receive not New Lights Whimsies Errours 19. The Prelates laboured to scandalize their Non-conforming Brethren with Nick-names c. Quaere Whether may it not be said the Divines now accordingly labour to make their Non-conforming Brethren vile and scandalous to the Kingdome Ezek. 18 2. Thus the Fathers have eaten sowre grapes and the childrens teeth are set on edge Thus if we would compare crimes and times we might write and speak Quaere Whether M. Edwards in reekoning up divers things for Errors hath not much aspersed his owne Brethren Doctor Twisse M. Gattaker and many others in many Doctrinall points they hold The Testimony of M. Samuel Rutherford one of the Scotch Commâ—ssioners in the last Page of his Epistle to the Reader in his Booke Intituled The Divine Right of Church-Government and Excommunication No incroaching on Christs Prerogative BUt it is a Controversie say some whether the Government of the Church of the New Testament belong to the Magistrate or to the Church To which I say 1. It was a controversie created by men willing to please Princes with more power in the Courts of Christ then ever the Lawgiver and Apostles gave them and that against the minde of glorious Lights the first Reformers and the whole Troop of Protestant Divines who studied the Controversie against the usurped Monarchy of the man of sin more exactly then one Physitian who in a cursory way diverted off his Road of Medicine of which he wrote learnedly and broke in on the by upon the deepest Polemicks of diyinity and reached a riders blow unawares to his Friends 2. In things doubtfull conscience hath refuge to the surest side Now it s granted by all and not controverted by any that in the Apostolike Church the government of the Church of the New Testament was in the hands of Apostles Pastors Teachers and therefore Conscience would sway to that in which there can be no Error except on supposall of abuse and Christian Rulers would not doe well to venture upon Eternity wrath the judgement to come confiding on the poore plea of an Erastian distinction to incroach upon the Prerogative Royall of Jesus Christ FINIS THese Reasons tending not only to the sweetning of the TWO KINGDOMES England and Scotland the Parliament and Dissenting Brethren on both sides in the Assembly each to other but also to the preserving a Just Liberty for them all respectively I commend to the Presse March 30. 1646. IOHN BACHILER THE DIVINE RIGHT OF PRESBYTERY Asserted by the present Assembly and Petitioned for accordingly to the Honourable House of Commons in PARLIAMENT With REASONS Discussing this pretended Divine-Right and yet with tendernesse to the Brethren of the Presbyteriall way Pleading for a Liberty of Conscience for them in this their Opinion as for others of their Dissenting Brethren and equally for both With Inferences upon their late PETITION By John Saltmarsh Preacher of the Gospell Rev 2. 2. Thou hast tried those that say they are Apostles but are not LONDON Printed for Giles Calvert at the Black Spread-Eagle at the West end of PAULS 1646. To those Brethren of the Assembly of Divines Petitioners who are for the pretended Divine Right of the present PRESBYTERY BRETHREN Meeting ye but of the Assembly or that bounder appointed ye by Parâ— I cannot justly be denied this reasoning with ye for the Ordinance by which ye sit doth enable ye only to advise of things propounded but not to propound or demand any as ye have done of late so as in this ye have brought your selves down to the same magnitude with us that are private men Here is the difference now Ye are many of better parts and abilities I am as one borne out of duetime yet the same Covenant is upon me with your selves nor ought I because I am but one presume to see Truth more then one because ye are many Nay it is that voyce from the excellent glory which both you and I must heare and which can only teach us Truth It is not the voyce of any other And surely since Truth hath had its lot in the world to lâ—ve upon voyces in Assemblies and Synods where that is only Truth which is voted so and not in its own glory and evidence where that is only Truth which is so The Mystery of iniquity hath been more advanced then the Mystery of godlinesse THE DIVINE RIGHT Of Presbytery c. With Reasons discussing this pretended DIVINE RIGHT FIrst They who are the Presbyters in this present Presbytery pretend to be Presbyters by a power of Ordination from Bishops as the Bishops were Presbyters and if so they are to make it appeare that there is a true personall succession of Ministery from the Apostles and that they doe lineally succeed without interruption for in succession unlesse there be a certain perpetuall and personall derivation of power there can be no certainty nor infallibility of the truth of such a power and whether the proof of this drawes not with it a necessary and perpetuall visibility of a Church contrary to the opinion of all the Reformed Divines and further a truth of Church-Ministery and Ordinances of Jesus Christ in the Antichristian State from whence this Ministery of theirs comes by which they stand present Presbyters and how any true Ministery can be found in that very Antichristian State which is called the man of sin the mystery of iniquity the Whore of Babylon the falling away and how the same State can be both meerly Antichristian and Christian a Whore of Babylon and a Spouse of Iesus Christ a Ministery of God and a mystery of iniquity a Temple of God and of Idols I leave it to be judged 2. That these present pretended-Presbyters cannot be found true Presbyters but by such a personall and successively derived power will appeare from their present Modell of Ordination they allowing and accounting none for Presbyters or Ministers but such as are sent out by their personall Ordination or were formerly ordained by Bishops so as they make these and these must make others and thus their power is derived from a personall and lineall succession and demonstratively proved from their owne practice nor will it help them that Iesus Christ alwayes had a Church or some invisible Saints under Antichrist because they must both prove themselves and the Episcopall Ministery to succeed that very Church or those very invisible Saints and that that Church or those very Saints were Presbyters or Ministers for we know men may be Saints but not sent or ministerially Saints sent good men but not good Presbyters as in their owne way of practice will more appeare for if any should now call himself a true Presbyter or Minister he must prove his sending to them by a personall Ordination which proof of their Ordination we demand from them as they would doe now from any others 3. How these things can stand together That the Divine Right is in the Congregationall Presbytery as they
acknowledge and yet that there is a Classicall Provinciall and Nationall Presbytery which are but Prudentiall and humane or mixed Judicatures according to such a distinction and yet are allowed by them a Power Supreme and coercive to the Divine Right of the Congregationall Presbytery which is the first and immediate subject of the Divine Right of Presbytery as they themselves acknowledge And now whether doe not their owne principles controll that pretended Divine Right they plead for and set up a Presbytery of Charity and Prudence over the Presbytery in the particular Congregation which they say is only of Divine Right 4. How can that Presbytery whose constitution is so questionable challenge such a Divine Right As first their Presbyters or first constituting Principles are ordained by a questionable power viz. that of Bishops Their Ruling-Elders by a power as questionable viz. by a Rule or Ordinance of Parliament prudentiall for triall for election because of the generall corruption in this Kingdome both in Ministers and people not by that very Apostolicall Scripture-Rule or Institution of Jesus Christ Their Congregations Parishionall and of politick constitution not Congregationall according to Scripture Their way of constituting this present Presbytery extraordinary by such an Assembly without precept or example for such a Way in the whole New Testament from whence the whole Order of that dispensation ought to be framed and not from the Law or Old Testament or some cases of necessity in the State or Church of Israel by way of Analogy as they say in their Modell to the Parliament The Primitive Elders and Apostles were qualified immediately from the Spirit with gifts proper to such a Ministration which these Presbyters and Elders being not but most by gifts and habits of Art and Science acquired by industry therefore these present Presbyters cannot challenge the same power for Church-Censures without the same Spirit gifting them and anointing them to such a power and administration in the Church but ought to be content meerly with a mixed and partly prudentiall power because of the mixture of their anointing and gifts if they will needs have such a Government set up for Christ's which is not all Christs and most of that all very questionable whether of Christ or no. For all their proofs alleadged from Scripture for the Presbytery by Divine Right or of such Presbyters as were ordained either by Christ himself as the Apostles or by a power from the Apostles or from such who in that power received from the Apostles did ordaine or by a power in the Church or Congregation preceding such a power and accompanying such a power Now this present Presbytery can neither make it selfe appeare to be so purely ordained nor have they the Church or Congregationall power so preceding or accompanying such an Ordination nor is that act of Imposition of hands by which their present Presbyters stand Ministers a meere signe of setting apart or meerly significative but an Institution for gifts to be conferred under the Law it was an empty and bare Rite but under the Gospell it cannot be proved to be such an empty Rite Gospell-signes being but few full and ministeriall to the spirit not meerly significatively-visible as the Institutions and Rites under the Law were So as all being thus questionable still in this present Presbytery how can they so Apostolically challenge such a Divine Right their present constitutions being mixt questionable fallible not one and the same with that primitive pure certaine constitutions and practices Whereas it appears in their Scripture-proofs that both in Jerusalem Ephesus Crete c. the Presbyters and Elders did constitute c. and were most consulted with and advised and therefore they assume the same power and so force out rather then prove out their frame of their present Presbytery from such practices I desire the Brethren to tell us whether the Word of the Gospell was then wholly in Scripture or writing but partly in the Spirit and gifts or teaching and therefore the Eldership of the Churches then were so gifted as to direct constitute advise and from the ministration of gifts in the Eldership c. the Institutions formes and Rules were given out into Scripture or writing which Scripture or written Word is now in the place of that infallible Primitive Eldership and therefore for any Presbytery or Eldership to assume now such a power as the first did they doe not only without warrant substitute themselves to such a Presbytery or Eldership which stood by another anointing or spirit of gifts then themselves doe but they sit downe in the throne with the very Scripture or written Word of God casting a shadow upon the glory and infallibility of that Word by that present authority and power which they now challenge in the interpretation of that Word in their Presbytery because by such a sure and certaine power as Divine Right allowes them they having not a sure and infallible Spirit for Church-censures or the execution of such a power may put forth a certaine sure executive power by an uncertaine unsure and fallible spirit And so how proportionable a power of Divine Right is with a Spirit not purely Divine and how proportionable a power of Church-censures acted by a gift not purely the Spirit 's but rather the Vniversities and Schooles and to joyne such an Eldership so with the infallible Word or Scripture which for want of that primitive or pure anoynting by gifts shall controule the pure Word of Truth by an Interpretation lesse then Truth I leave to all the world of beleevers to judge How such a visible power and Judge as a Nationall Assembly of such a Presbytery can be set up which must judge all the Churches and Congregations of Christ all the Magistracy and state-State-power in the Kingdom they assuming to themselves a spirit of judging and discerning of sins And whether by this power the Parliament of England shall not fall under the cognisance interpretation and censure of such an Assembly for some sins which they as a Civill power may commit especially dealing in Ecclesiasticall causes And then how far such a Nationall Assembly may manage such crimes to the heightning of their own interest and to the troubling the interest of the State amongst the people I let all judg who know how the same visible Ecclesiasticall Judge is condemned by all the Reformed Kingdoms under another notion viz. of the Antichrist and Pope and Councels And how that Antichristian power and Judge in Ecclesiasticals hath troubled this and other Kingdoms to the imbroiling them by excommunications into Wars and commotions as in our Histories c. and hath at length taken up other weapons then the Word to make good their Ecclesiasticall censures and interests And whether this visible forme of Classicall Provinciall Nationall Oecumenicall be any other then the like Papall Episcopall power differing only in forme in Consistoriall Provinciall Nationall Oecumenicall Counsels and Synods the like spirit
Fishers Book who we hope will do by those as the Helvetians did by somethings that were stumbled at amongst them though there were none but Anabaptists that stumbled at them yet the State did by Authority remove them and Zuinglius their pofessed adversary gives them thanks for occasioning the removall Quaere 1. Why may not the Brethren look for better cure to their troubled consciences from the State now then from some of their Brethren because the hands and hearts of the State have appeared more carefull more mercifull then some of them the Priests and Levits walke by while the good Samaritans comfort the wounded 2. If the State of the Helvetians would not offend the very Anabaptists but remove the scandall why should any State now be set on and inslamed not only to offend but persecute them not only Anabaptists as they are called but all other their Brethren that dissent If States are commended then for being so tender why are they preached now into severity wrath revenge and tender troubled consciences made the only trouble 9. Rigour makes Separatists But we think nay we know that some few Prelates by their over-rigorous pressing have made more Separatists then all the Preachers dis-affected to Ceremonies in England Quaere 1. If it hath appeared formerly that rigorous imposings have occasioned Separation why do they now cry out of so many Separatists and not look up to themselves Why do they beat their fellow servants out of doores and then cry out of their running away 2. Why is not persecution and imposing more forborne by the Brethren now when they have found it the cause of their owne Separation formerly 3. Why do they cry out of Separatists when they see Separatists have not so much made themselves so as they have been made so by others and they have been rather driven away then they have drawn away themselves Why do they cry out of Separation when they force them into corners first if they would have the communion of their Brethren more why make they not their persecution lesse and their offences in Worship and Government lesse 10. Burthens to Churches to be removed In the meane we blesse God who hath put into the hearts of others into whose hands he hath concredited the work to judge more wisely and consider more mercifully and to professe in the hearing of some of us they would willingly part with that which was indifferent to themselves if they were but truly informed it was offensive to others according to that of Gregory those customes which are known to bring any burthens upon the Churches it becomes us to consider of the removing of them Quaere 1. Why may not the State too be petitioned by their people now of tender Consciences to the same temper of tendernesse and mercy to them that the Brethren then desired for themselves Whether are those good neighbours that would have it raine only in their own Gardens and the Sun to shine only on their own blossoms and have peace