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
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-truth one and the same p. 60. Prudence and Consequences are the great Engines of Will-worship Ibid. The People are Brethren and Saints in Christs Church but in Antichrists Parishioners and servants p. 61. Presbytery it self is founded on Principles of Separation which yet they condemn for Schism in other 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
the waters or people I am sure Christ's Government takes in the people and being once in a Church-way they lose their old capacity for a new and are raised up from people to Brethren Act. 15. It is a worthy saying of Master Goodwyn and Master Nye That the Clergie got the golden ball of Government amongst them and I censure it is not much mended in the Presbytery But you say The people must be instructed that is they must onely know that they must obey But are they called and consulted with and owned as the Scripture holds forth wherever there is any Church spoken of But what though instructed they are onely to be instructed and taught that this is the Government to which they must submit So the people under Popery Prelacie c. were instructed with that limitation and restriction But shall they be thus instructed and taught in it People here is a Government which to some of us seemeth to be a Government according to the Word take it and examine it if you be so perswaded and that the Word holds it forth clearly embrace it if not do not obey any thing in blinde and implicite obedience This were fair dealing with Conscience thus the Churches of Christ had their Government among them To that of the peâ—ples compliancy you speak on it is not my work here to dispute the Interests of Elders and People distinctly but to make answer that the compliancy and submission which are the duties you set out for the people are such as they may easily see the Interest you allow them viz. an Interest of compliance onely and submission or obedience to what is done already not any liberty to examine and refuse And when people are instructed still your work remains to prove your Presbytery over congregations or a Church gathered out of a Church to be over a Church which may upon the Presbytery more justly be recriminated then where you do so often recriminate upon gathered Churches And methinks to me it is unreasonable to tax any for church-gathering when your very Presbytery is maintained by such a kinde of principle What is your Classical your Provincial your National Presbytery but a church gathered out of the rest call it a virtual or representative or what you please For that of Meeknesse how meek iâ— will prove and how meekly they shall be dealt with under it we are not to judge by any promises of Meeknesse but by Principles Are the Principles such as naturally bring forth Meeknesse or rather such as invest the Ministers and Elders with a power supreme and of dominion But what if such as your self and some other godly meek of your Way may propound nothing but wayes of meeknesse to your selves Can you undertake to secure the people for hereafter and for all of the Way and for the Way in its own nature There are things of meek appearances as the Presbytery may be yet prove not so The Lamb in the Revelation had two horns though a Lamb Hazael could say Am I a dog that thou shouldest think so harshly of me that I should kill the children in the womb 2 King 8 He as little suspected his own cruelty which the Prophet foresaw in his nature would come to passe as you do in your Presbytery which some seeing into the nature of it cannot but prophesie accordingly You know Episcopacy began in meeknesse and Bishops were brought in first for good and for peace But how proved they Tyranny had ever a countenance of Meeknesse and Love till it got seated in the Throne So Absalon was very fair spoken in the Gate but how was he in the Throne For that of my Dilemma of sin and misery which you say people shall not be put upon it may be some in your or another Classis may finde more meeknesse a spirit of more love and ingenuity But what is this to the nature of the Government that some in it are well natured And for that of sin and misery surely if the Presbytery be set on with power many a one will be in that snare partly in fear and partly in an easie compliancy For there are whole Parishes and Counties of this constitution And you your self say The wilfully weak must have the rod And who will this be Such as are so in the judgement and interpretation of the Classis or how I would this were well cleared And for your Scriptures of 1 Cor. 4.21 2 Tim. 2.25 Shall I come to you with a rod c. and in meeknesse instructing c. These are full Scriptures for ordering any Church-Government These are good Laws but then men must be rightly in Commission for ruling by them and people rightly ordered and disposed for such rules as in all other Laws and Kingdoms But what is this to your purpose till your Government appear to be all Christs To that of the ignorance of the people which you would have for a reason of expedition rather then suspension that they may practically know it I answer In practical godlinesse the Scripture-way is not so Things must first be known before practically known or else the obedience can be but mixt