The Smoke in the Temple. WHEREIN IS A design FOR PEACE and RECONCILIATION of Believers of the several OPINIONS of these Times about ORDINANCES, to a Forbearance of each other in Love, and meekness, and Humility.  
With the opening of each Opinion, and upon what SCRIPTURES each is grounded.  
With the several EXCEPTIONS which may be made against each Opinion from the SCRIPTURES.  
With one Argument for Liberty of Conscience, from the NATIONAL COVENANT.  
With another Argument to prove the Gospel, or New Testament of Jesus Christ the very Word of God; tendered to all the believers, to show them how little we have attained, and that there is a more glorious fullness to be revealed.  
With a Discovery of the Antichristian way of Peace, &c. for Opinions.  
With a full Answer to Master LEY One of the Assembly of Divines, against my late NEW-QUERE.  
With some spiritual Principles drawn forth of the controversy.  Revel. 15.8. 
And the Temple was filled with smoke from the glory of God, and from his power: and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled.  
By John Saltmarsh, Preacher of the Gospel at Brasteed in Kent.  
THE SECOND EDITION CORRECTED.  
London, Printed by Ruth Raworth for G. Calvert, at the sign of the Black Spread-Eagle at the West-end of Paul's. 1646.   

To the Right Honourable the Lord Viscount SAY and seal, and Lieutenant General Cromwell.  
Noble Patriots,  
IF I mistake not, you may here single out something of the Lords from what is mine, and discern some beams of God amongst many things of man. I know the candle of the Lord cannot shine anywhere with more snuff than in me; however since the Lord hath lighted it, I dare not but let it shine (or rather glimmer) before men. I have writ your Names to my Book that I may be one of your Remembrancers amongst the rest to the advancement of Truth; not but that they who know ye, know ye to be acted by a Spirit of Truth in yourselves. The Lord remember ye according to all the good ye have done (in your several Ministrations) to this people; and do that for ye which gives you most, and yet takes most from ye, even filling ye with himself, till he hath emptied ye of all but his own glory, and gathered ye up into the fullness and righteousness of himself in Christ, where we are only nothing in our selves, and every thing in him; and surely the most, and best, and greatest thing he can do for the sons of men, is, thus to make them nothing in their own account, that he that glorieth may glory in the Lord. I may seem strange to wish ye thus; but I know it is not strange to ye, who know the Mystery of the Spirit, and of Christ.  
My Lord, and Sir, Go on still, yet still laying your designs in a glory above that of States and Kingdoms, and involving all your counsels there, where there is most of Heaven, and lest of the World.  
So prays  
Your Servant in the Lord JOHN SALTMARSH.   

To the believers of several Opinions for outward Ordinances or dispensations, scandalously called Independents, Presbyterians, Anabaptiss, Seekers.  
Brethren,  
I Have fairly set down how far each of you have attained in the Mystery of Truth; and surely we are all short of the glory which shall be revealed in the Temple or Church of God; and there are such clouds rolling about each opinion, that may darken it, or something of it. So as things are not so clear as they are commonly taken by each of us; If any man think he knoweth any thing, he knoweth nothing yet as he ought to know. 
1 Cor. 8.2.  So as the common ignorance and infirmity amongst us, may be a rise for a common unity amongst us: and seeing we all come out of Babylon (though in several ways) to the glorious Temple or Tabernacle which God hath sent down to be with men, and walk thus diversely thither; yet our several and distinct goings are but like so many Travellers to the city of London; some travel from the North, some from the South, and from the West, some from the East, yet all thither; though too, there may be some mistaking of the way in each, because of the little light that is abroad. The gathering of the Saints into the Heaven, or Kingdom below, in this day of Revelation, is like the gathering at the last day, which shall be all into one glorious Body, though the gathering shall be from the four winds or ends of the Earth, by the several Trumpets or Angels.  
One thing I have more. Let us seek for the Spirit of wisdom and revelation, to open to us the Mystery of the Scriptures called The Revelation; for in that Book is the prophecy of the Churches laid up, and the seasons and times for Truth revealed. Let us search and seek out by the Spirit of Jesus, even that Jesus which was in the Vision, and gave it out to John; for there is none found worthy to open the Book with Seals but the Lamb. Surely in the Mystery of Angels, Vials, Sea of glass with fire, Temple with Smoke, the Angel with the everlasting Gospel, the Angel enlightening the Earth, the Whore in scarlet and precious pearls, the Cup of abomination, the Beast like a Lamb, the Image of the Beast, the Horns and Kings of the Earth, the mark in the forehead and in the right hand, the buying and selling, the Tabernacle of God with men, the first and second Resurrection, the Throne of God, the pure crystal River of water, the Holy Jerusalem descending from God, &c. In these is much of the glory wrapped up, and from these shall the Truth we contend for, appear to our further enlightening.  
Yet one thing more. We that are thus contenders for Ordinances, for the Temple and the Vessels in it, let us take heed we forget not him who is greater than the Temple; for one greater than the Temple is here. It would be spiritually considered, that while we strive for the Vessels and Cups, we spill not the Wine.  
And it ought to be so carried by all of us, that, because we are so much in opinion, we may not be thought to place Religion there, as I fear too many do, making a Christ of the very Ordinance of Christ, and pressing some outward Ordinances of the Gospel so legally; as some hearing such a power of salvation put into them, and finding an outward dispensation more easily got then the spiritual, make haste thither only, and then sit down as saved under a mere outward Ordinance. The Lord grant that we may neither undervalue an Ordinance nor the least Institution of Jesus Christ, nor raise it up into a Jesus Christ, and set up the Law above or beside the lawgiver. We must now learn to know Jesus Christ less after the flesh, and not to embody salvation in a mere outward dispensation, and so incarnate Jesus Christ over again from the glory and spirituality he is in.  
Brethren, farewell: For my part 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; 
If any man will do his will he shall know of the Doctrine, Joh. 7.17.  and I have one way to reveal Truth to me which I cannot conceal, nor yet cannot practise 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 design for Reconciliation.  
1 God's Love the first and last glorious union to be considered, to draw us to unity. 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 believers, th●ugh of several Opinions, if the name of Brethren cannot be justly allowed. Ibid.  
11 No believers 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 tenderness in offending each other in things of an outward nature. Ibid.  
15 Several Opinions from the Gospels first discovery, yet all believers. 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 design for Reconciliation.  
1 TO believe 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 ways. 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 controversy.  
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 Christ's Church; but in Antichrists, Parishioners and servants. p. 61.  
Presbytery itself 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 Christ's Kingdom, as in the Kingdoms of the world. Ibid.  
The power of a formal Reformation, in a Government, makes it not Christ's 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 churchway Independency. p. 68  
A spirit of Love and meekness becomes believers. Ib.  
When a State-conscience is fully persuaded; doubtful, and so sinning. Ibid.  
A postscript. With Salmasius his Testimony against the present Presbyterial way. p. 69.    


A WAY OF PEACE, OR A design of Reconciliation; How the believers of several Opinions, scandalously called Presbyterians, Independents, Anabaptists, Seekers, may be reconciled to forbear one another.  

(1) God's love the first and last glorious union to be considered, to draw us to unity.  
ONe way, is to consider love as it is in God, and flowing from him upon the creature: God is love; 
1 John 4.1. 1 John 4.16  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 lightning; and he envying the whole Creation, 
Luke 10.18. Matth. 24.12.  which was in love with itself, 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 less love, the more of Satan, and sin. The consideration of God's love to himself which is infinite, 
1 John 4.8. 1 John 3.6. John 13.1.  of his love to his, which is no less 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, 
1 Cor. 1.12, 13.  and I of Apollo, and I of Cephas; Is Christ divided?   

(3) Passions and railings forborn.  
Let a spirit of meekness run in the artery of Preaching and Printing: let not passions, evil speaking, railings, which inflame and do not edify, 
Prov. 6.28.  be heard amongst us: the angry stir up strife; wherefore let all bitterness, 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 itself? 
Phil. 1.15, 16, 17, 18.  What is one's darkness to the light he professes? Any one's errors 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 hypocrisy, &c. of any that profess a Truth, 

Luke 22.58, 60. Gal. 2.12, 13, 14.  
See Master Baily his Dissuasive.  
Acts 1.25.   with others, be charged upon the Truth he or they profess, making such sins to be the sins of the opinion, not of the Person, as one of late who hath charged the unfortunate end of one, as a fruit of separation, whereas he might so argue against the very Doctrine of Christ, because of one Judas who did the like to himself.   

(6) Liberty for Printing and speaking.  
Let there be liberty of the press for Printing, to those that are not allowed Pulpits for Preaching: 
1 Thess. 5.19.  let that light come in at the window which cannot come in at the door, that all may speak and write one way that cannot another: let the Waters of the Sanctuary have issue, and spring up valleys as well as Mountains.   

(7) Let all subscribe their names to what they Print.  
Let all that Preach or Print, affix their names, that we may know from whom: the contrary is a kind of unwarrantable modesty at the best: if it be truth they write, why do they not own it? if untruth, why do they write? Some such must either suppress themselves for shame or fear; and they that dare not own what they do, 
Prov. 28.1.  they suspect the Magistrate, or themselves.   

(8) Let all be severally accountable.  
Let all that Teach or Print be accountable, yet in a several way; if it be matter of immediate disturbance and trouble to the State, let them account for it to the Magistrate, 
1 Tim. 2.2.  under whom we are to live a peaceable and quiet life; if matter of Doctrine, &c. let them be accountable to the believers and Brethren who are offended by conference, 
Gal. 2.11.  where there may be mutual conviction and satisfaction.   

(9) Free debates and open Conferences.  
Let there be free debates and open conferences and communication for all, and of all sorts that will, concerning difference in spirituals: where doors are not shut, there will be no breaking them open: so where debates are free, there is a way of vent and evacuation, the stopping of which hath caused more troubles in the States than any thing: for where there is much new wine in old bottles, the working will be such as the Parable speaks on: still allowing the State to secure all tumults or disturbances.   

(10) Let us call believers, though of several opinions, if the Name Brethren cannot be justly allowed.  
Let all who pretend to come out of the Antichristian State, be acknowledged as those several Jews and Christians, who came out of Judaism and Gentilism in the Apostles times; 
Act. 21.20. 1 Cor. 8.7, 8, 10.  some were more and some less zealous of the Law, yet all believers; some made conscience of the Idol, and sacrifice, some not.   

(11) No believers to esteem too highly of themselves for what they attain to.  
Because we are but yet in our comings out of Babylon, and the fall of Babylon not yet, the Smoke yet in the Temple, 
Revel. 5.6. Revel. 18.1.  the Angels but pouring out the Vials, the Angel that enlightens the earth with glory not yet flying through the heavens; let not any account of themselves to have attained any thing yet as they ought, or to know there is not any Church or believers, but if one see more of one truth, another may see more of another; if one see one thing for a truth, another sees another thing for a truth, and yet all see short of the fullness of truth; there is so much want, darkness, and so little light or glory in each, as is rather matter of humiliation and praise, then glorying and exception one against another: If any man think he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2.   

(12) No assuming infallibility over each other.  
Let us not, being under no further degree of the revelation of Truth, and coming out of Babylon, assume any power of infallibility to each other: so as to force up all to our light or degree of knowing or practising; for there lies as much on one side for compulsion, as on another, respectively to one another; for another's evidence is as dark to me as mine to his, and mine to his as his to me, till the Lord enlighten us both for discerning alike. So as when there is no power in us to make that appear to another which appears to us, there can be no reasonable equity for any enforcing or compelling in spirituals. 
Matth. 7.1, 2.  The first great rent betwixt the Eastern and Western Kingdoms, began when the Bishop of Rome would needs excommunicate the East, for not believing as they believed.   

