The Smoke in the Temple WHEREIN IS A DESIGNE FOR PEACE and RECONCILIATION of Believers of the several OPINIONS of these Times about ORDINANCES to a Forbearance of each other in Love and Meeknesse and Humility With the opening of each Opinion and upon what SCRIPTURES each is grounded With the several EXCEPTIONS which may be made against each Opinion from the SCRIPTURES With one Argument for Liberty of Conscience from the NATIONAL COVENANT With another Argument to prove the Gospel or New Testament of Jesus Christ the very Word of God Tendred to all the Beleevers to shew them how little we have attained and that there is a more glorious Fulnesse to be revealed With a Discovery of the Antichristian way of Peace c. for Opinions With a full Answer to Master LEY One of the Assembly of Divines against my late NEW-QUERE With some spiritual Principles drawn forth of the Controversie Revel. 15.8 And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled By John Saltmarsh Preacher of the Gospel at Brasteed in Kent THE SECOND EDITION CORRECTED London Printed by Ruth Raworth for G. Calvert at the signe of the Black Spread-Eagle at the West-end of Pauls 1646. To the Right Honourable the Lord Vicount SAY and SEALE and Lieutenant General CROMWEL Noble Patriots IF I mistake not you may here single out something of the Lords from what is mine and discern some beams of God amongst many things of man I know the candle of the Lord cannot shine anywhere with more snuff then in me however since the Lord hath lighted it I dare not but let it shine or rather glimmer before men I have writ your Names to my Book that I may be one of your Remembrancers amongst the rest to the advancement of Truth not but that they who know ye know ye to be acted by a Spirit of Truth in your selves The Lord remember ye according to all the good ye have done in your several Ministrations to this people and do that for ye which gives you most and yet takes most from ye even filling ye with himself till he hath emptyed ye of all but his own glory and gathered ye up into the fulnesse and righteousnesse of himself in Christ where we are onely nothing in our selves and every thing in him and surely the most and best and greatest thing he can do for the sons of men is thus to make them nothing in their own account that he that glorieth may glory in the Lord I may seem strange to wish ye thus but I know it is not strange to ye who know the Mystery of the Spirit and of Christ My Lord and Sir Go on still yet still laying your designes in a glory above that of States and Kingdoms and involving all your counsels there where there is most of Heaven and lest of the World So prays Your Servant in the Lord JOHN SALTMARSH To the Beleevers of several Opinions for outward Ordinances or dispensations scandalously called Independents Presbyterians Anabaptists Seekers Brethren I Have fairly set down how far each of you have attained in the Mystery of Truth and surely we are all short of the glory which shall be revealed in the Temple or Church of God and there are such clouds rolling about each opinion that may darken it or something of it So as things are not so clear as they are commonly taken by each of us If any man think he knoweth any thing he knoweth nothing yet as he ought to know So as the common ignorance and infirmitie amongst us may be a rise for a common Vnitie amongst us and seeing we all come out of Babylon though in several wayes to the glorious Temple or Tabernacle which God hath sent down to be with men and walk thus diversly thither yet our several and distinct goings are but like so many Travellers to the Citie of London some travel from the North some from the South and from the West some from the East yet all thither though too there may be some mistaking of the way in each because of the little light that is abroad The gathering of the Saints into the Heaven or Kingdom below in this day of Revelation is like the gathering at the last day which shall be all into one glorious Body though the gathering shall be from the four winds or ends of the Earth by the several Trumpets or Angels One thing I have more Let us seek for the Spirit of wisdom and revelation to open to us the Mystery of the Scriptures called The Revelation for in that Book is the Prophecie of the Churches laid up and the seasons and times for Truth revealed Let us search and seek out by the Spirit of Jesus even that Jesus which was in the Vision and gave it out to John for there is none found worthy to open the Book with Seals but the Lamb Surely in the Mystery of Angels Vials Sea of glasse with fire Temple with Smoke the Angel with the everlasting Gospel the Angel enlightening the Earth the Whore in skarlet and pretious pearls the Cup of abomination the Beast like a Lamb the Image of the Beast the Horns and Kings of the Earth the mark in the forehead and in the right hand the buying and selling the Tabernacle of God with men the first and second Resurrection the Throne of God the pure crystal River of water the Holy Jerusalem descending from God c. In these is much of the glory wrapped up and from these shall the Truth we contend for appear to our further enlightening Yet one thing more We that are thus contenders for Ordinances for the Temple and the Vessels in it let us 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 fear too many do making a Christ of the very Ordinance of Christ and pressing some outward Ordinances of the Gospel so legally as some hearing such a power of salvation put into them and finding an outward dispensation more easily got then the spiritual make haste thither onely and then sit down as saved under a meer outward Ordinance The Lord grant that we may neither undervalue an Ordinance nor the least Institution of Jesus Christ nor raise it up into a Jesus Christ and set up the Law above or beside the Law-giver We must now learn to know Jesus Christ lesse after the flesh and not to embody salvation in a meer outward dispensation and so incarnate Jesus Christ over again from the glory and spirituality he is in Brethren farewell For my part
it seemes whether Master Saltmarsh consent or no Master Ley in his capacity is better able to put it on at this time then Master Saltmarsh is to put it off to another time unlesse the Lord who is above all and hath the mighty even the Princes of the earth to command work for his own glory above all that we can or think Master Ley's Resolution pag. 38 39.40 To the second Objection and Answer of Heresies and Schisms and so they might have done from Iohn's first Sermon he saith 1. Why doth he begin at Iohns first Sermon Were not the Esseans c. Hereticks and Schismaticks See Epiphanius c. 2. He makes Paul's Epistles the terminus ad quem which from Iohn's first Sermon to the last make up Twenty nine yeers After the Epistles he brings in the sending the Spirit c. which was but five yeeres after the first Sermon of Iohn Baptist 3. Before the end of the Epistles that Government was not which we finde in Scripture and if so the Church-government was not long suspended 4. Nor would it prejudice our expedition People of that Age could not be so easily gathered as with us they may be 5. What was long in establishing in Primitive times cannot be said to be hastily done now after so many discussions and delibrate resolutions Reply You say first Why begin I for Hereticks and Schismaticks from Iohn's first Sermon I begin there because there began the mystery of the Gospel And yet I shew you that no Government began with that Gospel manifestition by which I made appeare that if Government had been of such moral necessity why was it not given out with the Gospels first giving out Now you prove in a chronologicall discourse the space of time from Iohns Sermon to Pauls Epistle to make the time appeare for government And after you have summed up all the time and periods and finde it no two or three yeers work you conclude People of that age could not be so easily gathered as now Nor the long establishing then to be an hasty establishing now And now after all this discourse and ravellings out of time from Iohns Sermon c. What have you gained Not that the government was soone setled Then you have proved much to my advantage and in a clearer and fuller computation then I did the contrary So as you have onely beene taking some learned paines if you well observe and the Reader well observe you to prove that the Government at first was not suddenly cast into modell nor brought forth in practice which is the very thing I aimed at and truely your paines in it have beene more exact then mine and I thank you for it But you say It ought not to be so now nor can it be said to be hastily done now that was done so long ago You say true in that But you know the same Spirit must reveale it that formed it and it formed it at first by degrees and the way of Revelation hath beene more yeeres then the first forming reckon but your Antichristian yeeres as exactly as you have done your first Christian and Primitive yeeres and you may be more satisfied So as all both the first Revelation of it from Prophesies and the latter from Antichristianism makes all for the not hastening which I aimed at Indeed if you can as infallibl assurey us this forme and model is the very forme then given out it were very true that you say That it cannot be said to be hastily done now what was done so long ago viz. If it be that very one which was done so long ago For your exception against me concerning my placing the giving of the Spirit so late if you interpret sense by the strict order of words you will lose many a Scripture truth in the words as you well know Master Ley's Resolution Pag. 40. 