blinde and Popish Who can practically obey taking practically in a Scripture-sense that is with knowledge till they know and be perswaded Indeed in things civil c. or moral practice may bring in knowledge habits may be acquired and gotten by acts a man may grow temperate by practising temperance and civilly obedient practising civil obedience But it is not so in Spirituals there habits go before acts spiritual infusions before practices And for the amiablenesse of it look into other Reformed Kingdoms and see what power of godlinesse is there by reason of it Do we not see the huge bodies of Nations very sinful corrupt formal For Scotland our Brethrens preaching and watchfulnesse it may be more powerful in a Reformation upon them then their Government And further I deny not but a Government of that nature may much reform the outward man So may a meer prudential Government a meer civil Government if sincerely executed The Romans had a very moral people under their Yoke when their laws were well executed Prelacy and Bishops had a Government which was Antichristian yet by an exact execution could chastise the outward man in some measure For your other reason That my Texts make against not onely the suspending for a time 〈◊〉 for ever I answer It is true Principles and circumstances considered For if neither the Government be Christs nor the people Nationally a Church when can you settle it And if there be no Gospel-promises that people shall fall in so nationally as the Jews did excepting some that concern the world in general as Isai. 49.22 then how or when will you settle or what will you settle or upon whom And for the Texts you commend to me for preaching 1 Thes. 5.12 c. they all concern peoples obedience to their Elders and Rulers they are
this very Government hath no Image of Divine Right upon it nor hath it warrant in all things from the Word as your self acknowledge To your second That Doctrine and Discipline go together c. Yea pure Doctrine and pure Discipline go rightly together and if either be impure or unsound there is so much the more danger So as this is an Argument rather against you because where Doctrine opens the conscience and lets in any thing of Discipline but that of the pure Word there is one evil onely mended with another And for your Instance of a Schoolmaster who both teaches and corrects You know we are not to prove but to illustrate by similitudes And that of a Schoolmaster is a fitter illustration for the Pedagogy of the Law and that Discipline then the Gospels You know the Apostle uses it onely to that The Law was our Schoolmaste c. Gal. 3. To that of your description of the Government that it is a curb a goad c. I answer There is nothing you say of Government in these words but may be said of any civil Government nay of Prelacy when it was in its primitive form But that onely which you ought to say and which onely differences it from all devised forms of men as your Covenant binds you and ought to be your onely reason for erecting and setting it up is this Is it the Scriptures form or model Is the people so in the exercise and capacity of it as in the Gospel times If so then you prove something And further All this you say is true in a kinde too of Christs government but yet in some sort communicable with devised governments The only distinguishing and essential marks are not to be a curb and goad but the Scriptures onely mark and image and some spiritual operations c. which no other devised form of man hath To your other of the blessings and blessed fruits in Scotland that there is no Heresie nor Schism there Let Master Coleman our learned and pious Brother speak for us both from his experiences And for that Kingdom time will shew whether it will prove to be a blessing or no to want that which you call Heresie and Schism Surely to be free from Heresie and Schism in a Scripture sense it is such a blessing as the whole Gospel cannot patern What No Heresie in a whole Kingdom No Schism in a whole Kingdom Never such a pure Church heard on Corinth Ephesus Colosse Jerusalem Antioch all not comparable The worst I wish our Brethren there is that all were so pure as we hear on Indeed Scotland had the honour to awaken us first in the work of Reformation and Liberty but lest Scotland should be puffed up England shall have the glory I hope to improve that liberty to a fuller light which some would close up too soon in the narrownesse of a Presbytery Methinks there is something of this nature considerable in the Lutherans who though they follow the first Light in Germany yet the Lord hath suffered them to stick there without a fuller Reformation that the first may be last and the last first For if a State be covenanted so close to the Word they had need be favourable and free to all that are accordingly covenanted for each mans conscience is the Interpreter in himself of what makes for or against the Covenant he takes and by this very Covenant you are all to be tender to consciences because the Spirit of God not power of men can interpret the Will of God but in their civil and prudential things onely they may intrepret themselves To that of Job That with the ancient is wisdom and with the gray-headed which you apply in way of reproach to the younger whom you call as it were green-heads I answer That the elder I esteem