compare them mth Papifts and Prelates. / will conclude with a pee ce of his own politick advice ^c. Vpon fuch pr inch pies is Churck-Govemmtrtt ordained-jor hu Tex? oit. of the Kevelation^ Rev* 1 8 . 1 , As he began^fo he ends with misapplication of Scripture* Reply % You (ay you cannot divide Difctplme from his ajfiflancc, who can make it effeHnalL That i?,f rom the Magtftrates.This is a figne without further Argument, that you do not hold your government for Chrtftsy becaufe it cannot be effe- ct uall of it (elf, without help from below $xA the world^nd to another /wnw then its own pox is the fword of god y zxid Cjideon any faire and juft proof for joyning Trefbjtcry and Magiftracj ;it joy nes only God and the Magiftrates* You hyjfour godly jealoujie will ft up as many /ecuritus a* maj be. But then they are warrantable and gojptl-wayts of fecurty. That is no godly jealoujie which lets up other wayes;as llerod killing all the children lecure his Kingdome; David diflembliiig to e/cape; lacob to get a blejfi»g : there is jealoulie,but no godiy j ealoufie nor warrantable fecunty ; So to fecure any although dttrwK by a power not allowed on in the Go/ptil> as no fuch compulfive power is in your way,is not to bzjca'ox* with a godly jealottfk jthough 1 deny not but lome of thof e may be godly who are iojea- lo Hi Jd\xt not m that. You fay^that/ow* fear Cjodsan^erfor their communion with Hent cl>j % &cc. You know all fuch feare is only warrant ab c in the -feu* ch. not in the worldxlt is not io with the Nation now as with the /?».». Now if wt have not communion with them in the H*th$fiN'z mu ^ g°e out of the jw/-. But, What communion is this you mcanethat will bring Godsdvger t You have your liberty to withdra w 5 to fepai ate, as they from you : If it be utior.at or civiil'Jommuxio;:>then you p^ckjap the tarts before thef/wof harvefi* But whom you elteem Henifcly'jbty it may be think they have as good ScnpturestQ elteem you fojand this is Hcreiick£ot ilcreii^nicrpretaitan againft interpretation -.And lince there is only £/xj}icie»cj 9 but no infallibility now as beforejfince there is no Apoftla for interpret at to* as at firil.for Re- vtlat tony why do we thus cry our, Hcretic^s, Heretic^* ; the Swurd> the SworU ? Let me put one Queition here. Suppoie thole you call herencks were ofequall number to you,and both cf you equally numbred with f JMagift:rmed for per ft cm urn as you ai e.and acled by youi fpirit ; Ah,what a Kingdome would here be 1 You izyySome have avsrjehfj to Uer^fic in a true zeals to Cj:d. Thele a: e but geuetall notiom of Hcrefie. Every thing is not BerefietM^t h called fb. And for true zeal to got in that averfeaejje ,a\i this is granted, if that be Hcefic indeed. But how if it be fuch a ztal&s Paul lakh the /ewes had,a zeal % but not act ,riiir.g * knowledge i how if it be fuch a zeal to God as crmifitd th-e Sonne of Cat and fuch a zeal there hath been, we know. The lew y did much in zeal to Tru /^even againft />/ f*& But you cloie up with that ot the Lords and Commons in an Ordinance, &c. I am afraid thefe are fuch proofs as you intend moft in your P/ffbytery^ to make youi iupplement to St ripmre from Authority y and fo to make us beleeve what you cannot perf wade us to beleeve,and to make it out by an Ordinance what you want by Scripture. But I hope that honourable Senate will rather let you argue from the Scripture againft us then from their Authority. But I have not to doe here with anfwering Ordinances of Parliament. I contena not,but fubmit to them in every Ordinance for the Lords Jake 5 nor doth my Argument lie againft any thing of tUetrt, but yours . i dare not undervalue them to count them as Tames, but lodges in our difference. I appeal to the Parliaments to C&ftr : nor in it a f aire proof c ot a rmh t to draw the Magnates Swerd out of the Scabbard. You lay, Tou wonder , confidermg who was ingig*d 9 I would fo Undervalue . them to compare them with Papifts and Prelates* I did coufider who was ingaged,a Parliament ,&c. and had I not highly valued them, I had not ventured fo far in my i 7 ^yitbeijme^ Bere/iey nay, lnd*penaet.cie^ which fome of your Way thinkeworic «•/ a- bap tj »e y Separation, which wou.d feeme to be as hatefull to you s But I jud b e>ou not in any fuch fort ; nor hadlipokenfofarnoyv, but in a juft Vmdti anon. K You $6 The Smchw the Temple. You fay, Ton mil conclude with my Volt ticks \ and upon fuch Principles ju m then proved; and my reafons were rather crowded then ordered in my Paper. The Scripture was this: For the Ange 11 that came down 'from Heaven hath great power, i.nd ti e earth is l.ghtnedwith his glory. Which Scripture the> e applyed,doth hint to any that will not rather ca- viU then interpret, that my only reafonfor delay oi Government was in tfrs: An Angellwasyei to cume -with power and glory > or ,the Gojpell would, fill the earth with more light y fo as we ihould not. fruit up oui ielves top loon in the dark. And now Reader, judge whether it be mymif-application, or his mis- interpretation, Sprituall Pirncifles drawn forth. Gvfptfl'Jruth is ene. and the fame. 'Hat which is only in iome parts of it warrantable by the Word, is not purely, nor in a Scripture-way warrantable : For there is nor any Will- •worjhip^m it hath fomething from the Patem of the true.Jhc Samaritan- worfhip was coppied after the Jewtjh ; a ,d the Jewijh, when Chr fl came, had Priefls, and Temple, and S.icr fees, and was copied by the Law : But thenthere was Trad'tions and Comman dements of n.en. 1 hat is pure Gen- tilt fm, which hath no Image of Gofpcll nor Lgad. J ruth. Antichnft iits in the very Temple of (jWjthou^h \ ather #/?0» k.Falfe ( kr/?*#■ / command you ; and f£* Z»^r^ w II ra/fi jou Hp a Pro- pl:et,htm jhall yee heare. tor if any thing of Prudence is to be ice in, then fomething of Tradition^ for Prudence can make nothing h tgher, no i pxrer, nor £m*r , ?^*# can but give his own Image to the things he makes /;.;-»- y^/f : though he make chejn up of divine materials from Scriptures, yet the frm none but thcLoid himitif can givejand the form is that which It amps Chrifts Image upon every Truth. Every thing in thzWord nath -xfrm ; that is,it is iuch a thing of truth, and not anothei . Nothing but Gods power and will can make a thing Truth .♦ his power creates it, and his r»iu creates \t fitch a 7V^f/?.Nothing is agreeable to trK iVill or Chr; ft, but the very Will of Chrift* The Will ot C/p^? is the only Legrftattve power in the Go fpe II. Nothing is agreeable to his Wtllbwt what he wtls^ & every thing is repug- nant to bis Will but what he wilsdo as this will is the fupreme general hwjk. indeed the very form orejfence of Scripture &the frordot\jod. Vnd what- soever is devi'.ei by Prude nee ,t hough upon Scripture-materials, yet being not the workok this will, nor having the Stamp or Image upon it, is none f&Chnft-s, but as repugnant as any other Tradition or invenricn of men. And here let us look to that new, though old deiign againit Truth, the molt fubull, undilcemable, and divine ft kind oivrdl-wo jh p in the wo. Id, that which tome call Scnpture-confequence, an unwholfmc word as it hath been uied : tor under colour ofconfequence what f oncluftons may be pro- moted ! What may not Reafin draw fiom Ssnpture, and what may it not fa/hiou like a Truth ? But consider, in Parliament haw,, or Ordr^^ces,or Commiflions,\s it la *vfull to take them and from every nart of them to draw out reiults of our own ? and when there is but one L *w, make many fu!> ordmate Laws of our own ; and frame Laws out ot Laws % ana Ordinances out of Ordinances, and Comm-fftons cut ot f ommifftons ? No fare : But we mull keep to that one^enerali, entire, htteraii Law ana Will pf the Parlja- menr.Is it thus in Laws humane, md. not much more in Ordinances divine? Yea,mere is the lame onencfle,entirenefle, indivifibiity, and eilcntiality of the Truth. Nor do I here difapprove any Scripture-confequence, if meerly confe- quent and not formed up into a Law by meere realon; for then m n makes Laws from the Laws of God; and this is not the lead engine that Ami- chnft haih wiougat with, K 2 Tu 6 8 The Smoke in tin Temple. The people are Brethren and Saints in Chrifis Church ; hut in Anti- chrifts, Parifhioners and Servants, WHat kind of Government is marked out in Scrptures for fitting on the waters, or people ? Chrift governs by the people mimfteri- ally, not over the people ami. or natively only ; and the people being once in his Church-wayjoie their old capacity for a new, and are raifed up from people to B ethren, to Churches.lt is a laung of Mailer Goodwyns, and Mailer Nye,v\ot fo pleafant as true. The Cle gie had at rirlt the golden ball of government amongit themlelves : and it is not much mended any where, but in that Chut ch where the people have their Interefts as well as others; they are the ( Urgie properly, a notion which the Mimfters got only to themjelves till of late: The intercfl of the people in Chrifts Kingdom is not only an in. ere ft of ' comply ancy ,and obed ence, and/ £ miffion ; but of confu- tation of debating, c outfitting, prophefying votwg&c, and let usftandfaft tn that liberty wierewtth Ghrilt ha, h made us free. Prejbytery it f If is founded on Principles of ftp. vr at ion, which jet they con- demn for Schifm in other Churches \ nay, is the great eft Reparation. WHat is a Prejbytery over Congregations or a Congregation, but a Church gathered out of a Church ? Nay, is not that the only Church; and the remainder of people made but an acceflbry,or fomething of another kind, or rather the Nation or Kingdom which is only fubject to this power fupre ami And though Prejbytery be but a Church-gathering,and founded on a Principle otftperation, jet do they not di (approve, and con- demn feperation, ani femi or /?^//^-y^^r^/tf^andChurcri-gatheringfor Sch fmbcc ? When their own power is a Schifm refpectively to the Pari- ftes\hu are diftinct; and whatever diftmU.on is formed to make them appear as part of their Congregacions,yet is it indeed fo.isnot their whole power defended to be entirely, effemially, dfpenfativeh in the Prefbytery called by themfelves the Church, and by the very ami. ority of one whom I name with reverence to his learning and moderation,Malter Herle * So as I wonder why there iliould be fuch envymgs, raylings, accuftngs, d'ffcm'mgs betwixt us that are belee vers though of leverali waies,when as each \s principled, founded, ad'wni fired upon the fame ground and way of Schifm, feperation, and Church-gathering * nay, the Preftyterv hath more Schifm and Reparation in it then the relt, by how much it is constituted from the people and Brethren, and Acts in its miniitration apart too, viz. ever the people, rsithtr then with them. JVswe to be forced under* Chrifts Kirgdom,as in the K ; ngd«ms of the world. N a Spiritual Government the ignorance of people which fome would have for expedition, that they may practically know it, is no Scripture way The Smxfke in the Temple* way of knowing: In pracTicall godlinefle, things muft be known t\ tore praclically known; and practice is to begin from firth) and p/7/ 1 from knowledge j elfe the obedience can be but blind, mixt.wA Pepijfc. Indeed in things civrll or morall, practice may bring in knowledge > habits may be ac- quired and gotten by Jifts; a man may prow temperate by pra$ifiittg t*mr f cranes , and civilly cbedent by praftifingciviiU^/tf/w* ; but it is not fb iwjpmtuals thtre>habits go before atls,fpir«tuall tnfufions before pra&iccp. Indeed the Laws or States and Kingdoms and Civill Policy ,teach men beft by ruling them pradically 5 but it is not foin the Church, men are not to be forced into Chrtfts Kingdom as into the Kingdoms of the world; the Kings of the Nations exerciie their Dominion ; it uSalinotbefo among you. The power of a formal! Reformation in a Government makes it not C hnjrs Government, m A Government ; though not purely Chrifts, maybe made up of fuch Scripture and prudentiall materials as may much reform the outward man,cven as a mecr prudentiall Civ ill- Government may do,if feverely ex- ecuted. The Romans by how much they excelled other Nations in Laws 3 lb much the more they excelled them in a people reformed, moralised, and civ li&ed , in many Civill States, meerly from their wholfome Policy and adminiftration. excellent and precious flowers fpring up, many morallver- tues,zs prudence, temperance, obed ence y mcekneffe, love, juftice, fortitude : Yet all this makes not a Government to be Chrifts ; but only that which is meerly the Difciplme of Chr.ft, arad Politic oi Chrift. Prelace in its Pri- mitive time did reforme - % the beaft like a lamb, which compelled the Na- tions to Wor(hip,and made even fire to come down from Hcaven,or was religious in the eyes of men, and did miracles ; yet was no true nor hea- venly Fower neither. | There are certain parts and degrees of Reformation common and com- mumcable with the Government of Chnft and other Governments •, but then there is a forme and Image of Chrift in it which no others have,and fome certain ipirituail operations and workings which exceed the power of all other Governments ; and this makes the difference and puts on the effentialU true^ and individual forme upon it ; io as in choyce of Govern- ments they are not to be choien by iorne Summer-fruit in the outward ma0,but oy the iVcrd and Spirit. The vifibte Church or Communion^ u the Ima?e of the invrfible or myfticalL THe invifblc or my fit call Church is made up of 'pure ■living ft 'ones-, ail \s fpirituall and yet ail not ffiirituall in the like kind, nor degree ; J?fxs Chrift the comer ft one is both God and man 5 and fome of his differ in glory as one Star differs from another: and as it is herein t\i\sfprritualljnvifible, K 3 glorious - The Smoke in the Temple. •lor torn bmlding\{o it is in the 9Htward>viftble Communion beloW,or budding here,which is the (mage of that above: The Temple here is acordiag to the Pater* there ; and as that is of zruc>reall 9 tffev.ually fpmtuall living ft nei ; lb the Church here i> to confiit of fuch as vifibly formally, and outwardly ap- peare fo; and therefore called Saints, and golden Ca >alefttc^s 3 and holy Na- tio> ,& c. And^hpugh all the materials in this building are to be proporti- onable,and pure, to make up ajrepreientative cf the Cnurch above ; yet all is not of one (quarc,at.d mea(ure,ai]dpoiiQung:lome are greater. and iome itlle ; fame Babes &nd children in Carift ; iomtfaoalyng t 7«rA-,and '/rut/ed Reed i And as this Church bears rhe Image of the heavenly \o the mat* tall one bore the Image ok this:therc vjzs ?nr eft ones ygUd&nA £tdar* y fo as there is room in the Church now for any ivnddftonc or the leatt peece of ttmkar % if it be but lively ovjquarcd^i Cedar ox Ftrre. How thrift it a King of the Nations y and of the Churxh^ndhow an Head* Hnft is a King to the 7{ations.znd to the Church ; nor doth he rule the c Nations as the Churc i ,nor the Church as the 3v>f/«Wjhe rules minifte- rially in his Church and Monarchically in the Nations; he rules with zgol* d n Scepter in his Church, with zntron Kodv% the Nations:Nor doth Chrift rule as the Kings of the Nations, who finding people rude, barbarous, un- civill, fubdue them into obedience and civility ; but fo doth not Chrift in his Church, that we know on ; the difpeniation of his Woid ('not of the Govern ment)firft iubdues And it is crue.Chriit is an Head, but not an Head to every body ; he will have a body proportionable to his Head both here and hereafter, in earth as well as in heaven-, he is a puic,holy, glorious Head in his Gojpel-dtjpcnfa- f/o»,and will have a body iutable pure. Not only is the viable b d) of Ch? t/i thus pure, but every truth of Chnfi bears the tmajc of Chr>ft ; every $rutb of his hath fomething ofh:njfdj in it Who is Truth it it\i;lamthe Truth faith '-to* ft ;every beam ofbght is light ; every frdthis ^jparkje ok truth it felf. Thus we may ju ige o£tr*th by what of Chrift we fee in it.They who break a 6ryftalf 9 mw/ fee their face in e ve- ry peece widparceli : fo in every thing of Chrift there is an lm,^ t of £ 'urtfty either of his puntj y ov wltn Jfc t or Iwt , or h»mnny ,or meek^ff- &c. The Presbyter iall G^virnment % and th^ Worldt^f the fame equali "Dominion* WHat kind of C'mrcl -government is that, which will fet up it felfe with the Ctvi . and Siate-gvverwnt 'A even co-ordinate with it, if not 10 the ruling and tutoring of it I which hath as large a Dominion as theothei? whichis as full,as ample,as high, and as iupream? which no iefle territorie then a Kingdome will lcrvtyhcn a whole ^*tton ? Mult Chrilts Government be juit as large as the worlds, which Government affccTs Domi- 7 he Smoke ih the Temple. j i Donrn'o--? whxh. brings in whole Nations under the Scepter of it ? This* or ;hat lictk on« in the Scripture, which fits dovvne fouietimes in a-houfe* Connh m thy honfi ; fomctimes in a City,as drmth^ and over a few therc,to the Chwrch mC.orwthjn a Countrey,not over a Countrey ; to the /even C 'grebes in or the Church Afia> a Church a fourth part of the world. Sure if this Nat to mi 11 and comprehetfivs Church were thcpa.em we fhouid walk b)\ Why did not Chrtji begin firft k Ktngszn&Pririecs, and fo bring Nations and Kingdomes, and make Churches of them * But we fee no fuch thing, he begins lower a at the baje and vfea'ze&ndfooL>/h f and/^;and raifes up his Kmgdome from the bottome of the a*r#, and not from the top or ftrsacu of ' Prtnca^Kmgdomes^d Tty- tians, 'the Nationally and C»ngrfgati?na!l Church-covenant, both U a full \ or both unlawful HOw can a four ch- covenant be unlawfully the T^ti&naH-coveKt »/be warrantable ? and why doe any plead againft rtaf, who are for thu ? A Covenant is co^dtmntd in the Congregationall Church, and yet c^- me*Jt4 in the Nationall. Now, How can a Church-covenant be both true and falfe Ms a great Church-covenant lawfull and a In tie one unlawfull ? a Nationall Church- covenant warrantable , and a Congregationall unwar- rantable ? But Covenant* in their nature were a dt/pe^fauan more of the OH Teftament-ftratK ; a Nationall Church had a Covenant to gather them up into their Nationall way of marfkffn and were under the jT^wi of an **- *;r/*rf# Tcdagogu ; and now the frtritmlldifpenfatnn being come,even the CjofreA o£ lefw Cmtfti there is afulneffe of$/r*;let out upon the &f#*l? znd people o$God> which gather rfcejn up more c/ofely^Jptntaall^ and i ltu inward part /, f weetly compelling in the conjetences with powr^iil yet not with/2?r^ 5 with c*»pnlfi" 9 2nd yet with ragjfetf ^lili nirely where thisGV- vcxant of God hath its i&tdb and //?/r;/#*//operation,there would need no (uch ext cruail /apple mem as before ; but be can ft of ti e ha r dr.e/fe 0/ car hearts it is thus,fromthe beginning it was no: fo; the /first tyed up thou/ands toga? therthen. & Let £ **/* then have any prudent tail J ecurity, any ^/%*«? dffiuad wifdomf to con/orne people together ; but let the CWd? only be gathered up by a I** of a more e/cr/^j and trazjeendent nature/ by the/wr* Covenant of g^himlel; ; with the/wAr of &# , 7 2 The Sm$ke in the Temple. We receive and oive out Truth by parts. MEn are to be judged and followed according to the degrees of light they receive ; and if any have fome light, that hgtt is not to be uied zs zn advantage to all their other da* lye/ft, as if all their darteneffe in ight paffe under that one beam* oiltght.l he tight riles upon the Prophets,^ the Sun upon the Earth ; it is downing and mormf:g^ndi noon with them. Thus came the Go(pell\ fohn preached Repentance, 1 jus Chrifl Faith and Repen- tance ; John came with Water, Chrifl with the Spirit, and firfl in Parables, and after in po*»er : the Apoft let they knew firfl: Chrtft for (JMcjfiah ; then, that he fhould fdfftt and af^and rife againe,and then the Kmgaome of God. Luther knew firft that Indulgences were unwarrantable ; and after,that To- per? was' Antichrifttanifm, and Rome was Babylon, and wr^/ could not /*- }?