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
and Politick constitution 9. Baptism is not to be received by Generation now as Circumcision was but by k Regeneration or visible Profession as at first Nor are the carnal seed now any more children of Abraham but the l faithful And no Ordinance is now to be administred upon legal consequence but upon Gospel-precept INDEPENDENCIE So called What it is and what they hold THe People of God are onely a a Church when called by the Word and Spirit into Consent or Covenant and Saints by profession and all b Church-power is laid in here and given out from hence into c Pastorship and Elders c. and a just d distribution of Interest betwixt Elders and People All spiritual Government is here and not in any power forreign or extrinsecal to the Congregation or authoritative Their children are made Christians first by Infant-Baptism and after by the Word and they are baptized by a e foederal or Covenant-holinesse or Birth-priviledges as under the Law They may enjoy all f Ordinances in this estate and some may g Prophesie Exceptions 1. THat there is not such a power radically or fundamentally placed in the Church to make Pastors and Elders c. because there is first no such practice in the Word but rather of an Apostolical or a Ministerial power which made or gathered Churches first not Churches them 2. The Eldership and Presbytery of Apostles and Elders did b principally act and authoritatively act and not the whole Church or people they in a lower and lesse Interest in a way of choice or vote and consent 3. That which is called Ordination c. was by the Apostles and a power established in the c Presbyterie not in the Church as meer Beleevers 4. They that were Baptized by an d Antichristian power are no right Baptized Members of Churches and yet so are all of their Churches as were Baptized under Prelacie the power of the dispenser being Antichristian and the subject or e Infant no visible Beleever for that Ordinance 5. Their Church consists not all of visible Saints or Beleevers according to their own f Principle for their children being baptized and in that condition are no actual visible Saints all their Church are not living stones nor visibly holy And it may be more clearly proved that meer civil and moral men are rather to be admitted of their Church-society then such as children are who are but meerly naturally visible neither spiritually civilly nor morally visible 6. That of foederal holinesse in * 1 Cor. 7.14 is onely to satisfie a scruple that if Unbeleeving made wife or husband unholy it made children unholy too and so both or none must be put away 7. There is no carnal seed now to be sealed Christ being come in the flesh which g flesh before had a Seal of Circumcision but there is no such h external priviledge now by any such right 8. All Consequences drawn from Circumcision are of no more force then from the i cloud and the k Sea and the rock and Noah's Ark and other typicall and figurative places in the Word nor can any legall or probable Scriptures make any Law or Rule for any such Gospel-administration which is not directly and in l scripture-Scripture-words to be found 9. Childrens Baptism in the Church is a way never to have a Church of such m baptized Beleevers as in the Apostles times 10. Baptism being a n visible signe cannot rationally be administred upon one that can neither see nor discern what is done to whom the water can be no o signe but they are onely told of it when they come to age and how can it hold proportion with Circumcision when as that was a p mark remaining in the flesh when they came to age to signifie to them But water is like a flash of q lightening which must be taken by the Beleever in that quick and r vanishing act or else it hath no Å¿ sensible efficacy to which it was instituted nor doth the Beleever thus any other way enjoy it but by way of History or a thing past and done which he never saw Baptism is as a flash of lightening as is well observed by one Circumcision was as a fixed star so much difference in these two rites 11. Institution of Baptism is to t duty as well as grace which children cannot perform and so answer the signe 12. Institution of Baptism is doctrinall in the very act of it as is acknowledged by all of the present Baptism Matth. 28. baptizing them in the Name of the Father Son and Holy Ghost c. Now this implies a capable and teachable subject 13. Their Churches are not distinct from other Societies Antichristian because there is no visible gifts by which their Churches are u visibly qualified from any other Societies and according to the promises of gifts in Ephes. 