as fathers and the younger we know are such in whom the Lord speaks more gloriously as he himself saith Your young men shall see visions and upon your sons and daughters I will powre out my Spirit your old men shall dream dreams Now whether is it more excellent to dream dreams or to see visions The Lord delivered Israel by the young men of the Provinces Surely we may more safely hearken to the younger that see visions of Reformation then to the elder that dream dreams of it onely Master Ley's Resolution pag. 15 16. There is great disproportion of times Men were then converted from Paganism and while they were so they were uncapable Our Congregations in England are professed Christians and though there be many not so wrought on by the Word c. That is rather a reason for the establishment of it Ezek. 22.26 1 Cor. 4.21 Prov. 23.13 14. Nor can Sabbath nor Sacraments be administred without iâ— Reply To that of the disproportion you speak on of times and conversion c. I answer The Apostle's and primitive times are the times we are to look at for a patern and model T is true there is great disproportion for they were Apostles who gave the government then yet are but private Divines as you say by me if you be compared with them For that of the conversion from Paganism to Christianity There is no such disproportion there neither but that very proportion which our Saviour hath himself foretold and set forth For how doth a Iewish and Antichristian State differ Nay how doth a Heathenish or Paganish State differ from an Antichristian or Parochial State as Parochial or Parish is in that notion Christ hath put them that are out of the Church under that very notion Matth. 19.17 and the spirit in the Revelation makes the Antichristian State to be as unlawful as a Paganish and calls out equally from that as from the other as by comparing 2 Cor. 6.17 Revel. 18.4 together will appear So as speaking of things and notions I cannot but speak in a Scripture way nor am I uncharitable in this neither though I thus speak I look on thousands in this State as godly beleevers It is not the Pastors I write against but the way There may be a Moses in Pharaoh's Court a Ioseph in Potiphar's house a Cornelius or devout man though out of the Church a Luther even in Rome till the Lord enlighten So as government and discipline is a Churches right and priviledge not the worlds and nations priviledges as so and then Where are all your quoted Texts which are applied Surely that of Corinth is the Churches and that of Ezekiel and Proverbs makes not for the discipline of a Church at all Master Ley's Resolution pag. 16 17. He makes a comparison betwixt material and spiritual buildings as stone and timber should not be clapt together in the one so one in the other 1. Similitudes may illustrate but not prove any thing 2. Conformity betwixt material and spiritual things is not to be carried too far 3. In material buildings or the Temple there is not onely squared stones but peeces and
rubbish which have their use not so in the spiritual all things there are homogeneal and square and living stones c. 4. Those that he accounts rough and unsquared are in some conformity though not so polished as others 5. The best stones are not to be taken from the rest to make up a building by themselves as in separated congregations 6. Let him shew any such example in the New Testament where when there was a mixture of holy and profane as in Corinth 1 Cor. 11.21 the Apostles gathered out the holy part 7. That of Axes and Hammers hath a mysterious truth in it but not to his purpose viz. That the spirituall building is built of the soft and secret whispers and motions of the spirit Reply To that of the similitudes I fully agree with you they illustrate better then they prove To that of not carrying a conformity betwixt materialls and spiritualls too high I agree with you in that too yet not so fully for Iesus Christ the great Prophet of the Gospel preached the glory of the Kingdom in materiall comparisons in salt water leven mustard seed sowers husbandmen vines vineyards c. To that of spirituall buildings which you say are to be made up only of squared living stones I agree with you and here the Controversy might be ended If your Temples shall be of living stones the Controversy is granted But because I will not seem to mistake you I beleeve the spirituall building you mean and I are not the same here You mean as it appears the invisible spirituall or Church mysticall and yet there all is not so Homogeneall and of the same kinde neither The head of the body is both God and man and one member like one star differs from another in glory But we are speaking of the spirituall building or Church here which is the Image of the Church above and as that is of true reall essentially spirituall living stones so the Church below is to consist at least of such as visibly and formally appear so and therefore the Apostle calls them in his Epistles Saints and called to be Saints And to that of your peeces of Rubbish in the materiall building It is true But what is that to Solomons Temple which my comparision drives up to How much Rubbish can you prove in that type nay square stones pure Cedar gold c. to figure out the Gospel-building or Temple as in Heb. 9. So as your rubbish is only in your own allusion not