/jfr ; and after, coxfeience was not to be compelled mfptrituals. Thus we grow from Faith to jT'*;f&, to the fulnejje of jtature in C£r//?, to z perfect man in him,£^»i*g with the mcreafino /of GW : The Ktrgdome of t^d is like a little /^tten&n& Calling and Place 3 and Way accord- ingly, from vaturall abilities to his relation /, from one relation to another, even to ailno that of Chnfltan and Spintuall; his Prayers, founjcll, potions, with Contributions of all iorts, Civill, NatHratt,T emporall,Sptrituall . He is bound by Covenant to difcover malignity in State jn CJvrcb;enemtcs to God as well as man ; endeavours to any thing of Popcrj and P^rfo, under what wJage 9 habit 9 fiwrof Words ,of i> jdrine -Q tf&fiint ,bt it Presbyrerj ,ox what- ever, if repugnant to the J*V™*^ [p f r f n 7 *ndjudgfg between tikpieeum and the v/7*.The »*W that is mingled with the men, The £ 'modern the Temple, V 73 the Tares with the Wheat, wiil require found try all > I efc we make but an exchange of one Error for another* The Apoftles waited for theSjip t ,the Bereans fearched the tf-W; we are bidden to trie and drove. The Prophe- cies oi'feducers fa/fe Chnfts, Antichrjft, With lying wenaers, are as reail cautions given out by the Spirit. The examples of former Ages, Luther, •&-CAVere enhghtned by degrees. Angels^ who frt\fcy v. fan, ice But a.-> God revcales, much ieiTe me.-* who take in Truths b\jp> -riu:. itfte, f. ;ing, as well as rev latton. . Arifejvhj tar;e/ftfrr^s a Te x . - v ho had fuch a A^yfo* as f^/ to obey by-' and fifSfi iffjidn ., -- haito Preach by. AT* Church- way I n d e p e n d e n c 1 :: . *T*He Beleever.s for the Church-way frailly call ed indepe^enU$\py hold X on C£r//£ for a fbi r ituallHead,oz\ the S . a^ i . 1 1 a : e i r ; / /£ <% on the Body of Chriitaboze^nd below irrthe cowmumor, of Sants here-: their Dependency isJpintuall,Minfreria!l> eommunicativc ; not C L.fpcall, ¥rovinctall,Nationall : Tndr power is/sr one another, no' 0S>£ronean6- ther. They c annot m.ngte or embody with thoie in a f^y not of- Truth. Their feparatton is not from m. n but manners ; not froir bdeevers them- (elves, but their practices and corruptions. Nor go they out but they are called out \Come out of her, my people &c AndthuiViiL^ivj- ,-vere Indepen- dent to the Nations, the Chrtfi oris to the JwO the ite/ - /^d to the P^- p//?/, the Non-conformifls to the PreUuc.Al, and //■>*/* to the Non-con' formifis. AJpirtt of Lave and Meekn Jfe becomes Be le: vers. THey that write not as enemies, are likely to pi ove Letter ffiends to the Truth, becaufe they raile not lb much dufi \\\th their itnvins4sd- thersjto bin J, one anothers fight. r hofefp r ts which caft men fometi$ne^T: . •' into the fire, fometimes into the water, wz not friom Cl.rift j it were happy/" the Lord would caft out thoie, and let a mo: e jGffteu-jpirit walke amonglfc us ; we might then iooner attaine to that of the \poftie, To walk? by the Tatne rule fif:r as we have attained together, till the Lord reveaie and the fhronger 1 be are with the wesMe ; and to pleafe one another to ed ficat'- 0» rather then our (elves, in all things wherein the Lord may n< t be Jf- pie. fed in the way of his difpeniation. I know no advantages we have got, but the reviling our lelves before our energies as weil as one another. And - oh I why do we telhit Gath, '' and publifh it in the ftreets of A'sh-alon, to make the uttcircumctfed triumph? Was the Lord in the wmd,ox in the fire, ' or in the kill fmall, voyce, when he fpake to the Prophet ? only in the fit'4 voyce. How was the Lord heard in thefriine of his Indtuna: ion> Man heard the voyce cfthe Lord GcdwAkixg in the gardefJ inthexodeofthe day.Ohi could we find < ut the cooled ti*nes to ip^ake and write one to another in, and not in the fie&t of the day,as we do. , L When -q The Smoke in the Tern fie. When A St Ate- conscience is fully per/waded ; doubt full, and fo finning* Tis with a Pub the or State-confcience, as it is a perfonall or p Articular con fc tence : What is done, muft be done in Faith, or elle there is weak? tiejfe, doubt t ng ,and/».Now where there is not afullcorfent andftrfwAjiox from the Word of faith, there cannot be faith properly, and where there is not a Word of faith for that Conference to be grounded upon, there cannot be a purely and Jpintually full perf vvalion. And one may question whether m Jp>rituaIs } 2LS mCivils, Votes and Voycesa e to make Laws , f >r u\ the Gcjpell weiind that Divine Laws have their fib Jlft.iuce t e e, vi ? a<>m the Vote of any : and that is only to be \ha& ox 1 ru h in the CWcharid Kingdom of Saints, not what is io in the co mun coy.fem o voyce, tut what is a Law in the very G^jpell-truth uf it. If the Laas of truth wee founded as the Laws ciCiv. ll-States, in anue; e Lcg.flative power , then Papery hath had as good allurar.ee as any $ they ra. e had mofv v ca, m*ft Counfels : and fo Arriamfm^hewthe world went after it. Poft-fcript. T-be Teftimony of Salmafius 5 frb approved (jerman writer efthcBrtsbyttfiatlrihi') and employed 6y the States o/Holland to write. THat the Baptifm in the name of the Father, Son, and Holy Ghoft, is not that way of Baptifm pradiied by the Apoilles. The Baptiline of Apoftoiicall uie and inltitution, is in the Rivers not with invocation of the three 'Prions, feeing the Apollks Baptized only in the name ot the Lord Jefa Chnfi. In his owne Latine thus. Baptifma in aquis perenniSns Apoitohci inftituti & moris fed non ir*- vocatio 1 rinitatis fuper Baptizatum, cum Apofth in folo nomine lefu Baptizarent. Salmafrus in apparatu ad Itbfos de pnmatu papA y fol. 19$. SsJwjftuihis Tfflimony againfl the prefent ■', Prcs^ytcriall-way. DU .bus mod is h AC Independent : a ecclejiarumaccipifoteft^velrefte- t;unv von k.ibeant aj vicnas utlas ecc/efias, aut finonpenjjant ab au- th mate al wlfedo.^of ma- ny that are of the (ame flock or body, but in toe uxianamo^rcoiiicnt agree- ment in faith and do&rine. in arfsratu. FINIS. .... i vY-.s ~ -, ^THefe Groanes for Liberty, out of ,i: ?m^yfflnuu(Ws owne mouth, I approve to be printed. FvklJ. 3 IOHN BaCHILEK. .; i >___, ■ it any are ignorant who this 7£ ^fteBnuu6 is-, ml ftoGMvln »i ^%Jwmas J onng %fattbe&> ]\ei3?comen Ifitliam Spur/low can tell you. ^^^^^^^V^^^ GROANES FOR LIBERTY- F SES ENTED From the Preibyterian(former. ly Non-conforming) Brethren;reputed the ableft and moll learned among them, in fome Treatifes called. Srtie&ytrinuus. to t re high & Honorable Court of Parliament, intheyeare 1641, by reafon of the Prelates Tyranny. Now awakened and preferred to themfelves in the behalfe of their Non-conforming Brethren. WITH ' ABeam of Lig HTj dilcovering a way to Peace. Also, SOME QJU /E R E S For the better undcrftanding of Mr. Edwards laft Book called GangRena. With a Parallel between the P re lacy andPRE s b y t e r y. By John Salt marsh Preacher of the Gofpell. Mat. 1 3. 32, 33. 1 fargave thee all that debt becattfe thou de/tredflme ; Shottldft no thou aljo have had ccmpxjfion onthj fefow fervant t even as lhadftty en thee f London, Printed for Giles fafoert, atthebteckfpread-Eagleatthe- Weft end of Pa*!i>. 1646+ d53& TO THE HONOVRABLE, THE Knights,Citizens,& Burgefles of the Houfe of COMMONS In Parliament. Honourable, Here f relent you with fomc l^otiom of the Bre- thren ot the Presbyterian JVay, which were preien- ted to your House feme foureor fiveyeares fince ^ wherein they doe m rruch ftrength and pi- ety ,2 sic feems to me, open the wy and fecretsof SprttuaH Tyranny^ and Cotf ence yoais 5 there is fbme occafion now of reminding the Brethren of thefe, becaufe the flraine of their preaching and printing feemes to have for- gotten thefe prwciflcr.SpiritmW Yo ks and Burdens being taken off from us (through the bard of God upon ye) the memory of them feems to be gone off too from fome : fome have forgotten that they were (tranters in the Land of Fgypt ; the Lord hath fee- med to forgive the forme-ly nonconform n? Brtthren all their debt^ because t bey defiredhm ; And now the Queft ion is, f-Vhet her they fhouidhave comvsfiion o- then fellow- fcrvavtj as he had pity on them? The ContrONerfie row before ye, is of all your Faithful I ores, and therefore it en Is tor r ! e render ft judgementrFathejs may bet- ter be?t fervantsr her chi!d r en our of doores , the one fort ( i I miftakenor)contend th t they may rive with ye • the others hat. they maybe ruled by ye in the things of your ovwac Kingdom and and in that of the Kingdome of God, that Iefus Chrift may rule both ye and them: how juft,how fpirituall,this latter plea is, will appearc from the choyceft lleafonings of fome in reputation with ye, which I have awakened. The things I prefent ye, I would not prefume to make too po- fitive, becaufe 1 would not conclude a wifdomecf your latitude under any notion of mine, (though I fee private men take too much liberty in that way towards ye) though it is your indul- gence not to know it. I here prefent ye things only to be confider edjto be qti/tredjxv the behalf of truth^nd the advancement of your State^to which I am covenanted 3 and I am the bolder and freer 5 having lo\d fomet hi be not rather held up by the power of States now, then the States themfelves in fuch a way of power ; and then, whether all tint Pretences and Confequenccs to draw in States and Kingdorres for rbe Churches in- ter eft (if clearly difcufled) be not rather a way of Anrichriftian myftery>thenofzeale toReligion,or the power of Magiftracy I 2. Confider whether in the Kingdome of Jefus Chrift any orher Scepter fhou ! d be lifted up then rhnt golden one of his own, and whether if there be a Kingdom of God, if Iefus Chrift be the Lawgiver, and the Spirit of of C ,hrift rhe interpreter of thofe Laws % and this Kingdom of God within the throne of that King of Kings , and uordoi Lords the Lord Iefus, any other power fhouldrule, any other Scepter, any other Laws^ or any other fit down in that 7 Aw*, which is only the Throne of the Son of Da- vid, whofe Throve is for ever , the Scepter of xv hi fe Kingdom is an e- verUflmg Scepter ? 3. Confider whether there be not an Heathenifh or Genti- 'lifh world , and an Antichriftian wor'd , or a world ot ma- ny called Chrifthns andbeleevers in Chrift, and yet a Church q[ Chrift which is neither ofthefe- and if (o. whether is all this Kingdom of England that Church of Chrift,'or not rather much of it that part of rhc Antichriftian world,over which ore part of the myjlery ofiniqutifimh fat long, and is yet upon it ? And if fo, then is there noc room in Baglandboth for PresbyteriaH Churches y and Believers of other waies ro live in that part of rl is Kingdom which is t! e world} and not that Church ? And if fo, ye m y he rich in people, rich in peace, rich in the p^aifesof rhe peop'eof God. Honourable, goon to do worthy things for our Nation, as mrttoy things have been done by you, and^^y ye be at the wings cf a Dwecevtrtdvntb Silver t&vdher feathers w,thjedoi» o^d. So prates, Tour bumble fait h fill Servant, lOHN SALTMARSH M To *V* *&fc «** «^» *ja* 5 ^*S* *£* *S* *«* *** ««» * ** WZ gjft j&£ ikx. *|* *g* 3g* .t^. 4^ *y* td Perfecution •furely Bret hen your crying out tfimfor the cv id power to help you or aUis undonjs a fig?/ you trust not tot he Gofptl ftrength, mr truth of your hmji , but to \ he ay me of fitfb . Utihinks of late your Sun is turning into d irknefle And bbxkneifc over w.wdyw Moon /VtffblouJ: u it popble that yo. ikes , burthens, whips , prfen^bamfh- ments^ can be foon forgotten ? Cm Saints lik , na:urallm f 'n fee their faces in aglajfe^andfijoon forget w -at rntnner of men t '\y acre ? I have reasoned with you you own at jumems ; / hopeyour own arguments may find ace ffe to your (pints when < jurs cannot - y men are Jooner pe>fwa>ded by their own reafon then ami hers. O that the fame founding of bowels may be hear dm you toyeir B?ethrcn t that ye wifhed to heare in others who were once your ta:k-mujla$ ! what }oQohfaid in his affl clionjvejh li r ay to you, Think On us I pr iy you vvhenjfc fti aH be well with you, md (hew fcmefoeffe > for it may be as Mor- fc&A ifaid, ye are come to the K Hgdom for fu 1 \ a rime as this 5 if no$ % enlargement and deliverance Jh all arije from anot her place. Io H.N SALTMAH.S H. '■ 77 44^444 4 44444444444 4444:^444 $*!$$ CROANES FOR LIBERTY. r. Di-ifiors ought to be no prejudice to the Truth. B^ A< upbraids m with our 'Divifions and SHbdwifivtiSj azdfodoethe Seethe mini. fty//?j upbratdthe Prove ft ants with thctr Luthera-.ijme y Ca/vintfme, ( ^}; Bo ° k and Zhi g!i**time 5 ^jzd /&# /> that the Heathens objetled to the tjmmits p"re!" C/;r/' ?/**>*, then fr.iittiresrverefo many they knewnt which Religion to \>"\ cd to che chufe if the j \houldtume Chrifl/ans And can it be expetted, that the Church feft 18 punted in any age jbotitd be free from Dtvtfioris, when the ttmes of the ApofiUs were l6 * lt net jfrf" 9 and the Apr. file tels m tt mufl needs be that there be 'Dtvtfions f In Greg.Nazian./w dates there were fixe hundred errours in the Church; do thefe Any wates derogate from the truth and worth ofChriflian Religion. Jguare. 1. Whether are not Divisions and Subdivifions obje&cd how to all that are dijfenting Bm£r^ftomtheprefentwa ok C&urt) k-g -ivemme re : Ttt thefe two things w kuew^ fir ft thai thu> forme Smt(i ' lca -'» viz.."/ Uturgit, was never eftabhjhedto be Jo pnulua-y obfcrVed } jortgorottjlj prefftdte the caft tug out of all thatfcmplc it y or ay thing in h % gii&tc, i If former Liturgies were never eftabliJhed to be fo punctually ob- f torch, and tmpojed Hpu* all the rfft(aA thu we muh under fland^or elfe all hi faith is nothings jicvc dtfirc and ex- pec} th*i thoje Fo/mts which he faith are jet extaxt, and ready to be produced, wtght once appeare. Qx& v e. 1 . If Formes compofed by particular men be not to be impofed on all the relt,why do the Brethren now urge upon us all and upon all the King- dome,their o vvne Uniformity and Formes, fince tneirs is no more a Truth to others,then others Formes were formerly a Truth to them ? aAfomcv 2 Whether one ay nod of Divines is not as well a few (i)compared with all the reft of the Kingdom as another SynodPani the lame that were 5 or fonic. ' but a few (i/ixeyeeis fihce^orllxty yecrsfince, but a tew (^'till, unlelle I Ox roa.e, the lame numbe» s and accounts alter by yeers and iealons I and if io 3 what reason is there for ones impoling more then anothers, finceTruthisno more to be reckoned by multitudes and Synods in one age',then in another?' 4. No buying to the uteot competes formes. SecSmeS, All other Refrm-cd Churches, though thejufe Liturgies, yet do not bind &¥"• LMtxtfters 10 the nfe of them . Hyre. 1. Why do^ any Reformed churches now undertake 'o bind any to the u(e of their Formed teeing the I hurcnes formeJy duul not ufurp it ^ and why under penalties now more then betoie ? 2. Whethei is that lawful novv which was not foure yeers- (ince, and for theie Brethren to .do, which was unlawfuli for their Predccelfois v 5 . 5cvei v impciing, a tin -nd a in are, $«c rhc fanrc Xtu.t which n,ak$s many rtfnfc to be prefettt.at our Church fervice,U not only fL*re> the Groanesfsr Liberih. *jj the Litnrgie it felfe^but theimpofing it upon LMinifters* Ou£re» i . If impofing of Formes was a /tare before, how conies it to be none now? 2 . If Ministers were not to be compelled th;n, why are they to be com- petit dnovpf 6. Liberty in ufe of Formes breeds no difturbance. O' led. r frt be obi "Bed that this rvifl breed divifiont and diflwbances in the Sc ' che farr,e £ bur cb jm ntejj t cjerc be a uniformity. Anf. h ha b not br:d any lift 4rbance in other R formed Churches. Why {hi* U (he fi-eel-bertyrfufi v or not u(l r ; e: were excepted againff, and accuicd then as no friends to the peace and happinetfe of Churches, why a. c they made now the choyceit meanes of peace and unity, and ail thofe Caurchcs condemned as etronious that are without them ? 2. It no (ct- tonnes can be produced as the ifTue of the fkft 300. yeers*, „ r . .^ Why are they continued ftijl, * which hath neither 'precept from Scrip- worfhVnow. turesmorpreiidenr fiom Apoiilesor Primitive pra ice to warrant them? s ^ ,, » Why are the crimes and will- wen fh:p of fore- fathers condemned by their M } children 8o Gr earns for Liberty/ children, yet afterwards taken up ? the fathers eate fowre grapes, aad the childrens teeth are fet on edge. 8. Things that even offend Ar?df?4ft)P$ are to be removed. SecSwftf I* ** UK ^ er carefnll hands, an J. hearts more mercifully viz. the Parliament, k&.\ then this Kemonfhrant is {to remit troubled conjeieuces to no better cure then Air, Fifhers Book^ ) who we hope w lido by thofe as the Helvetians did, by fome things that were {tumbled n am< ngfi ihem, though there veers none but Anabaptifts that ftumbled at them, jet tie State did by Authority re- move them^ and Zutnglius thetr f fe0d .dverfary gives them thanks for occajioning the rem vail, Qutre. i. Why may not the Brethren look for better cure to their troubled confeiences from the State no w,then from fome of their Brethren,becaiafe the hands and hearts of the Sratc have appeared rn< »re carefuii,more mer- cifull then (ome of them? the Pnefts and Lev its walke by, while the good Samaritans comfort the wo* md e i . 2. If the State of the He/vtians would not offend the very Anabap- tifis.but remove the fcandai : why fhouid an^ State now be let on and in- flamed not only to offend, : ut pcrfecuce them ; not only An<,ibapti(ls*$ they are called,but all other their Brethren that difient ? If States ate com- mended then tor being £b tender, why are they preached now into ieveri? ty,wrath,ievenge and tender troubled consciences made the only trouble? p. Rigour m; kr< Sep tatifb. s Smi8 ^ Ut: lve thiuh^w ty we linow that fom a few Prelates by thetr over-rigorotu. fcfoa*, V r€ jf ly '& have made m re Separaufis then all the Preachers df-ajfettedto Ceremonies in England. Cu^re. i . If it hath appeared formerly thir r gorous impofings have occafion- ed Separation, why do a\zy now cr ; or. or lo many S(piratifts, and not look op to themselves Why do t e heat t heir rellow-iervantsoutof doores,and then ei y out of their i uijrui ig away ? 2. Why is not palecution afrd imp. i ing m< n e forborne by the Brethren now, when tney nave found it the canfeof their ovvne Separation for- merly ? 3. Why do they cry out of $epa}4ti0\ when they fee Separati/rshwe notlo much made themietves : io as uity have been i.adefo byotners,ani they have been rather driven away, then tney have diawn away tnem- felves ? Why do they cry out of Separation, when ihey forcr them into corners firit, if they would ha ve t he common* on of • heir Brethren 1 01 e, why make they not their peifecution leile, and then* offences in W^nhip and Government lefle ? 10. Bur- Groancs for Liberty, Sx io. Burthens to Churches to be removed. In the me fine we b/ejfe Gd who hath put into the hearts of others into steSmee% yph.ofe I an ds he hath concred'ted the workjo judge more wifrly, andconpder { ♦*" more mere fully., andtoprofejft in ti e hearing of [cm of us, they -would will' ihfflyt.tr: with that wh-ch was indfferem to ihemfetves, if they were but truly t* formed it was offenfive to others, accord; g to that cf\ i--egory, ti'ofi cuflomes whtch are known to b ring any in thins upon the Chu ches, it h- comes us 10 Ctnjider cfthe removing ufd have it raine only in their ownH »ai dens, and the San to Thine only on their own bloifoins and nave peace only in their own d wel- lin£S,ami cfleii neighbour Towns running* with bloud ? 2. Were the times of Non-cor-tormitts then times only for removing burdens from C hu; ches, and the times of Non-conforrmlls now times of burdening Churches ? 