written by my dimmer light And if your Government be built upon no better Principles then mine I cannot but be out of conceit with that Government being so farre out of conceit with mine own Principles and it makes me thinke the worse of it because my former Principles fit it so well Those Principles you speak on are partly of Civill power and the Sword and the Dominion or Scepter in the Gospel is more Spiritual You say of my Text in the Revelation Revel. 18.1 that as I began so I end with misapplication of Scripture Misapplication is a word soonâ—r writ then proved and my Reasons were rathâ—â— crowded then ordered in my Paper The Scripture was this For the Angel that came down from heaven hath great power and the earth is lightned with his glory Which Scripture there applyed doth hint to any that wil not rather cavil then interpret that my only reason for delay of Government was in this An Angel was yet to come with power and glory or the Gospel would fill the earth with more light so as we should not shut up our selves too soon in the dark And now Reader judge whether it be my misapplication or his mis-interpretation SPIRITUALL PRINCIPLES drawn forth gospel-Gospell-Truth is one and the same THat which is onely in some parts of it warrentable by the Word is not purely nor in a Scripture-way warrantable For there is not any will-Will-worship but it hath something from the Patern of the true The Samaritaine-worship was copied after the Iewish and the Iewish when Christ came had Priests and Temple and Sacrifices and was copied by the Law but then there was Traditions and Commandments of men That is pure Gentilism which hath no Image of Gospel nor legal Truth Antichrist sits in the very Temple of God though rather upon it False Christs call themselves Christs as well as the true The great Image had a head of Gold though feet of Iron and Clay Every Heresie hath a Scripture-Word in it But Truth must be all one and the same and Homogeneal not in parts so but all so There is but one Lord one Faith c. Prudence and Consequences are the great Engines of will-Will-worship THings of Prudence meerly are not to be admitted into the Spirituall way and Gospel-designe Prelacy had its Prudence for every new additionall in Worship and Government And once let Prudence open a door and then will more of man crowd in then the Law of God can keep out Nor is that to be admitted which is so received a Maxime Though not directly yet not repugnant to the Word Christs rule is not such he opposes any Tradition to the Commandements of God Not direct from Scripture is indirect and repugnant though not to the very letter of such words yet to the form and Analogy of truth to the generall Scripture-law viz. the will of God that nothing shall be added nor diminished and ye are onely my friends saith Christ if ye do what I command you and the Lord will raise you up a Prophet him shall ye hear For if any thing of Prudence is to be let in then something of Tradition for Prudence can make nothing higher nor purer nor better man can but give his own Image to the things he makes himself though he make them up of divine materials from Scriptures yet the form none but the Lord himself can give and the form is that which stamps Christs Image upon every Truth Every thing in the Word hath a form that is it is such a thing of truth and not another Nothing but Gods power and will can make a thing Truth his power creates it and his will creates it such a Truth Nothing is agreeable to the will of Christ but the very will of Christ The will of Christ is the onely Legislative power in the Gospel Nothing is agreeable to his will but what he wills and every thing is repugnant to his will but what he wills So as this will is the supream generall Law and indeed the very form or essence of Scripture and the Word of God And whatsoever is devised by Prudence though upon Scripture-materials yet being not the work of this will nor having the Stamp or Image upon it is none of Christs but as repugnant as any other Tradâ—tion or Invention of men And here let us look to that new though old design against Truth the most subtill undiscernable and divinest kinde of will-Will-worship in the world that which some call Scripture-consequence an unwholsome word as it hath been used for under colour of consequence what Conclusions may be promoted What may not Reason draw from Scripture and what may it not fashion like a Truth But consider in Parliament Laws or Ordinances or Commissions is it lawfull to take them and from every part of them to draw out results of our own and when there is but one Law make many subordinate Laws of our own and frame Laws out of Laws and Ordinances out of Ordinances and Commissions out of Commissions No sure But we must keep to that one generall entire litterall Law and Will of the Parliament Is it thus in Laws humane and not much more in Ordinances divine Yea â—here is the same onenesse entirenesse indivisibility and essentiality