(13) No Civil power drawn into advantages.  
Let not those believers who have the advantage of the Magistrate, strive to make any unwarrantable use of it one against another, because Scripture-principles are not so clear for it, and because they know not the revolution of Providence, and we are to do as we would be done to: That very day which should have been a bloody day to the Jews, was turned into the contrary; Esther and the Jews had power over them.   

(14) tenderness in offending each other, in things of an outward nature.  
Let there be much tenderness in not offending each other, but pleasing one another to edification: 
1 Cor. 9.20. Rom. 15.2.  Paul would not offend the Idolatrous weak: The weakest and most superstitious makes most conscience of outward things; and the strong should know, that Idol or Idol-temple is nothing: Many a one are more offended at Truth by the carriage of another, 
1 Cor. 8.9. Rom. 14.17.  who sometimes reforms with as much superstition, as the other offends. It is as much below the glory of the Gospel to think one place unholy, as holy: No place can defile now Salomon's Temple is not standing; yet let all Truth be brought forth peaceably: Truth and Peace can offend nothing but that which may be justly offended; which is the corruption, not the person.   

(15) Several Opinions from the Gospels first discovery, yet all believers.  
Consider the differences and several Opinions from the first discovery of the Gospel: 
John 20 9  Some believed not Christ's sufferings and Resurrection; as the Disciples whom yet Christ took to him, and walked with, and counted as his: Some believed not the Holy Ghost, 
Luke 24.26. John 3.25. Acts 21.20. Matt. 11.1, 2, 5.  nor Christ's Baptism, and were zealous of the Law, and yet the Disciples counted them as believers. John's Disciples would have followed John only; but John sent two of them to Christ at one time, and told them again he must increase, but himself must decrease. 
Mark 9.38. Luke 9.49.  Christ in his time would not forbid any that went about in his Name; There is none that doth any thing in my Name, can lightly speak evil of me. When the Spirit was given, the Disciples bore one another out of the Church, as the believers of John's Baptism, and the zealots of the Law, 
Acts 19.2, 3.  and one another in the Church; they that did eat, them that did not eat; and they that regarded a day, them that regarded not a day; walking together as far as they attained by the same rule.   

(16) No despising for too much learning, or too little.  
Let not one despise another for gifts, parts, learning: let the Spirit be heard speak in the meanest: let not the Scribe or Disputer of the Law despise the Fishermen, nor they despise them because Scribes and Disputers: The Spirit is in Paul as well as Peter; 
1 Thess. 5.20.  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 diversely; and we may be Friends, though not Brethren: and let us attain to union, though not to Unity.   

(18) The spiritual Persecution to be forborn.  
Consider there is a twofold Persecution: There is a spiritual or that of believers, and a mixed Persecution, or civilly ecclesiastical: The spiritual Persecution is that of the Spirit merely; and this kind of Persecution little thought on and studied; this is when we cannot bear one another's several Opinions or soul-belief, in the same spiritual society, or fellowship, but they must either be of us, or out of us; and surely this kind of Persecution is as unreasonable as any other; for what is this but soul compulsion, 
Phil. 3.2, 5, 16.  when another must only believe as we believe, and not wait till the Lord reveal even this? This kind 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 ●ubdivide, and some cast themselves into a Monkery from all the rest: 
Acts 15.3, 4.  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 mixed 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, 
1 Cor. 13.12. Col. 3.13. 1 Cor. 8.2.  privileges, boundaries be preserved; all heresy and Schism by the Rule rebuked, but in all spiritual meekness and wisdom, and not call heretic and schismatic too suddenly, since we see but in part.    

THE UNWARRANTABLE WAY of PEACE, OR The Antichristian design of Reconciliation.  

(1) To believe as the Church or Councils.  
THat all should believe as the Church believes; and this Church is the great Councils of Bishops, Cardinals, &c. as if the souls of all were to be saved only in the bundle of theirs, as if they could believe 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 ways.  
Because there be several believers, and several interpretations and opinions, one saying This is the way, and another That, therefore say some, All in all ways may be saved, every one believing 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 sunshine offends some weak sight in the house, shut up doors and windows and make all dark. Thus the Papists and prelates 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 uniformity for unity, 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 design, 
Revel. 17.17.  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 falls upon this stone shall be broken, 
Luke 28.18.  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, meekness, and Forbearance one to another, or of Peace and Reconciliation till the Lord reveal more.  

Presbytery So called; What it is, and what they hold.  
THe Presbytery is set up by an 
a Matt. 18.15. Act. 15.19, 28, 31. and 16.4. 1 Tim. 4.14. Tit. 1.5. 1 Tim. 1.2. Tit. 1.6. Acts 13.1. 1 Cor. 12.17.  alleged pattern 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 believers 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 Acts 6.6. 2 Tim. 2.2. 1 Tim. 4.14. Eph. 4.11, 12. Heb. 13.17. Act. 20.28, 29. Revel. 2.14, 20 ; which may be called The power of the Keys.   

Exceptions.  
1. THe Apostolical and Primitive Eldership were not so 
a Act. 15.21, 25, 29. 2 Cor. 1.24. 1 Pet. 5.3. 1 Tim. 5.1. Matth. 20.25.  authoritative over their Congregations as these pretend, nor so compulsive or forcing their respective Congregations.  
2. The Apostolical Eldership and presbytery were more 
b Acts 15.29. Joh. 16.13. Gal. 1.12. Acts 2.43.  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 Mark 10.42. Luke 22.25. Joh. 18.36.  Magistrate to help them, nor did they clasp it as one with their own.  
4. They consisted of 
d Acts 1.15. & 15.22. & 14.23.  Brethren as well as of the presbytery, and both together had a joint interest and concurrency in all power.  
5. The Presbyteries were not as now, Classical, Provincial, National: these are no Scripture-forms, but devices of men. 
e 1 Tim. 6.3. Matth. 15.9.   
6. The 
f Acts 20.17. and 15.4.  presbytery is of no more in the 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Greek then of a 
g Matth. 16.11. and 13.3. Joh. 6.12.  metaphorical or figurative signification, signifying Seniority or Eldership: and the setting it up in a notion of power and office, is more than 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 ministry from 
h Revel. 13.16. Matt. 7.14, 15, 16, 17. Joh. 10.1, 5. Acts 19.15.  Antichrist, and the Bishops of Rome, ordaining one another by the same power they received from them.  
8. Their 
i 1 Cor. 14.23. Acts 6.3. 1 Cor. 1.2.  Congregations are not such as before, so constituted; because Parishes are of a Popish and politic constitution.  
9 Baptism is not to be received by Generation now, as Circumcision was, but by 
k Joh. 3.5. Acts 2.31.  Regeneration or visible Profession, as at first: Nor are the carnal seed now any more children of Abraham, but the 
l Gal. 3.7. Ephes. 2.15. Acts 3 22.  faithful: And no Ordinance is now to be administered upon legal consequence, but upon Gospel-precept.   

Independency So called; What it is, and what they hold.  
THe People of God are only a 
a 1 Pet. 2.5. 1 Cor. 1 2, 9 Col. 1 2. 2 Cor. 6.16, 17 Act. 2.41, 42. Revel. 3 1, 17. Act. 9.26.  Church, when called by the Word and Spirit into Consent or Covenant, and Saints by profession; and all 
b Matt. 18.15, 16, 17, 18 20. Matt. 16.18, 19  Church-power is laid in here, and given out from hence into 
c 1 Cor. 12.28. Ephes. 4.11.  Pastorship and Elders, &c. and a just 
d Act. 6.3, 5. & 15.22. 1 Tim. 3.15.  distribution of Interest betwixt Elders and People. All spiritual Government is here, and not in any power foreign or extrinsical to the Congregation or authoritative: Their children are made Christians first by Infant-Baptism, and after by the Word: and they are baptised by a 
e 1 Cor. 7.14. Act. 2.39. Rom. 11.16.  foederal or covenant-holiness, or Birth-priviledges, as under the Law: They may enjoy all 
f Act. 2.42. 1 Tim. 3.15.  Ordinances in this estate, and some may 
g 1 Cor. 14.22, 6, 11, 4.  prophesy.   

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 Matth. 28.18. & 18.18, 19 Acts 14.21, 22, 23.  Ministerial power, which made or gathered Churches first, not Churches them.  
2. The Eldership and Presbytery of Apostles and Elders did 
b Acts 15.6. & 14.23. 1 Tim. 4.14. Acts 6.2, 6.  principally act, and authoritatively act, and not the whole Church or people; they in a lower and less 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 Acts 14.23. 1 Tim. 4.14.  presbytery, not in the Church, as mere believers.  
4. They that were baptised by an 
d Revel. 13.16. Joh. 10.1, 5. Matt. 7.14, &c.  Antichristian power, are no right baptised Members of Churches; and yet so are all of their Churches as were baptised under prelacy; the power of the dispenser being Antichristian, and the subject or 
e Matth. 28.18, 19 & 3.6, 9 Acts 8.37.  Infant no visible believer for that Ordinance.  
5. Their Church consists not all of visible Saints or believers, according to their own 
f 1 Cor. 1, 2. 1 Pet. 2.5. &c. Joh. 3.6.  Principle: for their children being baptised, 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 mere civil and moral men are rather to be admitted of their Church-society then such as children are, who are but merely naturally visible; neither spiritually, civilly, nor morally visible.  
6. That of foederal holiness in 
* 1 Cor. 7.14.  1 Cor. 7.14. is only to satisfy a scruple, that if unbelieving 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 Gal. 3.16. Rom. 4.16. Joh. 3.6.  flesh before, had a Seal of Circumcision; but there is no such 
h Matth. 3.9.  external privilege now, by any such right.  
8. All Consequences drawn from Circumcision, are of no more force than from the 
i 1 Cor. 10.1, 2, 3, 4.  cloud and the 
k 1 Cor. 10.1, 2, 3, 4. 1 Pet. 3.21.  Sea, and the rock, and Noah's Ark, and other typical and figurative places in the Word, nor can any legal or probable Scriptures make any Law or Rule for any such Gospel-administration, which is not directly and in 
l Joh. 15.14. Acts 3.22.  Scripture-words to be found.  
9 children's Baptism in the Church is a way never to have a Church of such 
m Matth. 3 5, 6. Acts 2.41. and 8.12. & 10.48. Ephes. 5.26.  baptised believers as in the Apostles times.  
10. Baptism being a 
n Rom. 4.11. 1 Cor. 14.22.  visible sign, cannot rationally be administered upon one that can neither see nor discern what is done, to whom the water can be no 
o Act. 22.16.  sign, but they are only told of it when they come to age: and how can it hold proportion with Circumcision, when as that was a 
p Rom 4.11. Gen. 17.11.  mark remaining in the flesh when they came to age to signify to them? But water is like a flash of 
q Matth. 24.27.  lightning which must be taken by the believer in that quick and 
r Jam. 1.23.  vanishing act, or else it hath no 
s Rom. 6.3, 4. Acts 22.16.  sensible efficacy to which it was instituted; nor doth the believer 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 lightning, (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 Acts 2.38. Rom. 6.3, 4. Gal. 3.27. Coloss. 2.12. Matt. 28.18, 1● Heb. 6.2. Mark 16.15, 16.  duty as well as grace, which children cannot perform, and so answer the sign.  
12. Institution of Baptism is doctrinal in the very act of it, as is acknowledged by all of the present Baptism, Matth. 28. baptising 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 Ephes. 4.11, 12.  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 1 Cor. 12.8, 9, 10. Acts 2.38. and 2.34.  gifts of the Spirit powerfully and visibly spiritualizing that body, and making it to excel all other bodies civil or Antichristian.  
And that prophecy was a more 
x 1 Cor. 12.10, 29. & 14.29.  extraordinary gift than 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 Heb. 12.22. Acts 10.48. & 2.41. & 16.32, 33.  baptised believers; and whatsoever 
b Matth. 10.1. compared with Matth. 28.18. Joh. 4.1. Joh. 8.31. Isai. 1.16. Acts 9.10. and 1.15.  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 1 Cor. 12.5.  Administrator, or one deputed to administer, though no Pastor.  
That none are to be baptised but 
d Act. 2.38. & 10.48. Matth. 28.18. Mark 16.16. Act. 8.37.  believers.  
That those commonly called Church-Officers, as Pastors, &c. are such as the Church or Body may be 
e Act. 1.15. and 2.42.  without.  
That none are to be called Brethren but baptised believers.  
All administrations of Ordinances were given to the Apostles as 
f Matth. 10.1. compared with 1.28.18. Isai. 8.16. Acts 9.10.  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 Acts 2.41, 42 and 16.31.  baptised.   