only in their own dwellings and their neighbour Towns running with bloud 2. Were the times of Non-conformists then times only for removing burdens from Churches and the times of Non-conformists now times of burdening Churches 11. Mens devices ought not to hinder preaching This is just as our Bishops were wont to do who give a full power to a Presbyter at his Ordination to preach the Gospell with a charge to do it yet will not suffer him to preach no not in his own cure without a Licence Quaere 1. When any then was gifted and called to preach the Gospell and Licenses were complained on to hinder why are there any other waies devised against the liberty of the Gospell now as uniformity c. 2. Were Licenses chaines and feâ—ters to the glorious and free spirit And are internogatories and â—uestions at times of Ordination and admission about Anti-Paedo-Baptisme Antinomianism now no restraints nor devices to the same purpose is this to rejoyce that Christ is preached howsoever nay is not this to forbid him because he follows not with us 12. Mens inventions to set up jus Divinum to advance Government They that have studied to advance the Babel of Episcopacy have endeavoured to underpin it with some Texts of Scripture that they might plead a jus divinum for it Quaere 1. Was it unlawfull and politick in some to underpin Episcopacy with some Texts of Scriptures and so to get up a â—us divinum for it and is it not as unlawfull to set up another Forme that is not purely of God underpinned with Texts of Scripture for a jus divinum or divine right as some would have had it 13. Oath ex officio an unlawfull engine We desire to see further how abominable this Oath is how cryed down by learned men how contrary to the Word of God the Law of nature to the Civill and Cannon Laws and to the Statutes of our Kingdom he may find in Mr. Parker Quaere 1. Was it so contrary to the Word of God to all Civill and Common Laws and the Law of our own Kingdom to extort from men Consciencesecrets then of what kind are all Formes of posing examining interogating to find out the opinions of those who are to preach in any Congregation 14. When Presbyters grow as tyrannous as Bishops they are to suffer But if the Presbyters should be as generally corrupted as Bishops now are have as much strength to suppresse the Gospell and promote Popery as the Bishops by their supream power have and if they can bring no more evidence of divine institution then Bishops can and are of no more necessity to the Church then Bishops are let the function suffer Quaere May not the very thing be more feared and presumed by us now from some late experiments of them viz. that the Presbyters may grow strong to suppresse the Gospell and tyronnous c. and may be corrupted as Bishops formerly as well as they might prophesie this of themselves Caiaphas thought as little of Christ when he said one should dye for the people as some Presbyters thought of suppressing the Gospell themselves and suffering for it when they wrote thus against Bishops and Presbyters 15. Change of words in Religion an ill signe We find that the late Innovators which have so much disturbed the peace and purity of our Church did first beâ—in with alterations of words and the Apostle exhorts us to hold fast the forme of sound words 2 Tim 1. 13. and avoyd prophane novelties of words Quaere 1. If the change of words be so dangerous and unwholsome Formes and so condemned before why are unwarrantable words taken up again as Classicall Provinciall Nationall Triers Directories which are no more Formes of wholsome nor Scripture words 16. Reproâ—ches â—o Arguments If confident slightings and scornfull denâ—als be sufficient answers to us and our arguments never any man hath better defended Episcopacy or more strongly confuted those that oppose
the first working of it upon the Magistrates hath noâ— a design for strengthening their own interest by the Magistracy of the Kingdoms and how have Kingdoms been embroyled for the serving of this designe and whether is not this guilded with the glorious name of Reformation Consid 8. Let it be considered from the severall waies and Formes of proceeding in which the beleevers of severall opinions have gone in these times to support themselves which stands most on a pure Gospel spirituall bottom supported by its own innate â—ongeniall and proper strength clasping about no stones no pillars of the world or humane strength Consid 9. Let it be considered whether the whole cry of the Divines of the other party as in the late Book is not all to the Magistrate Help us Parliament help us City or we are undon the Heresies and Sects will undo us What said Ezra I was ashamed saith he to require of the King an army and horsemen to help us against the enemy in the way because we had said the hand of our God is upon all them that seek him Consid 10. Let it be considered whether they whom he cals Hereticks and Schismaticks make it one of their choycest Principles to desire the Magistrate to help their opinions with their prisons fines pillories but rather that they would let them alone to stand and fall by the power or weaknesse of their Gospell principles and that they may have liberty to pray for them pay to them and possesse the Gospell Each opinionst ted briefly respectively to Toleration Let it be considered to what each pretended Heresie will amount to Independency INdependents beleeve that since the Parishes are so generally corrupted the Churches ought to consist of those of them only that professe more purely as they find Scripture Rule and Practice and as the Presbyterians themselves many of them practice in some Ordinances as that of Baptism and Supper giving them only to the purest Beleevers They also beleeve that they ought not be a few Ministers and Elders of the Churches to bring all the Churches and Congregations under their Power and Dominion but rather under under their advice and consultation Quaere Because then they practice to meet more purely and to rule lesse one over another whether is this enough that they should be fined imprisoned banished The Anabaptists THe Anabaptists so called they hold that Beleevers ought only to be baptized and that Baptisme ought to be so for the manner as may set forth Christs Death Buriall and Resurreâ—â—ion by water as the Greek word and Apostles practice seems to imply and some of the ablest Divines both of England and the great Adversaries the Papists themselves deny not and for children they read of none the Apostles Baptized and they see not any Scripture cleere enough to warrant and they therefore forbeare Quaere Because they will not practice then what is not cleere in command and confessed by all to be but in hidden consequence because they baptize as they find the clearest rule and practice and as none can deny but it was the Apostles generall practice to baptez Beleevers therefore whither is this enough that they should be Fined Imprisoned Banished The Seekers SEekers some of them Question only the way of Church and Ordinances as of Baptism c. because they find that the power was at first given to the Apostles with gifts and from them to others and they dare not take it from Antichrist and the Bishops as the Reformed Kingdomes generally take it nor from the Churches because they find no such power begun from the Churches but only of châ—yâ—e of consent not of power not Churches begun before Apostles or Disciples with gifts Quaere Whether then is this enough because they conceive they dare not take Ordinances but from such and in such a manner as was given at first to Fine Imprison or Banish them A Modell or Short Draught of the whole difference betwixt the Divines for the Presbytery and them of the other way respectively to the Magistrate or State drawn from the late Books and practice of both parties in a Petâ—â—nary way They of the Presbytery to the Magistrates or State VVE humbly Petition ye that Herericks and Schismaticks we beleeving all that differ from us to be so may have your power inflicted upon them whether to Fines Imprisonmâ—n or Banishment and upon this condition ye shall have what we can do or preach c. The Independents to the Magistrates or State VVE humbly Petition that ye will not hazzard nor endanger your civill power of the State to helpe our opinions against our Brethren for we are not Infallable nor Apostolicall we see but in part and that ye will not punish any of our Brethren Presbyterials or others for what they beleeve or differ from us in things of outward order in the Gospell and that we may have leave to pray for ye to pay tribute to ye to fight for ye and to worship the Lord among our selves peaceably as we beleeve and to punish us when we disturbe ye by tumults or trouble your peace in our way of worshipping Some Quaeres for the better understanding of M. Edwards last Book called in Latine Gangrena But in English a Book of Scandals against the Honourable Houses of Parliament the Army the Saints and Churches of Christ that differ from him Quaere 1. VVHether this be not a new way and work of Providence to bring forth some Gospel-light to the world by presenting some truth under the name and notion of errours and heresies which can scarâ—e obtaine from the Presse and Pulpit any other way of appearing abroad and if this â—e not to take the wise in their owne craftinesse and to make M. Cranford the Licenser and M. Edwards the Publisher of some such Truths which the world had else never knowne so publikely but under the forme of heresie and from their two pens but under this disguise 2. Whether that Story which M. Edwards tels of Brasteed in Kent where he sayes a woman preaches which is known to my selfe and all in that place to be a meere untruth be not a way to judge of most of his Stories Letters Relations 3. Whether this late Book called Gangrena where there are so many letters writ to the Reverend M. Edwards to the Worthy M. Edwards to the Good M. Edwards to the Father M. Edwards to the Worthy Reverend good M. Edwards with divers other insinuations of his own worth be not a way of seeking glory and praise from men 4. Whether so many Letters as are in the Book called Gangrena where there is not one name subscribed may not be as well written from M. Edwards as to him and whether the Authours of those Letters whose names are suppressed are not afraid to be questioned for their Relations and therefore have either conceived their names themselves or M. Edwaras for them 5. Whether the great reasonings and conflicts which
in one and the same Kingdom would be considered when such an Interest growâ—s up from its infancy and first Reformation into a fuller and more perfect man And whether their petitioning of a power from the State to compleat and make them an Eldership and Presbytery doth not imply a power in the State more or rather as fully Ecclesiasticall as their Presbytery for can the State give them any Ecclesiasticall power and have none it selfe so as according to these Principles the State is Ecclesiastical as well as they and so not to be denied the power of Commissioning with them or else t is a meere contradiction to pray for power from those to their Eldership and Presbytery which they say is a Government and Power entirely Ecclesiasticall and compleat in it selfe and so as they either pray for that which they have of their own already or else pray for that from the State which they cannot give them Petition It belongs unto them by Divine Right and by the Will and appointment of Jesus Christ which with the help of superiour Assemblies in cases of appeale or in all administrations therein will prevent through the blessing of God all the feared inconveniences Inference Whence we may infer that the Presbytery and Eldership of a Congregation is of Divine Right c. yet that Divine Right is perfected and compleated by that which is not of as pure Divine Right as it selfe viz. Superiour Assemblies and so becomes neither purely Prudentiall nor Divine but Mixt and so is neither good Divine nor good Humane Right Petition And the Magistrate to whom we professe the Church to be accountable for their proceedings in all their Elderships and Church Assemblies and punishable by him with Civill censures for their miscarriages Inference Whence we may inferre that the Civill Magistrate is neither over nor under the Presbytery and where they place it who can tell by this Petition of theirs for over it the Magistrate is not for they say Commissioners over them are not sufferable and under it they say the Magistrate is not for their Eldership and Presbytery are to be accountable to the Civill power for their miscarriages and how at the same time they should subject their Churches in their mal Administrations to the Magistrates power of judging and yet challenge such an entire sole supreame and Ecclesiasticall Judicature is a mystery becomming the learning of that same Assembly to reveale which first begun it Principles against the Divine Right o◠〈…〉 present Presbytery extracted from the Reasons 1. THey are no such Presbyters of Jesus Christ as the first were because ordained by an Antichristian power of Bishops nor were Bishops true Presbyteres nor those who joyned with them in their Ordination who were made by them nor is there any succession of Ordination but it implies both a Perpetuall Visible Church and a true Church Ministery and Ordinances under Antichrist which all are to be proved by them 2. If there were any such true Church invisible under Antichrist to which they succeed in their Ministery then it must appeare that they succeed that very invisible Church and that that very invisible Church had a true Ministery or Presbytery in it for men may be Saints or good men yet not good Presbyters or Ministerially sent 3. As they now in their practice will not account any for true Presbyters but such who can prove to them their personall Ordination from them so we demand of these Presbyters an account of their personall succession accordingly which personall succession if it be false and interrupted any where in the Line must needs be all false from such a point where the first interruption was made 4. Though Christs promise is enough to ground a perpetuity of Church and Christs presence yet not of his promise made good to such particular men or to their pretended succession 5. They that challenge a Divine Right to the power they act by must act 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 6. They who were Elders or Presbyters in the first Churches as Ierusalem c. were gifted by a spirit which taught the very infallible Word which is now written or Scripture and so they then did constitute advise counsell in the place of this written Word and all Scripture Formes and Institutions were then in the gift and persons but no such thing can be said of any Eldership or Presbytery of men now 7. They who set up an Eldership or Presbytery now of Divine Right to constitute ordaine counsell c. do joyne to the Word written or infallible Scripture a Power lesse infallibly gifted who by such a Divine Right and Power pretended shall controle the Word of Truth by Interpretations of that Word lesse then Truth which is not consistent with the glory of the Word 8. There is no Eldership or Presbytery in Scripture but either the Churches Act did precede it act it or accompany it by precept or practice which makes the Divine Right of the Presbytery questionable uncertain unsafe because of a contrary Scripture and Precept 9. The Eldership and Presbytery which are brought for instances are questionable first for the Persons who were not such very Presbyters as they would imply but Apostles Evangelists c. or otherwise ordained either by Apostles or Church or otherwise gifted by speciall unction or else an Eldership of eminency not of Office 10. They hold this Divine Right is in the first subject in the Congregationall Presbytery and yet they set up a Classicall Provinciall Nationall Presbytery to compleat and controle this of the Congregationall and how this their Divine Right can be subjected thus to a Right lesse Divine is unreasonable and unscripturall to imagine 11. Suppose such a power as a Nationall Presbytery collected from all parts of the Kingdom every Congregation having an Interest or part there and this Presbytery so Nationall and Collective informed by a Divine Right for judging sins c. shall not this Nationall Presbytery take cognizance of States if sinning Ecclesiastically as well as others and if so what proceeding what cenâ—ures will follow from such a body as universall as the body of that State and of as much Interest in the Kingdom as they and of more interest by how much more Divine a Right they act by and by how much neerer they are seated to the conscience and how Kingdoms have been embroyled by such an Ecclesiasticall Interest Histories will tell ye 12. So as in this straite when Parliament is perswaded of no Divine Right Assembly of a Divine Right and the Dissenting brethren of another Divine Right is not the way this to let the Parliament have their Liberty of Conscience to settle no Divine Right by a power and the Assembly to use their Liberty in a Divine Right with all that