of the Truth Nor do I here disapprove any Scripture-consequence if meerly consequent and not formed up into a Law by meer reason for then man makes Laws from the Laws of God and this is not the least engine that Antichrist hath wroughâ— with The People are Brethren and Saints in Christs Church but in Antichrists Parishioners and Servants WHat kinde of government is marked out in Scriptures for sitting on the waters or people Christ governs by the people ministerially not over the people authoritatively onely and the people being once in his Church-way lose their old capacity for a new and are raised up from people to Brethren to Churches It is a saying of Master Goodwins and Master Nye not so pleasant as true The Clergy had at first the golden ball of government amongst themselves and it is not much mended anywhere but in that Church where the people have their interests as well as others they are the Clergy properly a notion which the Ministers got onely to themselves till of late The interest of the people in Christs Kingdome is not onely an interest of compliancy and obedience and submission but of consultation of debating counselling prophesying voting c. and let us stand fast in that liberty wherewith Christ hath made us free Presbytery it selfe is founded on Principles of separation which yet they condemn for Schism in other Churches nay is the greatest separation WHat is a Presbytery over Congregations or a Congregation but a Church gathered out of a Church Nay Is not that the onely Church and the remainder of people made but an accessory or something of another kinde or rather the Nation or Kingdome which is only subject to this power supream And
I am fully assured from Scriptures of the Church of Christ here or Gospel-fellowship of the Saints and unto this fellowship with the Father and the Son I endeavour and I have one way to reveal Truth to me which I cannot conceal nor yet cannot practice as I would and that is this To see Truth by living in the power of Truth and by first obtaining Jesus Christ to live in us in the power of his suffering death and Resurrection for surely Jesus Christ must do all though more gloriously and spiritually over again in his which he did in himself If Jesus Christ the Light be in us the Light by which every outward dispensation is seen will flow in for where the Sun is there will be every beam with it THE CONTENTS A Way of Peace or a Designe for Reconciliation 1 GOds Love the first and last glorious Vnion to be considered to draw us to Vnity Page 1. 2 Names of Sect and Division to be laid down p. 2. 3 Passions and Railings forborn Ibid. 4 Reviling each other for infirmities forborn Ibid. 5 The sins of any not to be laid on the Cause Ibid. 6 Liberty for Printing and Speaking Ibid. 7 Let all subscribe their names to what they Print Ib. 8 Let all be severally accountable p. 3. 9 Free Debates and open Conferences Ibid. 10 Let us call Beleevers thâ—ugh of several Opinions if the name of Brethren cannot be justly allowed Ibid. 11 No Beleevers to esteem too highly of themselves for what they attain to Ibid. 12 No assuming Infallibility over each other p. 4. 13 No Civil power drawn into advantages Ibid. 14 Tendernesse in offending each other in things of an outward nature Ibid. 15 Several Opinions from the Gospels first discovery yet all Beleevers p. 5. 16 No despising for too much Learning or too little Ib. 17 We be one in Christ though divers Ibid. 18 The Spiritual Persecution to be forborn Ibid. The Unwarrantable Way of Peace or the Antichristian Designe for Reconciliation 1 TO beleeve as the Church or Councils p. 6. 2 To set up one as the Pope for Infallibility Ib. 3 To allow that all may be saved in their several wayes p. 7. 4 To forbid Interpretings and Disputes Ibid. 5 By a compulsive power Ibid. The Opinions of these times PResbystery so called what it is and what they hold p. 8. Exceptions against Presbytery p. 9. Independency so called what it is and what they hold Ibid. Exceptions against Independency p. 10. Anabaptism so called what it is and what they hold p. 12. Exceptions against the grounds of the new Baptism Ib. Seeking or Seekers so called what their Way is and what they hold p. 16. Exceptions against them Ibid. Conclusion p. 19. The Gospel or New Testament proved undeniably to be the very Word of God p. 20. One Argument from the National Covenant Artic. 