41. To that of Heresies c. he saith What if they do not stir up their Patrons against the State c. but they busily poyson the souls of the people and shall they if as Paul Best be suffered to blaspheme and reproach and perturb the publike Peace An Indulgence much like old Elies c. If Truth be not more precious then Peace Why doth our Saviour say He came not to send Peace and why do the Fathers contend so against the Arrians about a letter And why we so with the Romish Religion rather then be at Peace with them For that of morall transgressions he would have the Magistrates set on Set on By whom We have not such mean thoughts of the Magistrate as to make mention of him in such terms of disparagement And for all his Disciplines regulating men for religious walking there will be worke enough for the Magistrate to bring them under civill tryall for contumacy c. Reply You say What If heresies stir not up they poyson souls If they poyson let the Gospel antidote be applyed then and no other way which the Gospel will not bear nor allow there is the sword of the Spirit and weapons not carnall but mighty and spirituall For that of old Elies indulgences which you speak on you are still looking upon Moses though you tell us of Christ Make the Kingdome of Israel and of England the same a Iewish and Christian State the same and then we shall allow you both Elies sin and his sons maintenance by tythes and offerings You say Truth is more precious then Peace yet there is a Peace precious as well as Truth even the Peace of Christ as well as the Truth of Christ But to the businesse You would prove Truth to be precious to the disadvantage of Peace and therefore you bring in the Fathers against the Arrians and us against the Papists and Christ against peace But what would you prove Would you prove that truth ought to be established against Peace and Peace to be no way to Truth Surely Truth and Peace do meet together nay they are so much one as there is even a Truth in Peace He that was Truth it self could say My Peace I leave with you But What of the contentions spoken on of the Fathers and us c. If there be any quarrelling for Truth either by the Fathers or us but in a Gospel-way we are not excusable neither doth Christ speak of Truths drawing swords but of swords drawn against Truth which is no Argument for you When Peter would draw a sword in the defence of Truth Christ bid him put it up So far is he against your way of defending Truth You say By whom should Magistrates be set on and that you cannot speak in such disparaging words By whom be set on By the legislative power by the Parliament The Parliament can set on their respective Committees Justices c. and is this any disparagement I speak of subordinate Magestrates not of the supream You say There will be work for the Magistrate enough to punish the contumacious c. That
England Whole Nations Must Christs government be just as broad and long as the worlds You find not the golden Read for the Temple of that length Now Reader judge Which government affects Dominion Which brings in whole Nations under the Scepter of it Poor Scripture-government can be content to sit downe in a Village To the Church in thy house saith the Spirit In a City as Corinth and over but a few there the Saints onely in fellowship to the Church in Corinth In a Country not over a Country To the seven Churches in Asia not to the Church of Asia or the Church Asia a Church taking in halfe part of the world Sure if Christ would have had such a Nationall comprehensive Church he could have converted Kings and Princes first and they should have given up their Scepters and Kingdoms to Jesus Christ in the way of a Presbyterian Nay it ought to have been so Iesus Christ was bound in the way of righteousnesse to have begun the practice and modellâ—o us over whole Kingdoms having not left it in precept in the whole Gospel and we ought either to have had practice or precept to order and command us in what we obey You say If other Truths be set by it is by those that so oppose Government and not by the Presbyterial I see the Presbytery must be in no fault Happy men that have nothing but Truth on their side You wish I had more caution in my minde and paper and a shorter Refutation had served Cautions are not amisse both for you and me and I think you had need of more caution of the two by how much more vast and national the Government is you manage You that put yoaks upon whole Nations in a day had need to have the cautions of a yeers provision laid in beforehand And for your Refutation of my paper doe not beare witnesse of your self let Truth judge betwixt us and let the Reader pray for a spirit of discerning to judge both what is Truth which is Truth that which you or I affirme Nor will I say I have made here a Refutation of yours If I have done well What have I that I have not received And if I have not the Lord enlighten and enable me to refute my selfe Master Ley's Resolvtion Pag. 36.37.38 To that of his that the material Temple was more clearly left and knowne then the Gospel patern c. Answer 1. He would not be thought to side with Sanballat and Tobijah and so endeavours to shew some considerable difference 2. If it be too soone now for the Goverment will he set a time for it when it will be seasonable or will he have it stay till it be a material building or till we have inspired Prophets 3. It cannot be of too quick dispatch if we set it up by the dictates of the holy Ghost in the New Testament nor the determination sudden if after consideration with Scriptures with the best Divines and collation of the exactest paterns after long debates in the Assembly of Divines where the dissenting and liberty to object and lastly recived by Parliament 4. By the builders speciall regard hath beene had to Iesus Christ for Foundation c. And now by Master Saltmarsh his consent the work may go on c. Reply You say I would not seeme to side with Sanballat and Tobijah You say true I would not But every building is not Temple-work And though I would not with knowledge hinder the Temple of the living God yet if another kinde of frame were in building I would do my best to hinder and be no Sanballat neither But they are Sanballats not whom man but whom the Lord counts so But surely they hinder more that set up another kinde of Temple then Christs then he that advises to look well that all be right and Temple-worke that is set up To the difference I made of the material and Gospel-paterns you say nothing and that is the onely considerable It may be as you said you said by me you are best able to deale with the other You say I should set a time then for the setting it up Yea I shall set you a time yet not in mine owne authority but Cerist's When your Patern is all Gospel and your people all qualified that in Gospel-patern then is my time for setting up and then is Christ's time too Nor would I stay you for a material building as you say You know I call you on to the Gospel I am very far from turning you back to the Law I call you on to Christ I would not turne you back to Solomon And for the inspired Prophets you tell me I stay for and would have you stay too Is not that a very Gospel-way to stay for the Spirit 's comming into the servants of the Lord Take heed of denying inspired Disciples You know it is part of the fulfilling of the great Prophecie Acts 2. Indeed some of the Prelates many of them being uninspired themselves having little of the Spirit or none would needs say therfore All inspirations and Spiritual enligthnings c. were ended in the Church because ended in them and because they were so carnall themselves they thought none was Spiritual And you remember how they made Laws even against the Spirit in Prayer I speake thus onely to remember you who spoke most against inspiration and the Spirit lest you may let fall some words which may be taken up by some of that Way to countenance them in their Invectives Not but that I esteeme of you as one inspired your selfe in a measure and having the Spirit of God in you and herefore I know the Spirit will be very tender in opposing the Stpirit You say you ought to dispatch the Government because you have followed the dictates of the holy Ghost of the Assembly and Parliament Then let me put one Question Why is it not called Christs Government Why hath it not a Jus divinum a Divine Right put upon it if all be of the holy Ghost in it But I would not mistake you you say onely that all is by the dictate of the holy Ghost of the Assembly and Parliament So it is but part then by your owne confession of the holy Ghost the rest is of the Assembly and Parliament You say The builders have had special regard to Jesus Christ the Foundation I will not suspect the Counsels and Debates of any of the builders I know the Disciples of Christ were true Disciples though they had not all of the Spirit at one time which they had at another I hope and I pray that the Lord will make up to the builders what of the Spirit he hath not given them that they may both see to build right and see where they have builded wrong and so pull downe againe as well as set up And whereas you say The building may go on by Master Saltmarsh his owne consent I say Your building will goe on
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 think diversly and we may be Friends though not Brethren and let us attain to Vnion though not to Unity 18 The spiritual Persecution to be forborn Consider there is a two-fold Persecution There is a spiritual or that of Beleevers and a mixt Persecution or civilly ecclesiastical The spiritual Persecution is that of the Spirit meerly and this kinde of Persecution little thought on and studied this is when we cannot bear one anothers several Opinions or soul-belief in the same spiritual Societie 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 onely beleeve as we beleeve and not wait till the Lord reveal even this This kinde of spiritual compulsion will in time break 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 â—ubdivide and some cast themselves into a Monkery from all the rest Jerusalem and Antioch were not of this way to cast out one another upon such grounds but to meet reason and counsel and hear And surely the Churches can ill complain 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 spiritual enforcings gives hint to the Civil power to compel while it beholds them but a little more spiritually compelling one another Let all Church-rights priviledges boundaries be preserved all Heresie and Schism by the Rule rebuked but in all spiritual meeknesse and wisdom 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 Councils THat all should beleeve as the Church beleeves and this Church is the great Councils of Bishops Cardinals c. as if the souls of all were to be saved onely 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 infallibility 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 final conclusive and this that Vicar of Christ the Pope this one way in the Antichristian State and all Reformed Kingdoms were once under this Peace 3 To allow that all may be saved in their several wayes Because there be several Beleevers and several 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 Baptism 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 forborn Because the Sun-shine offends