1 1 . Mens devices onqht not to hinder preaching. This is jptft as our Bijh^ps were wont to do, who gve a full power to a secWi, Pre/bjter at his Ordination to preach the Gcfpell with a charge to do it, yet fta « 8 7- yptll njt fuffer him to preach no not in his own curew thout a Licence. Ou&re. i . When any then was gifted and called to preach the Gofpell^ and Li- cenfes were complained on to hinder, why are there any other waies de- viled againlt the liberty of the Gofpell now ? as unifor.iiity,&c. 2. Were Liccnles chaines and fetters to theglotiousandf eefpiiit? And ave interrogatories md 'ueflions at times of Ordination and admiili- on aoont Antt-Vicfo-Baptifrne, Antinomianiim now noreftraints nor de- vices to the lame jjurpoie is this torej'oyce that Chrilt is preached, ho wioever, nay is not this to forbid him becauie he follows not with us ?. 12. Mens kwentioi s to fbt up/** Divinum to aefv^n^e Gn\ -t-nrnert. They that have (rudied to advance *'. '..? Babel of EpifropACy, have endea- voured to unle t p h it W;thfme 1 exes of Scripture, that they mght plead a ^ S * jus divinum for it. Cudre. i . Wis it unlawfull,and pojittck in (ome to underpin Epifcopacy with fome Texts of Scriptures,and lo to get up a us divinum for it? and is it not aiuulawfull to fet up another Forme that is not purely of God, underpin- ned! tt/.t Groanes fer Libertie. ned with Texts of Scripture for a jus divinum, or divine right as fomc would have had it? 1 3 . Oath ex officio an unlaw full engine. The fame We dejire to fee further how abominable this Oath is. how cryed down by c - & *' 6 ' learned menjhow contrary to the IVord of God, the Law of nature, to the Ci- ty ill and Cannon Laws, and to the Statutes of our Kingdom, he ma^ find i# Mr. Parker. Qu&re. i. Was it fo contrary to the Word of God, to all Civill and Common Laws a and the Law of our own Kingdom,to extort from men Confcu ncc- fecrets $ then of what kind are all Formes of poling, examining, mtero- gating to rind out the opinions of thole who are to preach in an) Con- gregation ? i 4. When Presbyters grow as tyrannous as Bifhops they are to fuffer. But if the Prefbyters fhouldbe as g neraUy corrupted as Bijhops now are* have as much Jlrcngth to fcfprejfi the Gcjpcll and promote Popery, as the Bifhops by their fupr earn power haze, and tfihey can bring no more evidence cf divine inflitution then Bifh'ps can, and are of no more necejfity to the Church then Bijhops are let the funtl ion fuffer, Cu were counted no fufficient anfwers from the PrcU istothc Presbyters, why are Presbyters fleightings counted fo (umcicnt aigumenrs for their Dilfentmg Brethren now ? and if to raile be to reafon t u »d to revile be to refute ; Wx. Edwards and tome of his brethren . have as ltrougly confuted u^, as the I relates did formerly them, 17. Prelates impropriate Orthodox* In impropriating to t' e fame party the praife of 'Orthodox, as if to Jpeak^seeS^cS* M word, or tktnkji thought agatnfl them were no lejfe Here fie, then it was in E * * former t>mesiojpeak, agamji the Popes Supremacy ,or the Monks fat belly, Qu&rc* 1 . It it were fo ill taken by the Tresbyters then^hat the Prelates impro- priated the name Orthodox : ho w may it be taken now by all the reft who aie caft out as Heretickj and Schfmattckj, while they walke abroad cloa- thed only in the name c f Oi thodox Divines f 2. if the Popes Supremacy and the Monks fat belly, and the Prelates could not beare a word nor a thought againll: them 5 tft not fome Divines working for a fupremacy and areuenue, againlt which it may prove as great a crime to ipeake. 18. All not oftheiropinionare factious. Sure the man thinkj he hath obtained a Monopoly of Learning, and S^cS.frfr]. allkn ;n ledge is loll up in his bofome^ and not only Knowledge but Piety and f eace dg! e '' e jF e too;for all that are not of his opinion muftfuffer, either as weak^ ° r fmr m ! f^ e m *J ^ e their judge. Qu&re. Whether do not they who nold all other in Schifmeani Herefie, affja company of Mechamcks who conforme not to them, conceive tney have tne Monopoly of Learning as once the Prelate* did .• andwhoaic tide now? 2. Wocther do not they who look on their Brethren that difcr* is Troub.ers, Fail: ions, Schifmaticall ; cenceive all Piety and peace ablctuffe to be iockt up in their own boiomes : and who are they ? and who arc trie Wtar.e and factious if they may be judges ? 19. Prelates pithescaufes of Divisions. It it no wonder, concerning the pathes our Prelates have trod, that there Scc Sc <\ *s. are d'Vifions in the Nation ; the wonder is the Divifions are no more, no greater* N y Cu&rc. §ij. C roams for Libertle. If the ufurpation, Tyranny, Perfecution of the Prelates- wereretkoned for the fupreme dtvif&n makers in the Kingdom, when xhel^an-conformifts Were the only Ssparanft>;Why do they not find-out fbme other or fuchlike cstafe now, in iome other place, rather then amongft their d i {Tenting Bn - thren them- elves, whom they now only accuie oidivifon zn& faction T but this is the di^erence of being P.irtxs and fudges-, we naturally fpie out faults furthe(t from our ielves. 2 o. A here is il:: Church of England ? Sc.Vae fame We d fire I km to tell Hi what the Church oj England u,f Q rit doth notpfexfe him that we fh aid cati the Convocation the Church cj\ England, much Icjfe the Bijfops or Jrchbijh pu . It was fo hard to find out the Church of England in the Prelaw dayes, furely it is hard 10 nnd it oiu liow ; then it teenies neither Synod, Eft-ops, nor Archtijlopi wue the C ijmc -Then Quarre, where is the Church new ? • not in the ^J] mbly they are but confultiug how to build the Church ; not in the I rr t sbjtcry, for that is a Church un!: uilt y et ; not among the Parijhcs, they arenotScriptuie-Chuichesor Congregations as the lame SmecTjm- tiuus lay es • t^ri where is the Church ot £ ^land Z 2 1. The name of Church is the Gergovs-tfead. But thefe Epifcopjll men deale as the Tapi/ts that daz,le fhe,ej/,s 9 ^d afton'tft Smu "£,.17.^ pnjjfi Q j poo. r e per.ple with the gluteus r>ame of the Churchy the Churchy the holy mother the Church; thta is the Cjorgons-Bead that hath incbantedt htm and held the m in bmti#g( to thei> err aim ; all th, tr jfeech h of the Churchy the Church ; no mention of the Scriptures of 6-d the Father '$ hut all of the mother the. Chun <£Y: 4: 1. If the name of Church then^the 'JM 'other-church .,the Church wasfnch a Uorgom-H'tad by which f re feu as well as Paptps inchanted thousands ofpeo; !j to beleeve : vhy is that very thing or device taken up in another forme to inchant with full, v z>. The church ot b.n^la. d 9 the Onhouox C ur- cfyijjlhe Rofortyed. C.urcbes ? 2. If the Church Maher wa c . io much fpoken on before, and the St tur'e'i Ij little ? why is not the Cnu>ch of I U a trie Reformed Churches, the Orthodox Churches and Divines kfie fpoken on, and the Scriptures more ? 22. An i ! l Cirftomefofav Church of E^la^dand Conform irv. It htiith been the cufiome of late times to cry up the h // mother the Chut &&shf Tatr.c ^Jgriglan3 ? to call for abfilute obedience to holy Churchy fullcofrmitj io 1 orders zS the fame. • GrOdnts for Liberty. - ^5 orders of holy Qhtirchi negletltng inmfa^e time God the Father audjhehoty Scriptures . If it hath been the unwarrantable cuftome of late times to cry up the ■Chu.'cbof E gU*9d#Xi& AbjgUre bidiencc to the £hitrcb^nd conJ<;ri?*uy, why is this c£ft+»*e ttill kept up? rrtjfwpk*^ obedience , and unjfawity as much •called tor tul!,as • tfore ? wny is not the word more lpoken on, and the kc- formt^ Ctwrch Idle? why IS not h ce £ hfiflUn //£irfj,peaceable forb-arance of each others differing (ft .tai.s^nAprnclicpsm u„ity y more heard among us, and ibedtencc, ceHfenrntfjausiittoiferwity lefle ? 23. To call Schifmaticks and Hcreticks the Bi Chops practice. Only there h okc practice of our Bt/hopSy that is their cafting opt unconf.rrs - rig Brethren communlj k^own in their Court language by itie name of Scbij- mattckj, and Her sticks. 1. If the Bifhops did practice thecafting out the No>:-c informing Brc~ /6r<^,whither ought any iuch pradice to be taken up by the Xo>.-coxf,m- ing Brethren agauilt Srahren now not Qo*forrki,wao were lo much called lo themielves,Hereticksand Schilmaticksj that they have ta- ken it up againlt others ? 24. Herefies and Schifmharfli words. But we hadthiped the rcfufa-lof theufe of a Ceremony^ j'houU never have sreSeS, been - q tJltzedin tide nwfhment either to Herefie or Schtjme. the fame, Q*(4t e. If you hoped that thercfufaQ of a Qtremony would not have beenpuni- flied wi ti / • rel e and Schtfw from Bifhops s m»ay not your b etfa n hope much more horn you, that their diflenting from you in things ofonavurd Cog lizance aiid F .ym&sChti -cb O'der and Bapnf^. would ncit be fo bran- ded for H-nji and ffftfae by you (who glory in a more ooiped-wayy as as you weie branded yourfelvesof late ? 2). Hcavie cenfures for Non-conformity. I am fare above the crime of the Remonftrant 9 iS^on-conformi g Brethren^ sctS me a. who are & fet led wpoyKts of a me^ite difference (which their u f K a!l anguage ^.ij. k*owes by no b tier lerme then S chtfm.it ichs and fatthns) jet even jtich'ngfuch Supremacy. Cuare. If none but fuch as D otr phes \s obferved m Scripture for affecting Supremacy, and Sup. nor if, and if one P ejbyter cannot be found aft cell- ing place above o.ner Pre/by ters in oppoiition to Bifhops - then how is it cleared,rha£ a Prejbyter may De fupreame to a whole Church or Congrega- tion : and that it is not as much Superiority for fbmefew Prejbners to af- fect being above many Satnts together in one Church, as for one in taame or office as a Bilfoop, to affect place above another in name or office as a Frefiyter^nd io Epifcopacj be as warrantable as Prejbyterj, in&both alike unwarrantable ? A e Bcame of Light to difcover a way to the peace both of C h u in c h and State. By way of Confederations* Confid. I • IEtit firft be confidered where the great obftru&ions lie againft Z»/for- yyox Toller at ion ok Brethren of fcverall waies, and if it may not be found to be' in theie things; i. Ata i grhe whole Kirgdom of England for the Church of England, and io fetlin^, up the National Magiftracy of IfraeivA the Nation now as it wasthen, which. how it maybe warranted, would be wellconhdered. 2. A jealoufte how to preferve the prefent Eccleiiaficalilntereft with- out the choycefi power -or the Magiftrate to help it 3 which if well obferved, Shakes it appeare.to be lefle of God and more of Man. 3 . An interpretation of thefeGof pett-Scripcures which concerrre Ma- giftracy ,&>»;. i j. 4. 1 T/w.2.2. 1 P^.2. 12,14. (which I humbly conceive to O^ Beame of Light, 87 to be (o far as conccrnes any good or cvill either of the Law c£ffat#re or Vn'o /.<)into a %cd into they know not what at tirlt,and bdeevtno generally they knew not in whom ever (ince,as lAt,Mtr- frutL whether there may not be a free peaceable cohabi:ation of the people together,!;/*, of thole called Tresbyteriail, I independent >Anabapt t ft s^ enjoy- ing there feverall waiesof practice in things of outward cognizance and order. &> B*ptifm 9 Chuich-Ordrr y e?r. in ail peaceable derneanureand godli- nefle,as well in this fpirituad variety, as fa many Corporations, Counties, Divifions, Armies and feverall Companies, in that their civtUvarhtj ; and yet in al^i ctvtil come L»c(fe y pe ace and mttj . Lenfrd* 4 • Let it be confidered,whether the Ctvui pwer in fuch a Gofpeli- myftery, as "Presbytery is, and the way o?Baptifm is, and the way of Indtptndcncy is, may not with more la wfulneffe, iefc hazzard of fin,an i (afety,keep off, or impend his engagements from all tides, feeing there lies GoJpe'l-jhtKgth and .ti on ail tides, and walke only according to thofe generall Rules the Gofpeilnath laid him down in R vw. 1.3,^.1 '/"/j».a.2 r iP*/.2.i3-, 14. not daring 10 drawhiir.fclfe to revenge any mis'oeleefe of particular Scripture m t^ne^i >rcu>g either iide either for I'vesbyurj^ndependevcy, or Sapii/mftfh chthe ooipeil hath no where warranted him in fpeciall or in any cleare coniequence to do , but (uchas the prefent prevailing Brethren draw out fiom the judicial! law of M.fes to help : and from thele generall (jojpel rules wniQhcm bring fjrth but an op-monativs />/?/**, as their Argu- ments an ipiwixamiG truth ,or Pres >ytery & whether the Magiftrate ought not to demand a more clear & equitable rule in things di formal Qn*i*.a*?% N 3 * Cods' watim 88 A Burnt of Light. I humbly prefent to be cor.fidered. Whether there ought-not to be a cer- tain Rule for a certaine juftice : lo if there Lhould ever oc a proceeding to Vines, Imprifinmenr, F>ar:'jh?nent, the Divines can adminitter no more cer- tain grounds for the fcagittrates conscience, then luch as they ha\\ lor their own,which are but probable, controvertible, doubttuir, as the Argu- ments on all iides will make appeare. Let it be conficfcred, whether it nath nut been one of the Nationall tins, viz,. Making Laws,againit all other Ionm-s,tut what it did dtablifh t Mf Nationally • by v> hich txfetit nee hath to d us. how Gojpell Truths h* -e keen kept out whole Generations $ 1 opiih S.tates kept out Proiejtaritijm y and PreUcy kept out Pec (by; cry, 2iudwhLthe r Prefiytery proceeding on the fame ground, is not in tne iatne danger of "iin, and or keeping out other Truths 5 and whetner upon this ground, any Gojpeil Revelation or Light (of which there ihallje an tncreafing ever> 'da-), as Mr. Cafe himieife ^Z^&i!'" ' preached) ever fhall come into this Nation, but ot tne National! fize and temper; and we know that is not often the Goipeil way ; the Lord hath ■ chofen the wcake things^nd hafe things. Confid. 6. Let it be confidered whether part of the great Myflery of iniquity be K Cy ,j 7 . u/ ^not that cf drawing in the Itrength of the Nations, the Princes of the ■ earth, to fupport the Ecclefiafttcallov ( hurch glory, and let this be faaly considered; did not Pope;} get in the Kingdoms ot the world to fupport it lelfe ? Did not Prelacy itgnd ty the lame powei ? Doth not Prefbjtery hold it felte-by the fame it; ength of Mag.firates? Arc not the fame Iron >rcdsand fcourgesof fteele conveyed ovci from one * f them to the other? Did not the Pope vvhip the Protcftunt \V[ti\fine% imprifonments, and the Prelate take the od out of his hand and lynip the Nun-conformfi^d the .N-cn~ccrform;fl or Prefifter ta'xthk lame rod cut of the Prelates nand and fcoutge thoie that at Non-co^farmjfis 10 him ? - ( or: fid 7. Let it be well confid ered, whether the defign of the Nathyatt Mrnifte- I ry : ever fince the rirfc working of it upori t i a;; es hath not a defign. .tor ilrengthening their own intcref* Ly tbx Mag flravj of the Kingdoms^ and how have Kingdoms been em': rolled for tue Serving of thisdeiigne, .and whether is not thisguilded witiitbe glorious name of Reformation. (Or fid. 8. Let jtbe.confidered from the fcveiaU wates and Formes of proceeding in which the beleevers cf ievei all opinions have gone in thefe times to fupport themfelves,which (lands molt on a pure ooiptl ipirimail bottom 3 fupported by its own innate congemall and proper itrength, oaiping about no itones,no pillars oft he world ; or humane itrength. Confid, rX'Uu k^4 Bczni'Zcf Light. 89 C 071 fid. 9. Let it be confidered, whether the whole cry of the Divines or the othei' ? party (as in the late Bookjis not all to the Magtfcrate: Help us PaHtdmem^ help as City or we are undon, the Herefus and Seels will' undo us ; What (aid E^ra] Iwasajbam?d ( faith he ) to require of the King an army and E *™ ho? Ceme?t to f e/p us again ft the en< my in the way > bevaufe we bad fed the band of our God U upon all them that Jeek^ him. Con fid* 10. 1 Let it be considered whether they whom he cals PLretickj and Schif- macicks.wake it one of their choyedt Pi irxiples to desire the Magftraie • to help their opinions with their prijons. fines, pilhncs $ but rather mat they- would let than alone to [rand and fall bj the power or weaknefle of their Goipcll pri ..ciples,and that they may have liberty to pray for thenypay to them and poflefTe the oofpell* Each opinio:) ft tedbriefly^reipedive'y to Toleration. Lei it be confderedto what each pretended Herefie will amount to. hidtftnitn ey. INdependextsb&eeYQ that fince the Parfms are fo generally corrupted,. the Cnurches ought to confift of thole of them only that profefie more purely,as they find Scripture Rule and Practice \ and as the Preftyterians themielves many of trxm praclice in fonie Ordinances : as that of Bap- tfm andS#p:*rjgivingthem only to the pureft Beleevers. They alio beleeve that theyoughtnotbeafew^/«//?^r/and£/^/ cf the Churches to bring all trie Churches and Congregations under their Power and Vomimon'owt rather under under their advice and confutation. Cttsre. Becaufe then they practice to meet more purely, and to rule lefle one over another $ whether is ttus enough ihat they Qiould be fined, impnio- ned ; bani(fied ? 7 be Anaiitfir THe Anabaptifts fo called, they hold, that Beleevers ought only to be baptized,and that Baptiime ought to be fofor the manner, as may let forth Chrifts Death,BurialLand Reiurreciion by wa:er,as theGteek word and Apoftles praclice feems to imply, and fome oft he ablelfc Divines both ^England and the great Adveriaries the Papifts themielves deny not-, and for children, they reader none the Apo(tles»Bapcb.ed ; and they fee not any Scrip- p kA B eamc ef L ight . Scripture cleere enough to warrant, and they therefore forbeare. Becaufe they will not practice then what is not cleere in command* and confefled by all to be but in hidden covfcejnence ; becaufe they ha^uz, as they tind^the cleared rule and pradiiceand as none can deny but it was the Affiles generall pradiceto bapr^t Beleevers : therefore, wtutheris this enough that they fhould be Fined, Impriioned,Banifhed ? 7 ft Serketf. C £^r.')fomc of them Queftion only the way of Church and Ordinances^ ^as otBap ijm> £• becaufe thty &nd that the power was at firft given to the Apoilles with gifts, and from them to others and they dare not take it from Antichnft and the Btfhcps>as the #^r>W K.ingdomes generally take it,nor from the Churches^ bccauie they find no fuch power begun from the Churches, but only of chejecoi conjen:, not or power not Churches begun before ApolUes or Difciples with gifts. Oua*e» Whether then is this enough, becaufe they conceive they dare not take Ordinances, but from fuch, and in iuch a manner as was given at firft, to ]FineJmprifon,or Banifti them ? A Modell or Short Draught of the whole difference betwixt the Divines tor the Presbyeryznd themofthe<^'n>iy relpeftivc y .tor e M >giiirite or State drawn from the late Books and practice of both parties,in a tcttonAr) waj. 7heyoflhc?re$b]tery tothe Magi ft rates or State. WE humbly Petition ye,t hat Heretichs and Scfvfmatickj(we bcleev- ingall that differ from us to be fo ) may have your pown infiided upon them, whether to Fnes 9 Imwfonm n 9 or Ha tjbme»t> and upon this condition^ fliall have what we can do,or preaci,,&c. ihe Independents to the Magijirat.es or State. \~}t ?E humbly Petition, that ye will not hazzard nor endanger your V V civill power of the State to helpe our opinions againtt our Brethren, for we are not InfalUbL nor Ap-fioUcall, we Jtebut mpart, and that ye will not punifh any of our B> ethren Presbyt. rt*/s or others,for what they bcleeve or differ from us in things of outward order in the (jcj}ell,axi& that we may have leave to pray for ye, to pay tribute to j e,to fight for ye, and Qs&it on ,-W,E-l:vards (75%ru and fo worfhip the Lord among our iel ves peaceably asr we cvf , ai '• i to purufh us when we difturbe ye by tumults, or trouble your pegee in put Wiry or wo. (hipping, m m m « &* # m m *& g| *i"\ (Wtw /«»*.-••. rr>-^? -/sr»<*' w?* icvi ;•*■■':. , - - /— .. .«-•* rr??Mfi '*-■ tc ^i. ^t/ tfw*. C^fo 4&t $&£ ^fifr &Y* ^ 4&t> c?