1. and 2. for Liberty of Conscience p. 23. Objections against it answered p. 25 26. Spiritual Principles drawn forth of the Controversie gospel-GOspel-truth one and the same p. 60. Prudence and Consequences are the great Engines of will-Will-worship Ibid. The People are Brethren and Saints in Christs Church but in Antichrists Parishioners and servants p. 61. Presbytery it self is founded on Principles of Separation which yet they condemn for Schism in other Churches nay is the greatest Separation p. 62. None to be forced under Christs Kingdom as in the Kingdoms of the world Ibid. The power of a formal Reformation in a Government makes it not Christs Government p. 63. The visible Church or Communion is the Image of the invisible or mystical p. 64. How Christ is a King of the Nations and of the Church and how an Head Ibid. The Presbyterial Government and the World's of the same equal Dominion p. 65. The National and Congregational Church-covenant both lawful or both unlawful Ibid. We receive and give out Truth by parts p. 66. All Covenanters are bound to contribute to Religion as well as State p. 67. We are to try Truth and so receive it in its degrees Ib. No Church-way Independency p. 68. A spirit of Love and Meeknesse becomes Beleevers Ib. When a State-conscience is fully perswaded doubtful and so sinning Ibid. A Post-script With Salmasius his Testimony against the present Presbyterial way p. 69. A WAY OF PEACE OR A Designe of Reconciliation How the Beleevers of several Opinions scandalously called Presbyterians Independents Anabaptists Seekers may be reconciled to forbear one another 1 Gods love the first and last glorious Vnion to be considered to draw us to Vnity ONe way is to consider love as it is in God and flowing from him upon the creature God is love and he that dwelleth in love dwelleth in God and God in him Now the more love there is in any the more of God there is in any Satan the first fountain of sin made the first Schism in the glorious Communion All was one and in one glory till the first division and till Satan fell like lightening and he envying the whole Creation which was in love with it self and him that made it drew it into sin and antipathies and mutual persecutions and when it began to leave loving him that was pure and infinite love it began to hate it self and divide from it self So as the lesse love the more of Satan and sin The consideration of Gods love to himself which is infinite of his love to his which is no lesse infinite because to sinners and of his Sons love spiritually uniting himself here and gloriously hereafter into one Body and Communion cannot but make us love one another 2 Names of Sect and Division to be laid down Let all names and notes of distinction taken up by way of scandal and reproach be laid down and forborn names and notions are like Standards and several Colours in wars whereby men are gathered into several orders Armies and bodies of division one against another one saith I am of Paul and I of Apollo and I of Cephas Is Christ divided 3 Passions and railings forborn Let a spirit of meeknesse run in the arterie of Preaching and Printing let not passions evil speaking railings which inflame and do not edifie be heard amongst us the angry stir up strife wherefore let all bitternesse wrath malice with evil speaking be put away from you 4 Reviling each other for Infirmities forborn Let there be no rifling into each others Infirmities to the advantaging or disadvantaging the cause What is any thing of the man to the thing it self What is ones darknesse to the light he professes Any ones errours to a single truth There is rubbish enough everywhere if swept from every corner 5 The sins of any not to be laid on the Cause Let not the miscarriages the failings the sins the hypocrisie c. of any that professe a Truth with others be charged upon the Truth he or they professe making such sins to be the sins of
10. If we take his reason to stand immediately against obedience and so consequently against commands c. It is more formal but still as feeble Repugnant to Religion and reason against former Protestations and the Covenant for some will always scruple c. Reply Some of this might have been spared Let us have as much reason and as little reviling as may be Your reason is Because then neither Protestations nor Covenant of State can be administred for some will always scruple So as here is the force of your reason Because Protestations and Covenants in the State are put upon a people unwilling and malignant therefore Government should First a truth of Government and the establishment of it is but indirectly unsutably and disproportionably proved from Oaths and Covenants Indeed under the Old Testament and in the State of Israel Covenants were more agreeable to the way of that Church they were part of the Worship then and it was a way of obligation and engagement sitted more to the Policie of that Nation They were a People or Nation of themselves singled out from the world and marked by a carnal Ordinance and their Discipline was sitted to the whole Nation by God himself and so Covenants c. gathered them up from the world into their National way of Worship c. But now the way of Church and Worship changing and the Laws of such kinde of external Pedagogie ceasing and a more inward and spiritual Law coming in you might have done well ere you took things thus for granted to clear the way of Covenants under the Gospel and not to prove one probable thing by another Those of your way are against a little Church-covenant and