some weak sight in the house shut up doors and windows and make all dark Thus the Papists and Prelats in forbidding Scriptures and Marginal Notes and thus fearing there may be something false they will hear nothing that 's true 5 By a compulsive Power Some take the Civil power in to make peace reckoning a compulsive Vniformitie for Vnitie Peace and Truth This is one way to deal with the body indeed but not with the soul to mind the outward man but not the inward This way of Civilly Ecclesiastical peace is the Antichristian designe who having got the Kings of the Nations to give their strength and power and Kingdom unto them supplies that from the world which they want from the Word making the spiritual power of Jesus Christ to receive its honour life efficacy 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 break For whosoever fals upon this stone shall be broken and on whomsoever it shall fall it shall break them to powder THE OPINIONS OF THESE TIMES With the EXCEPTIONS each Opinion may be charged withal being the great Argument for Love Meeknesse and Forbearance one to another or of Peace and Reconciliation till the Lord reveal more PRESBYTERIE So called What it is and what they hold THe Presbytery is set up by an a alleadged Patern of the Eldership and Presbytery of the Apostles and Elders in the first Churches of the Gospel 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 Baptism in Infancy and not by the Word and all the Parishes or Congregations are under them as they are a Classical Provincial and National Presbytery and over those Parishes they do exercise all Church-power and Government b which may be called The power of the Keys Exceptions 1. THe Apostolical and Primitive Eldership were not so a authoritative over their Congregations as these pretend nor so compulsive or forcing their respective Congregations 2. The Apostolical Eldership and Presbyterie were more b infallible they were more in the light and the immediate way of the revelation of Truth 3. They took not in the power of the c Magistrate to help them nor did they clasp it as one with their own 4. They consisted of d 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 Classical Provincial National these are no Scripture-forms but devices of men e 6. The f Presbyterie is of no more in the * Greek then of a g 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 bear 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 h Antichrist and the Bishops of Rome ordaining one another by the same power they received from them 8. Their i Congregations are not such as before so constituted because Parishes are of a Popish
a 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 minde as they think most fully in the practice of Ordinances yet have no greater gifts in their b 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 c by which they may be discerned to excel all otheâ—Societies 13. That the fulnesse of time is not yet come for Ordinances For as there were several d 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 a gifts and miracles and that there is as much reason for the like gifts to make out the Truth of any of the Gospel now to an Antichristian estate as formerly to a Jewish or Heathenish That such a Beleever as can dispense Ordinances must be qualified as the Beleevers in Mark 16. and as the former b Disciples were That there is a time and c fulnesse for the Spirit and for the latter pure spiritual 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 Babylon is fallen And whether there is not as much need for d new Tongues to reveal the pure Original 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 clear and crystal-like from the Throne e of God The Exceptions 1. THat Jesus Christ did promise to be ever with his a Church and therefore cannot be reasonably presumed to leave them without b Church and Ordinances 2. That if c Scriptures were not so pure and clear to us as the Word of Life were not sufficiently there God were lesse d 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 flâ—sh then for e 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 continual 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 self evident and cast a native and spiritual f shine or brightnesse upon that soul it comes into it is but weak dark and insufficient 6. If Truth be not discernable in it self by its own glorious light-some nature by beams from it self it is of a worse condition then many things bâ—low 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 beam of g Christ the truth then every beam hath h light in it self because it streams from the fountain 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 farthest of it self but convince the outward man 9. That all shall now in the last times be in a secret invisible inward spiritual glory no more in grosse carnal visible evidences and material beams as gifts and 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 spiritual 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 instrumental or organical 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 i 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 spiritual 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 k with signes and wonders of the two then Christ So as here shall be a losse to any that thinks 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 furthest being meerly outward and visible 13. That there is no such power for Ordinances as is pretended but Beleevers as l Disciples may administer and so did the Apostles and Beleevers formerly as they were Disciples 14. That the Scriptures of the Gospel or New Testament are of such a m divine and even spiritual 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 accuse and terrifie and comfort clearly and undeniably and experimentally known 15. These Scriptures we have as they are do make a Discovery of such a way of Religion as reason never yet in any age attained to The men of purest reason as your old Philosophers never attained further then the knowledge of something infinite which they did not know and a Religion of humane or moral righteousnesse and purity and some sacrifices of atonement c. And there is not any Religion in the world Jewish or Turkish but they are made up of carnal principles and are founded upon reason and nature but this Gospel-Religion hath opened a new way of righteousnesse in one that is both God and Man in a most rational though infinite way of salvation and a way of Worship crosse to all methods and wayes of reason and the world opening new wayes by a new Spirit purifying natural reason into more divine and glorious notions then ever it yet attained bringing in a way of
instance Each mans internal conscience hath a light or law in it which condemns or accusâ—â—h for murther c. now if there be accusations against whom is the offence committed but against something infinite and what way is there more divinely rational to apply to the justice of such an infinitâ— being on God offended but by one who is both man and God even Jâ—sus Christ So as the mystery of salvation is such as even reason it self cannot contradict or gainsay though it cannot comprehend to leave the world inexcusable in their unbelief because it commands them to believe in one whom in reason they cannot deny to be a way proportionable betwixt God and themselves for salvation 11. It carries things in such a rare way of mercy of justice of love of piety anâ— as it is a salvation from God to man so it is a salvation managed by one who is God and Man and every thing belonging to it is accordingly mixed or tempered of Word and Spirit of power divine and outward dispensation or ordinance and all this for man who is of a mixed nature of flesh and spirit Thus things are carried in a way of proportion and sutablenesse so full so sutable and compleat and serviceable as the invention of men could never devise 12. It discovers reason to it self in all its workings and wayes in its purity and corruption in its vertues and vices conscience bearing witnesse to the Laws and Commandments of it it purifies and spiritualizeth reason and brings it into such a way of communion with God as the souls that read it and are exercised in it seem to be new born to receive in another nature an immortal and incorruptible seed 13. It manages all the designe of salvation contrary to nature and the world upon contrary principles dispensations and hands by a Person poor humble and crucified for the good by Ministers and Dispensers mean and contemptible fisher-men tradesmen c. yet inspired by graces contrary as self-denial humility love to enemies by conditions contrary as weaknesse affliction poverty suffering dying carrying a treasure a comfort a riches a life a glory under all these 14. It is accompanied by continued or standing miracles though miracles of a more spiritual nature as discovery of the counsels and hearts of men as conversion from sin mortification of sin changing natures from evil to good planting in new dispositions inclinations affections into the soul Now if such changes and conversions were in material or sensible things as from water to blood from water to wine how would it astonish Which in spirituals is more wonderful though onely lesse discernable and not to be so sensibly perceived preserved by its very enemies the Roman cruelty of Emperours and Antichristian Traditions 15. It refers the discovery of all Truth in it self to the Spirit of God which no word but the Word of God would do and will not take in men into glory with it self which miracles do which are done by the hand and ministery of man and the Spirit in this way must needs be a more glorious Interpreter of the Will of God then the meer ministery by man and miracles can be by how much it is of a more spiritual nature and it is more excellent to seek things in the Spirit then in any out ward dispensation which as it comes more immediately from God so it comes in more immediately upon men and to take in Truth by sense and sight or miracle is rather to know Christ after the flesh 16. Yet after all the Word it self is the best way to bring in evidence and discovery in its own behalf to the souls of those that will come under the power operation and experiments of it under the enlightening convictions impressions of it in the reading hearing and meditating of it These things are written that ye may beleeve And they that are thus exercised are above all miracle and are perswaded enough by it self without the