^;- cjwt f-jp. ctg% c?g-„ c*£<. .ft .'v Some Quires for the better undemanding of M. Edwards ialt Book,called in Latine (jangrtna^ Bur in Engliflv B- >ok oi Scandals ^^itXi the Honou- rable Houfes of Parliament, the - rray, the Saints and Churches of ( hrift, that dif- fer from him. Qtf&re. i. WHether this be not a new way, and work of Providence to bring forth fome Gofpel-iight to the world by prefenting iome truth under the name and notion of errours and herefies, which can fcarfe ob- taine from the PreiTe and Pulpit any other way of appearing abroad : and if this he not to take the wife in their owne craftmejft, and to make M.C> anfoyd the Licenfer,and M.Edwards the Publifher of fome fucb 7rw/6/,which the woild had cite never knowne io publikely, but under the forme o£bsrefte y and horn their two ^/,but under this diignt/ef 2. Whetherthat Story which M.Edwards tels o£ Braft ted in Ke*t. where he fayes a woman preaches which is known to my (elfe, and all in that place to be a meere untruth, be not a way to judge or moft of his stories, Letters,Relations ? 3- Whether this late Book called Gangrc»* % vi\\txz there are fo many letters Writ to the XevcrcndM. Edwards, toihefVorih* \s\*EdwaMs, to the (Jeod V . Awards £0 the Father W\..EdwardsJ.O the Hfax th},H:v rend, (rood M. Ed- vea d:, with divers other infinuations of his own worth, be not a way of ieekin^/' ^y.zn&praifefrom men f 4- Whether fo many Letters as are in the Booh called t?^^*, where there is no: one awe lub(cnbed,may not be as weH written f . om M.l .d#»\ d. as to him:and whether the Auihours or thole Letters whole names arc lup- prefled, are not afraid to be queftioned for their RtUue*:, and therefore have either conceived their names themfiiu/ t or lA^Ed^aras for them ? O 5-Whe- 9* £htstres on M .Edwards G&r,gY&na. 5- , Whether the great reafonings and conflids, which Wi.Sdwards faith he had in his fpirit in the writing of this ^,and fa^es were only carttall con- ptts^ were not rather conptts with that $/>/'/ of God, which breathed on "him more love and charity to his Brethren^ then it leems he would receive at that time. «?. Whether his accufingthe Parliament and Arm]* the ore for tolerating as never Chriftian Stats or Utfagifl ate were known to doe the eaberfor A$f tinomianrfm 9 lrJependency % Fami/>fr^ySeraphar-ifme,&: • be not of high and dangerous infinuation to the people at luch a jundure of time, and of des- perate irritation to our Brethren of Scotland-^ and is againu the lolemne League and Covenant^ovx great ArtiMt of it ? 7- . Whether this be a furficient confutation of my Books called the Smoake in theTemph^o call it a Boc\of errors ,as he doth in Pag^.Epiit.and in Pag. 1 8o.where he faith only jthis is an erreur^nd that u an erro*r % without the leaft particle of Reajon or Scripture to prove fc« where if meere accufations may pafle for crimes y I wonder he made his Book fo large,and rather ium- med not all up into one grand affirmative^ viz*7'hu u aU herejie&nd fo have fpared the Reader muchptf/#*j,and himfdfe much paper ? 8. Whether hath M.Edwards dealt faithfully and ingenuoufly as became a* #m/w 3 pretending to fo much clear neffe and msgrtty of fpirit ( and which makes me fuiped him in the reft) viz,, to charge me with pofitive errours (which my B»o\e can witnefle to the worldj I writ as txecptiom to ferve zdcfgn of Peace and s\e x&nc that ion ? and not as my opinions ? 9' Whether the defigne which WUEuwards pretends in fetting forth his Book y viz,.to make the blafphemies and erronrs of the ttmesfys he cals them) to be deteftedt is not rather a far contrary defigne, vtz.to ipread poyfon, in- fed many fouls who by this mall come to the knowledge of iuch things as they never heard before.having provided no sAntidetefxox any Anlwer of S dipt »r e or re9& he brings in his Gangrene I. An Expoftulation with M. Edwards* upon his Beoke called CAN GRiE N A. SIR, THe uncharitable expreffions of your Book againft thofe who fee not by your Light, and write not by your fondle ; your binding up the Tares with the wheat together 5 and the preciom with the vde\ your tramp- ling upon your Brethren as the mire in the ftreets, have forced my Stmt into thefc few Qi^se ries ; for Sions fa':e I c*nnm hold mj peace. The Delignes of your Book feem to be thefe : i. A Defigne of Provocation to the Magiftrate againlt your Brethren* %. Of Wfcf/»/«t /«", under theold piojeftofHereticksand x cnifmaticks. 3. Of Hifhricall \ecreation to the pepple, that they may make them- fclves fbort with the Belecvers that differ from ye., as the l hiujims with Sampfo upon the Srage- A Can your wounded Brethren make ye good mufick ? Can their failings make ye moi e innocent?Or their iins make ye more fpirituail ? You would have atl the HeUeum that <*e » c ofr^r mi*dc, banifhed,&C. will you who pretend your felfe to be a friend, be (uch an enemy to the State as to cut off (like Ner the Tyrants with) lo many thoufmd of their faithfull iei vants at a blow, in {uch a /#■<'■: tvre of time when tbey needio m.any ? Ought ye to work off fo man) choice, onts from this Cauie, till you , have upon !u's Book called Gzhgcxna. have as many more of your way for their places ; and till as many Battels;, yea: e.«?,exp'.Ti:nents,prove them asglofioufty Faithfull.as thefe are ; is this faire dealing with the State ? You have brought forth beforejfrael and the Sun 3 many pretende4 fi"S and crimes of your Brethren : S'nppole they ftiould write by your Copy, and bi ing forth the Allembly-ianncs ; the crimes of all thofe of your way,ot all the Divines and others thatyou take in, and i ake back into the afhes of their unregenerate condition, keep Almanackes (pf the yeares and daye.s cf their failings, watch their haltings in alithings they fay or doe, teli all the Stories of them they hcare, what would the next generation thinke of their Book and yours ? At this rate of writing they would not reade one honeft man of all their forefathers, yet this :s your conrie and rhethod. I have done for this time, and I hope all that are not iachanted with the Gor^o'i^headdi H'rcttck* and Sekijmaiiik* and Church of England, fas your owne Sme&ymnians fay) will reade and judge. I had laid more to ye,had you printed us more /l^/^,andle(Ie Re vt/ixg^nd fomething more then Storm and Winter-tales* And'for our Licenser, whom you fo rayle at, he is fo much a friend to all the world of beleevers, as to give them the Scripture-liberty of proving and trying all thfags;9nd not to iilence the Prefers (ome would : and as the Prelates did filence the TW/wr .- And no .v let any age, weighing all the differences (excepting trfe Blaf- phemies,&c) and the nature of them nakedly, without a/gravathns, an d fallacy of words, bring forth a Book printed in fuch fitters of blond, as this CjaHgrar.a) bind up all the Oxford Aultcuflts, the LMountagnes, the Tock^ lt»gtons,znd fee if this (jangrana doe not exceed them all ; this is Tcrfca.- tion and Prelacy Jxbltmate* , And for all this, I would not have the Civillpowsr drawne againft you, (if we had all the Magiftrates on out fide) but rather that you may in the Rowings of a more heavenly jftnt ,with your head of waters.and your eyes a fountaine of teare5, write againft your owne Book, and let the world fee that Men in thefe times are not i^f*tllt#lc, as you all conclude, but may mi- ftake their Brethren for Enemies, fome Truths for Errours, and Zeale for P execution, as the very J ewes did when they crucified Chrift, as they thougfit 3 for Blafphemy 5 ^naJomejhalll^!lye y h\K\\ CW\h,*nd thinke they, doe Cjodgcodfervice* o 3 ■g $ A Parallel between the A Parallel between the Prelacy and the Presbytery. g^re. WHether if we fhould reply to U.Edwards in his owne words : and as Salomon faith, anfwer him according to his,&c. we not com- pare things as folio weth,and trace up their proceedings into the very my- ftery of PreUey f I. The Prelates were ordained Minifters by the Bifkops. Ouare. Whether may it not be faid, the Divines that fit now, are Ordained by the fame power of Bifhops to be Minitters, and fo by that power ordaine others ? 2. The Prelates when they had made Canons procured the power of the State to impefe them upon all the Kwgdome. Quare. Whether may it not be faid, the Divines now get the fame power to what they decree,and accordingly impoie them upon the Kingdom ? 3- The P re Ltes comfo fed one great ServtCcbooke for din il t on to Unifor- mity of worlhip, according as they had ordered under penalttes,yet with" out the leafl word of Scripture to prove the truth of any ihwg -n a* Quare. Whether may it not be faid, D vines have compokd one great Booke accordingly now for the like Umf >r ity , vt-z,. the Di reel y ved under tines and penalties ; and yet without the Lau word or tittle of Scripture to prove the truth of any t&tig m it ? 4- The Prelates crdeyed,t hat from that Booh^Prayers jh Be read to the people, C u&re. Whether may it not be faid^ the Divines now have not raft tfa Prayer* of the Spirit into fuch Formes and Methods, that a little: make them as Hinted currant and legible Formes as before* and ac-, ingly read in divers places ? 5- The Prelates cowted all that would not conforme to them, Si matt call and Heretic all. Prelacy and the Presbytery. 2 y Qu&re. Whether may it not be faid, the Divines now count not all fo that will not be umforme with them ? 6. The Pre tares fori ad all to Preach mi Print, that iidnot Preach and Print for their way ofworjhtp and Government. Qpure, Whether may it not be laid, the Divines now would not have all hin- dred from Pu ! pit and Prefife that will not be of way of Worfhip and Go- vernment with them ? 7- The Prelates pojfejfei themselves of the States power and favour. Qu&re. Whether may it not be faid, the Divines now wholly labour after the fame inter eit,both in Parliament and other Councels ? 8. The Prelates bad r heir Licenfers to flop all that write againfi their power anipompe. Qu&re. Whether may it not be faid, the Divines now labour to ingroffe the po- wer of licenfing only to themlelves ? P- The Prelates hai for part of their Government ■, Fines, Pillories, Whips, Imprifonment. Quare. Whether may it not be faid,the Divines now have thofe very things for part of theirs? io. The Prelates had PariQies for their Churches, and Tythes for their maintenance, Outre. Whether may it not be faid the Divines now have the fame Parishes now for Churches,the fame Tythes for maintenance ? li. The Prelates called all other meetings but their Parifh-meetings, Conventicles. Quare. Whether may it not be faid, the Divines now call the Churches and people that meet now together apart from them,Conventicles as formerly. 12. The Prelates called tht Non-conformifts fattiws troublers of the State. Quaere, diverted off his Road of Medicine, ot which he wrote learnedly, and bro^e in on the by upon the deeped Polemicks of divinity, and reached a riders bio w un- awares to his friends. 2. In things doubtful!, confeience nath refuge to the iureft lide:Now its granted by all,and not controverted by any, that in the Apoftolike Church, the government of the Church or the New Te- . ftament was in the hands of Apoftles, Pallors, Teachers ; and therefore Conscience would (way to that in which there can be no Error,exccpt on iuppof ail of abufe ; and Chnftian Rulers would not doe well to venture upon Eternity, wrath,the judgement to comejeonriding on the poore plea oi'mEraftian diftinclionjto incroach upon the Prerogative Royallorje- ius Chrilh FINIS. Thefe &$^&^fofo&i^hfo^&%&fo$hfofofo THefe Reafbns, tending not only to the fipeetning of the Two Kingdomes, England and Scotland, the Parliament, and Diffenting Brethren on both Gdes } in the Af- fembly .each to other ; but alfo to the preferving a J uft Liberty for them all refpeBrtely, I com- mend to the Prefle. March 30. IoHN Bachiler. 1646. DIVINE RIGHT OF PRESBYTERY; Aflerted by the prefent Aflembiy, and Peti- tioned for accordingly to the Honourable Houie of Commons in Parliamen r. With REASONS Difcufsing this pretended Divine-Right j and yet with tendernefle to the Brethren of the PresbyttriaUway. Pleading for a Liberty of Confidence for them in this their Opiriorvs lor other* of their Diflenting Brethren, and equally for both. With Inferences upon their late Petition. Ryfobn Saltmarjhy Preacher of theGofpell. Rev 2 .2. Thou haft tried thefe tbatfaj they 4re Af^its % but are not. L OT^D O Tl, , Printed for Giles Calvert, at the Black Spread- EagU at the Weft end of P auls. i 6^6. Sec Ordin, Jun,\z 164$ P.4- 4^- -t^ *jf 4\jf* ^V 4jjp- 4|fr 4Jp 4^* 4 Te are many of better parts a* d abilities y I am as one borne out of due t ime \ yet the fame Covenant is upon me wi& your fclvts'^nor ought ibaaufe lam but one. pre fume to fee Tru'h more the* ap« 1. 17. one, because ye are many ; Nay, it u that voyce from the excellent glory which both you and I musJ heare, and which can only teach m Truths It is not the voy.ee of any other . ^And furely ^ftnee Ttum&atb habits htintbewor\d tol veufon voyces in A(fembltes andSynods, where that is only Truth which is voted fo y **d not i# its own glory and evidence^ where that is only Truth which is Jo : The Myftery of iniquity hath banmre advanced tkentbe Myftery p/godlinefle. THE THE DIVINE RIGHT Of Presbytery, &c. With Reafonsdifcufsing this pretended DlVI N E -1(1 G H T. Irft\They who are the Presbyters in thisprefent Presbytery, pre- tend to be Presbyters by a power ot Or d;»ath» from Etfbysi as the Btfb*pi were Presbyters : and if fo,they are to make it ap- peare,that there is a true perj6aat fucceflion of Mimjhry from the Ap,fH*.'y an-i that they doe /ivtojjy facceed without interruption ; for in jacc ffio- ,unk-(Ie tnere be a certain, perpetttall^ and $zrftf',therecanbeno^rr^/^ymor/^//;^//9'of the truth ottuchz power ; and whether the proof of this dravves not with it a neceffary and perpe- tuall vifibtlity of a (Jknrch] (contrary to the opinion 'of all the Reformed Divines >J and further, a trmh of Chttrch-Mintftery>znd Ordinances of Jefus Chrilt in the Anttchrtfltan State^ from whence this CMtntflery of theirs comes,by which they ikzndprtjext Prsjlyter s y znd how any true Miniflery can be found in that very Antichriftian State, which is called the mandi _/7«,the myfteryo^irrq^f^th^^oreo^B^^/o'ythQfa/^yiffaTvay $ and how the fame State can be both meeriy AttichnfljAn and Chrifti«n y a ti&toe of 2fo£r/0>-,and a ^pjafecfhjw Chnft ,a Almtfiery of 6W,and a nj fiery of /'<;/'- quity* a 7 erupt- of Cj d and of Idol* ; 1 leave it to be judged. 2i That thele present v.'eteaiea- Presbyters cannot be found true?; >^- r^f j but by iucha pcilon ill and fucceffively derived power, will appear e, from their prcient Oltoa li of 'Or dotation ; they aj.o wing and accounting none for fres&jters or Mm.>fters 9 \mt fuch as are lent oat by their perfonall Ordination 3 or were formerly ordained by Bifnops;'io as they make thefe, and theie vnvA make otners • and thus their power is derived from zperje- nall and UneaU iucceflion, and deinonfir&uvely proved from their owne practice : nor will it help them that iefns CbrtfitiLw&yes had a CburchyOt iomzinvifibie SttetsynAet Anticbr.fi 3 becaufe they muft both prove them- P 3 (elves 1 a Reaftns dtfcuftng the Divine Right ef Presbytery. felves and the Eptfcopall Miniftery to fucceed that very Church, or thofe very invijible Satnts&nd that that Church or thofe very '5rf;w, were Pref- byters or Mint ft ers fat we know men may be Saints 3 b\iz nozfent,or mini" fier tally Saints fent ; good me », but not good Presbyters, as in their o wne way of pradbce will more appeare : for if any fhould now call himlelf a true Presbyter or Minitter, he mult prove his (ending to them by a perfo- nall Ordination^ which proof of their Ordination we demand from them, as they would doe now from any otners. , . h 3. Ho w thefe things can {land together. That the Divine Right is in tie MwsT 1 ' the Congregationall Presoytery,as they, acknowledge 3 and yet that there is a Clafficall, Provincial!, and Nationall I resbytery, which are but Pru- dentiall and humane^or mixed JudicatUies,according to fuch a diiiincTionj and yet are allowed by them a Power Supreme and coercive to the Di- vine Right of the Congregationall Presbytery, which is the iirft and im- mediate iubjeft of the Divine Kjght of i-resbyiery, as they themfelves ac- see in their knowledge. And now whether doe not their owne principles controll humble *dvtce } that pretended Divine Right they plead for and let up, a Presbytery of JjJitoS^ Charity and Prudence, over the Presbytery in the particular Congrega- S*giniit< rs and people \ not by that very Apoftolicall Scripture- Rule or Inftituuon or Jelus Chriit. Their Congregations Parimionail,and of politick conuitutionjnot Con- gregationall. according to Scripture. Their way of constituting this prefent Presbytery extraordinary, by fuch an Aflembly, without precept or example for iucha Way in the whole New Teftament, from whence the whole Order of n .at diipen- fation ought to be framed, and not from the Lavv, or Old Ttuament, or ^^^ e f ionie cafes of neeeilityinthe State or Church of Israel by way of Ana- thc Affemtiv logy-.as they fay in their Modeli to the Parliament. 10 n-.anuC. jj^ Primitive Elders and Apoftles ' w ere qualified i : mediarv ly Bom the Spirit ..with gift s proper tofucn a kiniittacion •, wnich theie Presbyters and Elders beingjiot, 'but molt by gifts, and ha' its of Art a^d Science ac- quired, by induitry 5 therefore the le prefent Presbyters cannot chalie.