Exceptions against the grounds of the new Baptism.  
1. THat those places commonly taken for the Commission for Christ's 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 only baptised in by water, as in 
a Acts 2.38. & 10 48. and 19.5. and 8.16. Rom. 6.3.  Act. 2.38. Act. 10.48. Act. 19.5. Act. 8.16. Rom. 6.3. where it is still said, baptise 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 Christ's Baptism, is contrary to the full 
b Acts 2.38. & 10.48. & 19.5. & 8.16.  practice of all that baptised 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 baptising, in Matth. 28.18. cannot properly, nor in the word, and letter, be understood of baptising by water, because there is no more mentioned in the letter, or Scripture, then merely the word baptising; and to expound it as they do, by a baptising by water, is to put in a 
c Acts 3.22. Joh. 15.14. Matth. 15.9. Revel. 22.10.  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 Matth. 20.22, 23. and 3.11. 1 Cor. 12.13. and 10.2.  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 baptising; yet not one of them of baptising 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 Joel 2.28. Isai. 44.3. with Matth. 3.11. Acts 1.5. Joh. 1.33.  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 Christ's institution, and power which he gave; in Matth. 28.18. by baptising with the Holy Ghost, which the Apostles did accordingly practice, and by their ministry was given, as in 
f Act. 8.17, 18, and 10.44. and 11.15.  Act. 8.17. and Mark 16.16, 17. compared with Matth. 28.18. doth show 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 only in the Name of Jesus Christ, as appears in all the places where such a 
g Acts 2.38. & 10.48. & 19 5. and 8.16. Rom. 6.3.  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 only 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 Matth. 9.15. Revel. 22.19. Joh. 15.14.  form of man's devising, a tradition of man, a mere consequence drawn from supposition and probability, and not a form left by 
i Acts 3.22.  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 unless 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 Christ's 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 always in that gross manner as it is taken, viz. naming Jesus Christ, or the Father, Son, and Holy Ghost over them.  
But in the 
k Matt. 18.20. Mark 13.6. Joh. 14.13. Acts 9.15.16. Joh. 17.6, 11. Acts 9.14.  power, virtue, efficacy, ministry of Jesus Christ, or the Persons of the godhead 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 loss.  
7. That though I deny not but water is a sign, and one of the 
l 1 Joh. 7.7.  witnesses that bear record; and in the Word though not yet clear, yet neither can Christ's 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, unless from John's: And if so, I am sure they are then at as great a controversy one with another concerning 
m Joh. 1.26. Mark 1.4. Matth. 11.30. Acts 19.3, 4.  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 Mark 16.17. Acts 2.3, 4. and 16, 17.  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 lying both equally open to question and exceptions, without a power 
o Joh. 1.25. Matth. 21.25. Heb. 5.4.  gloriously working in the behalf and to the reputation of it. Nor is there any one Disciple in all the New Testament preaching and baptising 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 Acts 8.6.  Ananias was a Disciple.  
I answer: Yea, but he restored sight to Saul, and had vision.  
2. 
q Acts 9.17.  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 everywhere 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, 
1 Cor. 12.29, 30. Ephes. 4.11.  Rulers, Deacons, &c. and therefore Administrator is an unwholesome 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 always had; and they are joined 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 joined 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 only baptised 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 joined 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 joined together, 
Matth. 39.6.  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 
a Joh. 1.25. Heb. 5.4. Matt. 10.1, 5, 8▪ Mark 16.16.  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 Christ's mind, as they think, most fully in the practice of Ordinances, yet have no greater gifts in their 
b Revel. 15.8. 1 Cor. 8.2.  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 1 Cor. 12.  by which they may be discerned to excel all othe●Societies?  
13. That the fullness of time is not yet come for Ordinances: For as there were several 
d Acts 1.4. and 7.17. Gal. 4 4. M●rk 1.15. Revel. 15.8. & 16. and 18.1. Acts ● 6, ●.  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 Matth. 10.1. Mark 16.16. 1 Cor. 12.  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 believer as can dispense Ordinances, must be qualified as the believers in Mark 16. and as the former 
b Acts 8.6. and 9.17.  Disciples were. That there is a time and 
c Revel. 15.8. and 18.1.  fullness 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 pouring out their Vials or not, or when Babylon is fallen. And whether there is not as much need for 
d Acts 2.4. Mark 16.17. Acts 19.6. 1 Cor. 14.22, 39  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 Revel. 22.1.  of God.   

The Exceptions.  
1. THat Jesus Christ did promise to be ever with his 
a Matth. 28.20. and 16.18.  Church, and therefore cannot be reasonably presumed to leave them without 
b Joh. 14.16.  Church and Ordinances.  
2. That if 
c Revel. 22.18, 19  Scriptures were not so pure and clear to us, as the Word of Life were not sufficiently there; God were less 
d Heb. 7.22.  gracious to us now under Grace, and Christ come in the flesh, than 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 Christ's first coming in the flesh, then for 
e Joh. 20.29, 30, 31.  after.  
4. That if we must have miracles to make us believe, and not believe 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 believing.  
5. If there must be miracles for believing, Truth is not of that excellent nature that it seems: for if it be not able to make itself evident, and cast a native and spiritual 
f Ephes. 5. 1●.  shine or brightness upon that soul it comes into, it is but weak, dark, and insufficient.  
6. If Truth be not discernible in itself by its own glorious light-some nature, by beams from it self; it is of a worse condition than many things b●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 Joh. 8. 1●. and 9 5.  Christ the truth, than every beam hath 
h Revel. 22.5.  light in itself, because it streams from the fountain of light, and so is discernible.  
8. That it is more glorious to take evidences from the Spirit, then from any thing without; which can at farthest of itself 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 gross, 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 believe, without a spiritual conviction from the Spirit of Christ going along with it; so as we see when miracles were wrought, some believed, and some believed 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 believe merely by the 
i Joh. 20.29, 30, 31.  Spirit, is far more glorious than by any other outward means, though never so outwardly glorious: by how much the Spirit is more excellent than 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 Matt. 23.24.  with signs and wonders of the two, than Christ. So as here shall be a loss to any that thinks to believe merely by miracle. So as the Spirit is that which must make us believe beyond all the power of miracle, which can give out its power but upon the sense at furthest, being merely outward and visible.  
13. That there is no such power for Ordinances as is pretended; but believers, as 
l Matth. 10.1. compared with Matth. 28.18. Joh. 8.31. Isa. 8.16. Acts 9.10.  Disciples, may administer; and so did the Apostles and believers formerly, as they were Disciples.  
14. That the Scriptures of the Gospel, or New Testament, are of such a 
m 2 Cor. 3.6, 8, 9 Rom. 1.16. 2 Tim. 3.16, 17. Heb. 4.12. ● Pet. 1.19.  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 terrify, 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 than the knowledge of something infinite which they did not know, and a Religion of human or moral righteousness 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 righteousness in one that is both God and Man in a most rational though infinite way of salvation, and a way of Worship cross to all methods and ways of reason, and the world, opening new ways by a new Spirit, purifying natural reason into more divine and glorious notions then ever it yet attained, bringing in a way of b●leeving, and placing a Religion upon a spiritu●l persuasion called Faith, which is more proportionable to an infinite God, and an infinite way and depth of salvation, than reason ever invented, viz. for the soul to believe upon one, even Jesus Christ, in whom God hath laid up all love and fulness●; and so for man to become one with him who is God and Man: and there cannot be a more rational way for man to become one with God, then by one who is both God and Man.  
16. That though there be not such glorious powerings out of Spirit, and such gifts as believers both may and shall have; yet all believers ought to practise so far of the outward Ordinance as is clearly revealed they may. 
Phil. 13.16.   
17. That the Scriptures or Gospel of the New Testament being as many hundred years old as from the Apostles, even in that Original we have them, no very material differences in Copies, as it seems; and though they have passed through the great apostasy, yet they have not had the power to corrupt them materially in their Original, to advantage their heresies and corruptions; which very constant preservation of Truth in the midst of the very Enemies of Truth, is both a constant and standing miracle of itself; and so we need not stay for a ministry with miracle, being we have a Word with miracle, which in its matter, subject, power, speaking of God, of his Son, God and Man, of his Spirit the Actor in man from both, by ways of outward Ordinances, of the depths, windings, and workings of reason, &c. is of as much efficacy to persuade as any thing else we can have; and the way of the pure Spirit is a more glorious way of operation than any other of a visible sensual nature: And God may be more glorified by quickening and spiritualizing a word, and using the spiritually glorious ministry of that, then of man: and they are far too low who look for their original teachings from man, and not from the Word and Spirit.   

CONCLUSION.  
I Have drawn out this map of each opinion, that your eye may travel over that in an hour, which otherwise you might be a year in going over. Thus each are discovered in a narrow yet full Discovery; and I think all that are divinely rational, 
1 Cor. 8.2.  will see no such cause to think that each hath attained so far, that either they should presume in their degree, or look down from the pinnacle of an infallibility upon each other. I have set the strength and weakness of each opinion before itself, that on the one side as it may glory, so on the other side it may fear and be humble. All I wish now is that we be all so far one, at least in infirmity, and this Common weakness, as may be a ground of Common embodying and associating against the Common Enemy, or Grand Antichrist; as in States, who when they are at lowest, have least factions; and when weakest, are most peaceable with one another.    