will peaceably joyne with them in the Kingdom under that Power and not to trouble the Magistrate further and the other Brethren as peaceably to enjoy their other Divine Right as the Brethren of the Presbyteriall way theirs and all alike under the same Civill Power and neither of them with it and all other Reformed Kingdomes in unity of the Spirit and love to one another Principles destructive to their present Petition extracted from the Inferences 1. The Presbytery now not so distinct in gifts and office but the Magistrate may rule with them THe Eldership and Presbytery in the primitive Churches had a spirit anointing them to such Administrations but now as the anointing is not so nor is the Office pure peculiar and distinct the Magistrates and Parliament have gifts as spirituall as there are any now in the pretended Presbytery and may therfore as well put forth a Power in their Churches or Congregations as they unlesse their Churches Officers and Gifts were more Christs then they are 2. The Magistrate may better rule then the Eldership or present Presbytery The Magistrate is unquestionably a power of God and the present Presbytery are Officers questionable in their Offices Gifts c. Therefore the Magistrate may more lawfully put forth a Power coercive to sin then they 3. Vniformity in the Word of God is the Vniformity of Churchâ—â— They that presse the Covenant for Vniformity so penally as they do make it a snare of compulsion not in the Word of it but in their Interpretation of that Word unity in the Spirit makes up the want of Uniformity in the Letter Kingdoms are to be no more compelled to Vniformity in Laws Ecclesiasticall then in Civill but may walke together as Beleevers so far as they have attained that clause according to the Word of God makes roome for the severall statures of Christ and measures of light in the Covenant and they that agree in that are truly Vniforme for it is the Vniformity with the Word not with one another but so far as we are all alike in that Word which is the very Vniformity of the Kingdom of Christ 4. The Magistrate as they now make him is Ecclesiasticall as well as they They that ascribe a Power to any to compleat and actuate them in their Ministration do acknowledge that very Power by which they are informed to be in those that so informe and compleat them so as the very Petitioning a State for Power and qualification for Eldership and Presbytery doth imply a Presbyteriall and Ecclesiasticall Power in that State and if so the Magistrate may as well govern in that Church as any ruling Officer they have 5. The present Presbytery in mystery both over and under the Magistrate They that are a Magistracy neither over nor under the Presbytery tell me in what spheare or where rule they for over it they are not Commissioners they say are contrary to the Word and under it they are not for their Presbytery is accountable as they say unto â—â— so as they who are so much in the dark with their Government do with Magistracy they know not what and would place it they know not where The Position being a safer way for the Magistrate then the Erastian and how the Presbyteriall Brethren cannot justly exclude him from ruling with them according to the present constitution both of the pretended Church and Presbytery THat the Magistrate or Parliament cannot be excluded from Government in this present Presbytery as the present Assembly would exclude them because this Kingdom of England is not a Church in Gospell-order but a Kingdom of Beleevers in generall and because their present Presbyters and Elders are no true Presbyters of Jesus Christ according to Gospell-order and till both this Nationall Church and Officers be that very Kingdom of Christ and those very Officers of Christ the Magistrate may as lawfully yea more lawfully rule then any other pretended Officer Minister or Elder amongst them for Magistrates have the whole Kingdome of the world allowed them from God for their place of Government And this Kingdom of England being but a Kingdom or world of Beleevers not a Church they may as they are powers of God rule amongst them Jesus Christ being only King and head in that Church or Kingdom which is more his own and the Magistrates Kings for him in that Kingdom which is the worlds or lesse his own so as the Presbyteriall Brethren cannot exclude the Civil power from governing with them according to the unsound constitution of their Church Ministers and Elders nor till they have proved the truth both of their very Church Ministery and Eldership for all Scripture proofes of Eldership and Presbytery is respective to the true Presbytery and Eldership according to Truth not to every pretended Presbytery and Eldership of the Nations so as till the very Constituting Principles of Presbytery be proved â—â—ue no Scripture either alleadged for Presbytery belongs to them nor any other by which they would exclude the Magistrate as from the Church of Christ Conclusion These few things I have writ to draw forth the strength of others in a thing of this Nature which is of high concernment in the things of Gospell-order as any point now abroad for surely it is not a Vniversity a Cambridge or Oxford a Pulpii and Blacke gowne or Cloake makes one a true Minister of Iesus Christ though these are the best things in the composition of some the Mystery of Iniquity hath deceived the world with a False and Artificiall unction for that true one of the Spirit and the Ministery hath beene so cloathed with Art and Habit that if the Apostles should live again and preach in that plainnesse they came they would be as despised for we wonder after the Wise the Scribe and the Disputer of this World FINIS An End of ONE CONTROVERSIE BEING An Answer or Letter to Master Ley's large last BOOKE called LIGHT FOR SMOKE One of the Assembly at WESTMINSTER Which he writ lately against me In which the Summe of his last Booke which relates to the most materiall Passages in it is gathered up and replied to By Iohn Saltmarsh not revolted as Master Ley saith from a Pastorall Calling but departed from the Antichristian Ministery by Bishops and now a Preacher of the Gospell Isa 5. 20. Woe be to them that put darknesse for light Acts 19. 32. Some therefore cried one thing and some another for the Assembly was confused and the most part knew not wherfore they were come together Ver. 41. And when he had spoken this he dismissed the Assembly LONDON Printed for Giles Calvert at the Black Spread-Eagle at the West end of PAULS 1646. THE Law of Nature giving a man leave to speake fairely in his owne just defence and the Law of Grace requiring him to speake zealously in the defence of Truth I thinke it equall that this answer to Mr Ley should be printed April 15. 1646. John Bachiler The LETTER
dictinction in the distribution which they have so long breathed after and rejoyced in the expectation of and their condition upon these Principles are no better now in their so much desired-for-Reformation then it was under the Prelates and Common-Prayer-Book which holds the doore more close against sinners then the Vindication or they ought to do upon these his principles And secondly The full and finall determining a Scripture of this kind or any other to one particular sense is not agreeable to that Spirit of Wisdom and of God which is an infinitely abounding Spirit and like the Sun is full of beames and continuall springings of light nor do the Interpretations of the Word appeare all at once the same Scripture which many ages ago gave out one beame of light gave more in the ages after and more now as the eyes of our understanding are enlightned so as Scriptures are not to be bounded in our sense nor the elevations of spirit taken by the short rule of our spirits which is contrary to these Scriptures 2 Pet. 1. 20 21. 2. Cor. 5. 16. Phil. 3. 12 13 15 16. Ephes 3. 18 19. 1 Cor. 2. 14 15. Vindication Fol. 41. If the Sacrament be only a setling or confirming Ordinance of true Grace when and where it is already begun then it were altogether impertinent and ineffectuall unto civill carnall Christians therefore doubtlesse it is and was intended by Christ for a converting Ordinance to all such as those Inference Whence we may infer That the Sacrament being a converting Ordinance may be given to all unregenerate persons in or out of the Church for if it be a converting Ordinance the consequence lies cleare that no sinners of any sort kind quality condition in or out of the Church ought to be denied it nay to have it administred as well without the Word as with it it being of equall power with the Word for converting as the Vindication faith and that who holds otherwise are mistaken And though there be a distinction premised of converting to the Faith or formall profession and a converting to a spirituall sincere Faith in Iesus Christ yet this distinction makes not any thing against the Sacrament to be given before the Word even for conversion to the first Faith or faith from Paganism which neither Scriptures nor practice of Christ or any Disciple of his from Apostles to the seventy and so down through any age to our own that ever I could read on practised and yet the principles laid down in Fol 38. will infer such a consequence naturally and truly for the Vindication saith in Fol. 38. That the Word and all Ordinances are alike for conversion and if so the Sacraments may be used as well to convert from Paganism and administred singly by themselves as the Word by it selfe may be taught Secondly The Vindication saith That it is doubtlesse to be given to all for else it had been an impertinent and ineffectuall thing to administer to close Hypocrises that are carnall Christians Whence we may infer That because the Counsels of the Lord in all his Administrations do not clearly appeare but through the Vindications of his own suppositions and premises therefore he concludes fully That it were impertinent and ineffectuall when as there appeares no such end at all in the institution of it but rather two other ends One which himselfe laies down as occasionall or evidentiall for the damnation and hardening some though I scarce allow him that that Ordinances of mercy and grace are properly active to condemnation The other which he never thinks on in his Book is this That God having left no infallible Rule for discerning hath ordered it by a pure Gospell-rule which if wicked men will come up to they hazzard greater condemnation Further we may infer That things may be called impertinent and ineffectuall which are instituted of the Lord when the reasons of the Lords Institution appeares not to us and that we may put our own suppositions and ends upon any administration in the Word when his ends are not cleare to us nay and conclude against any other end then that of our own conjecture or supposed probable reason which I am confident is too too grosse to be in the learned Author Intentionally though not consequentially in his Vindication But the ends which I clearly gather from the Analogie of things in Gods dispensation are these Why the Sacrament though according to the institution delivered to Hypocrites yet is no converting Ordinance God having left no infallible Rule of discerning his but only a Rule for outward evidences the Ordinances must either be administred to all walking according to the Rule of outward evidences or to none and according to that Rule Hypocrites may come in and do yet that is no sin to the Administrator nor Communicants so long as Administrations be ordered according to that Rule and Gods End of his revealed Will shewed Secondly The worke of sifting 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 administred here to Hypocrites yet at the time of the finall discerning the communicating of Hypocrites shall be visited in judgement and greater condemnation upon them So as there is no need of framing it into any Notion of a converting Ordinance lest otherwise it prove impertinent or ineffectuall for if the close Hypocrites be finally impenitent ones God reckons for a greater sin if not yet it is no more impertinent then the Word is to all the children of God who yet never partake truly of it till converted Thirdly That the distinction of his into the first conversion from Papanism to Faith and secondly from a formall Faith to a true sincere Faith in Jesus Christ which is the corner Stone in his building is a distinction and certain degrees which we have not in any such Notion in the Word nor if it were doth it appeare that the Scriptures place administration upon the bottom of any such distinction though he doth it But suppose I grant it yet a formall profession then as he contends for and many other was not such as is now since Kingdoms were Christiaâ—ized but a profession then was according to the Rule of evidence till the contrary appeared as in all the first gathered Churches as in Simon Magus Ananias c. And formall profession then was as much as a kind of powerfull profession now for then it was persecution to take up an Ordinance or Name of Christ and now it is faction on the Law of the Land as well as the Law of the God to professe Christ neither were the whole Counsels of the Spirit of Christ brought forth then to make up the rule of evidences as afterwards but they were brought forth by degrees till the whole Scriptures of the New Testament were finished And we are now to take the whole Counsels of God concerning
with such power from heaven became it is not managed according to pure Gospell-order nor upon a people rightly prepared and fitted so as the fault is not because there is a Government as the Vindication observes but not the pure Government nor the Government rightly placed And for his Charge against the purer Congregations as I know not any such doings amongst them so I will make no Apologie for them because that would bring them within the compasse of something like a crime and I know nothing but well by them THE NEW QVAERES Folio 1. Of the Vindication propounded to the Honourable PARLIAMENT ASSEMBLY Quaere 1. VVHether a bare Excommunication or Suspension from the Sacrament not backed with Authority of the Civill Magistrate be not like to prove an impotent and invalid and ineffectuall meanes Whether it be not a far better way in point of Conscience and Prudence to admit scandalous persons to the Sacrament not actually excommunicated though they thereby eat and drinke judgement to themselves then to deprive any to whom it really belongs Antiquaere 1. Whether is there any excommunication or no For the Vindication questions it in calling it an invalid thing and if so How can any such thing be setled at all as an Ordinance in the Church Whether ought Authority to joyne it selfe with any thing so questionable as the Vindication would have it Since nothing hath proved more fatall Whether excommunication being granted be any such bare thing as the Vindication speaks on so impotent 〈…〉 and ineffectuall without being Authorized from a power from men And whether the Ministers are to strike with the Magistrates Sword Whether all the differences about Excommunication be not from the want of true Church-constitution And whether a Nationall Church be not too wide for the Ordinances and the Scabbard too big for the Sword And whether Solomons Temple and Christs be all of a largenesse so that one golden Reed will measure both Whether the old Temple that had Windowes of narrow Lights be any pattern for the new Whether any thing of Prudence As admitting scandalous persons to eat their owne damnation as the Vindication saith Rather then to deprive them to whom it really belongs be any Scripture-way of arguing which forbids us not to doe evill that good may come thereby Whether any sin or offence be committed in such cases of deprivation of scandalous persons seeing though it may really belong to them yet the Church nor Dispenser not knowing any such thing nor judging but only by the Rule of visible walking to the Word and the Rule of evidences there for Administration of Ordinances can faithfully administer but accordingly for they that walke according to this Rule peace be on them and on the Israel of God Whether the Law of God in this be not as equitable as the Law of Man which judges not of secrets nor