help of an outward work 17. To these I adde the testimonies of the most ancient in witnesse of it Dionysius Areopagita thought to live in the times of the Apostles not daring to take his Divinity anywhere but from these Scriptures Irenaeus who was in the yeer 180. affirming the fulnesse of these Gospel-Scriptures and accounted them the Pillar of Truth So Tertullian who lived 1400 yeers since doth accordingly witnesse to their perfection Origen Athanasius Chrysostome Constantine the Great in the first Nicene-Council with thousands others all along to our own age 18. The Jews whose very Testament and condition answers to every Prophesie and Gospel-Scripture 19. The many of those most eminently ancient learned and godly who have shed their blood in testimony of it 20. The power of God going along with it 21. The confessions of the most learned in that confesse that the Original Copies are not corrupted but continued pure One ARGUMENT from the National Covenant for Liberty of Conscience yet with all subordinate and just obedience to the State ART 1. THe first Branch of the Covenant is That we shall sincerely really and constantly c. endeavour c. the Reformation of Religion in the Kingdoms of England c. in Doctrine Worship Discipline and Government according to the Word of God c. ART 2. The second Branch of the Covenant That we shall in like manner without respect of persons endeavour the extirpation of Popery c. Superstition Heresie Schism c. and whatsoever shall be found contrary to sound Doctrine c. Now from these I argue 1. Each one is personally and individually bound by the Covenant and in his own proper conscience is obliged to endeavour a Reformation according to the Word of God and so far to the example of the best Reformed Churches as they are agreeable to that Word I hope no further Now who shall be the Judge and Interpreter of this Word of God to each mans conscience in the things of God but he who is Lord of the conscience in things immediately divine spiritual The consciences of men are under a spiritual and immediate Interpreter of the Word even the Spirit of the Lord in all things of spiritual cognizance as every scripture-Scripture-truth or Truth in the Word is and this is not onely strengthened and clear 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 do or shall in our consciences conceive the same to be according to the Word of God Now each man standing thus ingaged in his own 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
to their souls in its nakednesse power and evidence by a power more spirituall then is yet given out from Heaven our Party there will be greater I willingly presume so much of them I have laboured that a Spirit of love and meeknesse might run through all my Reply unto you though in my travelling over your paper I have met with some things in the way too sharp and your way hath more Briars and Thorns in it then you promised in your first leafe I had much ado not to be provoked by how much your promise had removed all offence on your part from my expectation If you finde any passions in my Book charge them on my unregenerate part for I finde that when I would do good evil is present with me You see my labours deducting the time of their Printing are of about two weeks growth younger by some six weeks if I mistake not then yours I hope where you could not expect much you will not look for more then I here return you in this time Sir I salute you in the Lord and with all due respects to your self your age your learning I begin my Discourse with you and the Lord let me see the failings on my part while I seek to discover those on yours that I may take out the beam from my own eye as well as the mote from yours You desired me in your Book to enter upon a way of Peace and I have accordingly presented my Modell to be perfected and refixed by any that will set upon the work I do not love in any thing I write to fume out meerly in Controversie but in something if it may be to edification I rest Your Friend in the Lord JOHN SALTMARSH The Smoke in the Temple Wherein is the Vindication of the NEW QUERE FROM Master Ley's RESOLUTION Master Ley's Resolution Page 2 3. I Put a Question Whether he were an Independent or no He told me He was not but that he had a latitude of charity for them of that way Since that I had a glimpse more of his inclination by his Dawning of Light but a full discovery of his minde in his Book The Opening of Master Prynns Vindication I will not entertain him as an enemy To give him his due in all that I have seen set forth in his name I finde him rather opinionative then passionate Reply Your Question was accordingly put by you and accordingly answered by me And for my appearing for Truth not all at once in my Treatises you may see I was not hasty to beleeve nor to write in the behalf of a Truth before I saw it nor to plunge my self into any Way till I had examined it The Apostles waited for the full revelation of all truth by the Spirit 's coming The Bereans searched daily to see whether the things were so or no Apollos preached not Christ clearly till he was instructed in the way of God more perfectly We are bidden to try the spirits and prove all things So as I appeared in those degrees but by Scripture-warrant And I could name to you examples of another sort Augustine Luther both finding truth but in degrees and the latter sweetly acknowledging how he was enlightened by beam after beam Angels who lie more naked towards God and take in the things they know by way of Vision yet see not any of that will of God which gives Laws to them but as he reveals Much lesse such as we who dwell in houses of clay and whose foundations are in the dust and who come by the sight of things discoursively and by spiritual reasoning God giving in the revelation of his Truths in a natural yet supernatural way But for that Notion of Independency you speak on I dare not own it because I account my self both under a spiritual and civil Supremacy under Jesus Christ and the Magistrate severally and exempt from neither We are not of those that despise Governments and speak evil of Dignities not are we under any such singular Notion that I know on to be called Independents c. We all hold of the Body of Christ and of the Communion of Sainâ—s below and we hold one upon another but not one over another We dare not be Classical Provincial National these are no forms of wholsome words to which we are commanded nor know we any such power but that of Brethren and Ministery and fellowship We dare not take out a Copy either from the States of the world or the State of Israel to obey or rule by under the Gospel And if you call the Churches of Christ Independent for this we must suffer till the Lord bring forth our righteousnesse as the noon-day Yet this you and we both know that when Truth would not embody or mingle at any time with corruptions it had presently the name of Sect Schism Faction all which are implyed in the name Independency put upon it Thus were the Reformed Nations of England Germany France c. scandalized by Popish Writers and the old Nonconformists by the Prelatical the Jews formerly by the Nations and the Christians by the Jews We have heard enough of Independency and Presbytery such notes of distinction are now become names of reproach and so I lay them down And whereas you say you will not entertain me as an enemy it is more likely then in the end both you and I may prove a better friend to the Truth It is possible many in this Age might have seen more had they not cast so much dust in one anothers eyes by their strivings It were well such a gospel-Gospel-spirit would walk more abroad and that spirit which casts men sometimes into the fire and sometimes into the water were not so stirring Well since you will be no enemy to me I shall not I hope contend with you though I dare not but contend earnestly for the Truth And the Truth it self which I write for may I hope at length finde you no more an enemy to it then you are to me I cannot but wish one of your experience and abilities like Paul to preach for that Truth which before he destroyed Our hearts desire and prayer should be for any of Israel And for that you say of me in your Observation that I am rather opinionative then passionate I cannot take it so ill from you that will needs be no enemy to me I interpret any thing from such a one on the better side of it But I shall allow you your liberty at my self And if the Truth of God may more abound through my opinion as you take it unto his glory I have enough Master Ley's Resolution Pag. 4 5. I wonder he who hath writ a whole Book of Policie should be so unpolitick as to think it seasonable since it tends to retard the establishment of Government whereto the Parliament is so much ingaged by Declaration c. by Solemn League and Covenant Art 1. already setting it up in
of Prelacie yet left and working in the Countrey with us and if not in the City too I refer you to master Coleman For the word rendred from the Original metaphorically I quoted onely the Text to my remembrance to the Printer's hand and how he came by the metaphor I know not but I finde fault as well as you However to make the best of it now translations of Scripture are not all Grammatical as you know nor to the letter as I could wish them with you For artificial colours or Rhetorical c. You make me guilty of such vernish as I have not laid on to my knowledge nor have much to lay on if I would Truth and Peace which were my subjects are fair enough of themselves without any colour of mine and I desire not to bring forth either but in the evidence and demonstration of the spirit and if there be any thing of their own beauty there call it not artificial put not suspitions and jealousies into any that such things as they see are not so to make men Sceptical It is as much injury to Truth and Peace to misreport them as to counterfeit them And for your logical marshalling my reasons I thank you you took more pains with them then I would do I gave them out in that Notional order I received them in Nor dare I be too logical and notional in things divine Systems and forms of art have done our Divinity some harm Such Classes and methods of reason have been found too strait for the more spiritual enlargements of Truth Yet I honour your Learning though I thus speak Master Ley's Resolution pag. 9 10. His first reason taken from Rules of Faith Rom. 14.3 13 c. Now he should have planted his reason directly against the imposing a Government