4.11 nor no such Church-gifts as in 1 Cor. 12. c. where there was the w gifts of the Spirit powerfully and visibly spiritualizing that body and making it to excell all other bodies civill or Antichristian And that Prophesy was a more x extraordinary gift then is now anywhere in the Churches ANABAPTISM So called What it is or what they hold THe Church of Christ are a Company of a baptized Beleevers and whatsoever b Disciple can teach the Word or make out Christ may baptize or administer other Ordinances That the Church or Body though but of two or three yet may enjoy the Word and Ordinances by way of an c Administrator or one deputed to administer though no Pastor That none are to be baptized but d Beleevers That those commonly called Church-Officers as Pastors c. are such as the Church or Body may be e without That none are to be called Brethren but baptized Beleevers All administrations of Ordinances were given to the Apostles as f Disciples not so under the notion of Church-power as is pretended That none ought to communicate in the Ordinances of Christ till first g baptized Exceptions against the grounds of the new Baptism 1. THat those places commonly taken for the Commission for Christs Baptism as Matth. 28.18 Mark 16. and where they that now baptize ground their Commission and practice hath no such thing in it For the Baptism there is a Baptism in the Name of the three Persons of Father Son and Holy Ghost and not the Baptism of Jesus Christ alone which the Apostles onely baptized in by water as in a Act. 2.38 Act. 10.48 Act. 19.5 Act. 8.16 Rom. 6.3 where it is still said Baptize in the Name of the Lord Jesus or of Jesus Christ and a Name of any more Persons is not the least mentioned So as to baptize as they commonly baptize in the Name of Father Son and Holy Ghost for Jesus Christs Baptism is
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
though Presbytery be but a very Church-gathering and founded on a Principle of seperation yet do they not disapprove and condemn separation and semi or half-separation and Church-gathering for Schism c when their own power is a Schism respectively to the Parishes that are distinct and whatever distinction is formed to make them appear as part of their Congregations yet is it indeed so Is not their whole power defended to be entirely essentially dispensatively in the Presbytery called by themselves the Church and by the very authority of one whom I name with reverence to his learning and moderation Master Herle So as I wonder why there should be such envyings rayilngs accusings dissentings betwixt us that are beleevers though of severall wayes when as each is principled founded administred upon the same ground and way of Schism separation and Church-gathering nay the Presbytery hath more Schism and separation in it then the rest by how much it is constituted from the people and Brethren and acts in its ministration apart too viz. over the people rather then with them None to be forced under Christs Kingdome as in the Kingdoms of the world IN a Spirituall Government the ignorance of people which some would have for expedition that they may practically know it is no Scripture way of knowing in practicall godlinesse things must be knowne before practically known and practice is to begin from faith and faith from knowledge else the obedience can be but blind mixt and Popish Indeed in things civill or morall practice may bring in knowledge habits may be acquired and gotten by acts a man may grow temperate by practising temperance and civilly obedient by practising civill obedience but it is not so in spirituals there habits go before acts spirituall infusions before practices Indeed the Lawes of States and Kingdomes and Civill Policy teach men best by ruling them practically but it is not so in the Church men are not to be forced into Christs Kingdome as into the Kingdomes of the world the Kings of the Nations exercise their Dominion it shall not be so among you The power of a formall Reformation in a Government makes it not Christs Government A Government though not purely Christs may be made up of such Scripture and prudentiall materials as may much reform the outward man even as a meer prudentiall Civill-government may do if severely executed The Romanes by how much they excelled other Nations in Laws so much the more they excelled them in a people reformed moralized â—nd civilized in many Civill States meerly from their wholesome Policy and administration excellent and pretious flowers spring up many morall vertues as prudence temperance obedience meeknesse love justice fortitude Yet all this makes not a Government to be Christs but only that which is meerly the Discipline of Christ and Policy of Christ Prelacy in its Primitive time did reforme the beast like a lamb which compelled the Nations to Worship and made even fire to come down from Heaven or was religious in the eyes of men and did miracles yet was no true nor heavenly Power neither There are certain parts and degrees of Reformation common and communicable with the Government of Christ other Governments but then there is a form and Image of Christ in it which no others have and some certain spirituall operations and workings which exceed the power