takes cognizance of things unknown Whether it be not rather the scandalous persons only sin who if he have a reall interest will not live in the evidence of it nor walke by the Rule of Administrations that he may partake Quaere 2. Fol. 51. Whether the suspending such persons from the Sacrament being no Ordinance of Christ without a totall suspension will not be a meanes rather to harden And whether their admission be not rather a more probable way of reclayming being accompanied with serious Admonitions Exhortations publike and serious Reprehensions Reasons 1. Because that such persons are more hardned by it totall exclusion only working shame 2. Because against their receiving like Italians in Lent they will be holy for a day or two and make vows c. and may be so converted 3. Many then will read c. which would not do so before in an Hypocriticall conscience and the Sacrament is a Covenant which binds all receivers to reforme 4. The Sacraments are so accompanied with Examinations Exhortations c. that ten to one would be converted by such admonition rather then by suspention therefore Christ when he came to save sinners permitted them familiarly to him and his Ordinances Antiquaere 2. Whether Excommunication according to the Vindication grounds being a questionable Ordinance as well as suspention one of them may not be as well made use on as the other Suspention as well as Excommunication upon his grounds Whether the Admonitions Exhortations Reprehensions Examinations be such as Christ appointed to make the Sacrament an Ordinance for all scandalous sinners to come to or rather to quicken and spiritualize the worthy receivers who receive according to the visible Rule of Administrations as the whole straine of Scripture precept and practice speake Whether all the three first Reasons presuppose not such a Church-constitution for Ordinances and partakers as the Scriptures never speak on For where is there any such constituted Church of scandalous and Italianated persons who were constituted according to the Rule and for Corinth and the rest that had such bad Members they are not examples in that of gathering or constituting or administring but reforming as the Apostles who calls them to the rule of the Word This one mistake hath deceived many Whether Christ in permitting scandalous sinners to converse with him familiarly when he was here in the flest be any rule for admitting all such sinners now to the mystery of his spirituall Ordinances And whether there be not a spirituall difference betwixt Christ not offered and offered betwixt his conversing in the flesh for making up the mystery of Redemption and the mystery of Redemption made up and finished by the eternall Spirit in which he offered himselfe betwixt Christ in the flesh and in the Spirit or Ordinance Whether did Christ intend his ordinary or occasionall converting to be any rule for his Church or Kingdome in its Administrations or Ordinances which is a worke of another forme And whether this intermingling of carnall and spirituall notions be a Scripture-way Whether ought we to force any consequences or inferences upon the Word for practise in administrations in things neither clearly nor intentionally for ought we see nor mystically directed appointed or instituted by Christ And whether such a ground once granted will not let in one kind of will-worship as well as another And for that ten to one being converted so as he sayes Quere Whether it is not ten to one any will be a converted but rather hardned Quere 3. Fol. 53. Whether did Christ ever intend that none but true believers should receive his Supper or did he not infallibly know that many unregenerate and impenitent should and would receive it And the Antagonists grant that close Hypocrites have an external right then if these why not others Christ having ordained the Sacrament of the Supper as well as the Word to be a savour of death to such and God hath his end in both the glory of his Justice in the one as well as of his Grace and Mercy in the other Antiquaere Whether
take heed we forget not him who is greater then the Temple for one greater then the Temple is here It would be spiritually considered that while we strive for the Vessels and Cups we spill not the Wine And it ought to be so carried by all of us that because we are so much in opinion we may not be thought to place Religion there as I feare too many do making a Christ of the very Ordinance of Christ and pressing some outward Ordinances of the Gospell so legally as some hearing such a power of Salvation put into them and finding an outward dispensation more easily got then the spirituall make haste thither only and then sit down as saved under a meere outward Ordinance The Lord grant that we may neither undervalue an Ordinance nor the least Institution of Iesus Christ nor raise it up into a Iesus Christ and set up the Law above or beside the Law-giver We must now learne to know Iesus Christ lesse after the flesh and not to embody salvation in a meer outward dispensation and so incarnate Iesus Christ over again from the glory and spirituality he is in Brethren farewell For my part I am fully assured from Scriptures of the Church of Christ here or Gospell-fellowship of the Saints and unto this fellowship with the Father and the Son I endeavour and I have one way to reveale Truth to me which I cannot conceale nor yet cannot practice as I would and that is this To see Truth by living in the power of Truth and by first obtaning Jesus Christ to live in us in the power of his suffering death and Resurrection for surely Jesus Christ must do all though more gloriously and spiritually over again in his which he did in himselfe If Jesus Christ the Light be in us the light by which every outward dispensation is seen will flow in for where the Sun is there will be every beame with it THE CONTENTS A way of Peace or a Designe for Reconciliation 1 GOds Love the first and last glorious Vâ—ion to be considered to draw us to Vnity Page 1 2 Names of Sect and Division to be laid down p. 2 3 Passions and Railings forborn Ibid. 4 Reviling each other for infirmities forborn Ib. 5 The sins of any not to be laid on the Cause Ib. 6 Liberty for Printing and Speaking Ibid. 7 Let all subscribe their names to what they Print Ibid. 8 Let all be severally accountable pag. 3 9 Free Debates and open conferences Ibid. 10 Let us call Beleevers though of severall Opinions if the name of Brethren cannot be justly allowed Ib. 11 No Beleevers to esteem too highly of themselves for what they attain to Ibid. 12 No assuming infallibility over each other p. 4 13 No civill power drawn into advantages Ib. 14 Tendernesse in offending each other in things of an outward nature Ibid. 15 Severall Opinions from the Gospels first discovery yet all beleevers p. 5 16 No despising for too much Learning or too little Ibid. 17 We be one in Christ though divers Ibid. 18 The Spirituall Persecution to be forborn Ib. The Unwarrantable Way of Peace or the Antichristian Design for Reconciliation TO beleeve as the Church or Councils p. 6 â—o set up oâ—e as the Pope for Infallibility Ib. To allow that all may be saved in their severall wayes p. 7 To forbid Interpretings and Disputes Ibid. By a compuâ—sive power Ibid. The Opinions of these times â— Resbytery so called what it is and what they hold p. 8 â—ceptions against Presbytery p. 9. â— dependency so called what it is and what they hold Ibid. â—ceptions against Independency p. 10 â—abapâ—isme so called what it is and what they hold p. 12 Exceptions against the grounds of the new Baptism Ibid. Seeking or Seekers so called what their Way is and what they hold p. 16 Exceptions against them Ibid. Conclusion p. 19 The Gospell or New Testament proved undeniably to be the very Word of God p. 20 One Argument from the Nationall Covenant Art 1 and 2. for Liberty of Conscience p. 23 Objections against it answered p. 25 26 Spirituall Principles drawn forth of the Controversie GOspell-truth one and the same p. 60 Prudence and Consequences are the great Engines of Will-worship Ibid. The People are Brethren and Saints in Christs Church but in Antichrists Parishioners and servants p. 61 Presbytery it self is founded on Principles of Separation which yet they condemn for Schism in other Churchesâ—ay is the greatest Separation p. 62 None to be forced under Christs Kingdom as in the Kingdomes of the world Ibid. The power of a formall Reformation in a Government makes it not Christs Government p. 63 The visible Church or Communion is the Image of the invisible or mysticall p. 64 How Christ is a King of the Nations and of the Church and how an Head Ibid. The Presbyteriall Government and the Worlds of the same equall Dominion p. 65 The Nationall and Congregationall Church-covenant both lawfull or both unlawfull Ibid. We receive and give out Truth by parts p. 66 All Coveâ—anâ—ers are bound to contribute to Religion as well as State p. 67 We are to try Truth and so receive it in its degrees p. 67 No Church-way Independency p. 68 A spirit of Love and Meeknes becomes Beleevers Ib. When a State-conscience is fully pâ—rswaded doubtfull and so sinning Ibid. A Post-script with Salmasius his Testimony against the present Presbyteriall way p. 69 A WAY OF PEACE OR A Designe of Reconciliation How the Beleevers of severall Opinions scandalously called Presbyterians Independents Anabaptists Seekers may be reconciled to forbeare one another 1 Gods love the first and last glorious Vnion to be considered to draw us to Vnity ONe way is to consider love as it is in God and flowing from him upon the creature God is love and he that dwelleth in love dwelleth in God and God in him Now the more love there is in any the more of God there is in any Satan the first fountaine of sin made the first Schisme in the glorious Communion All was one and in one glory till the first division and till Satan fell like lightening and he envying the whole Creation which was in love with it self and him that made it drew it into sin and antipathies and mutuall persecutions and when it began to leave loving him that was pure and infinite love it began to hate it self and divide from it self So as the lesse love the more of Satan and sin The consideration of Gods love to himself which is infinite of his love to his which is no lesse infinite because to sinners and of his Sons love spiritually uniting himself here and gloriously hereafter into one Body and Communion cannot but make us love one another 2 Names of Sects and Division to be laid down Let all names and notes of distinction taken up by way of scandall and reproach be laid down and forborn names and notions are like Standards
him and walked with and counted as his Some beleeved not the Holy-Ghost nor Christs Baptism and were zealous of the Law and yet the Disciples counted them as Beleevers Johns Disciples would have followed Iohn only but Iohn sent two of them to Christ at one time and told them againe he must increase but himselfe must decrease Christ in his time would not forbid any that went about in his Name There is none that doth any thing in my Name can lightly speak evill of me When the Spirit was given the Disciples bore one another out of the Church as the Beleevers of Iohns Baptisme and the zealots of the Law and one another in the Church they that did eat them that did not eat and they that regarded a day them that regarded not a day walking together as far as they attained by the same rule 16 No despising for too much learning or too little Let not one despise another for gifts parts learning let the Spirit be heard speak in the meanest let not the Scribe or Disputer of the Law despise the Fishermen nor they despise them because Scribes and Disputers The Spirit is in Paul as well as Peter in both as well as one 17 We may be in one Christ though divers Consider that we may be one in one Christ though we thinke diversly and we may be Friends though not Brethren and let us attaine to Vnion though not to Unity 18 The spirituall Persecution to be forborne Consider there is a twofold Persecution There is a spirituall or that of Beleevers and a mixt Persecution or civilly Ecclesiasticall The spirituall Persecution is that of the Spirit meerly and this kind of Persecution little thought on and studied this is when we cannot be are one anothers severall Opinions or soul-belief in the same spirituall Society or fellowship but they must either be of us or out of us and surely this kinde of Persecution is as unreasonable as any other for what is this but soul-compulsion when another must only beleeve as we beleeve and not wait till the Lord reveale even this This kind of spirituall compulsion will in time breake and dissolve the visible Communion of Saints and Body of Christ exceedingly if taken up or continued and it will be amongst Christians as amongst the Antichristians where they divide and subdivide and some cast themselves into a Monkery from all the rest Ierusalem and Antioch were not of this way to cast out one another upon such grounds but to meet reason and counsell and heare And surely the Churches can ill complaine of a mixt persecution from without if they persecute one another from within the Magistrate may as justly whip them both as they whip one another Such grudgings complainings dissolvings spirituall inforcings gives hint to the Civill power to compell while it beholds them but a little more spiritually coâ—pâ—lling one another Let all Church-rights priviledges boundaries be preserved all Heresie and Schism by the rule rebuked but in all spirituall meeknesse and wisdome and not call Heretick and Schismatick too suddenly since we see but in part THE UNWARRANTABLE WAY OF PEACE Or The Antichristian Designe of Reconciliation 1 To beleeve as the Church or Councels THat all should beleeve as the Church beleeves and this Church is the great Councels of Bishops Cardinals c as if the souls of all were to be saved only in the bundle of theirs as if they could beleeve both enough for themselves and all others 2 To set up one as the Pope for infallibilitie Because there may be difference amongst many and all may not agree therefore there shall be one say they with the Vrim and Thummim one infallibly decreeing and interpreting and unerring to whom the Spirit of Truth is successively derived and his determinations interpretations shall be finall conclusive and this that Vicar of Christ the Pope this one way in the Antichristian State and all Reformed Kingdomes were once under this Peace 3 To allow that all may be saved in their severall wayes Because there be severall Beleevers and severall interpretations and opinions one saying This is the way and another That therefore say some All in all wayes may be saved every one beleeving every thing Now this is one way to make peace but not the way there is but one Lord one Faith one Baptisme 4 To forbid Interpretings and Disputes Because several opinions arise by interpretings and disputings about Scripture therefore all openings of the Word all disputings must be forborne Because the Sun-shine offends some weak sight in the house shut up doores and windowes and make all dark Thus the Papists and Prelats in forbidding Scriptures and Marginall Notes and thus fearing there may be somthing false they will heare nothing that 's true 5 By a compulsive power Some take the Civill power in to make peace reckoning a compulsive Vniformitie for Vnity Peace and Truth This is one way to deale with the body indeed but not with the soul to mind the outward man but not the inward This way of Civilly Ecclesiasticall peace is the Antichristian designe who having got the Kings of the Nations to give their strength and power and Kingdome unto them supplies that from the world which they want from the Word making the spirituall power of Iesus Christ to receive its honour life efficacie power from the power of men This way of peace is such as hath by experience troubled Nations and troubled it self at length too and broken it self against that way which it aimed to breake For whosoever fals upon this stone shall be broken and on whomsoever it shall fall it shall breake them to powder THE OPINIONS OF THESE TIMES With the Exceptions each Opinion may be charged withall being the great Argument for Love Meeknesse and Forbearance one to another or of Peace and Reconciliation till the Lord reveale more Presbyterie So called What it is and what they hold THe Presbyterie is set up by an alleadged Patern of the Eldership and Presbyterie of the Apostles and Elders in the first Churches of the Gospell strengthened by such Scriptures as are in the margin and by allusion to the Jewish Government and to appeals in Nature Their Churches are Parochial or Parishes as they are divided at first by the Romish Prelates and the Statute-Laws of the State Which Parishes and Congregations are made up of such Beleevers as were made Christians first by Baptisme in Infancie and not by the Word And all the Parishes or Congregations are under them as they are a Classicall Provinciall and Nationall Presbyterie And over those Parishes they doe exercise all Church-power and Government ‖ which may be called The power of the Keyes Exceptions 1. THe Apostolicall and Primitive Eldership were not so authoritative over their Congregations as these pretend nor so compulsive or forcing their respective Congregations 2. The Apostolicall Eldership and Presbyterie were more ‖ infallible