rather then obedience to it as thus c. Those that set up a Government which they are not fully perswaded on sin But they that now set up Church-government with power c. do set up a Government whereof they are not fully perswaded on Therefore in so doing they sin The major is true but the minor not because of their faithful learned Counsellors and Scripture-discussings Reply Since you will help me to prove you are welcome You have furnished me with one Argument more You are a fair enemy to lend out your own weapon And now you have made your Argument half for me I shall make the other half my self You say What the imposers of Government cannot do in Faith is sin This is your half Argument But you take it for granted Our imposers of Government are not such but such as are fully perswaded and can set up the Government in faith and you prove it thus from those of their Counsellors so neer them and from their Scripture-discussions First I know not what Counsellors you mean but they are too wise a Senate to be carried by any interest but their own and I wish them no other Counsellors then Truth and Peace nor do I know that they are so fully perswaded of any such Government I believe some of them are not so fully principled for your way and then they all are not perswaded so of the Government nor have you yet been able to make out the evidence of every truth you presented them from clear Scriptures saving your Art of deductions and consequences and prudence and if all cannot be perswaded that State conscience or Publike conscience is not so wholly nor fully perswaded then as you imply a State or Publike conscience is like a Particular conscience which if it doth not Wholly consent is doubtful or weak for it is not in Spiritual things as in Civil Votes of major parts make Laws and they stand good from any such forms of Policie but I never yet saw that rule in the Gospel for any such proceedings in spiritual things but that is a Law in Christ's Kingdom not that which is voted so but that which is so in the truth of it For else Popery were the best for it hath most voices and counsels So as unlesse you can prove the Parliament to be of one minde in it how can you prove a Parliament so fully perswaded in minde as you imply Let them prove a Truth by most voices that please or can but I wish the businesse of a State-conscience in a thing of this nature were more enquired into then yet it hath been But if the Parliament were fully perswaded of the truth of the Government yet there would be a new question yea and is very learnedly discussed by our worthy Brethren Master Coleman and the Commissioner how they could be perswaded of the imposing and power of setling For my part if there must be an imposing of Government for I would have the State-consciences left to their liberty as well as Particular and yet Truth to have the liberty of accesse unto them I would have the power of the Parliament laid up there we have had too sad experience when it hath been given out from thence and trusted too far Paul referred himself thither I stand says he at Cesar's Judgement-seat rather then to the Council of the Priests and Elders Christ had more favour from Pilate a Romane Governour then from Caiaphas the Priest One word more How can the Parliament properly be said to be fully perswaded c. unlesse they could freely signe it with a Jus divinum or divine Right Nothing but Scripture and the Word can properly fully perswade Now if they cannot finde so much Scripture as to warrant it for Christ's Government how can there be a purely Gospel-warrantable a full perswasion or faith where there wants a word of faith to secure it And now I shall form your Argument you half made to my hand thus and return another with usury Your Argument is this Those that set up a Government which they cannot be fully perswaded on cannot but sin But the Parliament cannot be fully perswaded of this Government Therefore if they set it up they cannot but sin My proof is this in behalf of your Argument That conscience which is not wholly consenting is not fully perswaded But such is the State or Publike conscience viz. not fully consenting at this time Therefore the State-conscience is not fully perswaded Note Because some are more for it some are lesse for it I prove the State-conscience not fully consenting That conscience which hath not Scripture to secure it cannot be fully consenting or perswaded viz. as full perswasion is taken in the Word But such is the Publike conscience at this time concerning this present Government viz. not fully perswaded from Scripture concerning it Therefore the Publike or State-conscience cannot be so fully consenting or perswaded viz. in a Scripture-sense Note Because they which cannot call it a Government by Divine Right are not secured concerning it by the Word and then by consequence are not so fully consenting nor perswaded Master Ley's Resolution pag. 9
very material and pertinent to that And I shall in requital commend some other back to you as those of not lording it over the heritage Against preeminence as helpers of your faith of service and ministery We are your servants we intreat you and beseech you not seeking our own things not for filthy lucre but of a ready minde c. We must consider Scripture must be taken in the wholenesse and entirenesse of it and we must not onely minde people of their obedience but Elders and Ministers of their service duty Ministery humility self-denial c. And thus in a just distribution deal out both to Ministers and people their measure Master Ley's Resolution pag. 12. Strange that he should plead for a delay in establishment of Reformation from the covenant wherein we are bound to endeavour it sincerely really c. and more strange under the title of Popery too which in the next Article of Popery is disavowed Reply Not so strange as you make it for we are covenanted to endeavour a setting up the Government not a Government that is as it is expounded in the Article the Government or Reformation according to the Word of God c. not a Government or Reformation of any other sort So as I plead for a delay onely in setting up a Discipline not the Discipline or more plainly that the Discipline be such that the covenanters may not violate that article wherein they are bound to do every thing according to the Word and so prove unfaithful in their covenant while they are most zealous for it There was such a kinde of mistake in the Jews who would have stoned the Lord of the Sabbath in zeal to the Sabbath and following after righteousnesse yet did not attain to the righteousnesse of God And for the title of Popery which I put upon such obedience which you say cannot be because discovered in the next Article of the covenant I answer The Popery is not in the covenant but in the Interpretations upon it and the mistaken practice of it which is the thing which I onely aver O! How soon may we be Popish under a Covenant against it What are the maintenance of Ministers by Tythes Jewish and Popish undeniably and yet no notice of this at all I had as great a Tythe once as another but I could not hold it so neither by Covenant nor Gospel Nor do I tax the Parliament but those who are betrusted to commend Spiritual grievances to their Senate c. Brethren let us lay down these grievances Countreys and Families are burdened Let not the Ministers have their hooks abroad in every thing of the peoples like Elies sons We know the kingdomes of Scotland and the Netherlands take their Tythes to maintaine their wars and wil not let their preachers live by decimation but by pension And methinks you that professe ingenuity should be so candid to distinguish where you see I distinguish and not to force on constructions of this nature which neither any thing of mine nor the Covenant will bear And for what you say concerning the composers and penners of the Covenant I am willingly silent I would not aggravate any thing against a Brother as you are which might be onely a failing in your Pen Master Ley's Resolution pag. 12. 13. For that he saith of peoples implicite obedience c. of their being devoted to any thing the State sets up by Statutes cannot be for these Reasons Because as in the former Reason Instruction must go before Because for that of their being devoted it makes against setting up Doctrine as well as Discipline and Authority of Parliament as well as Authority of Ministers They not Ministers make Statutes Reply To your first That instruction must go before I have answered to this before as you propounded it before One word more will suffice What kinde of instruction is it you mean but authoritative compulsive instruction such as the Schoolmasters even your own instance and here most pertinent who teaches and whips every one of those that will not understand as well as he Something an unreasonable way of correction in matters of pure beleef conscience and best among boys as your instance implies Men of Scripture-consciences cannot bear it And for that you say it makes against Doctrine as well as Discipline Yea in some sort it is granted for neither Doctrine nor Discipline ought to be forced but in a Gospel-way And for that you say it makes against the Parliament because they make Statutes I answer Nothing makes against a Legislative power which reduces it to purer and clearer and freer Principles And thus the Parliament very justly argues in all their Remonstrances touching the King while they go about to reduce him to his just Rights from those exorbitancies he suffers himself to be brought into For instance He that wishes the Parliament might onely proceed in a way not grieving the Spirit nor hazarding the persecution of Truth nor oppressing any Gospel-principles to which they are covenanted not keeping on in any sin of former Parliaments of severe imposing in matters of Religion so controvertible Is not he I say that so wishes a better friend to Parliaments Laws and Statutes then those of contrary Principles Nay I must professe that to me that very one Article of Reforming to the Word of God most providentially inserted is an Article of Caution both against imposing and punishing lest through want of a clear discerning we be found violaters of that we covenant to maintain and ought to be sadly considered by all Master Ley's Resolution pag. 12 13. His second reason of experience That the speedy setling c. takes little root but in the outward man c. concluding pathetically Why do not dayes speak and multitude of yeers teach knowledge In answer 1. That the fault was not in the over-speedy setling but in the choice of a wrong Government 2. Because Doctrine goeth on with Discipline and so the power of the Word may go deep into the conscience as a Schoolmaster who teaches and corrects 3. Because the Discipline is an hedge or wall about the Doctrine a goad to the Means of Grace a curb to licentious courses though with many it go but to the outward man that is not to be imputed to the Discipline but their corruptions c. 4. Because where the Discipline hath been rightly chosen and setled God hath blessed it with better fruits as in Scotland where there is no Heresie nor Schism c. 5. For that of Elihu in Job Why do not dayes speak c. it makes not for his purpose but that Wisdom is with the ancient and gray-headed to be heard before young or green-headed counsellors c. Reply To your first That the fault was in the choice of a wrong Government c. I answer That is the fear now lest there should be a choice of a wrong Government and so the same fault should be committed again And