The GOSPEL, or NEW TESTAMENT of JESUS CHRIST, proved undeniably to be the very Word of God, without Miracles, to assure us of the particular duties in it.  
Because there are some men now of more reason then sound belief, I cannot but in a spiritual rationally way bear witness to our salvation in the written Word.  
1. IF there were not a Word or Will of God revealed in Laws and Ordinances written, God were worse provided than the lawgivers of Nations and Kingdoms, and the world were left to their own wills; which is esteemed ridiculous in the eyes of all the Nations of the world in their very politic condition.  
2. The Laws and Ordinances contained in the Word, or New testaments, bear only the Image of a God, in their holiness, purity, righteousness, glory, infiniteness, eternity, immortality, which are all, with many more things of like excellency, there, which are as the beams of light to the Sun, or so many things of God, revealing God.  
3. The Word is so tempered into a middle nature betwixt God and man, as no Word can be more revealing the most glorious, spiritual, infinite things from a God, in a mean, literal, figurative, comparative, significative way to man.  
4. To have a standing Word as the Gospel is, is more for the glory and authority of a God than any ministry of man, though with miracles and signs; because such a Word, where none can join themselves as Authors or Parties, as in other ways of dispensation by men, men may join themselves, doth undoubtedly hold forth most of God and of divine Authority; and thus to maintain or preserve a Law or Word in the world, is not so much with God as for Kings and Princes to maintain Statutes and Laws in their Kingdoms.  
5. A Word as the New Testament is, may be as well a way and dispensation to an infinite God to make out himself by, as any other, either of dream or vision, or Revelation or Oracle, all being but ways of a natural strain and condition, no more than the Word.  
6. The very manner of dispensation or writing, is such as hath the authority, power, wisdom, couns●ls of a God, the whole business of it being a work discovered to be begun by God, and amongst men, to set forth the glory of God, the mercy, love, and wisdom of G●d, and the way by the Son of God, and Spirit of God, and all to be glorified with God; and thus treating only of things divine, and a work divine, in a way divine.  
7. We must either give up ourselves to this Word wholly, or not at a●l; and than let the world and experience judge what kind of Religion reason at large unbounded, or unenlightened, will bring forth, by the former patterns of Heathenish and G●ntilish Religion.  
8. Why should it not be thought the most clean and direct w●y for God, to manifest himself to man by Word, Gospel, and Epistle, and so by an infinite and invisible power and hand commend and convey it from age to ag●, from generation to generation, as well as for men to make out their art, reason, knowledge, experience into books and words written, to their own and other generations?  
9 This Gosp●l of Jesus Christ places Religion upon a more glorious transcendent way, to suit with an infinite God, than ever any device of man, or reason could invent, viz. upon faith, upon a believing or spiritual persuasion wrought by the same God, by which men are carried out into depths of infiniteness and glory, no way measurable nor discernabl● but by this way of believing; and there could never have been an engine contrived which could have gone from man into God but this of faith by God himself; nor more for the advantage of the glo●y of a God, taking all from the creature, employing it wholly upon a God.  
10. There is more reason in this Gospel, or New Testament, in the way of R●ligion which it holds forth by Jesus Christ, then ever could be thought on by the reason of man; as for instance, Each man's internal conscience hath a light or law in it which condemns or accus●●h for murder, &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 infinit●, being on God offended, but by one who is both man and God, even J●sus Christ? So as the mystery of salvation is such as even reason itself 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; an● 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 suitableness, so full, so suitable, and complete, and serviceable, as the invention of men could never devise.  
12. It discovers reason to itself in all its workings and ways, in its purity and corruption, in its virtues and vices, conscience bearing witness 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 design 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 dispenser's, mean and contemptible fishermen, tradesmen, &c. yet inspired by graces contrary, as self-denial, humility, love to enemies; by conditions contrary, as weakness, 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 only less discernible, and not to be so sensibly perceived, preserved by its very enemies, the Roman cruelty of Emperors, and Antichristian Traditions.  
15. It refers the discovery of all Truth in itself to the Spirit of God, which no word but the Word of God would do, and will not take in men into glory with itself which miracles do, which are done by the hand and ministry of man; and the Spirit in this way must needs be a more glorious Interpreter of the Will of God, than the mere ministry 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 itself 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 believe: 
John 20.  And they that are thus exercised, are above all miracle, and are persuaded enough by itself without the help of an outward work.  
17. To these I add the testimonies of the most ancient in witness of it.  
Dionysius Areopagita, thought to live in the times of the Apostles, 
De divinis n●min. c. 2.  & not daring to take his Divinity anywhere but from these Scriptures.  
Irenaeus, 
Iren. lib. 3. c. 1.  who was in the year 180. affirming the fullness of these Gospel-Scriptures, and accounted them the Pillar of Truth.  
So Tertullian, who lived 1400 years since, 
Tertullian. lib. contra Hermogen.  doth accordingly witness to their perfection.  
Origen, Athanasius, Chrysostom, 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 prophecy 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, confess, 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, heresy, 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 man's 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 only strengthened and clear from the Word, but from a testimony which some when they read, may know better than 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 engaged 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, heresy, and according to the Word of God, you and I stand bound by our own private consciences to reveal to the State, who hath recommended such a Covenant unto us, what our consciences interpret according to this Word, against Popery or heresy, unless there could be one universal or public infallible Interpreter of the Word of God and Truth, who might determine concerning heresy and the Word of God, and whose determinations is as in the formerly inspired Apostolic●l teachers we may rest.  
So being thus engaged by Covenant, we are at the same time, by one and the same Act, bound to liberty of conscience, in these particulars of the things of God: and if there should be any persecution for the pious, modest, and peaceable liberty, so taken and practised, whether would it not clearly and undeniably follow, that our consciences are not under the Lord Jesus, and his Spirit immediately in the things of God, but under the interpretations of men.  
And surely that one Clause, according to the Word of God, is most providentially inserted; for if we be so closely covenanted to the Word of God, how tender ought we to be? lest in this dark season of our discerning, we oppose something of the Word, and so in ignorance, persecute what we covenant to maintain. I wish our Assembly would press this equally with the Covenant in their Sermons.  
Object. But must every one be the Interpreter of the Covenant?  
Answ. Nay, not every one, in every thing: The Magistracy in all things of a civil cognizance, and in all spiritual things which go out from their mere spiritual condition into a moral offence, as injustice or evil transgression into tumult or disturbance of public or private peace, actually and expressly, not interpretatively; for so the Nations interpreted the Jews as troublers of the State; and the Jews, Christ and his Disciples, as movers of sedition: The Papists and prelates interpreted the Nonconformists or reproached Puritans, as factious and tumultuous: So as in all things of Moral, Civil, or Secular cognizance, which the Magistrate hath clear rule for to walk by, He ought to interpret and proceed by; partly, because he is the Legislator, and so is the best Interpreter, and can best resolve us in things of Law and public liberty; and in morals, his duty lies out more clearly; but in merely divine and spiritual interpretations of Truth and Gospel-mystery, the Lord Jesus and the Spirit of Jesus Christ are both the Legislators, or lawgivers, and Interpreters to the conscience.  
Object. But shall there be no power to compel consciences into Uniformity?  
Answ. I shall give light to this by propounding a Case. Suppose the several godly parties, or believers, were equally principled for persecution or non-toleration, and were equally numbered, and were equally strengthened by parties of Magistracy on their side, What would come forth according to such principles? I sigh to consider: There would be edge against edge, authority against authority, power against power, and all the State or Kingdom involved into blood and confusion: So as we must consider things according to their principles, not according to their temporary or occasional advantages.  
Object. But you give not enough to the Magistrate.  
Answ. Yea, more than any. He that gives him that which God hath given him, gives more than any that pretend to give him the most.  
The pretenders that bid for the Magistrate at this time are,  
1. They that put him as an help and government in the Church, as some, 
1 Cor. 2.28.  viz. they of the Erastian way.  
2. They that make use on him but as an help to the Church extrinsecally, and by way of foreign assistance, as others, viz. they of the Presbyterial way.  
3. They that give him power over body, goods, over all moral and civil behaviours of men, Professors and believers, of what sort soever, of what opinion soever, as I and the rest of our Brethren do, praying with all manner of supplication that under them we may lead a peaceable, godly, and quiet life.  
Object. But why dare you not engage Civil Magistracy in Religion over consciences, as some others do?  
Answ. Yea, In all things morally good and evil, God hath engaged them, and hath set the Law and Light of nature and conscience in all people to side with them, condemning and excusing what they and their Law doth condemn and excuse, and thus to bear witness with their dominion and power.  
But in things of pure Gospel-mystery and Evangelically good or evil, I dare not engage them (whatever others do) over consciences, because I give more to their just power, and because I dare not draw them into such principles, which hath broken more Magistracy, than all the other plots and devices of men.  
For things of Worship which are laid up in the pure simple mystery, in the Light of the Spirit, not of nature, as all mere Gospel-mystery is, to engage the Magistrates sword into these, is rather a way to dash them against every man's conscience, and so in time to lay in a fatal power or a fatal suffering.  
We know that power which makes kingdom's soùndest in their Dominion, and most lasting, is the truest and wholsomest; and surely that which engages them lest into that part of the soul, the conscience which can lest endure to be oppressed, is the safest and most peaceable.     

To my Reverend learned Friend Master LEY, One of the Assembly of Divines, at Westminster, Author of a Book called The Resolution of the New Quere, published by Master Saltmarsh.  
SIR,  
I Shall give you a public account according to your public charge in your leaf concerning me, That I intended to make you my Censor for some papers which I did not publish. Pag. 1.  
Sir, those papers were an answer to Master Fuller's last Book; and the Question about Reformation betwixt him and me being so out of all Question, as Master Herle observeth, and he as I heard, being dead, made me rather put up my Arrows into their Quiver, theen shoot them at such a mark.  
For my contending with you in this, I hope it is but as that of Paul and Barnabas, and Paul and Peter, a contention of Brethren, not of Enemies; for I think you would oppose Truth no more than myself; but we both may be said to contend rather for the Truth then against it, and rather with one another's reason, then with Truth.  
In this controversy you have much advantage of learning, and experience; but there is a Spirit and the inspiration of the Almighty. which enlightens the young man and the old; Elihu as well as Job or his Friends.  
Your other advantages are, the Magistrate whom you have more on your side; we only are more on the Magistrates side, than they are on ours; yet we cannot but say, and bless the Lord for them, they are so far on ours, as we lead a peaceable and quiet life under them.  
Your other advantage is an Assembly of learned Divines, yet not so wholly yours; the way of Truth we stand for, hath a Party there; and I hope when the veil of prejudice is taken away, and Truth is brought home to their souls in its nakedness, power, and evidence, by a power more spiritual than is yet given out from Heaven, our Party there will be greater: I willingly presume so much of them.  
I have laboured that a Spirit of love and meekness might run through all my Reply unto you, though in my travelling over your paper I have met with some things in the way too sharp, and your way hath more Briars and Thorns in it than you promised in your first leaf: I had much ado not to be provoked, by how much your promise had removed all offence on your part from my expectation. If you find any passions in my Book, charge them on my unregenerate part; for I find that when I would do good, evil is present with me.  
You see my labours, deducting the time of their Printing, are of about two weeks' growth, younger by some six weeks (if I mistake not) than yours. I hope where you could not expect much, you will not look for more than I here return you in this time.  
Sir, I salute you in the Lord, and with all due respects to your self, your age, your learning, I begin my Discourse with you; and the Lord let me see the failings on my part, while I seek to discover those on yours, that I may take out the beam from my own eye, as well as the mote from yours.  
You desired me in your Book to enter upon a way of Peace; and I have accordingly presented my model to be perfected and refixed by any that will set upon the work: I do not love in any thing I write, to fume out merely in controversy; but in something if it may be to edification. I rest  
Your Friend in the Lord JOHN SALTMARSH.   