^e the fame power for Church-( enfures, Without the lame Sp/nt g . then>>and Anointing them to fuch a power zxidadminiftration in tJfoe < i&f§b% but ought to be content meerly with a mixed and partly ptudciinail f $ d-faijt ng the Divine Right cf Presbytery. of Divine Right, is with a Spirit not purely Divine; and how proporti- onable a power of Church-ceniures aded by a gift not purely the Spirit's, -but rather the Vmverfities and Schooles ; and to joyne men an Elderihip fo with the infallible Word or Scripture, which for want of that primitive or pure anoynting by gifts, (hall controule the pure Word of Truth, by an Interpretation ieiTe then Truth, I leave to all the world of beieevers to judge. How inch a viable power and Judge as a Nationall AlTembly of fuch a Presbytery, can be fet up, which mull judge ail the Churches and Congre- gfiti ns otcwifty all the Migiftracy and State-power in the Id v%d*m 9 they aiuiming to themfelves a fpirit of judging and decerning of fins : And see in their whether by this power the Parliament of England (hall nor fall under the kit PcurioD, cognifance, interpretation, and cenfure of fuch an AfTembly, for fome fins which they as a Civ ill power may commit, eipecially dealing m Eccleti- afticall caufes : And then how far fuch a National! Aflembly may manage fuch crimes to the heightning of their own interelt, and to the troubling the intereLt of the State amongft the people,I let all judg,whoknow how the fame vifible Eccleliaftkall Judge is condemned by all the Reformed Kingdoms under another notion, vtt, of the Antichriftj and Pope, and Councels*: And how that Antichriftian power and Judge in EccieliaiU- cals hath troubled this and other Kingdoms to the imbroiling them by ex- communications into Wais and commotions (as in eur Kiftories, e^r.) and hath at length taken up other weapons then the Word to make good their Ecclefialticall ceniures and intereiis. And whether this vifible forme of Clallicall, Provinciall, Nationall, Oecumenicall.be any other then the like Papallj Epi(copallpower,dirTer- ing only in for me, in Confiftoriall , Prpvinfciail, JSationall, Oecumenicall Counfels and Synods,tbe like fpirit of Dominion, ruling, convening, ex- communicating in each. Objection. But how willy m do to fail, fi j p.wlhtmsw, Pre jbjtert^ls^And other dijftnting Brethren . ? A fc. Not that . I will determine, but propound for the Parliament ; Itap- peares that the State- confeience according to the prelenc corrupt coi :fti- tution both of Miniders and Elders, and People of this Kingdom, cannot yeeld a Divine Right to a Presbytery fo conitituted \ and. therefore they are not to be forced to the judgement- of the prelenc AlTembly, no more then the AlTembly do defire to be forced themidves to their judgment $ and therefore each is to enpy their Ubeuy in the Lord as they areper- fwadei. ' The State is to enjoy ;heir liberty in their judgement of no Divine Right in this prelenc Presbytery. The Mea/fai difcufing the Divint Right of P resSy tcr y . r o y The Aflembly may enjoy theirs, in their judgement of a pretended ]:{- vine Right or Presbytery in all Congregations, which willconiticncioully practice with them, not ieckingto make the State iub(er*ientto ihemby their Civill power, which no Scripture practice will warrant irom any Elderlhip or Presbytery there : and thus the French Churches enjoy the Presbytery at this day 5 having no Civill power to help them. And the other diiTenting Brethren may enjoy their Divine Right too, being as fully perlwaded from Scripture of theirs as the other are cf theirs, and equally live under the lame liberty, and not trouble the State with any thing but their prayers and obedience. Objection. But the Brethren of the t/fffembly expeft the Parliament (hould jojnc with thctr refults* Anfrv. I know not why they fnould expeft that, for they are no more infalli- bly gifted then their Brcthren^that they {hould expe& more from theState then they. Their Miniftery is as queftionable. Their Interefts are more in the world then the Interefts of the firft Presbyters were,as in their maintenance by Tythes, and in their power of Claflicall, Provinciall, Nationall, the Kingdom being thus corrupted, and in that fubferviency and power of compuliion, they demand of the Magi- ftrate,and Princes of the world. And why our diffenting Brethren may not with as much juftice,honor, conference, deiire the State to iertle fuch a Goipeli-order as they beleeve to be true;the other being no more enaLied to demand of the Siate any po- wer tor impoling their conclufions true i y a power of the States own gi- ving by Ordinance : And whether the State teeing no infallibility of ipirit in any of alii ides, lincewhat the Truth which they hold bring in its own evidence a^d demonftrauon betore them , ought to b# preflcd , as bound to one by any Interelt more rhen to another lave thai of I ruth, I leave to be coniidered ; and men, what rtafon the Brethren have thus to prefle their fuppoied Divine Right,I dclire to know. Objection. Whether is thu to fettle things according to Covenant ? Anfo. Yta, The Covenant binds us to Vniformity ; but then, that claufe Ac- errdtng to tloe Wodoj Cod doth teftraine the Vmformttt to the light which each Kingdom fees I y according to that Word; and therefore our Brethren of Sc'tlandicc i J resbyteiy in onedegree,the Hollanders in another 3 and the t rench in another, and at this time tngia *d in another 5 and yet all (hould be one in that ciauie of the Covenant, v$z* % to defend each other in their Q^ degrees Inferences on the Olffemilies la ft Petition. degrees of Reformation againfl: the common enemy $ We Scot land, and Scotland us; and what a comely thing it is for Brethren to dwell together in #*/'*> though they cannot in Uniformity \ The Laft -Petition of the Affembly/or Divine Pvi^ht in their prefent Presbytery* with Infe- rences upon it. Petition. THat the Trovi'fions efCemmiffwners to judge the fcandals not numera- : ted, appeares to our consciences to be fo contrary to that way of Govern- ment which Chrifi hath appointed in his Church, Inference, Whence we may inferre, that the AiTembly do fuppofe the Parliament and Commiflioners to be far below the Minifters and ElderYhip'm Ipiri- tuall gifts and difceming, which I fuppofe cannot be well presumed, con- fid ering the AiTembly and Elderihip now is not annointed with that pure fpirit and gifts as the tirft were ; but with habits of Arts and Sciences, and with fbrne meaiare of the Spirit 3 which many bothofthe Parliament and Coa;miilioners both maybe, and are enabled with as well as they ; and whether is not this to fet up the old diftinftion of Layty and Clergy ,and to let the prefent Elderfhjp and Presbytery upon a higher Forme then' the Maturate I feeing the gifts are not ic diftindt as at ffrrr, why ftiouldrhe Oihcesbeioditlind? Petition. In that it q^iveth a porter to iudre of the fitneffe ofTcrfons. ' n J inference. \ - ■ ■ ■ Whence we may inferre, that they prefamethemlelvestobethatvery Miniftery and Elderfhip of Jefus Chrift, though both their Miniftery is by Bifhops, and their Elders by a prudential! conftitution and ele&ioft arthis prefent ; and may not the Magiltrate,who is unquestionably the power of Godykcm.i 3 appointed to be Judge of good and evilI,more lawfully judg o^nsarid Oo(peil-Ruies a then they who are a queftionable Miniftery and Eld er flup m this ipreleat Presbytery ? I Petition. *And-&&xJp}diffmigiffant all examples of the befl Re forme d Churches •', ^Afmh^n^hnt^erajticeto the bringing the Churches of God in the three Inferences on the Affemblits lafi Fttition . lay Kingdoms to the neanfi conjunElion and uniformity, and in all thofi refreSls fo difagreeable to oht Covenant. Inference. Whence we may inferre, that if all do notbeleeve as one beleeve, it is pretended that all are in breach of Covenant ; and thus the Covenant is made afnare by interpretation, and principles of fpirituall compulfion im- ply ed in the Covenant, contrary to the Spirits wifdom who both allowes and adviles the feverall ftatures and mealures of light^the weak and (trong: and whether the Communion by unity is not a; glorious fupplement to the Rent of Vniformity, that of Vnky being in the Spirif, that of Vniformity in the Letter ; and why fhould our Brethren thus bring down the State and Kingdom more to other Reformed Kingdoms, or not rather raife up the dther Refoqned Kingdoms to this ? and if any thing be revealed more to ~thisKingdom,that hath fit by this long time, why fhould not the other hold their peace, and beleeving Kingdomes as Belecvers walke one with ano- ther io far as they have attained ? and wherein they have not, the Lord (hall reveale even this unto them: not but that this Kmgdome ought to forme it felfe into any Communion with the re(t,lo far astheic Communi- on excels,and fo the other into Communiori with this io far asthis excels, and bothfo farre to one another, as they are peri waded, not compelled, which are no Arguments for Faith but formality. Petition. Do humbly fray that the fiver all E/derjkifsmay be fujfeitntly enabled. Inference. . . Whence we may inferre, that their whole endeavour is to raife up the Interelt of the Elderfhip and Presbytery into a d|iuncl,{ole, and indepen- dent body and power y which how conformable, and obedient and con- lift ent it may prove to and with the power of the State in one aid tfie fame Kingdom, would be confidered, whenfuchan interest growv s up from its infancy and firft Reformation, into a fuller and more pd iczt man: And whether their petitioning of a power from the State tocompleat and make them an Elderfhip and Presbytery, doth not imply a power in the State more or rather as fully Ecclefiafticall as their Presbytery; for can the State give them any Eccleliaihcall power,and»have none it iclfe ; fo as ac- cording to theie Principles the State is Ecclef iaitical' as well as they, and is not fo^be denied the power of Com mi (lion ing with them : or elle tis a meere contradiction to pray for power from thofe to their Eldei fhip and Presbytery, which they iay is a Government and Power entirely Eccleii- afticall and compleat in it felfe ; and io, as they either pray for that which they 1 have of their own already, or clfe pray for that from the State which they fcannot give them. Qj Petition. *v '^ 1 08 Inference* on the Affemblies lafl Petition. Petition. It belongs unto them by Divine Right, and by the IV, 11 and appointment ofjefus Chrifi ; which with the help of fuperiour AffembLes in cafes ofap~ peale^r in aU tdw'-*t ft rations therein^ will prevent ^ through the blejfng of God all 1 he fared inconveniences. Inference. Wher.ce we may infer, that the Presbytery, and Elderfhip of a Congre- gation is of Divine Right, &c. yet that Divine Right is perfected and com pleated by that which is not of as pure Divine Right as it felfe, viz.. Super 1 ur Affemblies ; and fo becomes neither purely Piudentiall,nor Di- vlne,but Mix^ahd fo is neither good Divine ,nor good Humane Right. Petition. A d the Afagifirate to whom we frofeffe the Church to be accountable for tl etrpr ceedngs in all their Elderships and Church Affemblies y andpu- nifl)< b, by htm with Civ til cenfures for their mifcarriages. I nf en nee. Whence we may inferre, that the Civill Magiftrate is neither over not under the Presbytery, and where they place it, who can tell by this Peti- tion or theirs ? for over it the Magistrate is not ; for they fay Commiffi- oners over them are not fufTerable -, and under it they fay the Magiftrate is not, for their Eiderfhip and Presbytery are to be accountable to tue Civill power for their mifcarriages ; and how at the fame time they lhould fub- je& their Churches in their mai Adu'iniftratioas to the Magiftrates power of judging andyet challenge fuch an entire,fole,fupreame,and Ecclcfialti- call Judicature, is a myftery becomming the learning of that fame Af- iembiy to reveale which firft begun it. Principles againft the Divine Right of their prefent Presbytery extracted from the ( \eafons* 1. "T*Hey are no fuch Presbyters of J efusChrift as the firft were, be- i caufe ordainpd by an Antichriftian power of BiJ^iops; nor were Bilhops true Presbyteres, nor thofe who joyned with them in their Ordi- nation who were made by them,nor is there any fucceflion of Ordination, but it implies both aPerpetuall Vifible Ghurch-a >-.J a true Church Minifte- ry and Ordinances under Antichrift, which all are to be proved by them. 2. If there were any fuch true Church in vifible under Antichrift, to which they fucceed in their Minitt ery, then it mud appcare that they fuc- ceed that very invifible Church, and that that very invisible Church had a true Minift ery or Presbytery in it; for men may be Saints, or good men, yet Ittfircncei on the Afftmblhi Inft Petitio*. I Q % yet not good Prcsby tcrs,or Minifterially fent. 5. As they now in their practice will not account any for true Presby- ters but (uch who can prove to them their peifonali Ordination from the.n,(6 we demand of thefe Presbyters an account or their perionall fuc- ce/Iion accordingly, which perionall fucceflion if it be faiie and interrup- ted any where in the Line,muft needs be all falfe,from iuch a point where the firft interruption was made. 4. Though Chrifts promife is enough to ground a perpetuity of Church and Chrifts prelence, yet not of his promite made good to fuefc particular men,or to their pretended fuccetfion. 5. They that challenge a Divine Right to the power they aft by, muft li& by a gift as Divine and infallible as their right and power, and thus did the primitive Presbyters and Elders ; therefore the gift being but mixt, their right or power is but mixt accordingly, and not Divine. tery to coinpleat a.jd controle this of the Congregationail.and how this their Divine Right can be iubjecfed thus to a Right lefie Divine, is unreafonable,and unicnpturali to imagine. 1 1 . Suppoie fuch a power as 4 National! Presbytery collected from all parts of the Kingdom, every Congregation having anlntereft, or part Q^ 3 there. Infer enus en th+jfimblies hft Petition. " there, and this Presbytery fo Nationall and Collective informed by a Di- vine Right, for judging (Ins, &c. fliall not this Natiortall Presbytery take cognizance or States,if finning, Lcclefiaftically as well as others? and if fo, what proceeding, what cenf ures will follow from lucri a body as univerf all as the body of that State, and of ^s much Intereft in the Kingdom as they, and of more intereft, by how much more Divine a Right they aft by, and byhowmuchneerertheyarefeatedto the conkience, and how King- doms have been embroyled by fuch anEccleriafticalllntereft, Hiftories wilkelJye? 12. So as in this ftraite when Parliament is perfwaded of no Divine Right,AfTembly of a Divine Right,and the Diifrnting brethren of another Divine Right ; is not the way this,tolet r.Ue Parliament have their Liberty of Confcience, to fettle no Divine Rk'ht, by a power , and the Aflembly to ufe their Liberty in a Divine R^ttt, with all that will peaceably joy ne with them in the Kingdom ur/ier that Power, and not to trouble the Magiftrate further ; and the, other Brethren as peaceably to enjoy their other Divine Right, as ^Brethren of trie Presbyteriall way theirs, and all alike under the^an;^ Civill Power, and neither of them with it, and all other Reformed ^j n gd omes j n un j tv f t h e Spirit, and love, to one ano~ ther? f Principles deftru&ive to their prefent Petition ex* traced from Khz Inferences. i. The Fresbytsrjnowijat fo diflwtt in gifts andrfficejbutthe Magiftrate may nils wtth them* ^T|^HeEl'deriliip,4nd i "''Presbytery in the primitive Churches had a fpirit :a?ianointfng ojkbaQut ended Church and Presbytery* THat the Magiftrate or Parliament cannot be excluded from Govern- ment in this prefent Presbytery as the prefent AfTembly would ex- clude them, becaufe this Kingdom of England is not a Church in Gofpell- order, but a Kingdom of Beleevers in generall, and becaufe their prefent Presbyters and Elders are no true Presbyters of Jefus Chrift according to 1 1 1 Inferences tn the jjftmblies lafl Petition. to Gofpeil-order ; and till both this Nationall Church and Officers be that very Kingdom of Chrift,and thole very Omcers of Chritt, the fefcagiiti ace ir:ay as lawfully,} ea more lawfully rule then any other pretended Oificcr, Minilter, or Elder amonglt them •, for Magiftrates have the whole King- dome of the world allowed them from God for their place or oo v. rn- ment : And this Kingdom of tngUnd being but a Kingdom or wo.'ld of Belee vers,not a Church,t hey may as they are powci s or uod rule amongtfc them 5 Jems Chrilt being only King and head in that Chuich or Kingdom which is more his own, and the Magiftrates Kings for him hi thai King- dom which is the Worlds, or lefle his own : fo as the Presbyteriall B e- thr en cannot exclude the Civil power from governing with them accord- ing to the unfound conftitution ot their Church, Minilters and Elders , nor till they have proved the truth both of their very Church, Miniltery , and Elderfhip ; for all Scripture proofes of Eidcrfhip and Presbytery is re- fpedtive to the truz Presbytery and EtderJ.hp ; according to Truth, not to every pretended Presbytery and Eldttjhtp of the Nations-, lo as tillche very Confirming Principles oiTresbytery be proved rrue 9 ' no Scripture eithc* al- lcadged for Pre/b)tery belongs to them, nor any other by whicnthey would excluded Magiftrate, as from the Chunk of Chnfi. Conclufion* Thefe few things I have writ to draw forth the ftrength of others in a thing of this Nature, which is of highconce; nment in the things of Gof- pell-order,asany point now abroad $f or iurely it is not a Vmverfityp Can* bridge or Oxford,* Pulpit and Black? g though thefe are the bell things in the compofaion of fomejthe Myftery of Iniquity hath deceived the world with a Falfi and Artificial! un&ion for that true one of the Spirit 5 and the Miniitery hatn beene fo cloathed with Art and Babr, % that if the Apoitles mould live a- gain, and preach in that plainnefle they came, thty would be as delpiied ; tor we wonder after the Wtjefhz Scribe $xA the Dsjfmcr of this W or Id* FINIS. An End of ONE .CONTROVERSY BEING An Anfwer or Letter to Matter Ley's large laftBooKE j .called, LIGHT FOR SMOKE. One of the Aflembly at Westminst e R : Which he \vnt lately againft me. In which the Summe of his laft Beokejvbicb relates to themoft m** terUll Parages in tt>i$ gathered ] up and replied to. By Iohn Saltmarjb, not revolted (as Mafter Ley faith) from a Pa- ftorall Calling ; but departed from the Antichriftian Miniftery by Bi- {hops,and now a Preacher of the Gofpell. ■ - - — - — ! ■ — j — = — — ■ Ifa.j .20. Woe be to them that put darknejfe for light. Ads 19.32. Some therefore cried one thing,andfome another : for the Af- lembly was confufed^nd the mo ft part knew not wherfore they were come together. Ver.41 . Andwhen he badftoken thi* y he dtjwijfedtfa Aflembly . L O 7^D O ?t, Printed for Giles CalnmoreV per. The Summe of your Book is this ■ i .\7 Our Epiftles, which are a competent Treatife of themfelves, and the I very Ctfterte of your realoning, from whence you nil all the other Paget of your Book. R 2 a.The 14 An Anfwcr to MXej*S l*ft Book. 2. The pares of any Treatife, with your Anfwer, or rather much of your former reply, which in things of moil weight is no refutation, but a refe- rence to o her Divines, who have writ of the like fuhject, &o it feems you have a common (lock of learning amongft you,or a Argumentative Trea- furie, to which you referreus with much eafe ; but I cannot take this for good paiment, to be put over to another man, when you are bound to pay me your lelfe : I c< >uld turne you over thus to as able Divines, as you do nie,toMr Tho^Gwdwyn^xBurtonJAc ''oft* Qovdwyv, Mr Ny?, Mr lombes } Mr Frjmn^At Burrottg'^Mr Hmtfftm Ba*o*$k T> »,Mr Kno&sfiic* 5'. The Appendix to you Book vvrit by a Matter of Arts,whether your friendyoryout (elfe,for 1 know not whom you make the two letters C.D. to ft a id for 5 who brings in re't imonials-of your abilities, Uathtng.piety^ohd c-i" tag*) wo t ' 3 &c. who methmks ipeaking fo much toyour praife as he do: uplands a little too neere you - 3 wefh-juld not fcek^glory one of another t our pra fe fb -da be of God^ot ofmex* Thus T have contracted you, to lave you fome ^Hn the ^///mW* of your words.no\y to your matter. In Eniftles to ( l ) ~Y*H'tt thejfhbuld counjeH me 9 not to cry down the Government. (l)That S{ *! VU 'T a A- ^Trefbytcry Parochially c. affumes fuch power as the PrcUticall, M-jr^fl*", (3) That f t he que. fl ion were rigWlfftated\ men would be connives d, LMnqi- tJm'wfe^ ft rac ) and c!ort fl tan Liberty wor.ldbe preserved. ( $) That I fhonldrefhre fuck TjtheSyif 'unlawfully as I formerly received, becaufe the fin t til then is not remitted* {$) That Leonid have men beleevs as tbty lift, ( 6) That he was vpifked rather to a negletl ofmeythen a loudcgnquefi over me. (j) That he had rather confute Bellarmine,^* my ne w-fprung Notions. ( %J Becaufe I am agamff hogickjihd Formes of Art Jam no rtght Difputa^t, (y) That I am an Ubiquitary i -2 my Beleefe 9 becaufe of the Opinions fet down in TheSmoake, &c. (so) That laman Antinomian, and dealeswith fome late TStvmts^u fome wnh Luther, (l I )• That 1 am uhftkkU* ( 1 2) That I glory in the qmcle^ di/patch cfmy wtrk?: 'To winch Tertullian^W/vw? old Poetry >«nd other Au- thors^itha Sttry of a 1S{oble-manani a Brewer ^ is brought. (1 i) That my Tnterpofi'ion is l$ke to be no dilay 10 the Cjovcrnm?nt. (14) That he may be better imployeithsn in writing : a id ether 'sjhaUnndft 'talu me* To the rirft. 1 . \ Re you infuch f eares of your Cjovernment^t you make friendf; to 1% me to be fiittit I Is it fo weak,that it may be cry id djwn } To the 2. Is Presbytery, becaufe PaiochiallClailicall^Provinciall, leffe Tyrannical! then Epifcopali,becaufe many rule in that,and in this out one? or rather not moieTyrannicali, becaufe one Tyrant is not io much as many together? Evili id a fimmunUyfi ftronger& more diifufive then in Vnity.- 1 o the 3 . Is not the QueftionoF rhe P tsbyte+y yet futed ? Yea iurely? What elf e hath your Aflembly and others been doing ? Is it not a power in your Kyin Anfwer/o M. Ley's {*fl Book. x r 1 5 your Elderfhip and Presbytery, how little or large foever, over the Chur- ches and Congregations ? Independent upon the Magiftrate, coercive to all that beleeve not asthey beleeve,as to Heretic^ and gchifmaticks ? And yet men are not convinced, nor is Magiftracy or Christian liberty fo pre- served as you lay : let both the Utf^gijtrs.tes2\\d Chrifttam judge, who in the mean time you would be fudges over. To the 4. 