they were more in the light and the immediate way of the revelation of Truth 3. They tooke not in the power of the Magistrate to help them nor did they clasp it as one with their own 4. They consisted of ‖ Brethren as well as of the Presbyterie and both together had a joynt interest and concurrencie in all power 5. The Presbyteries were not as now Classicall Provinciall Nationall these are no Scripture-forms but devises of men 6. The Presbyterie is of no more in the Greek then of a ‖ metaphorical or figurative signification signifying Seniority or Eldership and the setting it up in a notion of power and office is more then the Scriptures will clearly beare such Notions in the Word are but Notions of form and order not of Office 7. The Presbyteries now are not rightly constituted because they consisted of a Ministery from Antichrist and the Bishops of Rome ordaining one another by the same power they received from them 8. Their ‖ Congregations are not such as before so constituted because Parishes are of a Popish and politick constitution 9. Baptisme is not to be received by Generation now as Circumcision was but by Regeneration or visible Profession as at first Nor are the carnall seed now any more children of Abraham but the ‖ Faithfull And no Ordinance is now to be administred upon legall consequence but upon Gospell-precept Independancy So called What it is and what they hold THe people of God are only a Church when called by the Word and Spirit into Consent or Covenant and Saints by profession and all church-Church-power is laid in here and given out from hence into Pastorship and Elders c. and a just distribution of Interest betwixt Elders and People All spirituall Government is here and not in any power forreigne or extrinsecal to the Congregation or authoritative Their children are made Christians first by Infant-baptisme and after by the Word and they are baptized by a foederal or Covenant-holinesse or Birth-priveledges as under the Law They may enjoy all Ordinances in this estate and some may Prophesie Exceptions 1. THat there is not such a power radically or fundamentally placed in the Church to make Pastors and Elders c. because there is first no such practice in the Word but rather of an Apostolicall or Ministeriall power which made or gathered Churches first not Churches them 2. The Eldership and Presbitery of Apostles and Elders did principally act and authoritatively act and not the whole Church or people they in a lower and lesse Interest in a way of choyce or vote and consent 3. That which is called Ordination c. was by the Apostles and a power established in the Presbitery not in the Church as meer Beleevers 4. They that were Baptized by an Antichristian power are no right Baptized Members of Churches and yet so are all of their Churches as were Baptized under Prelacie the power of the dispenser being Antichristian and the subject or Infant no visible Beleever for that Ordinance 5. Their Church consists not all of visible Saints or Beleevers according to their own Principle for their children being baptized and in that condition are no actuall visible Saints all their Church are not living stones nor visibly holy And it may be more cleerly proved that meer civill and morall men are rather to be admitted of their Church-society then such as children are who are but meerly naturally visible neither spiritually civilly nor morally visible 6. That of foederal holynesse in 1 Cor. 7. 14. is only to satisfie a scruple that if Vnbeleeving made wife or husband unholy it made children unholy too and so both or none must be put away 7. There is no carnall seed now to be sealed Christ being come in the flesh which flesh before had a Seale of Circumcision but there is no such externall priviledge now by any such right 8. All Consequences drawn from Circumcision are of no more force then from the cloud and the Sea and the rocke and Noah's Arke and other typicall and figurative places in the Word nor can any legall or probable Scriptures make any Law or Rule for any such Gospell-administration which is not directly and in Scripture-words to be found 9. Childrens Baptisme in the Church is a way never to have a Church of such Baptized Beleevers as in the Apostles times 10. Baptisme being a visible signe cannot rationally be administred upon one that cannot see nor discern what is done to whom the water can be no signe but they are only told of it when they come to age and how can it hold proportion with Circumcision when as that was a mark remaining in the flesh when they came to age to signifie to them But water is like a flash of lightning which must be taken by the Beleever in that quick and vanishing act or else it hath no sensible efficacy to which it was instituted nor doth the Beleever thus any other way enjoy it but by way of History or a thing past and done which he never saw Baptisme is as a flash of lightning as it is well observed by one Circumcision was as a fixed Star so much difference in these two Rites 11. Institution of Baptisme is to duty as well as grace which children cannot perform and so answer the signe 12. Institution of Baptisme is doctrinall in the very act of it as is acknowledged by all the present Baptism Matth. 28. Baptizing them in the Name of the Father Son and Holy Ghost c. Now this implies a capable and teachable subject 13. Their Churches are not distinct from other Societies Antichristian because there is no visible gifts by which their Churches are visibly qualified from any other Societies and according to the promises of gifts in Ephes 4. 11. nor no such Church-gifts as in 1 Cor. 12. c. where there was the gifts of the Spirit powerfully and visibly spiritualizing that body and making it to excell all other bodies civill or Antichristian And that Prophesie was a more extraordinary gift then is now any where in the Churches Anabatisme So called What it is and what they hold THe Church of Christ are a Company of baptized Beleevers and whatsoever Disciple can teach the Word or make out Christ may baptize or administer other Ordinances That the Church or Body though but of two or three yet may enjoy the Word and Ordinances by way of an Administrator or one deputed to administer though no Pastor That none are to be baptized but Beleevers That those commonly called Church-Officers as Pastors c. are such as the Church or Body may be without That none are to be called Brethren but baptized Beleevers All administrations of Ordinances were given to the Apostles as Disciples not so under the notion
gifts which it alwaies had and they are joyned both in the Word and practice as in Heb. 6. 1. Doctrine of Baptisms and Laying on of hands and in their practice they were joyned as in act Act. 8. 14. 15 16. And it will appeare in the Word that the Apostles did not so reckon of them single but together as in Act. 8. 14 15 16. where it is said they were only Baptized in the Name of the Lord Jesus but they prayed for them that they might receive the Holy Ghost So as Baptism by water and by the Holy Ghost being joyned together both in Institution Doctrine and Practice are not to be separated nor given in such a time wherein that of the Holy Ghost is not given For what God hath joyned together let no man put asunder 11. That it is as unreasonable to take any such Ordinance of Jesus Christ from any that is not distinctly specially spiritually powerfully enabled as the first dispensers as it is to take the word of any common man charging us in the name of the Parliament and cannot visibly make out a visible Excellency and Supremacy of power by Ordinance or Commission 12. That these Churches who enjoy Christs mind as they think most fully in the practice oâ— Ordinances yet have no greater gifts in their Churches then there are in those called Independent or Separatist Prayer Teaching Prophesying being as fully and powerfully performed in the one as the other And being so Whether must not the Churches of Christ be distinguished by some more visible glorious power and gifts as at first by which they may be discerned to excell all other Societies 13. That the fulnesse of time is not yet come for Ordinances For as there were severall seasons for the givings out of Truth before so now Seeking or Seekers So called What their Way is and what they hold THat there is no Church nor Ordinances yet That if they did not end with the Primitive or Apostles times yet they are to begin as in the Primitive times with gifts and miracles and that there is as much reason for the like gifts to make out the Truth of any of the Gospell now to an Antichristian estate as formerly to a Jewish or Heathenish That such a Belever as can dispence Ordinances must be qualified as the Beleevers in Mark 16. and as the former Disciples were That there is a time and fulnesse for the Spirit and for the latter pure spirituall dispensations as there was formerly for the first dispensations And whether this shall be while the Angels are but powring out their Vials or not or when Babilon is fallen And whether there is not as much need for new Tongues to reveale the pure Origionall to us it being conveyed with corruptions and additionals in Translations by which Truth may be more purely discovered and the waters of Life that now run muddily may flow more cleare and Crystal-like from the Throne of God The Exceptions 1. THat Jesus Christ did promise to be ever with his Church and therefore cannot be reasonably presumed to leave them without Church and Ordinances 2. That if Scriptures were not so pure and cleere to us as the Word of Life were not sufficiently there God were lesse gracious to us now under Grace and Christ come in the flesh then before to the Jews who gave them a Book of the Law which remained with them to the coming of the Messiah 3. That such gifts and miracles were rather for bringing the Word into the world and for glorifying Christs first coming in the flesh then for after 4. That if we must have miracles to make us beleeve and not beleeve any truth till then we must have for every Truth as well as for one or two a miracle to give it evidence and so there must be a continuall and new miracle working for every new beleeving 5. If there must be miracles for beleeving Truth is not of that excellent nature that it seems for if it be not able to make it selfe evident and cast a native and spirituall f shine or brightnesse upon that soule it comes into it is but weake dark and insufficient 6. If Truth be not discernable in it self by its own glorious lightsome nature by beames from it self it is of a worse condition then many things below as the Sun and Stars and Candles c. which bring that light in their own nature and dispensation by which they are discerned 7. If every Truth be a became of Christ the truth then every beame hath light in it selfe because it streams from the fountaine of light and so is discernable 8. That it is more glorious to take evidences from the Spirit then from any thing without which can at the farthest of it self but convince the outward man 9. That all shall now in the last times be in a secret invisible inward spirituall glory no more in grosse carnall visible evidences and materiall beams as gifts miracles And this is to know Christ no more after the flesh 10. No miracles can in their own nature make one beleeve without a spirituall conviction from the Spirit of Christ going along with it so as we see when miracles were wrought some beleeved and some beleeved not So as then there is no such reason for miracles as pretended because that conviction which comes from the Spirit through the work of a miracle may come by any other instrumentall or originall way Or it is a more glorious operation by how much more single or by way of immediate revelation it works 11. To beleeve meerly by the Spirit is far more glorious then by any other outward means though never so outwardly glorious by how much the Spirit is more excellent then any thing else by so much more divine and spirituall are the impressions of it 12. That when miracles are wrought yet a pretender may work a miracle for the contrary like the Sorcerers of Egypt against Moses and Antichrist is spoken on rather to come with signes and wonders of the two then Christ So as here shall be a losse to any that think to beleeve meerly by miracle So as the Spirit is that which must make us beleeve beyond all the power of miracle which can give out its power but upon the sense at farthest being meerly outward and visible 13. That there is no such power for Ordinances as is pretended but Beleevers as Disciples may administer and so did the Apostles and Beleevers formerly as they were Disciples 14. That the Scriptures of the Gospell or New Testament are of such a divine and even Spirituall glory in the Letter as no other word There is a power to discover the reason and secrets of the heart which the reason and heart of man witnesses unto There is a power to convince and accase and terrifie and comfort clearly and undeniably and
in things immediately divine and spirituall The consciences of men are under a spirituall and immediate Interpreter of the Word even the Spirit of the Lord in all things of spirituall cognizance as every Scripture-truth or Truth in the Word is and this is not only strengthened and cleer from the Word but from a testimony which some when they read may know better then many others By the Clause According to the Word of God we understand so far as we doe or shall in our consciences conceive the same to be according to the Word of God Now each man standing thus ingaged in his owne particular and in his own proper conscience by a Covenant recommended and imposed each is bound to bring forth the evidence of their consciences in particular concerning this to which they are covenanted So as I or you being covenanted against Popery Heresie and according to the Word of God you and I stand bound by our own private consciences to reveale to the State who hath recommended such a Covenant unto us what our consciences interpret according to this Word against Popery or Heresie unlesse there could be one universall or publike infallible Interpreter of the Word of God and Truth who might determine concerning Heresie and the Word of God and whose determinations is as in the formerly inspired Apostolical teachers we may rest So being thus ingaged by Covenant we are at the same time by one and the same Act bound to liberty of conscience in these particulars of the things of God And if there should be any persecution for the pious modest and peaceable liberty so taken and practised whether would it not clearly and undeniably follow that our consciences are not under the Lord Iesus and his Spirit immediatly in the things of God but under the interpretations of men And surely that one Clause according to the Word of God is most providentially inserted for if we be so closely covenanted to the Word of God how tender ought we to be lest in this dark season of our discerning we oppose somthing of the Word and so in ignorance persecute what we covenant to maintaine I wish our Assembly would presse this equally with the Covenant in their Sermons Object But must every one be the Interpreter of the Covenant Answ Nay not every one in every thing The Magistracy in all things of a civill cognizance and in all spirituall things which go out from their meer spirituall condition into a morall offence as injustice or evill transgression into tumult or disturbance of publike or private peace actually and expressely not interpretatively for so the Nations interpreted the Iewes as troublers of the State and the Iewes Christ and his Disciples as movers of sedition The Papists and Prelats interpreted the Nonconformists or reproâ—ched Puritans as factious and tumultuous So as in all things of Morall Civill or Secular cognizance which the Magistrate hath clear rule for to walke by He ought to interpret and proceed by partly because he is the Legislator and so is the best Interpreter