this very Government hath no Image of Divine Right upon it nor hath it warrant in all things from the Word as your self acknowledge To your second That Doctrine and Discipline go together c. Yea pure Doctrine and pure Discipline go rightly together and if either be impure or unsound there is so much the more danger So as this is an Argument rather against you because where Doctrine opens the conscience and lets in any thing of Discipline but that of the pure Word there is one evil onely mended with another And for your Instance of a Schoolmaster who both teaches and corrects You know we are not to prove but to illustrate by similitudes And that of a Schoolmaster is a fitter illustration for the Pedagogy of the Law and that Discipline then the Gospels You know the Apostle uses it onely to that The Law was our Schoolmaste c. Gal. 3. To that of your description of the Government that it is a curb a goad c. I answer There is nothing you say of Government in these words but may be said of any civil Government nay of Prelacy when it was in its primitive form But that onely which you ought to say and which onely differences it from all devised forms of men as your Covenant binds you and ought to be your onely reason for erecting and setting it up is this Is it the Scriptures form or model Is the people so in the exercise and capacity of it as in the Gospel times If so then you prove something And further All this you say is true in a kinde too of Christs government but yet in some sort communicable with devised governments The only distinguishing and essential marks are not to be a curb and goad but the Scriptures onely mark and image and some spiritual operations c. which no other devised form of man hath To your other of the blessings and blessed fruits in Scotland that there is no Heresie nor Schism there Let Master Coleman our learned and pious Brother speak for us both from his experiences And for that Kingdom time will shew whether it will prove to be a blessing or no to want that which you call Heresie and Schism Surely to be free from Heresie and Schism in a Scripture sense it is such a blessing as the whole Gospel cannot patern What No Heresie in a whole Kingdom No Schism in a whole Kingdom Never such a pure Church heard on Corinth Ephesus Colosse Jerusalem Antioch all not comparable The worst I wish our Brethren there is that all were so pure as we hear on Indeed Scotland had the honour to awaken us first in the work of Reformation and Liberty but lest Scotland should be puffed up England shall have the glory I hope to improve that liberty to a fuller light which some would close up too soon in the narrownesse of a Presbytery Methinks there is something of this nature considerable in the Lutherans who though they follow the first Light in Germany yet the Lord hath suffered them to stick there without a fuller Reformation that the first may be last and the last first For if a State be covenanted so close to the Word they had need be favourable and free to all that are accordingly covenanted for each mans conscience is the Interpreter in himself of what makes for or against the Covenant he takes and by this very Covenant you are all to be tender to consciences because the Spirit of God not power of men can interpret the Will of God but in their civil and prudential things onely they may intrepret themselves To that of Job That with the ancient is wisdom and with the gray-headed which you apply in way of reproach to the younger whom you call as it were green-heads I answer That the elder I esteem as fathers and the younger we know are such in whom the Lord speaks more gloriously as he himself saith Your young men shall see visions and upon your sons and daughters I will powre out my Spirit your old men shall dream dreams Now whether is it more excellent to dream dreams or to see visions The Lord delivered Israel by the young men of the Provinces Surely we may more safely hearken to the younger that see visions of Reformation then to the elder that dream dreams of it onely Master Ley's Resolution pag. 15 16. There is great disproportion of times Men were then converted from Paganism and while they were so they were uncapable Our Congregations in England are professed Christians and though there be many not so wrought on by the Word c. That is rather a reason for the establishment of it Ezek. 22.26 1 Cor. 4.21 Prov. 23.13 14. Nor can Sabbath nor Sacraments be administred without iâ— Reply To that of the disproportion you speak on of times and conversion c. I answer The Apostle's and primitive times are the times we are to look at for a patern and model T is true there is great disproportion for they were Apostles who gave the government then yet are but private Divines as you say by me if you be compared with them For that of the conversion from Paganism to Christianity There is no such disproportion there neither but that very proportion which our Saviour hath himself foretold and set forth For how doth a Iewish and Antichristian State differ Nay how doth a Heathenish or Paganish State differ from an Antichristian or Parochial State as Parochial or Parish is in that notion Christ hath put them that are out of the Church under that very notion Matth. 19.17 and the spirit in the Revelation makes the Antichristian State to be as unlawful as a Paganish and calls out equally from that as from the other as by comparing 2 Cor. 6.17 Revel. 18.4 together will appear So as speaking of things and notions I cannot but speak in a Scripture way nor am I uncharitable in this neither though I thus speak I look on thousands in this State as godly beleevers It is not the Pastors I write against but the way There may be a Moses in Pharaoh's Court a Ioseph in Potiphar's house a Cornelius or devout man though out of the Church a Luther even in Rome till the Lord enlighten So as government and discipline is a Churches right and priviledge not the worlds and nations priviledges as so and then Where are all your quoted Texts which are applied Surely that of Corinth is the Churches and that of Ezekiel and Proverbs makes not for the discipline of a Church at all Master Ley's Resolution pag. 16 17. He makes a comparison betwixt material and spiritual buildings as stone and timber should not be clapt together in the one so one in the other 1. Similitudes may illustrate but not prove any thing 2. Conformity betwixt material and spiritual things is not to be carried too far 3. In material buildings or the Temple there is not onely squared stones but peeces and
rubbish which have their use not so in the spiritual all things there are homogeneal and square and living stones c. 4. Those that he accounts rough and unsquared are in some conformity though not so polished as others 5. The best stones are not to be taken from the rest to make up a building by themselves as in separated congregations 6. Let him shew any such example in the New Testament where when there was a mixture of holy and profane as in Corinth 1 Cor. 11.21 the Apostles gathered out the holy part 7. That of Axes and Hammers hath a mysterious truth in it but not to his purpose viz. That the spirituall building is built of the soft and secret whispers and motions of the spirit Reply To that of the similitudes I fully agree with you they illustrate better then they prove To that of not carrying a conformity betwixt materialls and spiritualls too high I agree with you in that too yet not so fully for Iesus Christ the great Prophet of the Gospel preached the glory of the Kingdom in materiall comparisons in salt water leven mustard seed sowers husbandmen vines vineyards c. To that of spirituall buildings which you say are to be made up only of squared living stones I agree with you and here the Controversy might be ended If your Temples shall be of living stones the Controversy is granted But because I will not seem to mistake you I beleeve the spirituall building you mean and I are not the same here You mean as it appears the invisible spirituall or Church mysticall and yet there all is not so Homogeneall and of the same kinde neither The head of the body is both God and man and one member like one star differs from another in glory But we are speaking of the spirituall building or Church here which is the Image of the Church above and as that is of true reall essentially spirituall living stones so the Church below is to consist at least of such as visibly and formally appear so and therefore the Apostle calls them in his Epistles Saints and called to be Saints And to that of your peeces of Rubbish in the materiall building It is true But what is that to Solomons Temple which my comparision drives up to How much Rubbish can you prove in that type nay square stones pure Cedar gold c. to figure out the Gospel-building or Temple as in Heb. 9. So as your rubbish is only in your own allusion not in mine To that of your unpolished stones in your Parishes which may fit the Temple now I answer It must be then onely such a building as the materiall one you speak on which is made up of rubbish and broken pieces and if that be according to Christs patern let these Scriptures in the margin with many more determine And for their submitting in deed there is a national blinde traditional obedience in them I cannot call it Gospel-submission To that of the best stones not to be taken out to make up a building I answer I am sure we are to take in no ill unhewn unpolished and