of all other Governments and this makes the difference and puts on the essentiall true and individuall form upon it so as in choice of Governments they are not to be chosen by some Summer-fruit in the outward man but by the Word and Spirit The visible Church or Communion is the Image of the invisible or mysticall THe invisible or mysticall Church is made up of pure living stones all is spirituall and yet all not spirituall in the like kinde nor degree Iesus Christ the corner stone is both God and man and some of his differ in glory as one Star differs from another and as it is here in this spirituall invisible glorious building so it is in the outward visible Communion below or building here which is the Image of that above The Temple here is according to the Patern there and as that is of true reall essentially spirituall living stones so the Church here is to consist of such as visibly formally and outwardly appear so and therfore called Saints and golden Candlesticks and holy Nation c. and though all the materials in this building are to be proportionable pure to make up a representative of the Church above yet all is not of one square and measure and polishing some are greater and some lesse some Babes and children in Christ some smoaking Flax and bruised Reeds and as this Church bears the Image of the heavenly so the materiall one bore the Image of this there was pure stones gold and Cedar so as there is roome in the Church now for any small stone or the lest peece of timber if it be but lively or squared if Cedar or firr How Christ is a King of the Nations and of the Church and how an Head Christ is a King to the Nations and to the Church nor doth he rule the Nations as the Church nor the Church as the Nations he rules ministerially in his Church and monarchically in the Nations he rules with a golden Scepter in his Church with an Iron Rod in the Nations nor doth Christ rule as the Kings of the Nations who finding people rude barbarous uncivill subdue them into obedience and civility but so doth not Christ in his Church that we know on the dispensation of his Word not of the Government first subdues And it is true Christ is an Head but not an Head to every body he will have a body proportionable to his Head both here and hereafter in earth as well as in heaven he is a pure holy glorious Head in his Gospel dispensation and well have a body suteable pure Not onely is the visible body of Christ thus pure but every truth of Christ bears the Image of Christ every truth of his hath something of himselfe in it who is Truth it selfe I am the Truth saith Christ every beam of light is light every truth is a sparkle of truth it self Thus we may judge of truth by what of Christ we see in it They who break a Crystall may see their face in every peece and parcell so in every thing of Christ there is an Image of Christ either of his purity or holinesse or love or humility or meeknesse c. The Presbyteriall Government and the Worlds of the same equall Dominion WHat kinde of Church-government is that which will set up it selfe with the Civill and State-government even co-ordinate with it if not to the ruling and tutoring of it which hath as large a Dominion as the other which is as full as ample as high and as supream which no lesse territory then a Kingdome will serve then a whole Nation
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
Ordinance for Ordination c. Though the liberty of speaking lengthens the Debates and delays the Votes c. and so much the more because they are more in number then we and because their determinations are final as ours are not Answer For some things in my Book of Policy I praise the Lord I can look on them as on part of the darknesse I was in and I can freely joyn with any in censuring any unregenerate part in me as I esteem much of my Carnal reason to be When I was a childe I spake as a childe neither have I any fruit now as the Apostle sayes of some of those things Nor would I have any go thither for direction but so far as they find Scripture or sound Reason I cannot but give a Caution concerning this Book because I would have Readers to look on any thing from me as Luther speaks of himself as I receive in light And methinks I scarce do any thing which I could not with Augustine when it is done finde something to retract in it either something is too dead or too dark or too carnal Thus you see I willingly help you against my self and I account it a part of my condition here not to see all at once For the unseasonablenesse of my Quere you alleadge the Declaration of Parliament and the Covenant in Art 1. wherein they are ingaged to endeavour Reformation and the Ordinances c. Now where is my unseasonablenesse The Parliament is endeavouring c. May I contribute my moneys my vote my pains my informations to the Civil ingagements and not my notions to the Spiritual Are we not to bring in all our disoursements either Natural Civil or Spiritual