The Smoke in the Temple. Wherein is the Vindication of the NEW QUERE FROM Master Ley's RESOLUTION.  
Master Ley's Resolution, Page 2, & 3.  
I Put a Question, Whether he were an Independent or no? He told me, He was not; but that he had a latitude of charity for them of that way. Since that, I had a glimpse more of his inclination by his Dawning of Light: but a full discovery of his mind in his Book, The Opening of Master Prynns Vindication. I will not entertain him as an enemy. To give him his due, in all that I have seen set forth in his name, I find him rather opinionative than passionate.  
Reply.  
Your Question was accordingly put by you, and accordingly answered by me. And for my appearing for Truth not all at once in my Treatises, you may see I was not hasty to believe, nor to write in the behalf of a Truth before I saw it, nor to plunge myself into any Way till I had examined it. The Apostles waited for the full revelation of all truth by the Spirit's coming. 
Acts 1. & 1●. 1 Joh. 4.1. 1 Thess. 5.21.  The Bereans searched daily to see whether the things were so, or no. Apollo's preached not Christ clearly till he was instructed in the way of God more perfectly. We are bidden to try the spirits, and prove all things: So as I appeared in those degrees but by Scripture-warrant. And I could name to you examples of another sort; Augustine, Luther, both finding truth but in degrees; and the latter sweetly acknowledging how he was enlightened by beam after beam. Angels, who lie more naked towards God, and take in the things they know, by way of Vision; yet see not any of that will of God which gives Laws to them, but as he reveals: Much less such as we who dwell in houses of clay, and whose foundations are in the dust, and who come by the sight of things discoursively, and by spiritual reasoning; God giving in the revelation of his Truths in a natural, yet supernatural way.  
But for that Notion of Independency you speak on, I dare not own it, because I account myself both under a spiritual and civil Supremacy; under Jesus Christ and the Magistrate severally, and exempt from neither. We are not of those that despise Governments and speak evil of Dignities, not are we under any such singular Notion that I know on, to be called Independents, &c. We all hold of the Body of Christ, and of the Communion of Sain●s below, and we hold one upon another, but not one over another. We dare not be Classical, Provincial, National; these are no forms of wholesome words to which we are commanded, nor know we any such power; but that of Brethren, and ministry, and fellowship. We dare not take out a Copy either from the States of the world, or the State of Israel, to obey or rule by under the Gospel. And if you call the Churches of Christ Independent for this, we must suffer till the Lord bring forth our righteousness as the noonday. Yet this you and we both know, that when Truth would not embody or mingle at any time with corruptions, it had presently the name of Sect, Schism, Faction (all which are employed in the name Independency) put upon it. Thus were the Reformed Nations of England, Germany, France, &c. scandalised by Popish Writers, and the old Non-conformists by the Prelatical; the Jews formerly by the Nations, and the Christians by the Jews. We have heard enough of Independency and Presbytery; such notes of distinction are now become names of reproach: and so I lay them down.  
And whereas you say you will not entertain me as an enemy; it is more likely than in the end both you and I may prove a better friend to the Truth. It is possible many in this Age might have seen more, had they not cast so much dust in one another's eyes by their strivings: It were well such a Gospel-spirit would walk more abroad, and that spirit which casts men sometimes into the fire, and sometimes into the water, were not so stirring. Well, since you will be no enemy to me, I shall not, I hope, contend with you, though I dare not but contend earnestly for the Truth. And the Truth itself which I write for, may (I hope) at length find you no more an enemy to it than you are to me. I cannot but wish one of your experience and abilities, like Paul, to preach for that Truth which before he destroyed. Our heart's desire and prayer should be for any of Israel.  
And for that you say of me in your Observation, that I am rather opinionative than passionate, I cannot take it so ill from you that will needs be no enemy to me: I interpret any thing from such a one on the better side of it. But I shall allow you your liberty at myself: And if the Truth of God may more abound through my opinion (as you take it) unto his glory, I have enough.  
Master Ley's Resolution, Pag. 4, & 5.  
I wonder he, who hath writ a whole Book of policy, should be so unpolitic as to think it seasonable, since it tends to retard the establishment of Government, whereto the Parliament is so much engaged by Declaration, &c. by Solemn League and Covenant, Art. 1. already setting it up in 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 than 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 darkness I was in: and I can freely join with any in censuring any unregenerate part in me, as I esteem much of my Carnal reason to be. When I was a child, I spoke as a child; neither have I any fruit now (as the Apostle says) 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, find something to retract in it: either something is too dead, or too dark, or too carnal. Thus you see I willingly help you against myself; and I account it a part of my condition here, not to see all at once.  
For the unseasonableness of my Quere, you allege the Declaration of Parliament, and the Covenant in Art. 1. wherein they are engaged to endeavour Reformation; and the Ordinances, &c.  
Now where is my unseasonableness? The Parliament is endeavouring, &c. May I contribute my moneys, my vote, my pains, my informations to the Civil engagements, and not my notions to the Spiritual? Are we not to bring in all our disoursements, either Natural, Civil, or Spiritual, into that public Treasury? Though you of the Assembly cast in of your abundance, 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 find my conscience persuading me such or such a thing is not accordingly, ought I not by all the Obligations that are upon me, of Gospel, Parliament, and country, 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, 
Acts 4.20.  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, prophesy not here; for it is the King's chapel. And for things of a Spiritual nature, we are allowed almost the fullness of time for season. Be instant in season and out of season, saith Paul.  
But, What better season could I come in, than such a one, wherein things were but ripening and moving towards establishment? Where nothing is settled, 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 bon●●▪ says 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 final, That holds better for me, who might have spoken to much less 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 business 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 wisdom of that Parable, to come and knock only 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 suspicion of haste, and to tax the Ministers for putting in for a power not consonant to Scriptures and Prudence, &c. His rendering 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 tithing anise and Cummin, but I hasten to the weightier matters of the Law. A word only 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 less than 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 mixed accordingly of Religion and State? Doth not the State itself 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 suspicion 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 looked for Jehu, I should have looked 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 of prelacy yet left, and working in the country with us; and if not in the City too, I refer you to master Coleman.  
For the word rendered from the Original metaphorically; I quoted only the Text, to my remembrance, to the Printer's hand; and how he came by the metaphor, I know not; but I find fault as well as you: However, to make the best of it now, translations of Scripture are not all Grammatical, as you know; nor to the letter, as I could wish them with you.  
For artificial colours, or Rhetorical, &c. You make me guilty of such varnish as I have not laid on, to my knowledge; nor have much to lay on, if I would: Truth and Peace, which were my subjects, are fair enough of themselves, without any colour of mine: and I desire not to bring forth either, but in the evidence and demonstration of the spirit; and if there be any thing of their own beauty there, call it not artificial; put not suspicions and jealousies into any, that such things as they see are not so, to make men Sceptical. It is as much injury to Truth and Peace to misreport them, as to counterfeit them.  
And for your logical marshalling my reasons, I thank you; you took more pains with them than I would do. I gave them out in that Notional order I received them in. Nor dare I be too logical and notional in things divine. Systems and forms of art, have done our Divinity some harm. Such Classes and methods of reason have been found too straight for the more spiritual enlargements of Truth. Yet I honour your Learning, though I thus speak.  
Master Ley's Resolution, pag. 9 & 10.  
His first reason taken from Rules of Faith, Rom. 14.3, 13, &c. Now he should have planted his reason directly against the imposing a Government, rather than obedience to it; as thus, &c. Those that set up a Government which they are not fully persuaded on, sin: But, they that now set up Church-government with power, &c. do set up a Government whereof they are not fully persuaded on: Therefore in so doing, they sin. The major is true, but the minor not, because of their faithful learned Counsellors, and Scripture-discussings.  
Reply.  
Since you will help me to prove, you are welcome: You have furnished me with one Argument more: You are a fair enemy, to lend out your own weapon. And now you have made your Argument half for me, I shall make the other half myself. You say,  
What the imposers of Government cannot do in Faith, is sin: This is your half Argument. But you take it for granted, Our imposers of Government are not such, but such as are fully persuaded, and can set up the Government in faith; and you prove it thus, from those of their Counsellors so near them, and from their Scripture-discussions.  
First, I know not what Counsellors you mean; but they are too wise a Senate to be carried by any interest but their own; and I wish them no other Counsellors than Truth and Peace: nor do I know that they are so fully persuaded of any such Government. I believe some of them are not so fully principled for your way; and then they all are not persuaded so of the Government: nor have you yet been able to make out the evidence of every truth you presented them from clear Scriptures, saving your Art of deductions and consequences, and prudence: and if all cannot be persuaded that State conscience or public conscience is not so wholly nor fully persuaded: then, as you imply, a State or public conscience is like a Particular conscience; which if it doth not Wholly consent, is doubtful, or weak: for it is not in Spiritual things as in Civil: Votes of major parts make Laws, and they stand good from any such forms of policy: but I never yet saw that rule in the Gospel for any such proceedings in spiritual things: but that is a Law in Christ's Kingdom, not that which is voted so, but that which is so in the truth of it: For else Popery were the best; for it hath most voices and counsels. So as unless you can prove the Parliament to be of one mind in it, how can you prove a Parliament so fully persuaded in mind as you imply? Let them prove a Truth by most voices that please or can; but I wish the business of a State-conscience, in a thing of this nature, were more inquired into then yet it hath been.  
But if the Parliament were fully persuaded of the truth of the Government, yet there would be a new question, yea, and is, very learnedly discussed by our worthy Brethren Master Coleman and the Commissioner, how they could be persuaded of the imposing, and power of settling. For my part, if there must be an imposing of Government (for I would have the State-consciences left to their liberty as well as Particular, and yet Truth to have the liberty of access unto them) I would have the power of the Parliament laid up there: we have had too sad experience when it hath been given out from thence, and trusted too far. Paul referred himself thither, (I stand, says he, at Cesar's Judgement-seat) rather then to the Council of the Priests and Elders. Christ had more favour from Pilate a Roman governor, then from Caiaphas the Priest.  
One word more. How can the Parliament properly be said to be fully persuaded, &c. unless they could freely sign it with a Jus divinum, or divine Right? Nothing but Scripture and the Word, can properly fully persuade. Now if they cannot find so much Scripture as to warrant it for Christ's Government, how can there be a purely Gospel-warrantable, a full persuasion, or faith, where there wants a word of faith to secure it?  
And now I shall form your Argument you half made to my hand thus, and return another with usury.  
Your Argument is this:  
Those that set up a Government which they cannot be fully persuaded on, cannot but sin.  
But, the Parliament cannot be fully persuaded of this Government:  
Therefore, if they set it up, they cannot but sin.  
My proof is this, in behalf of your Argument.  
That conscience which is not wholly consenting, is not fully persuaded.  
But, such is the State or public conscience, viz. not fully consenting at this time:  
Therefore, the State-conscience is not fully persuaded.  
Note  
Because some are more for it, some are less for it.  
I prove the State-conscience not fully consenting.  
That conscience which hath not Scripture to secure it, cannot be fully consenting or persuaded: viz. as full persuasion is taken in the Word.  
But, such is the public conscience at this time concerning this present Government: viz. not fully persuaded from Scripture concerning it.  
Therefore, the public or State-conscience cannot be so fully consenting or persuaded. viz. in a Scripture-sense.  
Note.  
Because they which cannot call it a Government by Divine Right, are not secured concerning it by the Word; and then, by consequence, are not so fully consenting, nor persuaded.  
Master Ley's Resolution, pag. 9 & 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 than neither Protestations nor Covenant of State can be administered; 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 fitted more to the policy 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 fitted 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 kind of external pedagogy 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 discuss; 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 persuaded in his own mind: That is the Apostle's rule, I am sure, whatever any say to the contrary, and will stand. In civil things, I would have any way or design of assurance that is fairly and justly politic: in spiritual things, only such ways of assurance as are Gospel-ways, and may suit with the New Testament-believers.  