and can best resolve us in things of Law and publike liberty and in morals his duty lies out more cleerly but in meerly divine and spirituall interpretations of Truth and Gospell-mystery the Lord Jesus and the Spirit of Jesus Christ are both the Legislators or Law givers and Interpreters to the conscience Obj. But shall there be no power to compell consciences into Uniformity Answ I shall give light to this by propounding a Case Suppose the severall godly parties or beleevers were equally principled for persecution or non-toleration and were equally numbred and were equally strengthened by parties of Magistracie on their side what would come forth according to such principles I sigh to consider There would be edge against edge authority against authority power against power and all the State or Kingdome involved into bloud and confusion So as we must consider things according to their principles not according to their temporary or occasionall advantages Object But you give not enough to the Magistrate Answ Yea more then any He that gives him that which God hath given him gives more then any that pretend to give him the most The pretenders that bid for the Magistrate at this time are 1. They that put him as an help and government in the Church as some viz. they of the Erastian way 2. They that make use on him but as an help to the Church extrinsecally and by way of forraigne assistance as others viz. they of the Presbyteriall way 3. They that give him power over body goods over all morall and civill behaviours of men Professors and Beleevers of what sort soever of what opinion soever as I and the rest of our Brethren do praying with all manner of supplication that under them we may lead a peaceable godly and quiet life Obj. But why dare you not ingage civill Magistracy in Religion over consciences as some others do Answ Yea in all things morally good and evill God hath ingaged them and hath set the Law and Light of nature and conscience in all people to side with them condemning and excusing what they and their Law doth condemne and excuse and thus to beare witnesse with their dominion and power But in things of pure Gospel-mystery and Evangelically good or evill I dare not ingage them whatever others doe over consciences because I give more to their just power and because I dare not draw them into such principles which hath broken more Magistracy then all the other plots and devices of men For things of Worship which are laid up in the pure simple mystery in the Light of the Spirit not of nature as all meer Gospell-mystery is to ingage the Magistrates Sword into these is rather a way to dash them against every mans conscience and so in time to lay in a fatall power or a fatall suffering We know that power which makes Kingdoms soundest in their Dominion and most lasting is the truest and wholsomest and surely that which ingages them lest into that part of the soule the conscience which can lest endure to be oppressed is the safest and most peaceable To my Reverend learned Freind M. LEY One of the Assembly of Divines at Westminster Author of a Book called The Resolution of the New Quere published by Master Saltmarsh SIR I Shall give you a publike account according to your publike charge in your leafe concerning me That I intended to make you my Censor for some Papers which I did not publish Page 1. Sir those Papers were an Answer to Master Fullers last Book and the Question about Reformation betwixt him and me being so out of all Question as Master Herle serveth and â—e as I heard being dead made me rather put up my Arrows into their Quiver then shoot them at such a mark For my contending with you in this I hope it is but as that of Paul and Barnabas and Paul and Peter a contention of Brethren not
debarre it for over I answer 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 Christ in Scripture-letters engraven upon it pure Gospell-principles and proceedings To your other That a new-star is to prepare for a misguider and your story of Barchochebas upon it it hath more light somnesse then light in it But why should you be so pleasant with my expression of truth by a Star It is the very allegory of the Spirit Christ cals himselfe the morning star the light which springs from above The Spirit is called the day-star arising in our hearts and the Spouse is attired in a crown of twelve stars Nor do I call to any to look for a new created star of truth but an old yet new appearing star to us one of those stars in the Gospell-firmament which the Clouds of Tradition and Ignorance hinder us from seeing And now what of your story But what way is most likely to mislead That which b 〈…〉 you prove and try all things and accordingly follow or that which saith This is the way compell them to come in not only as the Gospell compels in the Parable by a Spirit of power but by a civill power not a power of word only but of State too and so tw-sting the Gospell with the Law and humane authority with divine Master Ley's Resolution pag. 27 28 29. To his other prudent all rule which is That he makes the Civill and Ecclesiasticall power so linked that if there be motions in the one there will be no quietnesse in the other I answer 1. He aimes at the perpetuall prohibition not at a temporall forbearance only He carries it on so as if we must allow him the authority of a Politick Dictator 2. What if they reciprocate interests must the Civill State leave every man or Congregation to be governed Judg. 17.6 3. Because disturbances are communicated therefore the Civill State ought to settle the Ecclesiasticall that it may enjoy its own peace theâ—olleration â—olleration of the Protestants of France Henry the fourth being a Protestant though a revolter and recovering his rights by the arms of Protestants he could do no lesse in humanity then allow them their Religion though now tollerated because the trust est friends to the Crown of France For that of the State being most free where the conscience is least straitned If free in indulgence to all Religions he complies with the Author of The Bloudy Tenet If free from commotions experience in severall Ages and Countries prove the contrary For that of his Parable of the Teares and the Wheat If there must be such mixtures tollerated what warrant have they to pluck the Wheat from the Tares nay Wheat from Wheat in their now gathering Churches Reply You prove against my reason the compliance and nearnesse of the Civill and Ecclesiasticall power occasioning motions in each other 1. By the authority I assume of a Politick Dictator But what doth my assuming prove against the complyaney and motions of the two Powers This is no proofe against the two Powers of Church and State but against use I hope you conceive not they are concentred in me a private Divine as you call me nor would I give any thing out in way or Magistrality but evidence you and I and Assemblies of men are not infallible 2. By my aiming at the perpetuall prohibition But what doth this prove against the compliancy and motions in the two powers This is still against me not against my reason And further because I suggest a reason of not embodying the Civill and Ecclesiasticall Powers too suddenly therefore saith he I aime a 〈…〉 perpetuall prohibition How doth this follow I aime to prohibit it rebus sic stantibus therefore for ever I aime to prohibit it because as yet neither the Discipline appears to be all Christs nor the Parishes fit matter for Churches therefore I prohibit it for ever Is this good reasoning They that do over-desire the enjoying any thing do measure time by eternity and weeks by Ages and take a little deferring for everlasting Why is his Charets saith Siferah's mother so long in comming 3. Because they reciprocate Interests therefore is every Congregation to be left at liberty Yea at liberty in Spiritualls and not as they will but as the Gospell perswades the will Yea and because they reciprocate Interests therefore to be left at liberty say you Rather because they reciprocate Interests to be cautious how they mingle and incorporate Interests too soon And if any just liberty may arise to the people of God from such State-pauses why not such a liberty Should the Churches be ever persecuted and have no rest It was not so under the first Persecution Then had the Churches rest Because say you disturbances are communicated therefore settle the Ecclesiasticall that the civill may enjoy peace But can you secure the Civill from the Ecclesiasticall in peace ought you to have a State-being or a Church-being first Is this good reasoning Because disturbances are communicated therefore order it so that the Civill may be within the Line of communication or of Ecclesiasticall disturbances by clasping and incorporating them together So as it follows better thus Because they reciprocate Interests therefore take heed how you establish because the State cannot but establish a way something of its own in the Ecclesiasticall To that of Henry the fourth's humanity which you presse because the Protestants helpt him by arms I answer Let but the same humanity be copied out by the State here and presse for it here as you do there and we are agreed Surely you have the same and greater ingagements Your Brethren whom you call Schismeticks and Hereticks have not been sparing of Arms and Bloud in the high places of the field and in a Cause more glorious with successe more admirable with courage as gallant And sure they have been found as trusty friends to this State as the Protestants to the State of France You say That State is rather free in indulgence as the Bloudy Tenet then free from commotions c. For the freedome contended for by The bloudy Tenet when I undertake to prove his freedom at large then put us together till when deale fairly I could as easily draw something of yours under the Line of Prelacie but I would not force any mans notions much lesse yours You see of what stamp the Liberty is I contend for And for Commotions let the world judge if all the broyles and combustions kindled not from the Coales on the Alia and from the flame of an Ecclesiasticall Interest such as you contend for For that of the Tares and Wheat c. where you charge us with mixture tollerated or rather with plucking up Wheat from the Tares c. in Church-gathering I answer We tollerate no mixture but in the world where Christ himselfe tollerates as in the same Paâ—able not
of Master Goodwyns and Master Nye not so pleasant as true The Clergie had at first the golden ball of government amongst themselves and it is not much mended any where but in that Church where the people have their Interests as well as others they are the Clergie properly a notion which the Ministers got only to themselves till of late The interest of the people in Christs Kingdom is not only an interest of complyancy and obedience and submission but of consultation of debating counselling prophesying voting c. and let us stand fast in that liberty wherewith Christ hath made us free Presbytery it self is founded on Principles of separation which yet they condemn for Schism in other Churches nay is the greatest separation VVHat is a Presbytery 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 accessory or something of another kind or rather the Nation or Kingdom which is only subject to this power supream And though Presbytery be but a Church-gathering and founded on a Principle of seperation yet do they not disapprove and condemn seperation and semi or halfe-seperation and Church-gathering for Schism c When their own power is a Schism respectively to the Parishes that are distinct and whatever distinction is formed to make them appear as part of their Congregations yet is it indeed so Is not their whole power defended to be entirely essentially dispensatively in the Presbytery called by themselves the Church and by the very authority of one whom I name with reverence to his learning and moderation Master Herle So as I wonder why there should be such envyings raylings accusings dissentings betwixt us that are beleevers though of severall waies when as each is principled founded administred upon the same ground and way of Schism seperation and Church-gathering nay the Presbytery hath more Schism and separation in it then the rest by how much it is constituted from the people and Brethren and Acts in its ministration apart too viz. over the people rather then with them None to be forced under Christs Kingdom as in the Kingdoms of the world IN a Spirituall Government the ignorance of people which some would have for expedition that they may practically know it is no Scripture way of knowing in practicall godlinesse things must be known before practically known and practice is to begin from faith and faith from knowledge else the obedience can be but blind mixt and Popish Indeed in things civill or morall practice may bring in knowledge habits may be acquired and gotten by Acts a man may grow temperate by practising temperance and civilly obedient by practising civill obedience but it is not so in spirituals there habits go before acts spirituall infusions before practices Indeed the Laws of States and Kingdoms and Civill Policy teach men best by ruling them practically but it is not so in the Church men are not to be forced into Christs Kingdom as into the Kingdoms of the world the Kings of the Nations exercise their Dominion it shall not be so among you The power of a formall Râ—formation in a Government makes it not Christs Government A Government though not purely Christs may be made up of such Scripture and prudentiall materials as may much reform the outward man even as a meer prudentiall Civill-Government may do if severely executed The Romans by how much they excelled other Nations in Laws so much the more they excelled them in a people reformed moralized and civilized in many Civill States meerly from their wholsome Policy and administration excellent and precious flowers spring up many morall vertues as prudence temperance obedience meeknesse love justice fortitude Yet all this makes not a Government to be Christs but only that which is meerly the Discipline of Christ and Policie of Christ Prelacie in its Primitive time did reforme the beast like a lamb which compelled the Nations to Worship and made even fire to come down from Heaven or was religious in the eyes of men and did miracles yet was no true nor heavenly Power neither There are certain parts and degrees of Reformation common and communicable with the Government of Christ and other Governments but then there is a forme and Image of Christ in it which no others have and some certain spirituall operations and workings which exceed the power of all other Governments and this makes the difference and puts on the essentiall true and individuall forme upon it so as in choyce of Governments they are not to be chosen by some Summer fruit in the outward man but by the Word and Spirit The visible Church or Communion is the Image of the invisible or mysticall THe invisible or mysticall Church is made up of pure living stones all is spirituall and yet all not spirituall in the like kind nor degree Jesus Christ the corner stone is both God and man and some of his differ in glory as one Star differs from another and as it is here in this spirituall invisible glorious building so it is in the outward visible Communion below or building here which is the Image of that above The Temple here is acording to the Patern there and as that is of true reall essentially spirituall living stones so the Church here is to consist of such as visibly formally and outwardly appeare so and therefore called Saints and golden Candlesticks and holy Natio c. And though all the materials in this building are to be proportionable and pure to make up a representative of the Church above yet all is not of one square and measure and polishing some are greater and some lesse some Babes and children in Christ some smoaking Flax and bruised Reeds And as this Church bears the Image of the heavenly so the mateâ—â—â—ll one bore the Image of this there was pâ—ne stones gold and Cedar so as there is room in the Church now for any small stone or the least peece of timber if it be but lively or squared if Cedar or Firrâ— How Christ is a King of the Nations and of the Church and how an Head CHrist is a King to the Nations and to the Church nor doth he rule the Nations as the Church nor the Church as the Nations he rules ministerially in his Church and Monarchically in the Nations he rules with a goldâ—n Scepter in his Church with an iron Rod in the Nations Nor doth Christ rule as the Kings of the Nations who finding people rude barbarous uncivill subdue them into obedience and civility but so doth not Christ in his Church that we know on the dispenâ—ation of his Word not of the Government first â—ubdues And it is true Christ 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 pure holy glorious Head in his Gospel-dispensation and