into that publike Treasury Though you of the Assembly cast in of your aboundance may not the poor ones cast in their mite Are we not by the same Covenant bound to discover anything against God and the State and the glory and peace of both And if I finde my conscience perswading me such or such a thing is not accordingly ought I not by all the Obligations that are upon me of Gospel Parliament and Countrey peaceably and meekly to speak a word May we discover any thing to the State we conceive of malignity or danger in Civil things and not in Spirituals Is not the Spiritual or soul-liberty the more glorious liberty of the Subject We cannot but speak the things which we have seen and heard saith the Apostle And What you hear in the ear that speak you on the house top saith Christ We know who it was that said Prophesie not here for it is the Kings Chappel And for things of a Spiritual nature we are allowed almost the fulnesse of time for season Be instant in season and out of season saith Paul But What better season could I come in then such a one wherein things were but ripening and moving towards establishment Where nothing is setled there can be nothing disturbed Where nothing is concluded there can be nothing repealed Where nothing is established there can be nothing disordered But since you put me to a further account I shall give it My spirit was not my own so wholly then but his I hope whose motion I obeyed the Lords Such breathings of Heaven who dare safely quench It is as fire in the bonâ—â— sayes the Prophet and like that of Mordecai If thou altogether hold thy peace at this time c. And whereas you say that the Parliaments determinations are finall That holds better for me who might have spoken to much lesse purpose had I stayed till all had been done and the determinations ended and become final sure it was time then to speak before determinations were final or never and by your own account too for you are pleased to reckon up the proceedings of State in the businesse of Religion which are such as had I stayed I had had a worse season however as the Prophet says I have delivered my soul they were you know the foolish virgins that came not with their oil till the door was shut Whatever my Oil or my Lamp was yet I think it not agreeable to the wisedom of that Parable to come and knock onely when the door is not open Master Ley's Resolution pag. 6 7 8. The title of the Quere is baited with Truth and Peace He a private Divine to put such a Quere both of State and Religion and to suggest such a suspition of haste and to tax the Ministers for putting in for a power not consonant to Scriptures and Prudence c. His rendring the original word metaphorically His artificial colours Rhetorical c. And my marshalling his reasons in a right method Reply I have gathered up into one bundle your pieces of a lighter concernment I would not stay tything Annise and Cummin but I hasten to the weightier matters of the Law A word onely to each For baiting my Quere with Truth and Peace you allude to Christ's allegory that we are fishers of men and if I have no worse things to bait with then these two Truth and Peace none need I hope be afraid of the hook And for the proof of them both argument and time will evidence For me a private Divine to put a Quere of State and Religion What were John Hus Wickliff Luther Paphnutius who in their several ages gave out their testimonies They were but single men compared with Councils and Synods Not that I would compare with them who am lesse then the least of all the mercies of God yet they were but single though singular men And what if a private Divine Jesus Christ may bid a private man stand and speak to the people There is a law of the Spirit commands to speak as well as the Law of a State and though you speak by the later law another may speak by the former And what though a Quere both of Religion and State Is not our Covenant mixt accordingly of Religion and State Doth not the State it self mix with Religion where Churches are National And how can I speak properly but to both where both are in interest For my suggestion of a suspition of haste you know words and phrases are not the same to all one may interpret thus another thus I had no thought of Jehu's driving as you imply when I wrote I must lay the supposed crime at your own doors for it is none of mine nor have I nor any reason to tax that Honourable Senate whose counsels are grave and serious and deliberate Had I lookt for Jehu I should have lookt to another coast and quarter where they drive more furiously Why deal you not more candidly Why are you not more faithful in your interpretation to the Original For that of my taxing the Ministers for desiring power none have reason to speak but the guilty it concerns not the innocent It is not strange for some Ministers to affect Government or rather ruling we have so much
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