And now you are to prove more than 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 only by the way: To show 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 design from these. It is not safe going to the State for a pattern for the Church. If the State in certain seasons of unfaithfulness and unsettlement, contrive any way of security or assurance (necessity is often a lawmaker 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 lawgiver there? Necessity is sometimes a suspender of Laws in the Gospel, but no lawmaker.  
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 than 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 scarlet 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 than 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 oneness, entireness, 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 dial, and not the dial 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 people's part, but to the Ministers and Elders.  
Because, so far as concerns the people's compliance, they are to be instructed before they yield 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 meekness, 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, aught 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 only 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 intermeddling. But I would have the people mark well what kind 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 churchway, 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 Goodwin and Master Nye, That the clergy 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 only 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 only to be instructed and taught that this is the Government to which they must submit. So the people under Popery, prelacy, &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 persuaded, and that the Word holds it forth clearly, embrace it; if not, do not obey any thing in blind and implicit obedience. This were fair dealing with Conscience; thus the Churches of Christ had their Government among them.  
To that of the pe●ples compliancy you speak on, it is not my work here to dispute the Interests of Elders and persons 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 only, 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 kind 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 meekness; how meek i● will prove, and how meekly they shall be dealt with under it, we are not to judge by any promises of meekness, but by Principles. Are the Principles such as naturally bring forth meekness, or rather such as invest the Ministers and Elders with a power supreme and of dominion? But what if such as yourself, and some other godly meek of your Way, may propound nothing but ways of meekness to yourselves? 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 pass, as you do in your Presbytery, which some, seeing into the nature of it, cannot but prophesy accordingly. You know Episcopacy began in meekness, and Bishops were brought in first for good and for peace: But how proved they? Tyranny had ever a countenance of meekness 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 find more meekness, 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 easy compliancy: For there are whole Parishes and Counties of this constitution: And you yourself 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 meekness instructing, &c. These are full Scriptures for ordering any Church-Government: These are good Laws; but than 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 Christ's?  
To that of the ignorance of the people, which you would have for a reason of expedition rather than suspension, that they may practically know it; I answer:  
In practical godliness, the Scripture-way is not so: Things must first be known, before practically known, or else the obedience can be but mixed, blind, and Popish. Who can practically obey, taking practically in a Scripture-sense, that is, with knowledge, till they know and be persuaded? 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 amiableness of it, look into other Reformed Kingdoms, and see what power of godliness is there by reason of it. Do we not see the huge bodies of Nations very sinful, corrupt, formal? For Scotland, our brethren's preaching and watchfulness, it may be more powerful in a Reformation upon them, than their Government. And further, I deny not but a Government of that nature may much reform the outward man: So may a mere prudential Government, a mere 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 only the suspending for a time, 〈◊〉 for ever; I answer:  
It is true, Principles and circumstances considered: For if neither the Government be Christ's, 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 people's obedience to their Elders and Rulers; they are very material and pertinent to that: And I shall in requital commend some other back to you; as those of not lording it over the heritage: Against preeminence; as helpers of your faith; of service, and ministry: We are your servants; we entreat you, and beseech you, not seeking our own things, not for filthy lucre, but of a ready mind, &c.  
We must consider, Scripture must be taken in the wholeness and entireness of it; and we must not only mind people of their obedience, but Elders and Ministers of their service, duty, ministry, humility, self-denial, &c. And thus in a just distribution, deal out both to Ministers and people their measure.  
Master Ley's Resolution, pag. 12.  
Strange that he should plead for a delay in establishment of Reformation from the covenant, wherein we are bound to endeavour it sincerely, really, &c. and more strange, under the title of Popery too, which in the next Article of Popery is disavowed.  
Reply.  
Not so strange as you make it; for we are covenanted to endeavour a setting up the Government, not a Government; that is, as it is expounded in the Article, the Government, or Reformation according to the Word of God, &c. not a Government or Reformation of any other sort. So as I plead for a delay only in setting up a Discipline, not the Discipline: or more plainly, that the Discipline be such, that the covenanters may not violate that article, wherein they are bound to do every thing according to the Word, and so prove unfaithful in their covenant, while they are most zealous for it. There was such a kind of mistake in the Jews, who would have stoned the Lord of the Sabbath in zeal to the Sabbath, and following after righteousness, yet did not attain to the righteousness of God.  
And for the title of Popery which I put upon such obedience; which you say cannot be, because discovered in the next Article of the covenant: I answer, The Popery is not in the covenant, but in the Interpretations upon it, and the mistaken practice of it, which is the thing which I only aver. O! How soon may we be Popish under a Covenant against it! What are the maintenance of Ministers by tithes? Jewish and Popish undeniably, and yet no notice of this at all. I had as great a tithe once as another, but I could not hold it so, neither by Covenant nor Gospel. Nor do I tax the Parliament, but those who are betrusted to commend Spiritual grievances to their Senate, &c. Brethren, let us lay down these grievances: countries and Families are burdened: Let not the Ministers have their hooks abroad in every thing of the peoples, like Eli's sons. We know the kingdoms of Scotland and the Netherlands take their tithes to maintain their wars, and will not let their preachers live by decimation, but by pension. And methinks you that profess ingenuity, should be so candid to distinguish where you see I distinguish, and not to force on constructions of this nature, which neither any thing of mine nor the Covenant will bear.  
And for what you say concerning the composers and penners of the Covenant, I am willingly silent: I would not aggravate any thing against a Brother, as you are, which might be only a failing in your Pen.  
Master Ley's Resolution, pag. 12. & 13.  
For that he saith of people's implicit obedience, &c. of their being devoted to any thing the State sets up by Statutes, cannot be, for these Reasons:  
Because, as in the former Reason, Instruction must go before.  
Because, for that of their being devoted, it makes against setting up Doctrine as well as Discipline, and Authority of Parliament as well as Authority of Ministers: They, not Ministers, make Statutes.  
Reply.  
To your first, That instruction must go before, I have answered to this before, as you propounded it before: One word more will suffice. What kind of instruction is it you mean, but authoritative compulsive instruction, such as the Schoolmasters, even your own instance, and here most pertinent, who teaches and whips every one of those that will not understand as well as he? Something an unreasonable way of correction in matters of pure belief & conscience, and best among boys, as your instance implies: Men of Scripture-consciences cannot bear it.  
And for that you say it makes against Doctrine as well as Discipline: Yea, in some sort it is granted; for neither Doctrine nor Discipline ought to be forced but in a Gospel-way.  
And for that you say it makes against the Parliament, because they make Statutes: I answer, Nothing makes against a Legislative power, which reduces it to purer, and clearer, and freer Principles: And thus the Parliament very justly argues in all their Remonstrances touching the King, while they go about to reduce him to his just Rights, from those exorbitancies he suffers himself to be brought into. For instance: He that wishes the Parliament might only proceed in a way, not grieving the Spirit, nor hazarding the persecution of Truth, nor oppressing any Gospel-principles, to which they are covenanted, not keeping on in any sin of former Parliaments, of severe imposing in matters of Religion so controvertible: Is not he, I say, that so wishes, a better friend to Parliaments, Laws and Statutes, than those of contrary Principles? Nay, I must profess that to me that very one Article of Reforming to the Word of God, most providentially inserted, is an Article of Caution, both against imposing and punishing, lest through want of a clear discerning, we be found violaters of that we covenant to maintain, and aught to be sadly considered by all.  
Master Ley's Resolution, pag. 12, & 13.  
His second reason of experience, That the speedy settling, &c. takes little root but in the outward man, &c. concluding pathetically, Why, do not days speak, and multitude of years teach knowledge? In answer,  
1. That the fault was not in the over-speedy settling, but in the choice of a wrong Government.  
2. Because Doctrine goeth on with Discipline, and so the power of the Word may go deep into the conscience, as a Schoolmaster who teaches and corrects.  
3. Because the Discipline is an hedge or wall about the Doctrine, a goad to the Means of Grace, a curb to licentious courses; though with many it go but to the outward man, that is not to be imputed to the Discipline, but their corruptions, &c.  
4. Because where the Discipline hath been rightly chosen and settled, God hath blessed it with better fruits; as in Scotland, where there is no heresy nor Schism, &c.  
5. For that of Elihu in Job, Why, do not days speak, &c. it makes not for his purpose; but that Wisdom is with the ancient, and gray-headed to be heard before young or green-headed counsellors, &c.  
Reply.  
To your first, That the fault was in the choice of a wrong Government, &c. I answer, That is the fear now, lest there should be a choice of a wrong Government, and so the same fault should be committed again: And this very Government hath no Image of Divine Right upon it, nor hath it warrant in all things from the Word, as yourself 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 only 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 than the Gospels: You know the Apostle uses it only 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 only which you ought to say, and which only differences it from all devised forms of men, as your Covenant binds you, and aught to be your only 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, than you prove something. And further: All this you say is true in a kind too of Christ's 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 only 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 heresy nor Schism there, Let Master Coleman (our learned and pious Brother) speak for us both, from his experiences. And for that Kingdom, time will show whether it will prove to be a blessing or no, to want that which you call heresy and Schism. Surely to be free from heresy and Schism, in a Scripture sense, it is such a blessing as the whole Gospel cannot pattern. What? No heresy in a whole Kingdom? No Schism in a whole Kingdom? Never such a pure Church heard on? Corinth, Ephesus, coloss, 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 narrowness 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 man's 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 only, 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 pour 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 harken to the younger that see visions of Reformation, then to the elder that dream dreams of it only.  
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 administered without i●.  
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 pattern and model. 'tis 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 Jewish 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 believers: It is not the Pastors I write against, but the way. There may be a Moses in Pharaoh's Court; a Joseph 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 privilege, not the worlds and nations privileges, 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 clapped 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 only squared stones, but pieces 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 show 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 spiritual 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 than they prove.  
To that of not carrying a conformity betwixt materials and spirituals too high;  
I agree with you in that too, yet not so fully; for Jesus Christ the great Prophet of the Gospel preached the glory of the Kingdom in material comparisons, in salt, water, leven, mustard seed, sowers, husbandmen, vines, vineyards, &c.  
To that of spiritual 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 believe the spiritual building you mean, and I, are not the same here: You mean as it appears, the invisible spiritual, or Church mystical; and yet there, all is not so homogeneal and of the same kind 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 spiritual building or Church here which is the Image of the Church above; and as that is of true, real, essentially spiritual 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 pieces of Rubbish in the material building;  
It is true; But what is that to Solomon's 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 only such a building as the material one you speak on, which is made up of rubbish and broken pieces: and if that be according to Christ's pattern, let these Scriptures in the margin, 
1 Cor· 2.9. Ephes. 2.19, 20, 21. 22·  with many more, determine.  
And for their submitting in deed, there is a national, blind, traditional obedience in them, I cannot call it Gospel-submission.  