1 or my reft or wg of Ty t he s, now unlaw full to me ; I have done it ; I have returned to the State my property or a full yeers Arrearage: nor did I take Tythes fince I was in Kent, but the peoples free competition from the firft , and being even convinced againk that too, a y'eere fince, I forbore it. But take heed how you put fbigivenefle of fin upon rtfijiwiop ; for that is not only Popery, but like the Pope you would felt Pardons only to the r ichy and none to the poore ; and you would put more upon Sacrifice then upon (JWercy. . To the 5 . Nor would I have men beleeve as they lift, as you fay of me : I would only not have men forced to beleeve as others lift,asj'?» or your Bre- thren lift : I would have Fanh wrought by the Spi/it otGcd, not by the Jp i- rits of w?",who have no Dominion over Faith* To the tf. And why do you (peak fo of a loud Con que fi over me? Truth is not cor ^**> W,when the*»4«is trampled oh ; It is not your being great, cm make you i''Ci*gp*w 9 no more then your calling by the B ijhops a true c Tresb)ter* To the 7. And for your defire rather to deale with BclUrmine then me : I did not think I had been fo formidable an enemie; but I will not prefume. Indeed, BslUr mi ne is a more ealie adverfaryjbecaulehe oppofes the Truth; and 1, though a weak? one, may be more contiderable, becaule Truth de- fends me,rather then I the fruth : for I will rather make it my Champion, then my J elf e a Champtcniox. //.And for my nev-jprmg lotions (as you fay) call Truth Notion^rnerp^ox what you will ; you can never call it out of its own nature or effer.ee : And Truth is Gods own Notion ; neither mine nor yours : and new only to the old man y not to him who aft^r God pi created m Eph^ right eoufnejfg ana, true hoineffe* To the 8.Nor am I leffe a < DiJpu!a»t in Divinity, becaufe againft Formt ef Art and Logto^ (as you fay ) I may difpute in Chrifts Schoole, though refufed in the School, of Xjrdnnju. And if you will challenge me in any poynt oiPhilofiphyjL (hall not refule you there in Logick, or Forms of Arc. They are Forms only for the wifdom of men,notthe wifdom of God. Nor dare I take my dilcoveries of Chrift from Keafon, nor leek the glory of him in Forms iSttuioh below htm 9 and falhion the Creator like to the Qrea* r?;rr,who is Cjod blejfrdjorcver* You and I rnuft die more to vaine Philofo- phiey to the rpijdom of the Greeks to the rudiments of the world. I allow Learning its place any where in the kingdoms of the world, but not in the Kw^iomcfCjod. To j x g An Anfvver to Uijhr Ley's lafi Book. To the 9. For my being a Vbiquitary ( as you lay) in keleefc, and your proofe of this from the leva all Opinions ftated in m) Book: Can you Le io unfaithful! to that Book ? Can you, who would-be counted an (Mbodox y and a Uwtncfkm force and compell thole Opinions an y If to fay we ferve not in the eldnejfe of the Later ,but in the newneffr of the Spirit: If to fay, / he Law was given by Mofes, but grace^and trmb fy Jefus Chrift .; If to lay. We are not under the Law, but under Cjrace: If to lay, We arc delivered from »ht ene- mies float we might jerve him without {ear e 9 if, holineffe, andrtghteoftjnejfe; If to fay,The Ccmmandement u holy, ^ ft s and good : If to fay, Snail we fin that Grace my abottr.d f Cjod forbid : If this be Anttnami*ni{m 9 \ am one of that fort of A-itwemians, I know no ot ner for mv part, though you have fined the world with a noife, if this be Herefie, io woriFiip we the Cod of our Fathers 5 nor have I mii-quoted any, but only fmgled out that truth from many,in one kafe, before they ipoyled it in the next, and like Pilate , who asking only what ti uth was,wouid not tarry by it, but departed. To the 1 1. And for my u*ftaM**eJJe ; It to be f onetimes dark«ejft, and now light in the Lord : If to pm off the o/a man with t t former lufti y and tr:r 9 in the things of God ? Are we to be ever corf-l > g with frjh ana bl ud \ did the Difciples and Brethren when they tpa'r e the Word of God, tugge rift amongll (o many Schoole-men ? Io many Fathers ? io many moderne Divines ? fo many Commentators ? io many old Poets as you d<) ? Or rathe r , only with the Word a. id Sf>trtt 9 znd power of Lhnfl : and for that of your Poetrie, and your Brewer, 1 defire not to (he w fb much of the oU-man, or former corruption, as to (parkle io lightly with you, - fepift. p»». j ^e. j ^ ^ For my Inter pojhg 9 bung no delay to the Government ( as you An A nfwer to Mtifter Ley 's Up Bock. j l y fay) Why do you fay then in other places, Iprtfntcdjou with a farmer kfofy agatnft Mr Saltmarfh his Remora ,\\nd again, Mr Saltmarjhs Qftarr, to re- tard the eft aliijh mtnt ?I pi ay now,be friends rirft with your fcif, before you be too much anenem'e to the frmi) or to me 5 and though I cannot (land in the way of the eitablifhrnent 5 I am the teaft m my Fathers I o:-fc ; I am but as the//; upon the wh-de ; yet trttih is mighty, and of that power,as it can weigh heavie upon your Chariot- wheels, when you would be driving into the red Sea o£ perfect lor^&nd purjuing Iff *el. To the 14. Whereas you fay you are wifhd to be better imployed then in writing, they are your friends indeed that will fo, you cannot be worfe imployed 1 am ture,then in f peaking ill of your brethren,in advancing your fclves, in Lvr«iv> it over the heritage, in tryumphing upon the vantage ground of your place, and power ; in fupptwafinjr, and at the lame time judging tht'Ute>*c*ltrate\ or in a word, intreating'them that they may rule, not you, oryour Presbytery, buc whom you allowthem from your Pres- bytery* And for others undertaking m>, as many as pleafe,for I feare not an hofr, nor a multitude of pen-men; I fee more for us then agaiufr us, I know this prefent Presoytery may have many pensioners • there are fuch great li- vings of hundreds a yeers to ipice the Government ; the filver formes had many that cried great was Diana in the Ephefans. MafterZ^'i Treatiie. l.* m T*He fubordinatisn of ^Afiemblies is made goodly the learned Book^ of JL Mr Rutherford agatnft the Qongreganonall Independency. 2. The fubordinate Pre (by teries are not Churches out of Church* t, as yours p a £ I2 , are.not in fuch fingulany 9 with free choyce^more conveniences in Parfhes^mre for prefsrvathn of Peace ynore agreeable to the Jpofiles^K&S r 5 . mere amho- p a g 4 j , riz,ed by Parliament. That tythes arefpoken againft by thofe that fcruplenot at /lander or fieri- p a p ja, ledeg, that they ufurp upon God and his Mintfl erst hat alienate them from his 2o . tVorfb/p and Service. That Old men are mire honourable then the Youngs therefore called Sena- p a(T 25 tors, Elders, Sages $WW Dreams are mort \ glorious then Viftons^ becaufe of 2 $ more Communion with (jodm the jleep, then wakjngi and becattje of many T)i- vine things revtaled in dreames a^ that John was old when he had his vtfion. That it & lawfull tt jefl at mij-application of Scripture by Cjods example in Pag.40* Qcn.by Eliahs ,£/ other s,&c That the other Church- Cj over nment comes net under fuch tryalsofthe Pag. 54. Parliament^ Trtsbyti'jjut is jet up without their authority. That Cojpell-patternes are as mnchHn the Letter^ asthcLegall, becaufe Pag.tf2. written* That to 21. 1 13 A* Anfwcrf* M.Lvjslaft Book. p at T > §2 t 7 ifoa //r.Viinn.Dr. Baft wick, -rt/r Burton, Jt/rLilburne n>e r e cruelly ufcdh the Bifofs. Mr Lilburne whipped from Fleet-Bridge to Weftmin- $er 9 fo cruelly i that the cords brui fed his (houlders, and made them ftv ell as btgg as a penny ioafe 3 and the Warden made htm be gagged* as if he 'would teare his jawes, Anfwer, THat the graduate fuh > ordination is made good by Mr Rutherford, &c. Is this rcafomng or reference ? And this you have done all along, re- ferred us either to your felfe,or fome other to anfwer for you That your Presbyteries are not fo lingular, more free,convenient.more peaceable, more Apoftolicall, more: Authorized then otherXhurches : Theie are good commendations ; but had halfefo much been proved by the Word, your Government had patted before this. Tor that of Sacriiedge, and ufurpation upon God in alienating Tythes»; 3» never did T relate, no nor JSijhop Mount ague plead an higher title tor mA*/.Whatfacriledge and ufurpation to deny Tythes? Where are you ?, in the Covenant, or no ? is it not a Parliament Ordinance you take them ( by ? and will you fet up a Divine Right over that now ? lurely they may juftly now withdraw their Ordinance ior Tythesi and leave you to your Divine Right,and lee what the people will pay you. a. To that of your commending old men and age • I reverence age, and old menjaul not the old man in them. And for areames being more excellent then vi pons 3 It is a curious peculation, and enough may be i aid for both ; as* *. y et if you \2ktV1fions more ipiritually,they are a more glorious way JiRe- v elation then that oidreames ; but what are thefe dreames to yours? Sure- ly Reformation m bloud 5 or by perfecution, is but a dream of luch as have liept long in Prelacie. 5* Why are you fo much in the- defence of j calling, and fo ferious in your „ Scripture proofes for it? take heed of ftrengthening corrupt nature by - v '- Scripuire -, God and Ehah law errors more cleerely then you or I, wno may affoon laugh at the Scripture it feife,as foirK thing* pciide it " $ And .for other Church-Governments not comming under the try all of Parliament, nor comming out by their authority, I know notary that would not humbly laydowne their Scripture-order to that nonoura'. lie Senate, and re Joyce that they would <;ake k up to difcufle, and fur not camming out under their authority • 1 know none of the reft fo ambitious or troublefome to the Magiftrate, as to folicite them to comp til their or- der upon all their Brethren, andallmuftbeHeteticksandSchilmatiwKS that wdl not though they cannot beleeve fo. For G off ell-pat term being as much in the letter as the Lcgall, beewfp A Truiifi m M after Ley's Comwctf station, 1 1 p mitten, are you fuch a ftranger to the Spirits notion of Letter and Sp'tri in the iV>w tejtamcni ? Know you not that the Tewp.'s or £. Vox that ofthefiifercfvyAv 9rj*n\ Mr f*W»i Mr Litittr*?, and Mr tf ?/?- */>^ And Mr Ltlbw.p written in fuch catxisali L&tters of £/W, as you juitly lav ; and can you name thefe, and call for the ftoW in yo.r hand<> as you do? Can you tnus remember Vut* -s, and yet petition ;o be fuch Presbyters f Can you iee thele yet bleeding, and delire to persecute by iuch a Pre/idem of iiloted ? FOr Salmtfitu his teftimony, with the E apt if me in the t.ame of the Lord I ejus Chrtfl : and his teiHmony that the Prtxbrierj is but of 0#w**r and *vfi:tve TfghyWotoi Divine ; He is mi e, and not y u- •, and ailycu. paines and quan clling,and after quotations canqot make him more ; *t * 9 or leffe mm* a..d it is no little disadvantage to you, that one lo great a Scbollar, as your whole AffuMj art oris any, hath thus witndkd with thetiuth, which fo many Schollars o^poie. C, D. his Tre^tife printed with Mafter Ley's B^ok, in Mafter Le/s Commendation : whether made by himfelfe,or fome other,he belt knows. * His Title is, £)ne office a&femblpof SD fouics at Weftminfter. p 3ntrtfcre ?ou nuo^t tmta fcnoton ef fcu&at account tje tuas among ^T gN teas eyefen Cbatre man of tlje Ccmmttfce of examination of $$i* tiiHe s, anso't&sCQEnratt&cf^intmgj an&ciu- rfee&pers, anD oneef $ei^2t}&titer*of u^uufters ; ifeff after t*^ iu £Dcrt026,d:^ati:e^ nun.Q remember not any of the ApoHles in men Offices and TitLs. |2bumi£hcihte knc\tntitmbptjifc Pattern of Piety, rjiB ifos on fSc ^rttbatb ; tiv tutors (Sermons or' &ts t^ j3;im, t)is Annotations en tlje •£* Penrateuch: ano t?e fcatl) mui& tiro?e nepateo ftj t^c Ip^eiTe tben t3 al< reacv prmten : all fcotHib acr aop^tojo bp tt>rfe moftabirtp JaDjjc of iuDictcus anD IcarneD Labour. |[Give them leave to (peak themfelves in this point. 2Uji C*ecfc 3kag:am mate cn^is name ir.fcenp;cfiscnf of Sion Col- ledge-, The Sun In Sion }tmti)£2ttu£. QJr the Sun be there, why no more Light there then ? i 2 o The Conclnfiw. |F 32 1)10 j^ame, ?ou focuia tfjtnfe it tm fcenerable,&c. John in t^e He - biewSgmrles Grace 5 ana Ley in Spanifrytje Law. With Jems Letters in bu C mmtKaai'ton y in pag.ic^o.&C. **T* Hus I have gathered up all in your Book that concernes you materi- Jt all) , and your trend printed on the backfide of youn : nd for other particulars more lubftantiall, ^our B okj and mine are both abroad ; let them fpeak for the mf.-lves : the Readers muit now judge in the Spirit* what we l>oth write in the Letter; for I intend not to puzzle the world with any mo. e of this t. ontroverfie. Some Truh may be feen : and what is more ,is t ut ych and /. SlR, I was unwilling rofet your failings before you and the world: butfinceyouprinte ■ them onceover in miri^ke I thought I might print them over in a cleerer letter, that you may fee things for Errours, which before you took for Trams. >■ Conclusion. THus I have reply ed to your Toft ions, not to your paffions nor reproa- ches h in which you are fomcthing larger then 1 had thought becomes an Orthodox DiVim* And for the dtrt you call: in my face, I have only wiped it off, without caitivgitback^ on j/ouri : i had rather let it fall in the Cbanmtll, which beft becomes it. for your Revilug^fleighings and railings, if they trouble not your fclfe to »7v^,the Pnfe to/^/4/jand the Reader to read, I promife you they trou- ble not me. And though I am much below many, yet I am in this aboveyou, that I csrn forgive you, by how much he that cm pardon, is greater then he that vfie d>\ I thanke you for your Hiufage ; you cannot do that againft me which works not tor my good ; for I am learning to blejfe them that curje me,topraj J or them that dejptgbtfulh ufe me* And truly this advantage I fhall make of your taxing me for faults which I have not. To taxe my felt e of the many other faults which I have *W^,whichyou and the world fee not. FINIS. REASON FOR Viatic, Peace, and Love, WITH AN ANSWER (Called Shadows flying away J to a Boot of Mr Cjatiker one ot the AlTembiy, intituled, A M'/^&c.andtheBookoftbe nametefle Author, called, The Plea : both writ againft me. And a very fhort Answer, ina word, to a Book by another nameleffe Author, called An Jfter-recktmng mthMafter Saltrn^rfh ; andto Msfter F.Jwardi his Second Part,called 1 j. The Epiftlc Dedicatory. pit againfi Independents andothers, bring not in the VopixhDc- figne'wi another Formed divide the godly party, both Presbyterian /^Independent, aWjii fa rmmall. Try if all fitch Do&rine a* they commonly preach andmitzto ye % re(o!ve not ttfeife mofttnto their own intcrefts 5 profits, place,po- vver : ^Andwhat doth the Scripture WHiilories tell ye of that f x^dntl now I have doneypraying for ye, 'That ye maybe ft ill a free City, andnot diluted by the mifielany o/Logick 4iwf Divinity of[ome,tmo bondage. That ye may befttll populous, and net y$ur ftreets growing with graffe through any unneighbourly Principle ofPerftcution,wbith muft needs kfe ye many, and much refort from thu jamom City , under the name &f\ltxtticks,not letting fuch live hefide them. That ye may be a peaceable City, and not raifed up anddajbedhy any breath of me* again ft the pt her and greater part of your (elves,* £* Parliament.England hath long enough broken itfelfe again ft its own walls : let it now be our ftrength to fit ftill, and to (land ftill and fee falvation. \*Andftnct the Lord hath let the moH of the fucctffe of the Pres- bytery, which is Jo much defied, come thorow thehandsofthofe and that K^drmy whom they have told ye over often were Hereticks > let this be but taken notice on by ye, what God hath told ye in thefuccejfe of that Kjirmy ; and I trufl ye will never regard th* Meffengersby whofi hands the Presbytery in a kind came, by beating them out of door -cs .Thus refis he, Who would rejoyce in your Peace, Proiperity,and Gospel L-unity, John Saltmarsh, Reafbn s 125 REASONS FOR Vnity, Peace, & Love. He Nations and Kingdoms of the world fi f all bring their I. glory to Chrtfi) and be at peace with all his.according to the Proprieties, ifai.n 6,7,8. Revd.2\.i6. ljaf.49.23* And how happy is that Nation or Kingdom which i*h all be firft in this truth, and have rather a peace of PropheJle % than PoUcteji peace of god, than man. How happy fhall this Kingdom b e to fulfillany of this Prophejte y of peace to one another, and to the Saints* That all Kingdoms 5 and Nations, and Princes,and People,profpered ac- 1 1. cording to their love to Chrift> and hts : Pharaoh for lofepb, Ahajusrm for Mordecai,Artaxerxes for T^ehemah and the people of the lews ; and thofe Nations have been ever nations of bondage and tyranny to themfelves, which became fo firft to the Saints* That lemfalem hath been ever a burdenfoweftone. and a cup of trembling T T T to all that opprefled her, and the ft one cut out of the Mountaine withou t hands, too mighty for all the Mount awes of the world : And the blond of the ,SW»f/,where-ever f pilled,and where ever found in liter all or myfttcall Babyton>ne\& left crying,tiil that very phce had bkud given them to drink for in her wot found the bhud of the Prophets. That the true Teace indeed, is more (pintuall and comyrebenfive then I y. menuiually think it,and takes in feverall natures^ vmiont % people languages , of every tongue and kindred ; fo,feverall [pints, confciences, judgements, opi- nions ;not a Peace only of fuch or fuch an Opinion ; not a Peace only of fuch 01 fuch a Society ; of fuch or fuch a Body.; not a Peace of Presbytery only, nor Independency only, nor Anabaptifme only, bar a 7V*w? of All, fo far as that **//, or w^/z/may beone. vvnj.cn is thzxun.tj of fpirit in the bond of peace. That true P no more is he a Chri- ftian, which is one outwardly, eircumcifion and Chnftianitj is not of the tetter >b\it of the fpirit 5 fo as loving thus, we ihould not thinke nor fpeake againft thefe, and tk efe, becaufe they are not Presbyterians as wc are, be- T caufe / 1*4 ' Riafons for Vnhy.Pe&cc^nd Love caufe they beleeve not as we beleeve, and 'hwk not as we think, XI. * Wereit not madnetfe to fight, becaufe we are not like one another in the fiice 9 \n feature* in cowpUctip*) in difpofithn, in a word, becaufe we are not alike in body ? and what were it leflfe to fight with one another, be- cause we are not alike in the Spirit, in foul?, in judgement, in confeisnee, in op i men ? (f the whols body were the eye* where were the beat tag i-df the whole W re hearing, where were the (melltrg ? '• ; XII. The lefle we endeavour this bond of 'peace ,the more we fhall take in new yW//toouroldyz>A the more advantage and opportunity will be opened to let in the old remainders or the war amongfl us,which ihail be as a n ain of powder to kindle us into new come* tiom \ and thus ne w divifions will %nng out from the afhes of the old, and thofe whom we co-^ucr one day, will be conquerm amongftus another day, and we fhall not know them f i m iome of our felves, and all our victories and conquefts witt be but the enemies dtfg* oifecruttf^* ourwtfcry ; they whom we mbdue,tinding the veine of eamtty running through Presbytery and Independency, will ioonc gird themfc Ives to battle in thofe 7\(y Idaa, or modeil, or Landjhip horn o- ther Countreys,and fome fpecious Scriptures, 4. That thefe ^Mimflrs who would preiTe the Covenant agaihfk Po- pery and Epifcopacy root and branch, yet will be content, though Btjb ,ps be unlawfuii.to lay the Bifhops hands which ordained them are not ; and that Bijhops could make them Mtmfiers c&Chr'ft, though they were Anti- cbnfi themfelves,and that Fptfcpacy could make a law full Mt'.ifteiy. 