a primary c. necessity c. 1. The acts and times for divine Providence towards his Church are various God had his Church at first and no written Word for it till the Law was write and Moses wrote c. And God added to the morall Lawes ceremoniall and judiciall divers of which were not executed till forty yeeres after at their coming into Canaan so far was God beforehand 2. Whereas he saith Christ could as easily have setled the government by miracle we grant it yea and more without a miracle and yet more that he did so in Matth. 16.19 Joh. 10.23 Matth. 18.15 16 17. 3. If Christs delay of Government must be our example then as well for the Anabaptisticall delay of Baptism till his age Luke 3.23 nor was it Johns office to set up a Government but to prepare the way c. And Christs publike Ministery lasted but four yeers or three yeers and a half and he began then to set up Government Reply All your proof reaches but to this 1. That God delt variously with his Church They had first no written Word and after a written Word 2. That Christ could have setled his Government by miracle but did not 3. That Christs delay of Government must be no more our example then his Baptism My proof was to shew there was no such morall necessity of the setling because it was not setled Now what have you overthrown here Not that Christ suspended his Government and the setling of it for that you grant with me and prove it more at large then I did so as all your rest will be answered in two particulars 1. To that of Gods Church and Government before his Word c. which you would insinuate as some advantage to your setling c. What is that to Gods dispensation now if there wanted a Word there was a supplement of vision and dreams c. And I hope you will not go before the Law so much as you do for a Patern You go too far when you go to the times of the Law You have a Prophet now to hear in all things Act. 3.22 2. To that of Baptism to be delayed as well as Government from Christs example I cannot dispute that here Master Tomes will satisfie you at large in his learned Examen where he hath made work for a whole Assembly That he knowes not but it may be delayed till they be of yeers But to answer you in your scope You bring this to prove That Christ is not to be imitated in all things I grant it But what is that to prove that Christ setled not his Government when he began his Ministery or Johns For the busines on your part is to find out either that the Government was setled before or with the Ministery or there was as much necessity of it as of the Word but for some reason and not from any thing in the nature of the Government but some other extrincicall reason it was delayed Which ought not to take place now And this is yet to prove al your proof summed up reaches not to this But you imply The will of God in his dispensations was the cause But the wil of God in his dispensotions carries a rule of righteousnesse along with it and of spirituall reason And in Gospel dispensations and extrincicall proceedings of Gods will you will find a rule and golden reed of righteousnesse measuring the Temple and every dispensation and even this of suspending Government hath its rule in the Gospel that a word of obedience must precede and go before a form of obedience and a word of faith before the obedience of faith and living stones before a living Temple Master Ley's Resolution Pag. 24. 25. Whereas he saith the gifts for Government were not given till Christ ascended it is answered 1. That he ascended 43. dayes after his ministration and that added to the yeer forementioned makes but small difference c. 2. He put his Apostles upon neither of these offices preaching or governing without competent gifts and qualifications 3. For the modell of it which he saith people fell under as they were capable If he mean the written modell in the Word though it were young in Christs time or his Apostles yet not now we have had 1500. yeers since Why should that which is so old in constitution be thought too soon for execution And besides Scripture directions we have had many yeers the Paterns of it iâ— maâ—y Reformed Churches 4. It hath by fast and slow degrees been brought in as both in debates of Assembly Parliament c. And so for execution too First an Ordinance for ordination and then a Directory c. Reply You prove here 1. That Christ gave gifts when he ascended and not any long time in all his ministration and sending gifts 2. That he qualified his Apostles for government and preaching 3. That the government of Christ now so old should be seen set up as in other Kingdoms 4. That it proceeded by degrees in its setting up here Now all this thus gathered up proves not any thing against my assertion that Christ proceeded by degrees in his Ministery and giving out his government but rather strengthens my assertion And for your Arguments for setling implyed in these particulars 1. That Christs government was but a while in bringing forth