1 Pet. 2.9, &c.  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 choose as if all stones were to be square alike, or equally polished; that is not in any material 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 less 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 only the degrees of the invisibl or mystical body, when it is merely in the degrees of visible Gospel-perfection. By this you would make the carnal 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 merely spiritual, and of a size of our own, not the Scriptures. Let the doors of our Churches be as straight 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 lawgiver, 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 challenge that I should show 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, than I shall tell you more: till then, I suspend your challenge. The world, and an Antichristian Nation, are both under Christ's 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 mind of the Spirit, and that very interpretation of yours is part of it the very same I aim at, viz. to show how the Gospel-building is softly gathered and made up by the ministry 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 Christ's description of himself, &c. to be against the establishment, and the suitableness 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 remiss 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 sceptre, 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 easy, yet not easy to flesh and blood, Matth. 5.29. and 16.24. &c. as in self-denial.  
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 always 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 settled upon those called to be Saints. Indeed they make against any other Government at all times as well as now. Nor will there be always such a People under Christ's yoke as you think on. But you look further abroad than I, and in that we mistake one another. You look that whole kingdoms 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 equal.  
To that of Christ's 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 itself 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 prophecy; you do well in part: but you know Prophecies have a latitude; and Scriptures have not only one main and principal, 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 everybody. 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 join 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 sceptre, 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 sceptre?  
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 sceptre to Christ's? unless you bring a Text only to prove that there is such a thing as a Golden sceptre in the Scriptures.  
For your other Texts of Christ's 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 sceptre, while the Churches of Christ enjoy the Golden; and try if you ruin not more than you rule, and break not more than you bow.  
To that of Matth. 12.19. 1 John 5.3. The yoke easy, &c. they make not against a speedy, but a grievous Government; I answer,  
I cannot express myself 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 easy to flesh and blood, so say I too; it is very burdensome, and the commandments grievous to the unregenerate; and therefore I prove from hence, that it is only a fit and suitable yoke for the Saints, and a commandment for them. And there is the same proportion of the outward government to the outward man that there is of the other spiritual 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 politic and national; it takes in a people to subdue as the Laws of civil policy, 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 commandments for the mixed and unregenerate, or in a word, Christ's government no national government.  
To that where you say, Nor hath his place any sober sense in it. Matth. 9.17. The new wine will be always 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 less sober, I am sorry my younger pen should reprove the aged for jesting, which the Apostle says 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 father's Kingdom.  
Nor will the wine be always 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 logical connexion?  
I answer, that shall appear there is sense enough, and connexion enough, and logic enough, though I had rather have more Scripture and less logic; 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 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 moral laws, ceremonial and judicial, divers of which were not executed till forty years after, at their coming into Canaan; so far was God beforehand.  
2. Whereas he saith, Christ could as easily have settled 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 Christ's delay of Government must be our example, then as well for the anabaptistical delay of Baptism till his age Luke 3.23. nor was it John's office to set up a Government, but to prepare the way, &c. And Christ's public ministry lasted but four years, or three years and a half, and he began then to set up Government.  
Reply.  
All your proof reaches but to this:  
1. That God dealt variously with his Church. They had first no written Word, and after, a written Word.  
2. That Christ could have settled his Government by miracle, but did not.  
3. That Christ's delay of Government must be no more our example then his Baptism.  
My proof was to show there was no such moral necessity of the settling, because it was not settled. Now, what have you overthrown here? Not that Christ suspended his Government, and the settling 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 God's Church and Government before his Word, &c. which you would insinuate as some advantage to your settling, &c.  
What is that to God's 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 pattern: 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 Christ's example:  
I cannot dispute that here, Master Tomes will satisfy you at large in his learned Examen, where he hath made work for a whole Assembly, That he knows not but it may be delayed till they be of years.  
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 settled not his Government when he began his ministry, or John's? For the business on your part is to find out, either that the Government was settled before, or with the ministry; 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; all your proof summed up, reaches not to this  
But you imply, The will of God in his dispensations was the cause. But the will of God in his dispensotions carries a rule of righteousness along with it, and of spiritual reason. And in Gospel dispensations and extrincicall proceedings of God's will, you will find a rule and golden reed of righteousness 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. days after his ministration; and that added to the year 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 model of it, which he saith people fell under as they were capable; If he mean the written model in the Word, though it were young in Christ's time or his Apostles, yet not now, we have had 1500. years since. Why should that which is so old in constitution, be thought too soon for execution? And besides Scripture directions, we have had many years the patterns of it i● ma●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 ministry, and giving out his government; but rather strengthens my assertion.  
And for your Arguments for settling employed in these particulars:  
1. That Christ's government was but a while in bringing forth, the years considered.  
2. That the government in the Gospel being now so old, aught to be soon executed.  
3. That the patterns of it are in other Reformed Churches.  
I answer to all these in as few words:  
1. Prove your Argument first to be Christ's, the particulars, and entireness accordingly, and then I shall allow you your Argument; but you grant it to be but partly Christ's, and partly the Assemblies, or of Prudence.  
2. You must prove but the same again, that the government you have, is the government, there withal Gospel-necessaries take in; else, though the Gospel-government be never so old, yours is but new; and this Argument is no better than the first.  
3. Prove the other Reformed Kingdoms to be Reformed Churches, as Churches are taken in the Gospel, and their patterns pure Gospel-Paterns, which by your own you acknowledge to be in part prudential or human as well as evangelical and Divine; and than your reason may have some force in it. Till then, you see with all you can do, you cannot prove but Christ's government was divers years in bringing forth by himself and his Apostles; and so by your own account, you ought not to be before them, unless you assume fuller Revelations of truth than 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 Christ's government, and therefore to be settled? That were a strange kind of reasoning: Because Christ proceeded by degrees in giving out the glory of his Kingdom here, therefore every thing that proceeds by degrees, is Christ's government. Here is some kind of logic indeed, as you say, but no Scripture: as for instance; He that says such a one is a living creature, says tru●ly; He that says such a one is a beast, says he is a living creature: Therefore will it follow, He that says such a one is a beast, says truly; So, He that says Christ's government proceeded slowly, says truly; He that says your government proceeded slowly, says truly; Therefore, He that says your government is Christ's government, says truly. What have you got now by your logic?  
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 less danger to that State, &c. I answer  
1 It is the duty 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 actual execution in all over the kingdom.  
2. He makes it a dangerous matter for the State to involve itself into the designs of ecclesiastical power.  
But unseasonably applied to presbyterial-government, because both Popish and prelatical power is abjured by i● by Covenant.  
3. Whereas he saith, There can be no danger in the not too sudden incorporating &c. since Moses is not aliv●&c. a new star may arise.  
It is a groundless conceit refuted already; and for that of Moses &c. he bewrayeth his d●signe to debar the government for ever; and for that of a new star arising, it prepares the way for some Barchochebas, who pre●ending to be J●cobs star mislead th●J●wes, and was called ●sword● the son of a I●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 trial.  
3. That the government hath been fluttering too long at Westminster.  
4. That there is no danger to fear the presbyterial government, which hath abjured Popery &c. Dominion by Covenant.  
5. That some of this is refuted already.  
6. That my design is to debar it for ever.  
7. That a new star is a misleading star.  
To your first I reply;  
It is true in civil government, rule there rather than try: But what is that to Church-government, or Discipline? The rule there, is the will of God, which is the only 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 trial; 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 apostolical 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 final and peremptory in the seasons they set: You cannot set such time; the Spirit breathes 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 practise indeed.  
Nor is it enough to abjure Popery in gross, but in every part and parcel. And now having abjured, it is not enough to sit down 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 engaged, you and I, and every Covenanter: and therefore seeing you have engaged 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; else you make it a snare and trouble to Israel, and not a Covenant. And now I profess 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 engagements to the world before every Sermon, calling them into so near a capacity with themselves? though Divines have been unfortunate before, and their predecessors raised in the courtesy 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 than 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 design 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 hair 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 lightsomeness than 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 himself the morningstar, the light which springs from above. The Spirit is called the daystar 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 misle●d? That which bids you prove and try all things, and accordingly follow? or that which saith, This is the way, compel them to come in, not only as the gospel compels in the Parable by a Spirit of power, but by a civil power; not a power of word only, but of state too: and so twisting the gospel with the Law, and human authority with divine?  
Master Ley's Resolution, pag. 27, 28, 29.  
To his other prudential rule, which is, That he makes the civil and eccesiastical power so linked that if there be motions in the one, there will be no quietness in the other; I answer,  
1. He aims at the perpetual prohibition, not at a temporal forbearance only. He carries it on so, as if we must allow him the authority of a politic Dictator.  
2. What if they reciprocate interests? must the civil State leave every man or Congregation to be governed? Judg. 17.6.  
3. Because disturbances are communicated, therefore the civil State ought to settle the ecclesiastical, 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 less 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 straightened: If free in indulgence to all Religions, he complies with the Author of The bloody Tenet: If free from Commotions, experience in several Ages and countries 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 nearness of the civil and eccesiastical power, occasioning motions in each other.  
1. By the authority I assume of a politic Dictator. But what doth my assuming prove against the compliancy and motions of the two Powers? This is no proof 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 perpetual 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 civil and ecclesiastical Powers too suddenly, therefore, saith he, I aim at a perpetual prohibition. How doth this follow? I aim to prohibit it, rebus sic stantibus, therefore for ever? I aim to prohibit it, because as yet neither the Discipline appears to be all Christ's, 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 every Congregation to be left at liberty? Yea, at liberty in spirituals? and not as they will, but as the Gospel persuades 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 be ever persecuted, and have no rest? It was not so under the first Persecution, Then had the church's rest.  
Because, say you, disturbances are communicated, therefore settle the Ecc●●si●sticall, that the civil may enjoy peace.  
But can you secure the Civil from the Ecclesiastical in peace? aught 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 ecclesiastical disturbances, by clasping and incorporating them together. So as it follows better thus: Because they reciprocate Interests, therefore take heed how you establish, because the State cannot but establish a way something of its own, in the ecclesiastical.  
To that of Henry the fourth's humanity which you press, because the Protestants helped him by arms: I answer;  
Let but the same humanity be copied out by the State here, and press for it here as you do there, and we are agreed. Surely you have the same and greater engagements. Your Brethren whom you call schismatics and heretics, have not been sparing of Arms and Blood in the high places of the field, and in a Cause more glorious, with success more admirable, with cou●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 freedom contended for by The bloody Tenet, when I undertake to prove his freedom at large, then put us together; till when, deal fairly. I could as easily draw something of yours under the Line of prelacy; but I would not force any man's notions, much less yours.  
You see of what stamp the liberty is I contend for. And for Commotions, let the world judge, if all the broils and combustions kindled not from the Coals on the Altar, and from the flame of an ecclesiastical Interest, such as you contend for.  