5. lhat thefe Minifters who preached againft '/)****/, wa\Arxhde& c*»/,and Prelates 3 as unlawfuli, can be content very well with their main- tenance ; their tythts are not pop> fh 9 nor the profits nor re venue s are not a- gainft fiv;*a»t : (people) look a little into thefe mer?> that hold there is no popery in any thing that makes them neb, or mdwtatnes them : is this the doctrine of the crojfe, and f elf edema 11 . ? 6* Lhat thefe Mtniftets who preached againft Plti^ahtiesy yet now a , v ; r tf " w < maftcr/htp of a Coliedge^znd a great Living or two of fome hundreds a y eer, m ' #*£' with Chaplainfhips, as they commonly have, and two or three great Lee- j^****^ tures in conjunction with a^r^f h&ing, is not Plurality, nor muft be ac- counted io : Nay, for a Presbyter to have two livings is no plurality now, but for a Prelate to have them is undoubtedly fo. By the fame tenure the PuUtes formerly lived at Court,and in Lords houfes J and held Livings, as they in the Affc ably, no w,by their attendance there. 7. That thefe Mmtflert- who pretend to fo much light and certainty of trmh;yci after two yeers retfonittg and prooie have not been able t9 prove their way oi Government from Scripture ; fo as there are fomany excellent Qft n uch blwdiznd I pray (riiendsj are all things fo true as they tell you ? our grtaufi and wsfeji Com jell can fee no fuch thing in it yet : and (ince you expectyour Government from the Pailiament, I pray go not before them inyoury# Igemenfsjzyt&xy and examine as they do. 8 That the my ftery of the Pop/jh tijitnifiiry hath ever been to lead the people,and ftir up the people, either by meritpi manfrd me, or mtetftefj : and therefore the poore fox es of E*gl*i had given away all their Land* once to LfUmki and Entri 9 and would all tight tor the Holy La-ad, and the T 2 Kings i 3 6 Reports for Vmtj , Pace^ndLove. Ki^gs and ftrjutei their power to do with as they pleated : and al! was, as the PrteJ} faid,fbr ^t/g/0»too,all as the Holy Church (aid : and nowwmr, m*riy r #/> nub the Go- vemment) and then leave them, und psrjecfite them under the fame Nation with us as Beret icks> ufing them now.as the Israelites did the Gibeomtes^s hewers of wood, and drawers of water ; and then what will become of thefe poore foules, who having helped up the Presbyters into the roome of the Jiifhops, to be fare they fhall neither have Common-prayer-bool^, nor Sur- plice % nor Bifhops, nor Sacraments; for the Directory {hall keep out the Cowmox- Prayer-book, and Presbyters fhall keepe out Bifhop^ and Elders fhall keep out all Communicants of fuch and f uctayfoi, and Uniformity will keep out Conformity : And if ye hope for better, by the £*/?/* and differed- as, and -filU&gs ; /j/#ingtafledftraines of a more glorious Spirit ; how much more you that are old y and call yourfelfea Divine, ought not to have anj fruit in thofe things ? / hope I Jh all be in no more pajlion with you, than with jour brother of the AfTcmbly, Mr Ley • J write to edifie, not to conquer ; nor to teach others y but that we may be all taught of God. John S a l t m a r s h. T} To itS /v^ro «*#%» *ev»i?i ,^» 4^, «^£ ^, ? ;i 5 **% ■•J^V <3&* ^> <>V< 4^» «P To the Author of the Plea for the Conor e- gationall) or (as he fliduld have laid,) fari- fhionall Government. SIR, wordtoyouthe^/a^orofthe Tlea. You have L (b entangled and wrapped your felfeinthe C00- gregationali and (^hurcb-prlnciphs^s if you meanc to engage me at once againft y dux Presbytery, and the dtfenting ^Brethren. But that MdthtJbaiolPesfiieaw&f. Shadowes 129 SHADOWES FLYING 'AWAY: Or 3 A Reply to fvlafter Gatakers Anfwcr to feme pat- feges in Matter SJltm&fh nis Booke of FU'EE-GiIACe. . &a$ he was traduced by one Mafler John Saltmatilij t man unknown to-hiw^fveby one or two Pamphlets, as wttneffwff to the /Sn-inrmianptrty* (2) That he tnmfl ur.bowell and lay optn fme of the unfouvd f»fjf» [^jThat ff.rne thml^tkey have found cut afhorter cut tc Heaven, (^jhat my inferences $pm his words are not true ,nor as he intended: As if a Protcfiantwtth a Fapift diluting about the LMaffe,fheuldfdj the fintr over fie u not concern- ing the nature of Sacrament s.&C, To the fh&jhat you were traduod by me : Let notyou and / be judge of that : both our Books are abroad ; and I have quoted your words to the very leafe where they are. Your mtanir.g I could not come at : the deep t hints of the heart are out of the power of anothers cmotattor. For my felfe -#»£#***» to you bur by two Pamphlets • I take your fieight- ing : I could call your Treatifes by aworfenamethen ■Trcmtfes \ fori knew one of them fomeyeersfince, that cf Lots, wherein you defended Cards and D ice-play wg : And it had been happy for others as well as my felfe,in my times of vanity, had you printed a Retractation. I bekeve you ftrengthened the hands of many to fin. J know you- love ancient Writers -well.by yemf *A£frfi* and ejuvtattons. And I pray remember how An^nf- ttnt honoured Truth as much by con felling En oars as profeiling Truths,. What fun jhotild you and I have of thefe thtnus whereof we are now afi?am+d? For your mtnejfmg to the Antinomy.** party agah ft jcur will: Is that your fault, or mine ? Nor am I to judge ct your re(erves,and iecret fenfes, but of words and writings- -Nor is it' an Antinomian party I alkadge you to countenance : but a Party falfly traduced and fuppcf cd lo : a Party called Ahti/;c 3 © $ 'adowes flying Away. Antinomianby yo\x> and others, and then writ againft : A fettingup Here- ticks to deceive the woild, and then telling the world fuch and fuch are the men.You may make more by this trick,then you rind fo. To the Second,? hat yon willlay open the unfound fiujfe: I fhallnot be un- willing, 1 hope, to be told my railings : but /miiftlooktothe/#jf*yoa bring in theroomeof mine, and entreat others to trye the foundneile of yours It is not my faying, that mine isjW^willmake it better $ nor your laying it is unfound , can make itworfe. Lit every ones workjbe proved, and then he [hall have whereof to boafi* To your Third, ot iome finding out a jhorter cm to Heaven then fome former Divines : I know not what you meane by fhorter cuts. The Papifts find a way, they lay, to Heaven by workffome Protectants by Jefus Chrifi and works,and ot hers by Jefus Chrifi alone, and make works the praife of that Free grace in J ejus Chnfi : And is that a fhorter cut then theirs,as you call it ? or rather,a clearer revelation o^ Truck f Methinks your exprefli- ons have too much of that which Solomon cals frowardneffe in old men, Argue,and prove, and bring Scripture as long as you pleafe, but be not too quarrel fome. But / fhail excufe you in part,becaule you tell us you are not yet recovered from ficknefle : fo as 1 take this, with other of your Books, as fart or reminders of your dfeafe, rather then your judgement ; and the infirmity of your be 9 woa to r, ;X e the M mft>;ry of the Ptopbetsfor no Fret-grace* (3) [bat in fiyt g th, M ^titers hq/p by the cjHaiificAtions they preachy do over-heat Fre-Cjrace *u >o»r . oore fo Ms cam9t take it y doth make the Prophet s t luglcrs *nd aefudcrJ oj 1 i e p ipk, Anfuer* To your firft,Trut onr Ant:m as he iayes Our Antmewta* Free grace ; but luch words and reproaches make neicnerj^ nor /fpeake better truth* To your Second, That in fay itto the OldTefiament ftraine was rather Lc- gaithen CpfpcUjaxcS the (Jlfmifiery of the Prophet.' for no Free-grace .-That is according to your Inference only. Becaule the Spirit layes, the Law was given by rjke/ej, therefore will you put upon the Spim^ that LMofes taught or gave out nothing hut Law! Becaule I lay, The Olx TfjUment w.is a Legall mtmU ratio •», therefore do I lay there was no Free-grace in it ? or doe I not rather fav, Therefore it was Free-grace legally dilpenced, or preached, or mimitred I Would not luch Inferences be cad dealing with the Sptntjind will it be faire dealing with me?I wonder you who pietend to write againtr, me. as having not dealt;/*/?// with your ienfe, will deale fo nnjufily with mine, and commit the fame ( fc // roert,de*x4 me from luch politive and exclufive allertions of F e - r J'4c< as ) on would make me fpeak ? To the I bird, That in faying the Preachers with their qualifications over- U heaf j? I Shadow cs fywgawdj. heate Free-grace^ I dee by that make the ^Prophets deluders of the people >tkc* I anfwer : That way of preaching the Prophets ufed,prefTing,as you fay, Repentance, Reformation, Humiliation, and with Commination, and he Law,&owas but according to the way,and method,and ftratne the Spirit taught them under the Old Teftament : but if the Prophets (hould have held forth ] efns Chrift under the \ew Teftament, and when Chrift was mani- fefted in the flefh 9 with fuch vails over him^ and fo much Law over him, as they did before, they had finned againftthe^/^ofthat miniftratto>? 9 zs well as fome of you,who bring Chrift back againe under the cool rhadow cf the Law, and make that Sun of Right esufneffetfathz warmes notfo many with the love of him as he would doe, if ye would let them behold with open face as in a glade the glory of the Lord, and if you would give his be cms more liberty to fhine upon them; doth not the mimftration of the Spirit exceed in glory ? Nor were the Prophets deludcrs of the people then, becaufeit was the peoples time of Pupillage, zn& being under Bondage; they were jkutup tinder the Law iiUfaith cams 5 they were under Tutors and Governors till the time appointed : So as that was truth>an& right difpenfation in them to preach f© much of the Law 3 ot cwfe, m&judgement 3 &c % as they did ; and of Repen- lanc and Reformation in that (Iraine they did : But in ye who pretend to preach Chrift came in thtfle/h; ye who pretend to be Preachers in the King* dumt &fgod y zndio greater then the greateft Prophet,then he that was more then a*2 J rophet ; in ye, fuch preaching were delufion, becaufe it were not as the truth is in Chrift, nor according to that^rj of the Qojpell, to that grace rev safe d y to that mantfeftation of Chrift in tbeflefh, to that miniftra- tion of glory ; but rather to thofe d-'ceitfull workers the Apoltle fpeaks on, to thofe that troubled them with words, fnbverting their fouls, who preached A& 5> 2 4- Lair and GofpeR^Qircumcifton and Chrift, Mifter Gattaker- (i) That we gird at thofe that bidmen repent ,and be humbled, and be furry ISJ** 1, fir ftnncs, and pray, frca* LegoR Teachers, (z) that Chrift pre ached repey^ huk t/tjg. ia^r.r^hunnh.tiirnfeif-dtniaU^onverfton y renoHncingalUnppirpofe : this u not '"' 4 * j ' the fame (fofpclt mth that they preach, as in Free-grace, pag. 125, 1 a 6, 1 j 2^ Anfwer* To ycur km, for our girding at thofe that bid men repent ", and be humbled, &c m Legall teachers : If ye preffe repentance and humiliation legally, why wonder ye at fuch words as Legall teachers ? Will ye doe ill, and not be told of your faults ? muft we prophefie fmooth things to you, and fay ye are able Minifters of the New Teltament, when we are perfwaded that truth is detained in unrighteoufnefle ? We blame not any that bid men rer pent,or be lorry for finne,&c.be rmmble^&c.if they preach them as ChriP, ary Shadow cs flying ravjy. qpfiet, hath much darkned the glory of the Gofpell. When iouieof Chriits Diiciples took his words a^ you do, under a condition, Exaft ye cat thefijh of the Son of man, &c. the words, faith he, that I jpcaks , are Sprit. Unlider but what ftra'ns you bring the Gojpell into: fiift, yoa make life appearing to be had in the Covenant of Grace, as at firfi in the Covenant of Works -^ Do this , and Lve - y fo, beleeve, repent, obey and live. ; thus runs your Dettrine : nor can you with all your diftjnclions make F^/"£ in this confederation, leite then a works, and fo put Salvation upon a condition oiworkj againe. Is this Free-G ace? But you lay Faith is a giitfieely given o£ God $ and here is Free-grace frill. But I pray, Is this any more Free-Frace refpecTively to what we do for life, then the Cove- nant of works had ? All the Works wrought in us then, were freely of God, and of fiee-gift too, as Armiriim wellobferves in the point of tini- verfali Grace ; and we wrought only from zg; ft given. Either place Sal- vation upon a free bottom, or elie youmakethe.AfcTP Covenant but an Old Covenant in new tearmes j in ftead of Do this and live, Beleeve this and live, repent and Ive, obey and live : And all this is for want of revea- ling the myitery more fully. To your third, That where we find Faith only preached, andfo Salvati - on madefhort nork^\ that it is becaufe we have but the Summaries. I agree with you that we have but the Doctrine of the Apoftles, as Johns, of whom it is faid. He /pake many other things in his exhortation to the peo- ple-.lt is true, we have muchof what they faid, and we want much 5 yet we have io much, as may ihew us, that according to the works>£ Salva- tion in us,Faith is the works which gives moft glory to God : Abraham believed, it is faid, and gave glory to God 5 they that beleeve, give glory ; and Faith of all the works °^ tne Spirit y is the glorious Gofpell- worke; Chriif cals it the works indeed, this is the works that ye beleeve : So as the only realon why we heare fo much ok Faith in the Gofpell, is not on- ly and meerely as you infinuate, becaufe we have but their Sermons in Summaries, and becaufe of another reafon of yours , drawn from the qual fication of fome they Preached to, that had other gifts, and not Faithx But becaufe Faith is of all Spirituall encreafings in us, the molt ^iorioufly working towards Chrifl, Faith goes out, and Faith depends, ■J FMth lives in Chrift, and Faith brings down Chnfi, and Faith o- ^e riches,ani Faith beleeve s home dWfirength, cowfi rt, glory, p.ace, Hh hath fo much put upon it, as becomes aflnmbling (lone, and a ce, to many : Jufiification, imputation ofrighteoufnejfe is put Salvation upon Faith as Chriits Bloud, is put upon the Wine ; vc bleffe, it it not the Communion of the hi**"} cf Ckrifr * ! J5 i \ 6 Shadcwes flfwg away. Communion of the body ofChrift f and yet neither the Wine nor the Bread) is his Blond or his Body, no more then Faith is either J 'ufiification or Right com frejfe $ butfuch a work as goes out moft into him ; and carries the foule into him who is Right eoufneffe and J uftification to us. The Word were no my fiery, if it were not thus ordered, and things fo mingled, that the Spirit only could difcerne and diftinguifh ; Do not the Papifis (tumble ztWorkj? And why? becaufe they fee not Faith for Works: And do not others (tumble at Faith $ And why ? becaufe they fee not Chrifi for Faith ; Do not fbme fay that the w^rd/, bw/^ and all, and ew ry »?d»,makes fome Humble at the Election of fome,and fo conclude Redemp- tion ioxalL Matter Gataker. ( 1 ) That Chrifi and his Apofiles never Breached Free-grace, -without Pa^. 1 J 9 conditions and qualifications on cm parts,Rom 8. iMzt.<>.$.&c.(2)Chrifis 1 5 j 1 G* Bio fid or Wine is not to be filled out too freely to Dogs and Swine, toflurdy Rogues, (y) That faying, fromifes belongs to [inner s as /inner s, not as hum*' bled,tkc and all that received htm, received him in a finfull condition, is a 1 ag, 17. creeping to Antinomiamfme* (^)That God may be provoked to wrath by his ChfldrenyOndDivid and Peter made their peace with God by repentance* (5) That God loves Us for his own graces in us ; God is as man, and as a Father is angry and, chafiifeth his for fin. (6) Faith is net a perfwafian more or leffe ofChrifis love^all may have that, men may beleeve toofuddenly, as Simon Magus. (7) Chnft bids us repent > as well as beleeve ; yea, firfi to repent, we are to try our Faith, 1 Cor. 13.5. 1 John 4. 1 . (%) That he clogs men with conditions of taking <* n d receiving, as well as we of repenting and obeyino-. (9) The fumme of this mans Divinity is y Men may be faved whe- ther they repent or no ^whether they beleeve or no. Anfwer. Tothefirft, That Chrifi and his Affiles never Preached Free-grace, without ccnditions.dcc on our parts : I anfwer, They Breached Faith, and Repentance, and Obedience : But how ? Firft;in degrees of Revelation^ the Gofpell came not all out at once in its glory : They Preached them, but how ? not in parties wc have their boSrih'e, as you confdTe they Preached them 5 but all along in the Ne^ Te (lament there is more of their glory and fulneffe revealed conce^ them ; (o as the degrees of revealing, the parts or fummaries of th' mens, the ft Her djco very mt he whole New Teftamerit, are/-/? you confider not,and they are the things we only confider, and P, each the G'&psMo in halfes, in parts and quarters as you do. ' not hciee ve you do, which is lo much worfe, Ye fayyefe. Pair. «o, 21. Par H Shadow es fijfcg 4my . 137 Take heed you charge not Chrift for being wi^h Publicans and Sinners , you may upon this ground lay he Preached falfe Docrrine,becaufe he laid, He came not to call the Righteous, but Sinners. WhatjWere all of us in our unregenerate condition Tinners or righteous perfons ? unholy or holy ? men of Faith or unbelkfe ? or not rather dead in trefpajfes and fins,till quickned with Chr/ft I To the third. That faying, Promifes belongs tofinners asfinners^ and not humbled,&e. I pray,to whom doth all Promifes belong firft,but to Chart ? and from whom to us, but from Chrift ? and what are the Elect, and the chofen in him,before they are called or beleeve, but finners as tinners ? Do you look that men ftiould be firft whole for the Phyfitian, or Righteous for Pardon of iins,or juftiried for Chrift ; or rather [inner -s,unrighte >us, ungodly ? V/bile we were yet finners Chrift dyed for us ; He dyed fir the ungodly : Chriit is the Phyfitian,ihe Right eoufneffe, the Sanclification, and makes them brie- ve d that were not beioved, and to ohtaine mercy that had "not obtained mer- cy, and Saints who were Sinners, and Spiritual! who were Carnall. So as we looke at Chrirt and the Promifes comming to men in their fins-* but thofe men were beloved of God in Chrirt, who fuffered for fins before ; fo as they begin not now to be loved, but to-be made to love ; God begins not to be reconciled to them, but they begin to be reconciled to him; The love of God being jhed abroad into their hearts by the Holy Ghoft, ^ which is now given unto them. So as wc looking at perfons as chofen in Chrift, and at their/*?/, as borne by thrift on his body on the Tree, we fee nothing in perfons to hinder them from the Gofpeil,and offers of Grace there,be they never fo finfull to w,ox them fi Ives, they are not fo to him who hath chofen them, nor to him in whom they are chofen : And this is the myrtery, why Chrift is offered to Sinners, ox. Rogues, or whatfoever you call them, they are, as touching ~ oJ the Election, beloved for the Fathers fake : I fpeak of fuch to whom Chrift gives power to receive him, and beleeve on him, and become the Sons of God; and Chrift Hndes them out in their fins,and viiits them who fit in the region mdjkadow of death, and them that are darknejfe, he makes light in the Lord. To your fourth, That God may be provoked to wrath by his Children. I pray, Can God be as the Son of 'man ? Is there any vanableneffe or(ha~ dow of change in him ? Can he love and not love ? Doth he hate perfons or fins I is he laid to chaftife as Fathers, other wife then in exprellions after the manner of men ; becaufe of the infirmities ofourjlejhmull we conceive fo of God as of one another ? Can he be provoked tor fins done away and abolifhed ? Kath Chrift taken away all the fin of his ? Hath he borne all ^on his body or no ?. Speakesheof anger otherwift then by way of AUn* X [ion-. j , g S '-adorns fly in* ****} . fim and AZegQry ? as a Father &c, And is that, He is a Fat her after the fa- shion of men ? Or fpeaks he not in the Old 1 eftament according to ihe Revelation of hunfelfe then,and in the New Teftament of hioiielfe now, only becaufc our iniirmity, and his own manner of appearing wnich is I lot yet to ; hut we may beare him in men expreflions, and yet nor io in =u;.h cxprefiions,but we may fee more of h m and his love,and the gion of Sal- vation in other expreflions, and not make up fuch a love as you commonly do of benevolence and complacence 'Did David and Peter, as you jay, make up their peace with Cjodby kepen- tat.ee : Is there any that makes peace but one J tfus Chrift, who makes peace through the bloud of his Crotie ? Can Kept stance make peace% Or Ohedtencs make peace ? Is there any iaenfice for fin, but that which was once ojferedicven he that appeared im the end of the world, toput away fin bj the & \oil, ' facrifice ofhimfelfe ? And was not this called by the Apoftle> O ne faenfice for fivsfor ever ? H epsntar.ee .Obedience, &c.may make way for the peace made already for iin 5 that is,in fuch workingsof the Spirit,the love of Gad in the face ofte/us Chrift > may fhine upon the Soule more freely and fully ; and the more the Spirit abounds in the fruits of it, the more joy and peace flows into The Soule ; and the more the Soule looks ffirtft in the face, io as peace wrui God is not made but more revealed by the Spirit in obedience and love,d^. To your fifth, That God loves m for bos own graces in us, I thought he had lovedomoo in himfelfe, and from that love given Chrift for us, and yet loved us in Chrift too ; Can any tiling without uod, be a caufe of Gods love l Doth God love as we love one another, from complexions or features without, or loves he not raihk-r thus ? god is love, and therefore we are made, ard Redfeme*., and SaMified - f not becaufe we are 54^f/^therefore he loves us ; i>Ve love htm, btcanfe he fir ft loved u$ ; he loved us,becau(e he loved us, and not becaufe we love h.