the yeâ—rs considered 2. That the government in the Gospel being now so old ought to be soon executed 3. That the Paterns of it are in other Reformed Churches I answer to all these in as few words 1. Prove your Argument first to be Christs the particulars and entirenesse accordingly and then I shall allow you your Argument but you grant it to be but partly Christs and partly the Assemblies or of Prudence 2. You must prove but the same again that the government you have is the government there withall Gospel-necessaries take in else though the Gospel-government be never so old yours is but new and this Argument is no better then the first 3. Prove the other Reformed Kingdoms to be Reformed Churches as Churches are taken in the Gospel and their Paterns pure Gospel-Paterns which by your own you acknowledge to be in part prudentiall or human as well as Evangelicall and Divine and then your reason may have some force in it Till then you see with all you can do you cannot prove but Christs government was divers yeers in bringing forth by himself and his Apostles and so by your own account you ought not to be before them unlesse you assume fuller Revelations of truth then they did Let the Reader judge whether any of these makes for the setting up your government or the taking down my reasons To your last That this Reformation hath proceeded by slow paces and degrees What Would you prove it by its slow proceeding to be Christs government and therefore to be setled That were a strange kinde of reasoning Because Christ proceeded by degrees in giving
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
story But what way is most likely to misleâ—d That which bids you prove and try all things and accordingly follow or that which saith This is the way compell them to come in not only as the Gospell compells in the Parable by a Spirit of power but by a civill power not a power of word only but of state too and so twisting the Gospell with the Law and humane Authoritie with divine Master Ley's Resolution pag. 27 28 29. To his other prudentiall rule which is That hee makes the Civill and Eccesiasticall power so linked that if there be motions in the one there will be no quietnesse in the other I answer 1. He aimes at the perpetuall prohibition not at a temporall forbearance onely He carries it on so as if we must allow him the authority of a Politick Dictator 2. What if they reciprocate interests must the Civill State leave everie man or Congregation to be governed Judg. 17.6 3. Because disturbances are communicated therefore the Civill State ought to settle the Ecclesiasticall that it may enjoy its own peace And for that he saith of the Toleration of the Protestants of France Henry the fourth being a Protestant though a revolter and recovering his rights by the arms of Protestants he could do no lesse in humanity then allow them their Religion though now tolerated because the trustiest friends to the Crown of France For that of the State being most free where the Conscience is least straitned If free in indulgence to all Religions he complies with the Author of The Bloudy Tenet If free from Commotions experience in severall Ages and Countreyes prove the contrary For that of his Parable of the Tares and the Wheat If there must be such mixtures tolerated what warrant have they to pluck the Wheat from the Tares nay Wheat from Wheat in their new gathering Churches Reply You prove against my reason the compliance and nearnesse of the Civill and Eccesiasticall power occasioning motions in each other 1. By the authoritie I assume of a politike Dictator But what doth my assuming prove against the compliancy and motions of the two Powers This is no proofe against the two Powers of Church and State but against me I hope you conceive not they are concentred in me a private Divine as you call me nor would I give any thing out in way of Magistrality but evidence you and I and Assemblies of men are not infallible 2. By my aiming at the perpetuall prohibition But what doth this prove against the compliancy and motions in the two Powers This is still against me not against my reason And further because I suggest a reason of not embodying the Civill and Ecclesiasticall Powers too suddenly therefore saith he I aim at a perpetuall prohibition How doth this follow I aime to prohibit it rebus sic stantibus therefore for ever I aim to prohibit it because as yet neither the Discipline appears to be all Christs nor the Parishes fit matter for Churches therefore I prohibit it for ever Is this good reasoning They that do over-desire the enjoying any thing do measure time by eternity and weeks by Ages and take a little deferring for everlasting Why is his Charets saith Sisera's mother so long in coming 3. Because they reciprocate Interests therefore is everie Congregation to be left at liberty Yea at liberty in Spiritualls and not as they will but as the Gospel perswades the will Yea and because they