the Scripture cautions and practice are clear c. then judge you what the stones must be Nor do we so pick and chuse as if all stones were to be square alike or equally polished that is not in any materiall building Though we would take in no rubbish yet we take in stones differently squared As in the body one member differs from another the eye and hand and foot c. and members lesse honourable 1 Cor. 12. so in the body of the Church every one according to his measure and as every one hath received Nor do we stand so for the first polishing as you pretend You make as if we set up such degrees of perfection as were onely the degrees of the invisibl or mystical body when it is meerly in the degrees of visible Gospel-perfection By this you would make the carnall to abhor and the weaker to stumble and be offended as if the door of our Churches were not open for any such whom you imply were of a temper meerly Spirituall and of a size of our own not the Scriptures Let the doors of our Churches be as strait as you imply I am sure your doors are set open or rather cast off the hinges but a pure Gospel-entrance is neither too wide nor too narrow We know there is smoking flax and bruised reeds measures of grace if they can willingly submit to Jesus Christ their Law-giver and walk as members of the body there they may receive polishing and have honour and building up and many other degrees of perfection which the Saints of God obtain when they are in fellowship with the Father and the Son To that of your chalenge that I should shew any such example in the New Testament of taking out the best when there was a mixture of holy and profane I answer Those were Gospel-Churches gathered by the Word and Spirit into Gospel-fellowship and when you make your Parishes to appear such Churches then I shall tell you more till then I suspend your chalenge The world and an Antichristian Nation are both under Christs fan for gathering them out To that of a mysterious truth you speak on in the Axes and Hammers I agree with you in that and because of the mystery I therefore quoted it And whereas you sum up all the mystery into the soft whisperings and motions of the Spirit you can hardly warrant us or secure us that your interpretation is the whole minde of the Spirit and that very interpretation of yours is part of it the very same I aim at viz. to shew how the Gospel-building is softly gathered and made up by the Ministery of the Word and Spirit and not with Axes and Hammers tools of a compulsive forcing sharp and authoritative nature as c. Master Ley's Resolution Pag. 17 18 19. For that of his c. where he makes Christs description of himself c. to be against the establishment and the sutablenesse Christ presses for I answer 1. If his reason be of force against a speedy Government it is as well against a Government at any time 2. That Christ in his own nature and his Government differ exceedingly Christ came to suffer Phil. 2.7 3. Neither is Christ so remisse as not to take upon him a Government The Head must govern the Body Nor so meek He hath an iron Rod as well as a golden Scepter Psal. 2.9 Esth. 5.2 and though he was sometimes a servant c. yet sometimes a Lord too Joh. 2.14 and though he be a Lamb yet he hath a formidable mouth too c. Revel. 8.15 4. For his Scriptures produced Matth. 12.19 1 Joh. 5.3 they make nothing against a speedy but against a grievous Government And though his yoke be easie yet not easie to flesh and bloud Matth. 5.29 and 16.24 c. as in self-deniall 5. Nor hath his
out the glory of his Kingdom here therefore everie thing that proceeds by degrees is Christs government Here is some kind of Logick indeed as you say but no Scripture as for instance He that saies such a one is a living creature saies truâ—ly He that saies such a one is a beast sayes he is a living creature Therefore will it follow He that sayes such a one is a beast sayes truly So He that sayes Christs government proceeded slowly saies truly He that sayes your government proceeded slowly saies truly Therefore He that saies your government is Christs government sayes truly What have you got now by your Logick Whereas you say in your second Christ gave gifts and qualifications for government I answer If you and your Parishes have such gifts and qualifications as in Ephes. 4. 1 Cor. 12. set it up when you please if not what haste Master Ley's Resolution Pag. 26 27. Now to his Rules and Considerations of Prudence The more time saith he for trying spirits the lesse danger to that State c. I answer 1 It is the dutie of a State not only to try spirits but to rule them And rather to rule them than to try them Prov. 29.15 and the longer they live without the yoke of Discipline the more enormous And for trying all things there is a due proportion of time to be observed Though it hath been the ill hap of our Church c. to have the government fluttering on the lime-twig at Westminster when it should be on the wing of actuall execution in all over the Kingdome 2. He makes it a dangerous matter for the State to involve it selfe into the designes of Ecclesiasticall power But unseasonably applyed to Presbyteriall-government because both Popish and Prelaticall power is abjured by iâ— by Covenant 3. Whereas he saith There can be no danger in the not too sudden incorporating c. since Moses is not alivâ— c a new star may arise It is a groundlesse conceit refuted already and for that of Moses c. he bewrayeth his dâ—signe to debarre the government for ever and for that of a new star arising it prepares the way for some Barchochebas who preâ—ending to be Jâ—cobs star mislead thâ—Jâ—wes and was called â—swordâ— the son of a Iâ—e Reply You prove against me 1. That people ought to be ruled rather then tried c. 2. That some time is to be allowed for triall 3. That the government hath been fluttering too long at Westminster 4. That there is no danger to feare the Presbyteriall government which hath abjured Popery c. Dominion by Covenant 5. That some of this is refuted already 6. That my designe is to debarre it for ever 7. That a new star is a misleading star To your first I reply It is true in civill government rule there rather then try But what is that to Church-government or Discipline The rule there is the will of God which is the onely rule in government and legislative power in the Church and that is Try all things before either you rule or be ruled To your second Some time you will allow I see for triall but you ought not to measure and deal out time but by the Standard of the Word and before you call for such quick obedience as you do and as the Apostles did prove your power and truth and conclusions and by such Apostolicall and infallible evidence and then it is our sin if we submit not And let the time you deal out not be like that of States and Armies in their Treaties who are finall and peremptory in the seasons they set You cannot set such time the Spirit breaths when where it lifteth To your third What is that to the present Discipline what the Covenant abjures Covenant and Discipline are two distinct things a Covenant may abjure in word what yet a government may practice indeed Nor is it enough to abjure Popery in grosse but in every part and parcell And now having abjured it is not enough to sit downe in that satisfaction that we have sworn against Popery but to search out lest we be forsworn in the practice of it Such a duty begins from the time of abjuring and it lies not only upon the State to find out Popery but every one in his own particular is ingaged you and I and every Covenanter and therefore seeing you have ingaged thousands by conscience against Popery and to endeavour c. you are bound to give the same conscience liberty to bring in its result and enquiry els you make it a snare and trouble to Israel and not a Covenant And now I professe here a just and undeniable liberty by Covenant to bring forth all of Popery Prelacy or truth they know To your other Why should ye speak of the governments fluttering on a lime-twig at Westminster Sure the State or Parliament may deserve better of any of the Assembly then to be thought their retarders or lime-twigs How have they honoured them above their Brethren printing their ingagements to the world before every Sermon calling them into so neer a capacity with themselves though Divines have been unfortunate before and their Predecessours raised in the curtesie and piety of former States and Parliaments into a law and power above their Brethren which I hope our Brethren will remember and beware of But because I would not wholly interpret you into so dangerous a sense against the State it may be you may call your dissenting Brethren the lime-twig which if you do you are contrary to your own Argument for you argued but lately the slow proceeding into a very warrantable and Scripture way and will you now mar all and defile your Argument with a lime-twig and bewray rather your slow proceeding to have been of constraint then conscience To your other That this is already refuted I say no more but as you have formerly refuted so I have formerly answered To your other That my designe by that of Moses is to debar it for ever I answer Yea for ever would I debar a government not clear from the Word and not one haire would I debar a government that had the name of Christ in Scripture-letters engraven upon it pure Gospel-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 lightsomnesse 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 calls 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 Gospel-Firmament which the Clouds of Tradition and Ignorance hinder us from seeing And now what of your