^not becaufc of any Spirituall complexion or feature in us; becaufe of his image up- on us,that is but an tarnefi of his 1 ove to us,that is only given us>be. a lie he loved us ; he loves m from his w*//, not horn without : for though we arc I'ke htmyzt we are not bimjelfe^ and he loves us as in Chnft and bimj Ife. Whereas you fay y God is as man, and as a Father 5 1 hope you meane not as in htmfelfe, but as in his way es of $**b$*£ and appeal trg to us, and if (o, we are agreed : But your taking things more m the L.- ftration of Truth in the Spirit, they fhut up Chrift in one Notion and not in another, and fo loies the Truth by revealing it in that Forme of words which is too narrow for it,and too (hort of the height, and depth ,znd length Ephcf. ofit. You fay,^ir are to try our Faith : So fay I too,if you would not pick and chooie in my Book, to make me fome other thing then you find mt : But you mean,we mult try our Faith for aflurance,as your other words imply -, and to far I fay too,but you will not heare me (peak : But you would have the befl: afjkrance from try all ; but fo far I fay not as you fay,is that the belt Spirituall atfurance that isfromourown.Spiritsinpart, 01 from Gods a- lone ? from our own reaisning, or his/peeing f Can a Spoufe argue better 3bfi love of her friend from hit Tokens and Bracelets, orfromhisowne wor d 9 znd Lettered Seale I One of the three that beare witneffe on Earth is the Spirit, and in ti hn U X whom, 1 40 Shadow es flying aw*]. whom, after ye believe, ye were fealed with that Spirit: of promt fe. Can any Inference or Confe quence 'drawn from Faith, or Love>or Repentance, or Obedience in us io allure us; as the breathing of Chrift himid^fealing, affuring, perf wading, convincing, fatisfying • I will hear what God the P ;i. L ord w : M faj 3 for he willjpeak^ peace to lots Se.r vants : A Saint ha d rather hear that voice, then ail its own Inferences : and Arguments, which though iPct.i. tru j y bring fomething to perfwade, yet they per 1 wade not foanfwei ably t:llthe v yce jpeake from that excellent glory . To your eighth That I clog men with conditions of receiving, as well at you of repenting, &C. I anfwer, I preach not Receiving as a condition* as you do Repenting* I Preach Chrift the Power^md Life,znd Spirit, that Doth ftands and hnocl^s^ and yet opens the doore to himfelfe. I Preach v.ot Receiving as 2. gift, or condition given or begun for Chrift, but Chrfi working ail in the Soul, and the Soul working up to Chrift by a power irom hirnieife. And if you would Preach Repentance and Obedience as no other preceding or pre- vious difpofitions , we ihould agree better in the P til fit then we do in the Frejfe. To your ninth, That the fum of my Divinity is. That men may be faved whit her they Repent or no, or be lee vc or no. I anfwer, Should I fay to 'you, The ium of yourDivinity is this, That V tilth, and Repentance, and Obedience, are helps with Chrift, and condi- tions with Chrift to mans Salvation 5 and that Salvation in not free, but conditionally the Covenant of Grace is as it were a Covenant of Workes ? Should I do well in this to upbraib you and thofe of your way ? Say not then that I thinke men may be faved that never repent nor be- lieveiWhy do you thus fet up and counterfeit opinions, and then engrave our Names upon them ? Could not I piece up your Book fo (if I would be unfaithful! j as make ye appeare as great an Hereticke as any whom you thus fancy ; becaufe I preach not Repentance, or Faith as you do ; be* cauie I make all thefe as gifts from Gods love in Chrift, not as gifts to procure us God, or his love, or Chrift 3 becaule I make ail thele the fruits of the Spin?, given to fuch whom Chrift hath furTered for, tofuch whom (5cd hathcholen in him ; becaufe I Preach Faith, and Repentance, and O- bedieKce. in that full Revelation in which they are left as in the New Te- ftarnent, and not in that fcantiing of Doiflrine, as they are meetly and barely revealed in theHiftory of the Gofpel, or ABs of the Apt [ties, one- ly where the Wo&ffhk is hot fo much revealed as the Pratt ifc i and the Story in Summaries 5 became we Preach thus, therefore we are all Anti* ?:om vz/r.r, H?retic!^s, men nor worthy to live. Brethren mnR>ycJbrb>dH*to Preach, becaufe we follow not with fo}?, becaufe we Preach not the Law as ye do, nor Faith as ye do, nor Repen- tance Shadow es flying away. 141 w»« as ye do ? therefore do we not Preach them at all. We Preach them all, as we are perfwaded the New Teftament and Spirit will warrant us, and as we may make Chrifl to be the power of ail, and fttlnejfeof all, as we may exalt him whom God hath exalted at his own right hand. And we wifh that ye and all that he are us, were both al- mofi, and altogether at we are, except in reproaches. CONCLVSION. FRcm the 29 Page to the laft, all your Replyes amount not to any thivg of fub 'fiance , but of quarrelfome and humorous exceptions ; and Ijhall, I hope, redeem my time better then in making a b»(inef]e of things that will neither edify the Writer nor the Reader : There are ft me things yon might (had jo* pleafed) raifed up into fame Spirit uall difcourfe, as that of Works, and Signs/flr aJfurance^dcoBut you fay of your f elf { how becoming fuch a one as you I leave) that you were like an Old Steed which neighs Pjg.43* and prances, but is paft fervice ;fo as Imufi take this of your age and in- firmity, as a fuller Anfwer, or Supplement to what youfaile in again ft me. There are two or three things more obfervable then the reft : I. That you tax me for faying, That themarkesin Johns Ept ft les and James, are delivered rather as marks for others, then our ielves to know US by ; and I affrme it againe, not as yon fay, excluding that other of our fclves, but as If aid, rather markes for others, though for both m their de- grees, Wkindes of manifeftation. So in James 2. 24. where he faith, By Workesa man is Juftified, not by "Faith ; So in Veri. 18.21. All which fet forth fVorkj a figne to others rather then our fe Ives. So in 1 John 3 . 1 4. Hereby know We, we are pat- fed from death to life, becaule we love the Brethren ; compared with Yer. 17. 18. fhewes, That it is a love working abroad in manifeftation to the Brethren; and yet I exclude not any evidence which thefiuitsof the Spirit carry in them ^as in my Bookjwhich yet you alleadge to that purpofe,af- Pa# . , ter you have been quarrelling fo long with it, pulLngmy Treatife in pieces to make your felfe worke, and then binde it up againe after your owne fafhion. For your Story of your Lady, and your fallacy, That fhe might as well conclude her felfe damned becaufefhe was a (inner, as one that Chnft would fave becaufe fhe was a (inner, And durfiyou thus Jport with a poor ^wounded fpirit, that perhaps could fee little but fin in her felfe to conclude X 2 upon f f I 42 Shadow t$ flj ing aw&y . npdn ? Knw you net that Chrift came to call finners, to fave finners ? ^rf d#y/? you make ufe of your Logtck^ to cafi fitch a mtft upon the promifes to fin- ners ? Sutpofe one (h ould a ske yopi how you gather t^p your ajfurance, now y on are an old man ? how would you account to m ? Would you fay^ fitch a m e afuro ef Fatth,fo much obedisneefo much love to the Brethren ? /e much Zeale, Pray- er, Repent ancejtnd all ofuxquzftionabte evidence ? But if we [hould go further y and ef'iejite* you concermngyour fatli^gswhen you writ in the behalf* o/Cards <*WDice, of the Comnion-Prayer-Book ; tfwefhould askeyeofyo&rluxv- riat-cy in quotations in your Books and Sermons \ whether all be out of pure zeale t «w felfiflmeflTe, no vain-glory ? whether all your Love was without bit- terneffe to your Brethren of a diver fa judgement ', whom you call Antinomian^ ^rc Whether you preached and obeyed all out of love to hfm Chrift, and not feeking your own things, not making a gaine tf/godlinefTe ? Whether all your Fadings and Repentance were from true meltings of heart, found humiliati- on; n becaufethe State called for it^tndconftratnedit ? Whether your praying ar.d preaching was not much of it Self, a/Invention, of Parts,*?/ Art, of Lear- ning, of feeking praife^^^ men ? Oh, [hould the light of the Spirit come in clearneffe and glory upon your fpirit 5 Oh [how much of Self, ^Hypocrifie, of Vanity,«ps though it floouldbenull, yet they have all you can die a&ge necejfary to a Preacher* (8) Parifoes here, are but as in New- England, as in Jerufalem, Antioch. (9 ) Some of the dtffenting Brethren hold Synods anhcly Ordinance of God, and this ^Affembly fotobe. ( 10) fffto 'Presbyteries mufi be of Divine Right, becaufe not infallibly gifted, this concludes agair.jl Presbyteries and Ordinances. (i\) If you would have them content with a mixed power partly prudential!, becaufe of their mtxt a- nointhg,you contraditl that pure one you plead for, ( 1 2) The Apofiles, and Elders T and Angels of the Churches ofAfm were nee infallible at in dive theu art poorest:. To the fecond, That they ordained by BifhopSy are true Cftiitiifters as the Independents, and I a Preacher, for all that Ordination. If you meane that the Bifhops Ordination makes not one for everafalfeor Antichriftian MinHter,I grant it, becaufe it is no marke to them that renounce it : Baby- lon is no more Babylon to them that are gone out of it. But what is this to your Miniftery or Ordination, who are yet under the Marke and Baby lo- nifh Ordination } Renounce it, come out as the Spirit cals ye, and then your being Antichriftitn is no more to ye, then to the Ephefians that they. {hould be lefle light becaufe they were once darkneffe, or lefle alive be- caufe they were once dead. To the third, That Succeffion is not necejfary to a true Mini fiery, It is both true, and falle, inf everall acceptions. When there was a true po wer, they ordained others, and others them, There was fucceflion. But ctvM X 3 &*?& \ \ 144 shadows flying way* being loft under Antichrift, fo far as vifibly to derive it to us } there can be no fuch true vifible Succefllon appearing. And yet you that pretend to Hand by the firft power, muft prove your Succefllon, if you will prove your power. To the Fourth : If no true (JWimftcry* no true Baptifm. For that as you pleafe ; I dare not exalt the truth of your Baptifm above that of your Mi- mftcrypo more then you* To the Fifth: The diffentixg Brethren hold there muft be perfons ordain* ifig and ordained, at wdl as we. Yea, but do they hold Bifhept ordaining,and Presbyters ordained by BiJhops,m& Presbyters of their ordaining, ordai- ning others as you do ? To the Sixth, of my unjttft citing the Ajfemblies Modeller Humble Ad- vice : and that there is no more 'Divine Right ajferted in the CongregationaH Presbytery theni* the CUJficall, &C. which is done fo by the dijfsnting Bre- thren* I anfwer : Let the Modell be printed to the world, to end the diffe- rence betwixt yon and me. And for the Divine Right of the one and the other, I am of your mind; they are able to prove both alike of Divine Right that is in their Presbytery : The one is no more of Divine Right then the other > and neither of them of any. And for the diflenting Brethren, it is not them, but you I deale with. Why come you under their (hadowin a ftorme,and yet will let them have no liberty under your$ % but would turne us all abroad as Herettchj and Schifmaticks. To the Seventh : Though the Ordination by Btjhops be null* yet they have the other nccejfartes to a Preachgr.Will ye undertake for the Aflembly they fhall ftand to this, that all their former Ordination by Bifhops is null ? If £0, we are agreed: if not, all their other necefTaries are no more then. Ahabs peace : what peace, faith Jehu, fo long as the whoredoms of thy mother leztsbell are alive ? So, what dkiwftery, folongasthe whoreaomsoftf*- byhnyzt remained To the Eighth, That the Parifhes are but as in New-England,^ in lertt- falcm&cl pray forbeare this ; it is too manifeftan errour. Are the Pari* Jhesoi England and Churches oilemfalm one and the fams, fo difctpLed, fo conftituted t Were all of hrufdem and Antioch reckoned for chrifts C*n- gAegationS) as all Parifhes are ? fo the Ninth,That/£ff?£ of the dtjfenting Brethren hold Synods Ordinaz- Mr tmhet. ces ofGed^nd this jijfemblyfo. I know fome of our Brethren for the Pres- bytery hold Infant- Baptifm unlawfull, and Antichrittian, and hath better defended it then any yet whom I have read,hath anfwered it. And for this Afilmbly to bean Ordinance ofCjody I thought-tnat had been but an Ordr- \ nance of Parliament, and ftood by that power by which they were called \ by at firft.- Yet deny not but that confutations for holy ends, about the ■x things of God,are lawfullby the Word. ■ . To Shadow 5 flying away . 1 47 power that which puts life, as you think, into all your Presbytery ? Yet he muft think he doth but as a Magtftrate (till, as if fo be that the Magtftrate were made to be reds in the hands of the Churchy and Swords to be drawn by them,and Iron whips at their girdles. We are not now as Aaron and Me- fes : we are not a Kingdom of 1/raeff, nor a Church of Ifrael ; though too many ef you have preached the Old Teftament more then the TS{ew ; for what advantage, let the CMagtftrate judge. To the Seventeenth, That he may in time fry as much ofjttfticrtiving up- on voyaes in ^4ffemblies y a^ ofTrutbiandfo to be a My fiery of Iniquity* Thefe are but infinuations to the ^Magifirate, and ghofts of Jealoufie which you raife* And to put an end to fuch feares ; when I make Church and State, Magtftrate and Miniftery&ofpellAzsN* and Civtll to be both one, then chal- lenge me for that opinion : But I have learned, that Chnfts Kingdom and the worlds have afeverall Policy 5 and that may be a Law in the one, which is not to the other. And now is it your Inference % oc my Principle, wrongs theMtgiftrate? An Anfwerinfew words toMafter Edwards his fecond Part of chc GangRena, And to the namcleflc Author of a Book* called, An K^dftcr-reckoning mthMafter Saltmarfh. |After Edwards, the difference betwixt ye both, is this : YouQx your name to more then you know, as hath been well witneffed ; and this man daretet his name to nothing : Tom (in without x your Partner is albamedot what he doth. Sin is too power -tl y becaufe vou (hew your 1 elfe : and Truth is foo I ^firft, The I4 8 Shcidmts fifing zw.ty. 4. what is it to Jin againfl the holy Gr\o%but to hate the Light once known, or to blafpheme the works of the Spirit ? Andy on once pnfeffed to me yon had aimoft been one of thofe whom you call Hereticks. Oh take, heed of that Jin t there is no more Sacrifice for that, And how tf the works*/ thefe yon fa j#dgc 9 be wrought in the Spirit ? (ha&you ever be forgiven in this world, or. in that to come ? Read the words, *«^tremble. 5. Doth not the Word bid youreftore thofe that are fallen^ i«meekneffei and telly our brother his fg\jit 9 firfl betwixt you and him ? And jou never yet came to an) of them that I could keare of; but print, proclaime, tell ftories to the world of all you heare^fee^know. Is Qbx&inthis Spirit? IstbeGofy ell m this ftraine ? Will this be peace to your feule hereafter ? 6. Solomon telsus, that a man may feem faire in his own tale, till his neighbour fearch out the matter. And how dareyou then take all things at one hand, and not at anothers ? How dare yon have one eare open for com- plaints, and faults, and crimes., and f he other fhut againfi all defence h 'Did ever J iftice do this ? Dtdyou ever call for their accufers face to face ? Did yon ever tr 'aver /* Teftimonies on bsth JidesJ And dare yon judge thm y and condemns thus I Shall not the judge of Heaven and Earth makfyou tremble for this Injustice? Shall he not make Inquifition upon jour feule for this bloud? 7. hit any other ground ^bottome j*# ft and on in this your way 0/accu- fing the Brethren^* Vtvlyoufay named feme, and the Fathers named feme fo,and Calvin, as yoH told me the other day when I met you ? And was there ever crime without feme Scripture, or (hadow of the Word ? Did not Can- terbury on the Scaffold preach a Sermon of as much Scripture and Story for what he did, aiyou can for yours , if yon Jhottld ever preach there ? He thought ye all Hereticks,*** joh do us ;he thought he might r>erfecutGyou : as you do us $ and he had a Word from John Baptift/^r his manner of death, and a Word from the Red fea*^ Israelites for his death, and enemies; and a Word from PauL/sr his Changing Laws WCuftomes : and for his crir r ieofVo^ ry, he had a Word firm them that feared the Ro r ne and take away their Government*!"^ Satan an^ c 1 kind of Cm. v- Poore fc" 1 " ■*■ Pttp Sbadoivcs flvng away. page of the lafi Gangrena, infetting my name aga&fi authe Herefits you rec- kon, which your own foule and the world can witnejfe to be none of mine, and jour own confeffion to me when I challenged yon : How were you troubled in fpi- rit and language ? Tour fin was, as 1 thought, up m you, fecttrging yoft 9 rhecki»g joH y ai I jpoke. Itoldyou at parting, I hoped wejhould overcome you by prayer. / beleeve we fh,- ll pray you either into Repentance,^ Shame, or Judgement, ere we have done wtthyou.But Oh might it be Repentance rat her , till Mafter Edwards fmite upon his thigh 5 and fay, what have I done ? For your Anagram upon my nameyou do but fulfill the Propbefc SThey (hall call: out your name as evilly For the Son of mans fake. And for your Bochjof Jeeres and Stories of your Brethren 5 Poore man I It will not be long muftckjnyour cares,at thU rate with others of my Bre- thren : raile,perfecute, do your w or ft J challenge all the powers of hell that (et ye onworkjwbtle Chrifl is made mtome righteoufneffe,wifedome,fanc*tifica- tion and redemption. Andlmuft tell ye farther, that fince any of the light and glory of Chrifl dawned upon me xftncefirfll faw that Morning-Star 0/nghteoufneffe>4*/ of the brightneffe f the glory in my heart, that heart of mine which once lived in the coafts */Zebulon *«dNephta!y, in the region and fhadow of death/ can freely challenge ye,and thou fands more fuch as ye, to fayjWritejdOjWorke, printer any thing, and I hope 1/hall intheflrength of Chrift, in whom 1 am able to do all things, give j oh bleflings for curlings, and prayers /crperfecu- tions. FINIS. P»g 144. line 37. for Antkhriftian, read great corruption. r: s %ht-y °f q? • " * ^" ^ /^>^ ^V i^^v /fccc