in mine To that of your unpolished stones in your Parishes which may fit the Temple now I answer It must be then onely such a building as the materiall one you speak on which is made up of rubbish and broken pieces and if that be according to Christs patern let these Scriptures in the margin with many more determine And for their submitting in deed there is a national blinde traditional obedience in them I cannot call it Gospel-submission To that of the best stones not to be taken out to make up a building I answer I am sure we are to take in no ill unhewn unpolished and the Scripture cautions and practice are clear c. then judge you what the stones must be Nor do we so pick and chuse as if all stones were to be square alike or equally polished that is not in any materiall building Though we would take in no rubbish yet we take in stones differently squared As in the body one member differs from another the eye and hand and foot c. and members lesse honourable 1 Cor. 12. so in the body of the Church every one according to his measure and as every one hath received Nor do we stand so for the first polishing as you pretend You make as if we set up such degrees of perfection as were onely the degrees of the invisibl or mystical body when it is meerly in the degrees of visible Gospel-perfection By this you would make the carnall to abhor and the weaker to stumble and be offended as if the door of our Churches were not open for any such whom you imply were of a temper meerly Spirituall and of a size of our own not the Scriptures Let the doors of our Churches be as strait as you imply I am sure your doors are set open or rather cast off the hinges but a pure Gospel-entrance is neither too wide nor too narrow We know there is smoking flax and bruised reeds measures of grace if they can willingly submit to Jesus Christ their Law-giver and walk as members of the body there they may receive polishing and have honour and building up and many other degrees of perfection which the Saints of God obtain when they are in fellowship with the Father and the Son To that of your chalenge that I should shew any such example in the New Testament of taking out the best when there was a mixture of holy and profane I answer Those were Gospel-Churches gathered by the Word and Spirit into Gospel-fellowship and when you make your Parishes to appear such Churches then I shall tell you more till then I suspend your chalenge The world and an Antichristian Nation are both under Christs fan for gathering them out To that of a mysterious truth you speak on in the Axes and Hammers I agree with you in that and because of the mystery I therefore quoted it And whereas you sum up all the mystery into the soft whisperings and motions of the Spirit you can hardly warrant us or secure us that your interpretation is the whole minde of the Spirit and that very interpretation of yours is part of it the very same I aim at viz. to shew how the Gospel-building is softly gathered and made up by the Ministery of the Word and Spirit and not with Axes and Hammers tools of a compulsive forcing sharp and authoritative nature as c. Master Ley's Resolution Pag. 17 18 19. For that of his c. where he makes Christs description of himself c. to be against the establishment and the sutablenesse Christ presses for I answer 1. If his reason be of force against a speedy Government it is as well against a Government at any time 2. That Christ in his own nature and his Government differ exceedingly Christ came to suffer Phil. 2.7 3. Neither is Christ so remisse as not to take upon him a Government The Head must govern the Body Nor so meek He hath an iron Rod as well as a golden Scepter Psal. 2.9 Esth. 5.2 and though he was sometimes a servant c. yet sometimes a Lord too Joh. 2.14 and though he be a Lamb yet he hath a formidable mouth too c. Revel. 8.15 4. For his Scriptures produced Matth. 12.19 1 Joh. 5.3 they make nothing against a speedy but against a grievous Government And though his yoke be easie yet not easie to flesh and bloud Matth. 5.29 and 16.24 c. as in self-deniall 5. Nor hath his
other place any sober sense in it Matth. 9.17 nor makes it against Government at this time but any time The wine will be alwayes new at the first and the longer delayed the older will the bottles be Reply To that If against a speedy Government then against a Government at any time I answer How do you infer that Nothing of those makes against the Government of Christ rightly constituted and ordered and setled upon those called to be Saints Indeed they make against any other Government at all times as well as now Nor will there be alwayes such a People under Christs yoke as you think on But you look further abroad then I and in that we mistake one another You look that whole Kingdomes and Nations should submit and I look only for one of a Tribe two of a City c. Your Horizon and the Scripture's for Government are not equall To that of Christs Nature and Government differing so much and therefore my Text prove nothing I answer Every thing of Christ's bears the Image of Christ Every Truth of His hath something of Himself in it who is Truth it self by way of excellency I am the Truth saith he Every beam of light is light Then how can Christ and his Government differ so as you pretend Surely if we observe well