Must Christs Government be just as large as the worlds which Government affects Dominion which brings in whole Nations under the Scepter of it This or that little one in the Scripture which sits down sometimes in a house to the Church in thy house sometimes in a City as Corinth and over a few there to the Church in Corinth in a Countrey not over a Countrey to the seven Churches in Asia not to the Church of Asia or the Church Asia a Church a fourth part of the world Sure if this Nationall and comprehensive Church were the Patern we should walk by Why did not Christ begin first at Kings and Princes and so bring Nations Kingdomes and make Churches of them But we see no such thing he begins lower at the base and weak and foolish and few and raises up his Kingdome from the bottom of the world and not from the top or pinacle of Princes Kingdoms and Nations The Nationall and Congregationall Church covenant both lawfull or both unlawfull HOw can a Church-covenant be unlawfull if the Nationall Covenant be warrantable and why do any plead against that who are for this A Covenant is condemned in the Congregationall Church yet commended in the Nationall Now How can a Church-covenant be both true and false Is a great Church-covenant lawfull a little one unlawfull a Nationall Church-covenant warrantable and a Congregationall unwarrantable But Covenants in their nature were a dispensation more of the old Testament-strain a Nationall Church had a Covenant to gather them up into their Nationall way of worship and were under the Laws of an externall Pedagogie and now the spiritual dispensation being come even the Gospel of Jesus Christ there is a fulnesse of spirit let out upon the Saints and people of God which gather them up more closely spiritually and cordially then the power of any former dispensation could the very Covenant of God himself of which the former were typicall and Propheticall comes in nakedly upon the spirits of his and draws them in and is a law upon their inward parts sweetly compelling in the consciences with power and yet not with force with compulsion and yet with consent and surely where this Covenant of God hath its kindly and spirituall operation there would need no such externall supplement as before but because of the hardnesse of our hearts it is thus from the beginning it was not so the Spirit tyed up thousands together then Let States then have any prudential security any designe of sound wisdome to consorate people together but let the Church only be gathered up by a Law of a more glorious and transcendent nature by the pure Covenant of God himself with the souls of his Wee receive and give out Truth by parts MEn are to be judged and followed according to the degrees of light they receive and if any have some light that light is not to be used as an advantage to all their other darknesse as if all their darknesse might passe under that one beam of light The light rises upon the Prophets as the Sun upon the Earth it is dawning and morning and noon with them Thus came the Gospel Iohn preached Repentance Iesus Christ Faith and Repentance Iohn came with Water Christ with the Spirit and first in Parables and after in power the Apostles they knew first Christ for Messiah then that he should suffer and die and rise again and then the Kingdome of God Luther knew first that Indulgences were unwarrantable and after that Popery was Antichristianism and Rome was Babylon and works could not justifie and after conscience was not to be compelled in spirituals Thus we grow from Faith to Faith to the fulnesse of stature in Christ to a perfect man in him growing with the encreasings of God The Kingdome of God is like a little leven like a grain of mustard-seed So as whâ—le we see but things in degrees we are neither to be too suddenly admired by others nor our selves All Covenanters are bound to contribute to Religion as well as State WHosoever hath Covenanted is bound to assist the Publike to his utmost in every Condition and Calling and Place and Way accordingly from naturall abilities to his relations from one relation to another even to all to that of Christian and Spirituall his Prayers Counsel Notions with Contributions of all sorts Civill Natural Temporal Spiritual He is bound by Covenant to discover malignity in State in Church enemies to God as well as man endeavours to any thing of Popery and Prelacy under what visage habit form of Words of Doctrine Discipline be it Presbytery or whatever if repugnant to the Word of God as we are perswaded in conscience who have personally Covenanted The breathings and speakings of the Spirit are not to be quenched Every season is for the Lords service in season and out of season Watchman watchman what of the night The Spirit is poured upon sons and daughters Synods of men are not infallible Not because more men more of the Spirit The liberty of the subject is that of soul as well as body and that of soul more dear precious glorious The libery wherein Christ hath made us free Be not ye then the servants of men in the things of God We are to try Truth and so receive it in its Degrees ENquiries for Truth ought to be according to Scripture-rule and that rule lights us on to the trial of all things and prooving spirits and judging between the precious and the vile The water that is mingled with the wine the tares with the wheat will require sound trial lest we make but an exchange of one Error for another The Apostles waited for the Spirit the Bereans searched the Word we are bidden to try and prove The Prophecies of seducers false Christs Antichrist with lying wonders are as real cautions given out by the Spirit The examples of former Ages Luther c. were enlightned by degrees Angels who see by vision see but as God reveals much lesse men who take in Truths by spiritual reasoning as well as revelation Arise why tarriest 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 INDEPENDENCY THe Beleevers for the Church-way falsly called Independents they hold on Christ for a spiritual 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 Spiritual Ministerial communicative not Classical Provincial National 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 believers themselves but their practises and corruptions Nor go they out but they are called out Come out of her my people c. And thus the Iews were Independent to the Nations the Christians to the Iews the Reformed to the
Papists the Non-conformists to the Prelatical and these to the Nonconformists 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 blinde 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 Gospel-spirit walk amongst us we might then sooner attaine to that of the Apostle To walk 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 doe we tell it Gath and publish it in the streets of Askalon to make the uncircumcised triumph Was the Lord in the winde or in the fire or in the still small voice when he spake to the Prophet onely in the stil voice How was the Lord heard in the time of his indignation Man heard the voice of the Lord God walking in the garden in the coole of the day Oh! could we finde 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 doubtful and so sinning IT is with a Publike or State-conscience as it is a personal 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 â—piritually full perswasion And one may question whether in Spirituals as in Civils Votes Voices are to make Laws for in the Gospel we finde that divine Lawes have their subsistance there without the Vote of any and that is onely to be a Law or Truth in the Church and Kingdom of Saints not what is so in the common consent or voice but what is a Law in the very Gospel-truth of it If the Laws of truth were founded as the Lawes of Civel States in a meer Legislative power then Popery hath had as good assurance as any they have had most voices most Counsels and so Arrianism when the world went after it Post-script The Testimony of Salmasius the approoved German writer of the Presbyteriall way and employed by the States of Holland to write THat the Baptisme in the name of the Father Son and Holy Ghost is not that way of Baptisme practiced 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 onely 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 Apostoli in solo nomine Iesu Baptizarent Salmasius in apparatu ad libros de primatu papae fol. 193. Salmasius his Testimony against the present Presbyterial-way DVobus modis hac Independentia ecclesiarum accipi si vel respectum non habeant ad vicinas ullas ecclesias aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum unius conventus cujus partem ipsae faciant Prior modus similior reperitur primitivae ecclesiae praxi consuetudini ac usui quo voluntina haec communio inter ecclesias fuit Posterior magis convenit cum instituto quod postea a juris humani dispositione introductum est Hoc posteriore modo libertas perticularium ecclesiarum magis imminuta videtur quam priore Sed quod ab initio fuerit voluntatis b postea factum est juris Hoc jus sane positivum atque ecclesiasticum humanumque non divinum juris est quidem divini ut una sit ecclesia christo unitas autem ejus non gregalium aut c concorporalium plurium adunate collectione consistat sed in fidei ac doctrinae 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 neghbour Churches or as not depending on the authority of some Churches that are joyn'd in some Classis or Synod of which the Churches themselvs may make a part The former way is found to be more like the practise custome and use of the Primitive Church whereby this voluntary communion was among the Churches The latter way doth more agree with the institution which afterwards was introduced by a humane authoritie By this latter way the liberty of particular churches seem to be less 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 and humane not divine 'T is by a divine law that the Church of Christ should be one but the unity of it doth not consist in the union or collection of many that are of the same flock or body but in the unanimous consent agreement in faith and doctrine Page 265.266 in apparatu FJNJS 1 Cor. 8.2 If any man will do his will he shall know of the Doctrine Joh. 7.17 1 John 4.1 1 John 4.16 Luke 10.18 Matth. 24.12 1 John 4.8 1 John 3.6 John 13.1 1 Cor. 1.12 13. Prov. 6.28 Phil. 1.15 16 17 18. Luke 22.58 60. Gal. 2.12 13 14. See Master Bayly his Dissuasive Acts 1.25 1 Thess. 5.19 Prov. 28.1 1 Tim. 2.2 Gal. 2.11 Act. 21.20 1 Cor. 8.7 8 10. Revel. 5.6 Revel. 18.1 Matth. 7.1 2. 1 Cor. 9.20 Rom. 15.2 1 Cor. 8.9 Rom. 14.17 John 20 9. Luke 24.26 John 3.25 Acts 21.20 Matt. 11.1 2 5. Mark 9.38 Luke 9.49 Acts 19.2 3. 1 Thess. 5.20 Phil. 3.2 5 16. Acts 15.3 4. 1 Cor. 13.12 Col. 3.13 1 Cor. 8.2 Revel. 17.17 Luke 28.18 a Matt. 18.15 Act. 15.19 28 31. and 16.4 1 Tim. 4.14 Tit. 1.5 1 Tim. 1.2 Tit. 1.6 Acts 13.1 1 Cor. 12.17 b Acts 6.6 2 Tim. 2.2 1 Tim. 4.14 Eph. 4.11 12. Heb. 13.17 Act. 20.28 29. Revel. 2.14 20 a Act. 15.21 25 29. 2 Cor. 1.24 1 Pet. 5.3 1 Tim. 5.1 Matth. 20.25 b Acts 15.29 Joh. 16.13 Gal. 1.12 Acts 2.43 c Mark 10.42 Luke 22.25 Joh. 18.36 d Acts 1.15 15.22 14.23 e 1 Tim. 6.3 Matth. 15.9 f Acts 20.17 and 15.4 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} g Matth. 16.11 and 13.3 Joh. 6.12 h Revel. 13.16 Matt. 7.14 15 16 17. Joh. 10.1 5. Acts 19.15 i 1 Cor. 14.23 Acts 6.3 1 Cor. 1.2 k