reciprocate Interests therefore to be left at liberty say you Rather because they reciprocate Interests to be cautious how they mingle and incorporate Interests too soon And if any just liberty may arise to the people of God from such State-pauses why not such a liberty Should the Churches bee ever persecuted and have no rest It was not so under the first Persecution Then had the Churches rest Because say you disturbances are communicated therefore settle the Eccâ—â—siâ—sticall that the Civill may enjoy peace But can you secure the Civil from the Ecclesiastical in peace ought you to have a State-being or a Church-being first Is this good reasoning Because disturbances are communicated therefore order it so that the Civil may be within the Line of Communication or of Ecclesiasticall disturbances by clasping and incorporating them together So as it followes better thus Because they reciprocate Interests therfore take heed how you establish because the State cannot but establish a way something of its own in the Ecclesiasticall To that of Henry the fourth's humanity which you presse because the Protestants helpt him by arms I answer Let but the same humanity be copied out by the State here and presse for it here as you do there and we are agreed Surely you have the same and greater ingagements Your Brethren whom you call Schismaticks and Hereticks have not been sparing of Arms and Blood in the high places of the field and in a Cause more glorious with successe more admirable with couâ—age as gallant And sure they have been found as trusty friends to this State as the Protestants to the State of France You say That State is rather free in Indulgence as the bloody Tenet then free from Commotions c. For the freedome contended for by The bloudy Tenet when I undertake to prove his freedom at large then put us together till when deale fairly I could as easily draw something of yours under the Line of Prelacie but I would not force any mans notions much lesse yours You see of what stamp the Libertie is I contend for And for Commotions let the world judge if all the broyles and combustions kindled not from the Coals on the Altar and from the flame of an Ecclesiasticall Interest such as you contend for For that of the Tares and Wheat c. where you charge us with mixture tollerated or rather with plucking up Wheat from the Tares c. in Church-gathering I answer Wee tollerate no mixture but in the world where Christ himselfe tollerates as in the same Parable not in the Church And for our plucking it is not plucking but gathering and calling out Your words are of more violence then the Word will bear that is more properly plucking which is a destructive pulling ouâ— a bloudy Separation a plucking of Persecution such a plucking as some contend for and would requite our gathering with plucking and take us all not for a mixture of Tares and Wheat but all for Tares You say we gather out the Wheat it is well you observe that wee have Wheat amongst us which some of your Brethren will scarce allow us and you verie hardly Master Ley's Resolution pag. 29 30 31. His other politike consideration is this Our Parties or dissenting Brethren now together and clasped by Interest c. I answer 1. No clasping in the Camp must loose us to division in the Citie 2. Mr. Saltmarsh in his Politikes adviseth to represse factions c. 3. The delay hath occasioned a multiplication of Heresies Schisms 4.
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
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
contrary to the full b practice of all that baptized by water as they do as in Act. 2.38 Act. 10.48 Act. 19.5 Act. 8.16 c. and a confounding Scriptures together viz. several institutions and practicer 2. That baptizing in Matth. 28.18 cannot properly nor in the word and letter be understood of baptizing by water because there is no more mentioned in the letter or Scripture then meerly the word baptizing and to expound it as they do by a baptizing by water is to put in a c consequence and interpretation of their own for Scripture which way of consequences they condemn in all others Presbyterials c. as Will-worship and traditions of men and justly too Now there being no water nor any circumstance in the Text to make out any sense of water as in other places it is an usurpation upon the Spirit and the Word to put such a sense so infallibly and peremptorily upon the Word which Jesus Christ himself uses in other d significations then that of water as in Matth. 20.22 23. Matth. 3.11 1 Cor. 12.13 1 Cor. 10.2 all these places are of Baptism and baptizing yet not one of them of baptizing by water but of Metaphorical and figurative Baptism by his sufferings by the Holy Ghost by the Spirit by the cloud and sea 3. That Matth. 28.18 Mark 16. c. are rather and far more probably to be expounded of the Spirits Baptism or the e Baptism of the Holy Ghost because it seems to be prophesied on by Joel 2.28 Isai. 44.3 where the Holy Ghosts Baptism is promised to come by Christ and in Matth. 