there is not any Truth but it partakes of Him who is The truth and is a beam or sparkle of him Truth is Homogeneal and not so unlike and contrary dispositioned and natured as you pretend And for your expounding the Text He shall not strive c. as a Prophecie you do well in part but you know Prophecies have a latitude and Scriptures have not onely one main and principall but many subordinate aims so as though this Scripture concern his sufferings principally yet it doth in a latitude set forth the nature of Him who is Truth and in Him we may see how those things which are pretended for truth hold proportion To that of Christ the Head and taking the Government of his Body c. I answer It is true Christ is a Head but he is not a Head to every Body He will have a Body proportionable to his Head Is a Nation of all sorts a fit Body for such a Head Is he not a pure holy glorious Head in his Gospel-dispensation and is a Body so leprous so wicked so formal so traditionally and Antichristianly corrupted a fit Body Shall I take the members of my body saith Paul and joyn them to an harlot to make one flesh God forbid What then shall the Head do with such Members To that of His ruling with a Rod of Iron as well as a Golden Scepter Psal. 2. Esth. 5. I answer And doth He rule any in his Church with his Rod of Iron who were not called in first by his Golden Scepter And for that of his Iron rod in Psal. 2. that is spoken of Christ not as King of his Church but of Nations And that of Esth. 5. what is that Golden Scepter to Christs unlesse you bring a Text only to prove that there is such a thing as a Golden Scepter in the Scriptures For your other Texts of Christs being a servant and a Lord a Lamb and terrible you only prove what I grant that he is more a King and a Lord in his Government then in any other of his Gospel-dispensations But all this will not prove the Lordship of such a Presbytery or Government Certainly you intend it a terrible Government because you bring in those Texts that have all the judgement and severity in them which Christ threatens to the Nations and Kings of the earth not to his Churches Will you make Christ rule in his Church as he doth in the world well let your Presbytery enjoy the Iron Scepter while the Churches of Christ enjoy the Golden and try if you ruine not more then you rule and break not more then you bow To that of Matth. 12.19 1 John 5.3 The yoke easie c. they make not against a speedy but a grievous Government I answer I cannot expresse my self better then in your own words They make against a grievous Government which is all I aim at in the Quotation And whereas you say the yoke is not easie to flesh and bloud so say I too it is very burdensom and the Commandements grievous to the unregenerate and therefore I prove from hence that it is onely a fit and sutable yoke for the Saints and a Commandement for them And there is the same proportion of the outward government to the outward man that there is of the other spirituall Laws in the Gospel to the inward man and none but the Saints can delight in either Men are to be spiritually moulded and framed to the Law of Gospel-discipline that kind of Discipline is not like your civil Discipline this way of Discipline you would have is too Politick and Nationall it takes in a people to subdue as the Laws of Civill Policie which finding a people unsubdued subdues them So doth not Christ as we read of the dispensation of the Word not the government subdues And thus with much ado you only prove them to be as I intended them no Commandements for the mixed and unregenerate or in a word Christs government no Nationall government To that where you say Nor hath his place any sober sense in it Matth. 9.17 The new wine will be alwayes new and the longer delayed the older the bottles will be I answer I wonder that one of your experience in the Majesty of the Word should be so pleasant with a Scripture allegory because the Scripture is of wine You jest on it as if it had made the sense lesse sober I am sorry my younger pen should reprove the aged for jesting which the Apostle sayes is not convenient And truly it is not comely for the servants to play upon the Master of the Feast or any thing in his house especially upon his wine which alludes so to his blood and which he hath promised to drink with us new in his Fathers Kingdom Nor will the wine be alwayes new to those that are renewed as they ought to be indeed for your Parishes which you call old Bottles I am sure the wine or pure government is too new for them Nor will the Bottles be older as you say the longer the government is delayed if the power of the Word be there for renewing them But you say What sense is this What logicall connexion I answer that shall appear there is sense enough and connexion enough and Logike enough though I had rather have more Scripture and lesse Logike for all I aim at is what the Scripture aims at that the bottles should be fit for the wine the necks for the yoke and the subjects for the commands Master Ley's Resolution Pag. 23. 24. To that of his That Jesus Christ could as easily have set up his government by miracle had there been such
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
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
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