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
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
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-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
our own private consciences to reveal 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 universal 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 Apostolicâ—l 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 Jesus 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 something of the Word and so in ignorance persecute what we covenant to maintain 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 evil transgression into tumult or disturbance of publike or private peace actually and expressely not interpretatively for so the Nations interpreted the Jews as troublers of the State and the Jews Christ and his Disciples as movers of sedition The Papists and Prelats interpreted the Nonconformists or reproached Puritans as factious and tumultuous So as in all things of Moral Civil or Secular cognizance which the Magistrate hath clear rule for to walk 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 clearly but in meerly divine and spiritual interpretations of Truth and Gospel-mystery the Lord Jesus and the Spirit of Jesus Christ are both the Legislators or Law-givers and Interpreters to the conscience Object But shall there be no power to compel consciences into Uniformity Answ. I shall give light to this by propounding a Case Suppose the several godly parties or beleevers were equally principled for persecution or non-toleration and were equally numbred and were equally strengthened by parties of Magistracy 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 Kingdom involved into blood and cofusion So as we must consider things according to their principles not according to their temporary or occasional 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 forrain assistance as others viz. they of the Presbyterial way 3. They that give him power over body goods over all moral and civil 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 Object But why dare you not ingage Civil Magistracy in Religion over consciences as some others do Answ. Yea In all things morally good and evil 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 condemn and excuse and thus to bear witnesse with their dominion and power But in things of pure Gospel-mystery and Evangelically good or evil I dare not ingage them whatever others do 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 Gospel-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 fatal power or a fatal suffering We know that power which makes Kingdoms soùndest in their Dominion and most lasting is the truest and wholsomest and surely that which ingages them lest into that part of the soul the conscience which can lest endure to be oppressed is the safest and most peaceable To my Reverend learned Friend Master 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 Pag. 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 observeth and he as I heared being dead made me rather put up my Arrows into their Quiver theen 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 of Enemies for I think you would oppose Truth no more then my self but we both may be said to contend rather for the Truth then against it and rather with one anothers reason then with Truth In this Controversie you have much advantage of learning and experience but there is a Spirit and the inspiration of the Almighty which enlightens the young man and the old Elihu as well as Job or his Friends Your other advantages are the Magistrate whom you have more on your side we onely are more on the Magistrates side then they are on ours yet we cannot but say and blesse the Lord for them they are so far on ours as we lead a peaceable and quiet life under them Your other advantage is an Assembly of learned Divines yet not so wholly yours the way of Truth we stand for hath a Party there and I hope when the vaile of prejudice is taken away and Truth is brought home
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
is in English the Presbytery will keep the Magistracy doing and now who disparages the Magistrate Who set them on work Who makes them their Deputy-punishers Nay Who is the Sathan to whom the excommunicate are delivered It is an expression not much besides your principles and who disparages the Magistrate in that Master Ley's Resolution Page 41 42. To that of Truth being otherwise armed from Heaven I Answer We think it not meet to divide the subservient means from the supream power nor the exercise of Discipline from his assistance who can make it effectuall the sword of God and Gidion To that of the imputation of jealousie c. There is a godly jealouâ—â—e which would set up as many securities as may be against Heresie and impiety The faulty jealousie is theirs that would stifle the Government but there is a fear which we professe of Gods anger for connivence and communion with hereticall men c. There is in some an aversenesse to Heresie in a true zeal and love of God There be many other causes of jealousie but I will take but that one of the Lords and Commons p. 43. If Master Saltmarsh had well considered who were engaged c. he would not have under-valued their piety and prudence to compare them with Papists and Prelates I will conclude with a peece of his own politick advice c. Vpon such principles is Church-Government ordained for his Text out of the Revelation Revel. 