3.11 Act. 1.5 Joh. 1.33 prophesied on to come by John and Christ himself to his Disciples and was fulfilled in Christs institution and power which he gave in Matth. 28.18 by baptizing with the Holy Ghost which the Apostles did accordingly practice and by their Ministery was given as in f Act. 8.17 and Mark 16.16 17. compared with Matth. 28.18 doth shew that the Baptism in Matth. 28.18 is a Baptism of gifts as Mark 16.15 16 17. 4. That the Baptism of Jesus Christ by water was onely in the Name of Jesus Christ as appears in all the places where such a g Baptism was practised as in Act. 2.38 Act. 10.48 Act. 19.5 Act. 8.16 Rom. 6.3 all which is a Baptism onely in the Name of Jesus Christ of the Person of the Son not of the Father Son and Holy Ghost as they now practise and which was never practised as appears in all the Apostles and Disciples practice 5. That the form by which they baptize viz. I baptize thee in the Name of the Father Son and Holy Ghost is a h form of mans devising a tradition of man a meer consequence drawn from supposition and probability and not a form left by i Christ to lay over them at the dipping them in the water If Christ had said When you baptize them say this over them I baptize thee in the Name of the Father Son and Holy Ghost and unlesse Jesus Christ had left this form thus made up to their hands they practise a thing made up by themselves and drawn or forced out of Jesus Christs words in Matth. 28.18 6. That to preach in the Name of Jesus Christ or to do things in the Name of Jesus Christ is not alwayes in that grosse manner as it is taken viz. naming Jesus Christ or the Father Son and Holy Ghost over them But in the k power vertue efficacy Ministery of Jesus Christ or the Persons of the God-head of Father Son and Holy Ghost as in these Scriptures Matth. 18.20 Mark 13.6 Joh. 14.3 Act. 19.15 16. Joh. 17.6 11. Act. 9.14 Revel. 11.18 So here they are at some more losse 7. That though I deny not but water is a signe and one of the l witnesses that bear record and in the Word though not yet clear yet neither can Christs Institution of water as his own Baptism in his own Person be made appear out of all the New Testament nor can the Apostles practice by water yet be fetched from such a particular Institution unlesse from John's And if so I am sure they are then at as great a Controversie one with another concerning m John's Baptism and Jesus Christ's making them to be two several Baptisms 8. That every common disciple cannot so baptize as the first disciples did because not gifted or n qualified as they were And there is as much necessity to make out the Truth in the same power and way of evidence to an Antichristian estate as to a Jewish and Heathenish and with a Word written as well as preached speaking and writing lieing both equally open to question and exceptions without a power o gloriously working in the behalf and to the reputation of it Nor is there any one Disciple in all the New Testament preaching and baptizing by way of authority but he was able to make out the truth of his calling and dispensation either by miracle or gifts There are but three Exceptions and they have no weight in them 1. p Ananias was a Disciple I answer Yea but he restored sight to Saul and had vision 2. q Philip did no miracle to the Eunuch I answer We can neither conclude he did nor he did not from the Word for it is silent but he did miracles in Samaria 3. They that were scattered went every where preaching I answer Who they were or how they preached or what power they manifested is not laid down in the Word neither for nor against The Word is silent 9. That there is not such an Officer as Administrator in the whole Word but Apostles Evangelists Prophets Pastors Teachers Elders Rulers Deacons c. and therefore Administrator is an unwholsome word 10. None ought to give the Baptism now because there is none can give the gift of the Holy Ghost with it to make up that glorious supplement of gifts which it alwayes had and they are joyned both in the Word and practice as in Heb. 6.1 Doctrine of Baptisms and Laying on of hands and in their practice they were joyned as in act Act. 8.14 15 16. And it will appear in the Word that the Apostles did not so reckon of them single but together as in Act. 8.14 15 16. where it is said they were onely Baptized in the Name of the Lord Jesus but they prayed for them that they might receive the Holy Ghost So as Baptism by water and by the Holy Ghost being joyned together both in Institution Doctrine and Practice are not to be separated nor given in such a time wherein that of the Holy Ghost is not given For what God hath joyned together let no man put asunder 11. That it is as unreasonable to take any such Ordinance of Jesus Christ from any that is not distinctly specially spiritually powerfully enabled as the first dispensers as it is to take the word of any