c. were enlightned by degrees Angels who see by vision see but as God reveales much lesse men who take in Truths by spirituall reasoning as well as revelation Arise why tariest thou is a Text only for him who had such a Vision as Paul to obey by and such a Vision as Ananias had to Preach by No Church-way INDEPENDENCIE THe Beleevers for the Church-way falsly called Independents they hold on Christ for a spirituall Head on the Magistrate for their civil Head on the Body of Christ above and below in the communion of Saints here their Dependency is spirituall Ministeriall communicative not Classicall Provinciall Nationall Their power is for one another not over one another They cannot mingle or embody with those in a Way not of Truth Their separation is not from men but manners not from beleevers themselves but their practices and corruptions Nor go they out but they are called out Come out of her my people c. And thus the Jews were Independent to the Nations the Christians to the Jews the Reformed to the Papists the Non-conformists to the Prelaticall and these to the Non-conformists A spirit of Love and Meeknesse becomes Beleevers THey that write not as enemies are likely to prove better friends to the Truth because they raise not so much dust with their striving as others to blind one anothers sight Those spirits which cast men sometimes into the fire sometimes into the water are not from Christ it were happy the Lord would cast out those and let a more Gospell-spirit walke amongst us we might then sooner attaine to that of the Apostle To walke by the same rule so far as we have attained together till the Lord reveale and the stronger to beare with the weake and to please one another to edification rather then our selves in all things wherein the Lord may not be displeased in the way of his dispensation I know no advantages we have got but the reviling our selves before our enemies as well as one another And oh why do we tell it Gath and publish it in the streets of Askalon to make the uncircumcised triumph Was the Lord in the wind or in the fire or in the still small voyce when he spake to the Prophet only in the still voyce How was the Lord heard in the time of his Indignation Man heard the voyce of the Lord God walking in the garden in the coole of the day Oh! could we find out the coolest times to speake and write one to another in and not in the heat of the day as we do When a State-conscience is fully perswaded doubtfull and so sinning IT is with a Publike or State-conscience as it is a personall or particular conscience What is done must be done in Faith or else there is weaknesse doubting and sin Now where there is not a full consent and perswasion from the Word of faith there cannot be faith properly and where there is not a Word of faith for that Conscience to be grounded upon there cannot be a purely and spiritually full perswasion And one may question whether in spirituals as in Civils Votes and Voyces are to make Laws for in the Gospell we find that Divine Laws have their subsistance there without the Vote of any and that is only to be a Law or Truth in the Church and Kingdom of Saints not what is so in the coâ—mon consent or voyce but what is a Law in the very Gospell-truth of it If the Laws of truth were founded as the Laws of Civill-States in a meere Legâ—slative power then Popery hath had as good assurance as any they have had most vâ—ces most Counsels and so Arrianâ—sm when the world went after it Post-script The Testimony of Salmasius the approved German writer of the Presbyteriall way and employed by the States of Holland to write THat the Baptism in the name of the Father Son and Holy Ghost is not that way of Baptism practised by the Apostles The Baptisme of Apostolicall use and institution is in the Rivers not with invocation of the three Persons seeing the Apostles Baptized only in the name of the Lord Jesus Christ In his owne Latine thus Baptisma in aquis perennibus Apostolici instituti moris sed non invocatio Trinitatis super Baptizatum cum Apostli in solo nomine Iesu Baptizarent Salmasius in apparatu ad libros de primatu papae fol. 193. Salmasius his Testimony against the present Presbyteriall-way DUobus modis haâ— Independentia ecclesiarum accipi potest si vel respectum non habeant ad vicinas ullas ecclesias aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum cujus conventus partem ipsae faciant Prior modus similior reperitur primitivae ecclesiae praxi consueâ—udini ac usui quo voluntaria haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et communio inter ecclesias fuit Posterior magis convenit eum instituto quod postea juris humani dispositione introductum est Hoc posteriore modo lâ—berâ—as particularium ecclesiarium magis immmuta videtur quam priore Sed quod ab initio fuerit voluntatis postea factum est juris Et hoc jus sane positivum atque ecclesiasticum humanumque non divinum juris est quidem divini ut una siâ— ecclesia christi unitas autem ejus non gregalium aut concorporalâ—um plurium adunata collectione consistat sed in fidei ac doctrinâ— unanimi consensione Pag. 265 266 in apparatu In English thus THis Independency of Churches may be taken two waies Either as not having respect to any neighbour Churches or as not depending on the authority of â—ome Churches that are joyned in some Classis or Synod of which the Churches themselves may make a paâ—t The former way is found to be more like the practise custome and use of the Primitive Church whereby this voluntary communion was among thâ— Churches The latter way doth more agree with the institution which afterwards was introduced by a humane authority By this latter way the liberty of particular Churches seem to be lâ—sse diminished then by the former But that which from the beginning was arbitrary afterwards is made necessary as a Law This Law truly is positive and ecclesiasticall aâ—d humane not divine 'T is â—y a divine Law that the Church of Christ should be one but the unity of it doth not consist in the union oâ— collection of many that are of the â—ame flock or body but in the unanimous consent agreement in faith and doctrine Page 65 66. in apparatu FINIS THese Groanes for Liberty out of Smectymnuus his owne mouth I approve to be printed Feb. 27. 1645. IOHN BACHILER If any are ignorant who this Smectymnuus is Stephen Marshall Edmund Calamy Thomas Young can tell you Matthew Newcomen William Spurstow GROANES FOR LIBERTY PSESENTED From the Presbyterian formerly Non-conforming Brethren reputed the ablest and most learned among them in some Treatises called
Smectymnuus to the high Honorable Court of Parliament in the yeare 1641 by reason of the Prelates Tyranny Now awakened and presented to themselves in the behalfe of their Non-conforming Brethren WITH A BEAM of LIGHT discovering a way to Peace ALSO SOME QUAERES For the better understanding of Mr. Edwards last Book called GANGRENA With a PARALLEL between the PRELACY and PRESBYTERY By JOHN SALTMARSH Preacher of the Gospell Mat. 18. 32 33. I forgave thee all that debt because thou desiredst me Shouldst no thou also have had compassion on thy fellow servant even as I had pity on thee LONDON Printed for Giles Calvert at the black spread-Eagle at the West end of Pauls 1646. TO THE HONOVRABLE THE Knights Citizens Burgesses of the House of COMMONS In PARLIAMENT Honourable I Here present you with some Notions of the Brethren of the Presbyterian Way which were presented to your HOUSE some foure or five yeares since wherein they doe in much strength and piety as it seems to me open the way and secrets of Spirituall Tyranny and Conscience-yoaks there is some occasion now of reminding the Brethren of these because the straine of their preaching and printing seemes to have forgotten these principles Spirituall Yoâ—ks and Burdens being taken off from us through the hand of God upon ye the memory of them seems to be gone off too from some some have forgotten that they were strangers in the Land of Egypt the Lord hath seemed to forgive the formerly Nonconforming Brethren all their debt because they desired him And now the Question is Whether they should have compassion on their fellow servants as he had pity on them The Controversie now before ye is of all your Faithfull ones and therefore it cals for the tenderst judgement Fathers may better beat servants then children out of doores the one sort â—â— I mistake not contend that they may rule with ye the othâ—â—â—â—â—t they may be ruled by ye in the things of your owne Kingdome and in that of the Kingdome of God that Iesus Christ may rule both ye and them how just how spirituall this latter plea is will appeare from the choycest Reasonings of some in reputation with ye which I have awakened The things I present ye I would not presume to make too positive because I would not conclude a wisdome of your latitude under any notion of mine though I see private men take too much liberty in that way towards ye though it is your indulgence not to know it I here present ye things only to be considered to be quaered in the behalf of truth and the advancement of your State to which I am covenanted and I am the bolder and freer having sold something that I had for that pearle for which we are bidden to sell all I shall adde some Considerations here to the rest 1. Consider whether under Popery the mystery of the Nationall Priesthood was not rather held up by the power of Princes and States then States themselves by such a way of power and whether the mystery of the Nationall Ministery be not rather held up by the power of States now then the States themselves in such a way of power and then whether all the Pretences and Consequences to drawâ— in States and Kingdomes for the Churches interest if clearly discussed be not rather a way of Antichristian mystery then of zeale to Religion or the power of Magistracy 2. Consider whether in the Kingdome of Jesus Christ any other Scepter should be lifted up then that golden one of his own and whether if there be a Kingdom of God if Iesus Christ be the Lawgiver and the Spirit of of Christ the interpreter of those Laws and this Kingdom of God within the throne of that King of Kings and Lord of Lords the Lord Iesus any other power should rule any other Scepter any other Laws or any other sit down in that Throne which is only the Throne of the Son of David whose Throne is for ever the Scepter of whose Kingdom is an everlasting Scepter 3. Consider whether there be not an Heathenish or Gentilish world and an Antichristian world or a world of many called Christians and beleevers in Christ and yet a Church of Christ which is neither of these and if so whether is all this Kingdom of England that Church of Christ or not rather much of it that part of the Antichristian world over which one part of the mystery of iniquity hath sat long and is yet upon it And if so then is there not room in England both for Presbyteriall Churches and Believers of other waies to live in that part of this Kingdom which is the world and not that Church And if so ye may be rich in people rich in peace rich in the praises of the people of God Honourable go on to do worthy things for our Nation as worthy things have been done by you and may ye be as the wings of a Dove covered with Silver and her feathers with yellow Gold So praies Your humble faithfull Servant IOHN SALTMARSH To the Reverend Divines of the Presbyteriall way Brethren THese are the sig hings of some of your own spirits under Episcopacy under the Tyranny of that government O how acute and sensible were your Iudgements and Consciences then of the usurpation dominion imposed Formes when you were the sufferers but now that your Brethren are become the Non-conformists to you as you were Non conformists to the Prelates and you the imposers and your Brethren the sufferers I find times and conditions are forgotten and yoakes are called for which neither we nor our fathers were able to beare I see by your printings and preachings the working of new dispositions in you and Symptomes of something like Dominion and Persecution surely Brethren your crying out thus for the civill power to help you or all is undon is a sign you trust not to the Gospel strength nor truth of youâ— way but to the arme of flesh Methinks of late your Sun is turning into darknesse and blacknesse over us and your Moon into bloud is it possible that yoakes burthens whips prisons banishments can be soon forgotten Can Saints like naturall men see their faces in a glasse and so soon forget what manner of men they were I have reasoned with you in your own arguments I hope your own arguments may find accesse to your spirits when ours cannot men are sooner perswaded by their own reason then anothers O that the same sounding of bowels may be heard in you to your Brethren that ye wished to heare in others who were once your task-masters What Joseph said in his affliction we shall say to you Think on us I pray you when it shâ—ll be well with you and shew kindnesse for it may be as Mordecai said ye are come to the Kingdom for such a time as this if not enlargement and deliverance shall arise from another place IOHN SALTMARSH GROANES FOR LIBERTY 1. Divisions ought to
why is it now under Presbytery matter of just report against others 2. If Excommunications Deprivations Suspensions c. were esteemed so burdensome and cruell then why are Fines Penalties and imprisonments so much preached for now why do not the Brethren of the Presbyteriall way thinke it as hard for the Magistrates to aflict their Brethren as they thought it hard in the Prelates to afflict themselves 26. No Presbyters to be Ambitious Neither in any of his writings the least intimation of superiority of one Presbyter over another save only where he names Diotrephes as one ambitiously affecting such Supremacy Quaere If none but such as Diotrephes is observed in Scripture for affecting Supremacy and Superiority and if one Presbyter cannot be found affecting place above other Presbyters in opposition to Bishops then how is it cleared that a Presbyter may be supreame to a whole Church or Congregation and that it is not as much Superiority for some few Presbyters to affect being above many Saints together in one Church as for one in name or office as a Bishop to affect place above another in name or office as a Presbyter and so Episcopacy be as warrantable as Presbytery and both alike unwarrantable A Beame of Light to discover a way to the peace both of CHURCH and STATE By way of Considerations Consid 1. LEt it first be considered where the great obstructions lie against Liberty or Tolleration of Brethren of severall waies and if it may not be found to be in these things 1. A taking the whole Kingdom of England for the Church of England and so setting up the National Magistracy of Israel in the Nation now as it was then which how it may be warranted would be well considered 2. A jealousie how to preserve the present Ecclesiasticall Interest without the choycest power of the Magistrate to help it which if well observed makes it appeare to be lesse of God and more of Man 3. An interpretation of these Gospell Scriptures which concerne Magistracy Rom. 13. 4. 1 Tim. 2. 2. 1 Pet. 2. 12 14. which I humbly conceive to be so far as concernes any good or evill either of the Law of Nature or Nations into a good or evill purely spirituall and of meere revelation in the Gospell as things of Gospell-light and mystery and notions of Heresie and Schism are this latitude of interpretation of the generall Rules in the Gospell concerning Magistracy into all particulars of Truth and Heresie is of high consideration Consid 2. Let it be considered how the Kingdome of England may be called the Church taking in all the Northen parts the Western parts the whole Nation generally to the very wals of London with Mr. Marshals Testimony that many thousands nay thousands of thousands which accordingly reckoned takes up almost the greatest part of the Kingdom not knowing their right hand from their left in the very principles of the Doctrine of Christ and saith Mr Marshall no land can be esteemed Christs Kingdom where the preaching of the wâ—ra is not established is any country esteemed a part of a Princes Dominion that is not ruled by his Laws Consid 3. Let it be considered then seeing the Kingdom of England is not a Church but in the generall a Nation baptized into they know not what at first and beleeving generally they knew not in whom ever since as Mr. Marshall whether there may not be a free peaceable cohabitation of the people together viz. of those called Presbyteriall Independent Anabaptists enjoying there severall waies of practice in things of outward cognizance and order as Baptism Church-Order c. in all peaceable demeanure and godlinesse as well in this spirituall variety as so many Corporations Counties Divisions Armies and severall Companies in that their civill variety and yet in all a civill comelinesse peace and unity Consid 4 Let it be considered whether the Civill power in such a Gospell-mystery as Presbytery is and the way of Baptism is and the way of Independency is may not with more lawfulnesse lesse hazzard of sin and safety keep off or suspend his engagements from all sides seeing there lies Gospell-strength and Arguments on all sides and walke only according to those generall Rules the Gospell hath laid him down in Rom. 1. 