18.1 As he began so he ends with mis-application of Scripture Reply You say you cannot divide Discipline from his assistance who can make it effectuall That is from the Magistrates This is a signe without further Argument that you do not hold your government for Christs because it cannot be effectuall of it selfe without help from below and the world and to another power then its own nor is the sword of God and Gideon any fair and just proof for joyning Presbytery and Magistracy it joyns onely God and the Magistates You say Your godly jealousie will set up as many securities as may be But then they are warrantable and Gospel-ways of security That is no godly Jealousie which sets up other wayes as Herod killing all the children to secure his Kingdome David dissembling to escape Jacob to get a blessing there is Jealousie but no godly Jealousie nor warrantable security So to secure any way though of truth by a power not allowed on in the Gospel as no such compulsive power is in your way is not to be jealous with a godly Jealousie though I deny not but some of those may be godly who are so jealous but not in that You say that some fear Gods anger for their Communion with Hereticks c. You know all such fear is onely warrantable in the Church not in the world It is not so with the Nations now as with the Iews Now if we have not communion with them in the Nation we must go out of the world But What communion is this you mean that will bring Gods anger You have your liberty to withdraw to separate as they from you If it be nationall or civill communion then you pluck up the tares before the time of harvest But whom you esteem Hereticks they it may be think they have as good Scriptures to esteem you so and this is Heretick for Heretick interpretation against interpretation And since there is onely a sufficiency but no infallibility now as before since there is no Apostles for interpretation as at first for Revelation why do we thus cry out Hereticks Hereticks the Sword the Sword Let me put one Question here Suppose those you call Hereticks were of equal number to you and both of you equally numbered with Magistrates and both of you equally principled for Persecution and both equally calling out for the Magistrates Sword what clashing of swords would there be What edge against edge what authority against authority what power against power What bloody doings what sad workings what confusion would there be This is an Image of your Incorporation of your two powers that you so plead for in this kinde If we were equally principled and armed for Persecution as you are and acted by your spirit Ah what a Kingdome would here be You say Some have aversnesse to Heresy in a true zeale to God These are but generall notions of Heresy Every thing is not Heresie that is called so And for true zeal to God in that aversenesse all this is granted if that be Heresie indeed But how if it be such a zeale as Paul saith the Iewes had a zeale but not according to knowledge how if it be such a zeale to God as crucified the Sonne of God and such a zeal there hath been we know The Iewes did much in zeale to Truth even against Truth But you close up with that of the Lords and Commons in an Ordinance c. I am afraide these are such proofes as you intend most in your Presbytery to make your supplement to Scripture from Authority and so to make us beleeve what you cannot perswade us to beleeve and to make it out by an Ordinance what you want by Scripture But I hope that honourable Senate will rather let you argue from the Scripture against us then from their Authority But I have not to do here with answering Ordinances of Parliament I contend not but submit to them in every Ordinance for the Lords sake nor doth my Argument lie against any thing of theirs but yours I dare not undervalue them to count them as Parties but Iudges in our difference I appeal to the Parliament as to Caesar nor in it a fair proof of Truth to draw the Magistrates Sword out of the Scabbard You say You wonder considering who was engaged I would so undervalue them to compare them with Papists and Prelates I did consider who was engaged a Parliament c. and had I not highly valuâ—d them I had not ventured so far in my Quaere I considered the sad and fatal troubles which attended the Magistrates engagements with the Ministers the blood which hath been poured out by National compulsion of tender Consciences and like a Spiritual Watchman I could not but blow my Trumpet and give warning And for my comparison of Papists and Prelates I appeal to the world if there be any reproach whether it be not in the Interpreter rather then in the Author But I know no such thing by my Paper And if it be lawfull to draw in consequent conclusions and then father them I could prove you to speake Treason Blasphemy Idolatry Atheisme Heresie nay Independency which some of your Way think worse Anabaptisme Separation which would seeme to be as hatefull to you But I judge you not in any such sort nor had I spoken so far now but in a just Vindication You say You will conclude with my Politicks and upon such Principles as mine Church-govenment is ordained I have told you my Politicks were
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-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