why not a great one For the imposing of Protestations now c. It is not my work here to discusse nor am I against any way of State-security that may consist with sound Prudence and for the spiritual part of them wherein men covenant in the things of God let every one be fully perswaded in his own minde That is the Apostle's rule I am sure whatever any say to the contray and will stand In civil things I would have any way or designe of assurance that is fairly and justly Politick in spiritual things onely such ways of assurance as are Gospel-ways and may sute with the New Testament-believers And now you are to prove more then perhaps you thought on that is to clear a Church-covenant which many of your Way are against for though you condemn it in some Churches not of your Way yet a National Church-covenant you plead for And how can this be both true and false that a great Church-covenant is lawful and a little one unlawful a National Church-covenant lawful and a Particular or Congregational Church-covenant unlawful This onely by the way To shew you how one may mistake his way in a mist you were proving a Government and now you are engaged to prove Chuch-covenants which you are both for and against And yet after all this of Protestations and Covenants there is no fair proof of establishing a Government or imposing it in your way and designe from these It is not safe going to the State for a Patern for the Church If the State in certain seasons of unfaithfulnesse and unsettlement contrive any way of security or assurance necessity is often a law-maker in States yet not so in the Church will you from hence argue for a liberty in the Church Will you make Necessity your Gospel your Law-giver there Necessity is sometimes a suspender of Laws in the Gospel but no Law-maker Master Ley's Resolution pag. 10. But I answer I wonder an ingenuous man as M. Saltmarsh is should make such an Objection Reply These are good words and I hope you shall have no worse then you bring yet we must speak truth Master Ley's Resolution pag. 10. I answer The Church-government is such as in the chief parts of it is from the Word Reply You grant then the Government is but in some parts warrantable by the Word So was Episcopacy and Prelacy in some parts of it There is not any false Worship or Way but it hath some parts of truth in it The great Image had a head of gold c. The Mystery of Iniquity sits in the Temple of God c. The Whore of Babylon sits in skarlet decked with gold and precious stones and pearls Truth must be all one and the same and homogeneal not in parts The Jews had the Law but then their own traditions mingled There is one Lord one Faith not two Master Ley's Resolution pag. 10. Things of lesser moment in it though they are not directly from Scripture yet not repugnant they are of Prudence and agreeable to the best Reformed Churches Reply But Why of lesser moment All things are of moment in spirituals Indeed if they be such as be not the Gospel's they are then as you say of lesser moment and yet of moment too in another sense for Traditions of men make void the Commandments of God Nor are grounds of Prudence any Scripture-grounds to rule by Prudence hath let in more Will-worship then any thing Prelacy had its Prudence for every New additional in Worship and Government And if Presbytery take Prudence too let the Reader judge what may follow And what is that Not directly from Scripture yet not repugnant Surely Christ's rule is not such he opposes any Tradition to the Commandments of God Not directly from Scripture is repugnant to Scripture such is the onenesse entirenesse indivisibility and essentiality of the Truth He that is not with me is against me And for the Reformed Churches as a rule that is to set the Sun by the Dyal and not the Dyal by the Sun We must set the Churches by the Word and not Church by Church and the Word by the Church Master Ley's Resolution pag. 10 11. Because the practice of the Government belongs not to the peoples part but to the Ministers and Elders Because so far as concerns the peoples compliance they are to be instructed before they yeeld submission Because if any remain unsatisfied they are not to be put upon his Dilemma of sin or misery or to be ruled with the rod but meeknesse 2 Cor. 4.21 2 Tim. 2.25 Because the ignorance of the people generally which he would have for a reason to suspend it ought to be rather a reason for expedition that they may practically know it for while it is unknown it is slandered which might have been more amiable Because his two Texts make not onely against the suspending for a time but for ever I wish he would preach such Texts as these to his people 1 Thess. 5.12 13. 1 Tim. 5.17 Heb. 13.7 17. Reply To your first It belongs not to the people c. It seems then the people must be kept out from all intermedling But I would have the people mark well what kinde of Government that is that sits upon
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