3 4. 1 Tim. 2. 2 1 Pet. 2. 13 14. not daring to draw himselfe to revenge any misbeleefe of particular Scripture misteries forcing either side either for Presbytery Independency or Baptism which the Gospell hath no where warranted him in speciall or in any cleare consequence to do but such as the present prevailing Brethren draw out from the judiciall law of Moses to help and from these generall Gospel rules which can bring forth but an opinionative justice as their Arguments an opinionative truth or Presbytery whether the Magistrate ought not to demand a more clear equitable rule in things of spiritual cognizane I humbly present to be considered Whether there ought not to be a certain Rule for a certaine justice so if there should ever be a proceeding to Fines Imprisonment Banishment the Divines can administer no more certain grounds for the Magistrates conscience then such as they have for their own which are but probable controvertible doubtfull as the Arguments on all sides will make appeare Consid 5. Let it be considered whether it hath not been one of the Nationall sins viz. Making Laws against all other I ormes but what it did establish it self Nationally by which experience hath told us how Gospell Truths have been kept out whole Generations â—opish States kept out Protestantism and Prelacy kept out Peesbytery and whether Presbytery proceeding on the same ground is not in the same danger of sin and of keeping out other Truths and whether upon this ground any Gospell Revelation or Light of which there shall be an Encreasing every day as Mr. Case himselfe preached ever shall come into this Nation but of the Nationall size and temper and we know that is not often the Gospell way the Lord hath chosen the weake things and base things Consid 6. Let it be considered whether part of the great Mystery of iniquity be not that of drawing in the strength of the Nations the Princes of the earth to support the Ecclesiasticall or Church glory and let this be sadly considered did not Popery get in the Kingdoms of the world to support itselfe Did not Prelacy stand by the same power Doth not Presbytery hold it selfe by the same strength of Magistrates Are not the same Iron rods and scourges of steele conveyed over from one of them to the other Did not the Pope whip the Protestant with fine imprisonments and the Prelate take the rod out of his hand and whip the Non-conformist and the Non-conformist or Presbyter take the same â—od out of the Prelates hand and scourge those that are Non-conformists to him Consid 7. Let it be well considered whether the design of the Nationall Ministery eversince
of Dominion ruling conventing excommunicating in each Objection But how will you do to satisfie Parliament Presbyterials and other dissenting Brethren Answ Not that I will determine but propound for the Parliament It appeares that the State-conscience according to the present corrupt constitution both of Ministers and Elders and People of this Kingdom cannot yeeld a Divine Right to a Presbytery so constituted and therefore they are not to be forced to the judgement of the present Assembly no more then the Assembly do desire to be forced themselves to their judgment and therefore each is to enjoy their liberty in the Lord as they are perswaded The State is to enjoy their liberty in their judgement of no Divine Right in this present Presbytery The Assembly may enjoy theirs in their judgement of a pretended Divine Right or Presbytery in all Congregations which will conscienciously practice with them not seeking to make the State subservient to them by their Civill power which no Scripture practice will warrant from any Eldership or Presbytery there and thus the French Churches enjoy the Presbytery at this day having no Civill power to help them And the other dissenting Brethren may enjoy their Divine Right too being as fully perswaded from Scripture of theirs as the other are of theirs and equally live under the same liberty and not trouble the State with any thing but their prayers and obedience Objection But the Brethren of the Assembly expect the Parliament should joyne with their results Answ I know not why they should expect that for they are no more infallibly gifted then their Brethren that they should expect more from the State then they Their Ministery is as questionable Their Interests are more in the world then the Interests of the first Presbyters were as in their maintenance by Tythes and in their power of Classicall Provinciall Nationall the Kingdom being thus corrupted and in that subserviency and power of compulsion they demand of the Magistrate and Princes of the world And why our dissenting Brethren may not with as much justice honor conscience desire the State to settle such a Gospell-order as they beleeve to be true the other being no more enabled to demand of the State any power for imposing their conclusions true by a power of the States own giving by Ordinance And whether the State seeing no infallibility of spirit in any of all sides since what the Truth which they hold bring in its own evidence and demonstration before them ought to be pressed as bound to one by any Interest more then to another save that of Truth I leave to be considered and then what reason the Brethren have thus to presse their supposed Divine Right I desire to know Objection Whether is this to settle things according to Covenant Answ Yea The Covenant binds us to Vniformity but then that clause According to the Word of God doth restraine the Vniformity to the light which each Kingdom sees by according to that Word and therefore our Brethren of Scotland see Presbytery in one degree the Hollanders in another and the French in another and at this time England in another and yet all should be one in that clause of the Covenant viz. to defend each other in their degrees of Reformation against the common enemy We Scotland and Scotland us and what a comely thing it is for Brethren to dwell together in Unity though they cannot in Uniformity The Last Petition of the Assembly for Divine Right in their present Presbytery with Inferences upon it Petition THat the Provisions of Commissioners to judge the scandals not numerated appeares to our consciences to be so contrary to that way of Government which Christ hath appointed in his Church Inference Whence we may inferre that the Assembly do suppose the Parliament and Commissioners to be far below the Ministers and Eldership in spirituall gifts and discerning which I suppose cannot be well presumed considering the Assembly and Eldership now is not annointed with that pure spirit and gifts as the first were but with habits of Arts and Sciences and with some measure of the Spirit which many both of the Parliament and Commissioners both may be and are enabled with as well as they and whether is not this to set up the old distinstion of Layty and Clergy and to set the present Eldership and Presbytery upon a higher Forme then the Magistrate seeing the gifts are not so distinct as at first why should the Offices be so distinct Petition In that it giveth a power to judge of the fitnesse of Persons Inference Whence we may inferre that they presume themselves to be that very Ministery and Eldership of Jesus Christ though both their Ministery is by Bishops and their Elders by a prudentiall constitution and election at this present and may not the Magistrate who is unquestionably the power of God Rom. 13. appointed to be Judge of good and evill more lawfully judg oâ— sins and Gospell-Rules then they who are a questionable Ministery and Eldership in this present Presbytery Petition And to be so differing from all examples of the best Reformed Churches and such a reall kinderance to the bringing the Churches of God in the three Kingdoms to the nearest conjunction and uniformity and in all those respects so disagreeable to our Covenant Inference Whence we may inferre that if all do not beleeve as one beleeve it is pretended that all are in breach of Covenant and thus the Covenant is made a snare by interpretation and principles of spirituall compulsion implyed in the Covenant contrary to the Spirits wisdom who both allowes and advises the severall statures and measures of light the weak and strong and whether the Communion by unity is not a glorious supplement to the Rent of Vniformity that of Vnity being in the Spirit that of Vniformity in the Letter and why should our Brethren thus bring down the State and Kingdom more to other Reformed Kingdoms or not rather raise up the other Reformed Kingdoms to this and if any thing be revealed more to this Kingdom that hath sit by this long time why should not the other hold their peace and beleeving Kingdomes as Beleevers walke one with another so far as they have attained and wherein they have not the Lord shall reveale even this unto them not but that this Kingdome ought to forme it selfe into any Communion with the rest so far as their Communion excels and so the other into Communion with this so far as this excels and both so farre to one another as they are perswaded not compelled which are no Arguments for Faith but Formality Petition Do humbly pray that the severall Elderships may be sufficiently enabled Inference Whence we may inferre that their whole endeavour is to raise up the Interest of the Eldership and Presbytery into a distinct sole and Independent body and power which how conformable and obedient and consistent it may prove to and with the power of the State
of church-Church-power as is pretended That none ought to communicate in the Ordinances of Christ till first baptized Exceptions against the grounds of the new Baptism 1. THat those places commonly taken for the Commission for Christs Baptisin as Mat. 28. 18. Mar. 16. and where they that now baptize ground their Commission and practice hath no such thing in it For the Baptism there is a Baptism in the Name of the three Persons of Father Son and Holy Ghost and not the Baptism of Jesus Christ alone which the Apostles only baptized in by water as in Act. 2. 28. Act. 10. 48. Act. 19. 5. Act. 8. 16. Rom. 6. 3. where it is still said Baptize in the Name of the Lord Jesus or of Jesus Christ and a Name of any more Persons is not the least mentioned So as to baptize as they commonly baptize in the Name of Father Son and Holy Ghost for Jesus Christs baptism is contrary to the full practice of all that baptized by water as they do as in Act. 2. 38. Act. 10. 48. Act. 19. 5. Act. 8. 16. c. and a confounding Scriptures together viz. severall institutions and practices 2. That baptizing in Matth. 28. 18. cannot properly nor in the word and letter be understood of baptizing by water because there is no more mentioned in the letter or Scripture then meerly the word baptizing and to expound it as they do by a baptizing by water is to put in a consequence and interpretation of their own for Scripture which way of consequences they condemn in all others Presbyterials c. as Will-worship and traditions of men and justly too Now there being no water nor any circumstance in the Text to make out any sense of water as in other places it is an usurpation vpon the Spirit and the Word to put such a sense so infallibly and peremptorily upon the Word which Jesus Christ himself uses in other significations then that of water as in Matth. 20. 22 23. Matth. 3. 11. 1. Cor. 12. 13. 1 Cor. 10. 2. all these places are of Baptism and baptizing yet not one of them of baptizing by water but of Metaphorical and figurative Baptism by his sufferings by the Holy Ghost by the Spirit by the cloud and Sea 3. That Matth. 28. 18. Mar. 16 c. are rather and far more probably to be expounded of the Spirits Baptisme or the Baptism of the Holy Ghost because it seems to be prophesied on by Joel 2. 28. Isai 44. 3. where the Holy Ghosts Baptism is promised to come by Christ and in Matth. 3. 11. Act. 1. 5. Joh. 1. 33. prophesied on to come by John and Christ himself to his Disciples and was fulfilled in Christs Institution and power which he gave in Matth. 28. 18. by baptizing with the Holy Ghost which the Apostles did accordingly practice and by their Ministery was given as in Act. 8. 17 and Mark. 16. 16 17. compared with Matth. 28. 18. doth shew that the Baptism in Matth. 28. 18. is a Baptism of gifts as Mark. 16. 15 16 17. 4. That the Baptism of Jesus Christ by water was only in the Name of Jesus Christ as appears in all the places where such a Baptism was practised as in Act. 2. 38. Act. 10. 48. Act. 19 5. Act. 8. 16. Rom. 6. 3. all which is a Baptism only in the Name of Jesus Christ of the Person of the Son not of the Father Son and Holy Ghost as they now practise and which was never practised as appeares in all the Apostles and Disciples practise 5. That the forme by which they baptize viz. I baptize thee in the Name of the Father Son and Holy Ghost is a forme of mans devising a tradition of man a meer consequence drawn from supposition and probability and not a forme left by Christ to say over them at the dipping them in the water If Christ had said When you baptize them say this over them I baptize in the Name of the Father Son and Holy Ghost and unlesse Jesus Christ had left this forme thus made up to their hands they practise a thing made up by themselves and drawn or forced out of Jesus Christs words in Matth. 28. 18. 6. That to preach in the Name of Jesus Christ or to do things in the Name of Jesus Christ is not alwaies in that grosse manner as it is taken viz. naming Jesus Christ or the Father Son and Holy Ghost over them But in the power vertue efficacy Ministery of Jesus Christ or the Persons of the God-head of Father Son and Holy Ghost as in these Scriptures Matth. 28. 20. Mark 13. 6. Joh. 14. 3. Act. 19. 15 16. Joh. 17. 6 11. Act. 9. 14. Revel 11. 18 So here they are at some more losse 7. That though I deny not but water is a signe and one of the witnesses that beare record and in the Word though not yet cleare yet neither can Christs Institution of water and his own Baptism in his own Person be made appeare out of all the New Testamont nor can the Apostles practise by water yet be fetched from such a particular Institution unlesse from Iohn's And if so I am sure they are then at as great a Controversie one with another concerning John's Baptism and Jesus Christ's making them to be two severall Baptisms 8. That every common Disciple cannot so baptize as the first Disciples did because not gifted or qualified as they were And there is as much necessity to make out the Truth in the same power and way of evidence to an Antichristian estate as to a Jewish and Heathenish and with a Word written as well as preached speaking and writing lying both equally open to question and exceptions without a power glorious working in the behalfe and to the reputation of it Nor is there any one Disciple in all the New Testament preaching and baptizing by way of authority but he was able to make out the truth of his calling and dispensation either by miracle or gifts There are but three Exceptions and they have no weight in them 1. Ananias was a Disciple I answer Yea but he restored sight to Saul and had vision 2. Philip did no miracle to the Eunuch I answer We can neither conclude he did nor he did not from the Word for it is silent but he did miracles in Samaria 3. They that were scattered went every where preaching I answer Who they were or how they preached or what power they manifested is not laid down in the Word neither for nor against The Word is silent 9. That there is not such an Officer as Administrator in the whole Word but Apostles Evangelists Prophets Pastors Teachers Elders Rulers Deacons c. and therefore Administrator is an unholsome Word 10. None ought to give Baptism now because there is none can give the gift of the Holy Ghost with it to make up that glorious supplement of