For that of the Tares and Wheat, &c. where you charge us with mixture tolerated, or rather with plucking up Wheat from the Tares, &c. in Church-gathering: I answer,  
We tolerate no mixture, but in the world where Christ himself tolerates, 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 than the Word will bear; that is, more properly plucking which is a destructive pulling ou● a bloody 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 we have Wheat amongst us, which some of your Brethren will scarce allow us; and you very hardly.  
Master Ley's Resolution, pag. 29, 30, 31.  
His other politic consideration is this, Our Parties, or dissenting Brethren now together, and clasped by Interest, &c. I answer.  
1. No clasping in the Camp must lose us to division in the city.  
2. Mr. Saltmarsh in his politics adviseth to repress factions, &c.  
3. The delay hath occasioned a multiplication of Heresies & Schisms.  
4. Many disposed to division, heighten their spirits to contumacy and contempt.  
To that other of his, it is possible while time is given, opinions may be sooner at peace. I answer.  
1. Possibility is no plea against probability, nay, clear experience, that by the brethren's amiable carriage, they have driven on their design with a politic activity, and gained more by their adversary's slowness, than the goodness of their cause.  
To that of his Fire let alone under wood, and so to die out, &c. I answer.  
1. Will fire under dry wood quench itself, or the settling of a Government be as the Bellows?  
2. The contrary is plain by examples of Anabaptists and other Sectaries in Germany, whom Luther at first mediated for with Frederick Duke of Saxony; but after he was glad to stir up the Princes and people of Germany for extinguishing a common combustion.  
To that of his, &c. The contentions of Brethren are like the Bars of a Castle, Prov. 18.19. I answer.  
1. This is his seal to his politic Aphorism: But will the bars of a Castle be taken by letting alone? We have not found it so in our wars, &c.  
Reply.  
To your first, That we must not clasp in the Camp, and divide in the city.  
You say well; we are to agree, or clasp, both in camp and city, and to divide in neither.  
To your second, Mr. Saltmarsh in his politics, I told you before, I dare not allow myself the privilege of an Aphorism of light then, when it was rather night than day with me, as I told you. You know Paul's regenerate part or law of his mind, quarrelled with the law of his Members; so doth mine; so Luther, Augustine, &c.  
To that of delay occasioning heresies, Whether may not your settling things thus, be as great an heresy as you complain against? Be sparing. You may call these Truths, which you now call heresies; Paul preached that doctrine after, which before he destroyed,  
To that of many heightening their spirits into contempt.  
Do not aggravate against your Brethren; remember your own professed ingenuity, in these words, I would not excite authority to needless severity.  
To that of the brethren's politic advantage on your slow pace, and amicable carriage, as you say.  
Give not over your amicableness for that, their policy is no warrant against your duty; and if they be politic, blame them in print: For my part, I hate to see in any too much of man in the business of God; but if some of the Brethren be politic, what is that to the rest, who wait for the Spirit in the simplicity of their own?  
But it may be you mistake the advantages, and put their increasing upon brethren's policy, which is the power of the gospel. You know in Christ's time many believed on him, and the people went after him; and yet not policy, but his power gathered them.  
To that of your fire and dry wood, and that your settling a Government would be no bellows.  
Who are the dry wood you mean? and what fire? and what by the bellows? If it be this, that the settling a government will quench our contentions; yea, and it may quench more than it ought, even something of the Spirit may be quenched by it: Persecution may put out many a candle of the Lords lighting, and many a coal kindled from his Altar. But take heed there be not more fire in the bellows then in the wood.  
To that of the Anabaptiss and Sectaries, quenched by Luther's mediation:  
I dare not believe your Historian, nor take all against them from the Pen of an enemy. He that takes the Parliaments battles from an Oxford Pen, shall read nothing but Rebellion, rather than Religion, And methinks I observe much here in your observation to the contrary: We may rather think that Germany is a field of blood to this day for shedding the blood of so many consciences for some points of diff●rence. And for Luther's mediation against them; Look well, and tell me how much the Lutherans there have advanced in the Reformation: Have they not rather stood like Joshua's Sun, where he left them? Let England take warning by Germany.  
To that of the brethren's contentions, which are like bars of a Castle; and must not then be let alone (you say) as in our Wars:  
Yea go on, take these offended Brethren, these Castles, in your military way; but then, let your Warfare be spiritual, your weapons not carnal; put on the armour of light, &c. and take them by a Gospelsiege, and we are satisfied.  
But if you take them with the power of the Magistrate, with sword and staves, as they took Christ; if you come in this gospel-controversy to take them as the Parliament takes in their towns and cities, by force of arms and compulsive artillery, as your instance seems to imply; take heed lest you shed more spiritual blood to that under the Altar that never ceases to cry How lo●g, Lord, how long?  
Master Ley's Resolution. Pag 32.  
To that he saith, We have not yet any experience of our new clergy. Answ.  
How can there be experience of them, if there be no government to try them withal?  
Reply.  
So as you will have an hazard run both in State and Church for a new experiment upon the Ministers: but sure, your Statists will tell you, it is not safe trying experiments with States; they are too vast bodies for that. What think you of that physician that will cast his Patient into a disease, to try a cure on him? You know the old moral adagy, Turpiùs ●jicitur quàm non admittitur hospes: One is sooner kept out, then cast out.  
Master Ley's Resolution. Pag. 32.  
To that, It is not safe trusting a power too far into those hands. Answer.  
He need not much fear, the government will be so qualified, so disposed for the persons that manage it, &c.  
Reply.  
These are fair promises. It is pity that government should ever be set up, that cannot tell beforehand how well it will carry itself. Oh I saith Absalon, If I were King, it should not be thus.  
But, what is a qualified government that is not Christ's? I can never hope to gather grapes of thorn●s, or figs of thistles. Sure it can never be well for the trees of the forest when the Bramble will reign.  
Master Ley's Resolution. Pag. 33.  
There are many of note who affirm the best way to suppress the multiplicaity of Sects is to let them have scope, and they will run themselves out of breath; but I cannot give my Vote, false teachers are not be tolerated, no, not for an hour, Gal. 2.5.  
Reply.  
I would there were more such, of that mind; I am sure it is safest and soundest. It is safest, there is no such danger in that of crucifying Christ in ignorance, of fighting against God. And soundest, for so they die out most naturally by their own unsoundness, without noise and commotion. Sometimes the cure makes the greater disease, when the cure is not natural but violent. For that of Paul's withstanding Peter to the face, I allow you all such Gospel-wayes of contention, so you only withstand them to the face, and do not as the high Priest did command them to be smitten on the face. Oppose with words as Paul did, but not with swords, taking and turning the Edge of Authority against us.  
Master Ley's Resolution. Pag. 33.  
We experience, saith he. But where reads this Writer this phrase?  
Reply.  
You criticise on words; I cannot take time to do so; I wonder you (an Assembly-man) have leisure for that; this is logomac●ice, or word-fighting: and why not We experience? You know our times have found out such ways of elegancy in t●e English, though I thought not any such thing when I wrote: But why do I trifle too? To your matter.  
Master Ley's Resolution, Pag. 33.  
But it appeareth by his &c. Whether it be safe to commit the power, &c. That to commit any power or establish any government, especially the presbyterial, is too soon or suddenly done, if done at all.  
Reply.  
Yea, and it is not too suddenly if done at all, and not done as it ought, or in Christ's way; I am for any thing of Christ's, when, and where, and how soon you will.  
Master Ley's resolution. Pag. 34.  
We may say as he, Some may like be the ten yet others like the two Brethren. For two ambitious Presbyterians, there may be ten more modest.  
Reply.  
But how come you by such plenty of the better sort? It is not thought by most of your way. I am sure some of your way were taking care how to furnish their Presbytery, their 10000 Parishes. And this I know, that if there were such plenty, Why do you make shift with so many of the episcopal stamp, who keep their Parishes, and resolve while they live, to try out all turns of government, rather than turn off a tithe of two hundred per annum? But I believe the English Presbytery and Prelacy are well agreed in that.  
Master Ley's Resolution. Pag. 34.  
Besides, the presbyterial government is framed directly according to the Resolution of our Saviour.  
Reply.  
Not so directy neither. It is rather directly according to the prudential design of your Ass●mbly, as you say: so as all yet is but So you say, and we say the contrary; there is You say, and We say Authority, not Scripture and evid●nce, carries it on your side: And let the Reader judge betwixt us. Indeed you are able to prove by the Magistrate that your Presbytery is some of it Christ's way: That is an Argument of power, not of Scripture.  
Master Ley's Resolution, Pag. 34.35, & 36.  
To that he saith, The controversy is hottest above government, &c. It may be so without fault in those that are for it, but not without crime in those that oppose it.  
To that of his, Is it good parting with the stakes?  
The Question presupposeth evenness betwixt parties, whereas the difference is betwixt government and no government. The high Court of Parliament and all the Orthodox Churches &c. on the one side, and a small inconsiderable party on the other.  
Nor is it so much injury to resolve for government against them, as the Bishops, who had possession of Prelacy by a prescription legally, &c.  
To that of his, It is to be feared there is too much of man:  
It is likewise to be in those who despise government, &c.  
And if the Bias run most to this truth of government (as he saith.) it is but as it should be.  
The Bishop's government being put down, it is necessary some other should be set up, and before all the presbyterial.  
And if (as he saith) some other truths are wholly set by, it may be the fault of those who set themselves too much against government, I am sure not in such as are for the Presbytery.  
And for his caution as he concludes with, I wish he had had more caution in his mind, and his paper; he had had few faults, and a shorter refutation would have served.  
Reply.  
You say, The controversy may be hottest, yet no fault in those that are for it, but against it.  
But, is all the heat in those that oppose it? Nay sure. Witness the importunity, the petitioning of your party, &c. we silent all the time.  
You say, The difference is not so equal but betwixt government and no government; Parliament and all Orthodox-Divines against an inconsiderable party.  
Indeed it is unequal: It is betwixt a government of man of Prudence, as you confess, and a Scripture-government; betwixt an huge national Government, and Christ's little flock, or Church. Nor is it a controversy with the high Court of Parliament; we contend not with them, but humbly petition and represent the truth unto them: but this is the old way to wind in under the wing of Authority, and to engage them. But they are wise to discern, and not to be engaged as their Predecessors were by the churchmen, as they called them; there are too many sad stories.  
But what of our inconsiderable party? We had rather be a few with truth, than a multitude against it. And how inconsiderable soever we are in number, the stone cut out without hands may fill the earth: the kingdom of Christ, and the Worlds, are not so one as you would make them. Vnus homo totius orbis impetum fustinuit; It was said of Luther; He was but one against a world. Your non-conformists were but inconsiderable to the Kingdom of Prelacy almost. A pebble in the hand of David, may do more than a mighty spear in the hand of Goliath.  
You say, The Bishops had a better prescription even by Law for their government than we.  
But how is this? Is a legal prescription better hold then a Gospel prescription? Is it more privilege to be founded upon a Statute, or Act of Parliament, than Scripture?  
You say, If too much of man be in this controversy, it is in those that oppose and despise Government.  
But what is that to our controversy? We are not of those that speak evil of dignities, or despise governments, unless you count your Presbytery to be that government and digniny spoken on by the Spirit; and that remains to be proved: That which cannot be proved to be a Scripture-government, cannot challenge a Scripture-law to defend or secure it.  
You say, If the bias run most towards government, it is but as it should be.  
Yes, if towards a Scripture-government; else it is as it should not be, and not as it should be.  
You say, The Bishop's government's put down, some must be set up; and that is Presbytery.  
But there is one set up already, a civil Parliamentary government; and will you set up another above that? or cordinate with that? Will you set up one government to rule another? or tutor another? And must you needs set up as large a Dominion as the civil Power hath? Must our Presbytery be full as ample, as high, and supreme, as our Parliament? Will no less territory or kingdom serve it but all England? Whole Nations? Must Christ's 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 sceptre of it? Poor Scripture-government can be content to sit down 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 only 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 half part of the world. Sure if Christ would have had such a national comprehensive Church, he could have converted Kings and Princes first, and they should have given up their sceptres and Kingdoms to Jesus Christ, in the way of a Presbyterian: Nay, it ought to have been so; Jesus Christ was bound in the way of righteousness, to have begun the practice and modell●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 mind and paper, and a shorter Refutation had served.  
Cautions are not amiss 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 yokes upon whole Nations in a day, had need to have the cautions of a years provision laid in beforehand.  
And for your Refutation of my paper; do not bear witness of yourself; 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, affirm. 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 myself.  
Master Ley's resolution, Pag. 36.37.38.  
To that of his, that the material Temple was more clearly left and known then the Gospel pattern; &c. Answer,  
1. He would not be thought to side with Sanballat and Tobijah, and so endeavours to show some considerable difference.  
2. If it be too soon now for the government, 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 patterns, after long debates in the Assembly of Divines, where the dissenting and liberty to object; and lastly, received by Parliament.  
4. By the builders, special regard hath been had to Jesus Christ for Foundation, &c. And now by Master Saltmarsh his consent the work may go on, &c.  
Reply.  
You say, I would not seem to side with Sanballat and Tobijah.  
You say true, I would not. But every building is not templework. And though I would not with knowledge hinder the Temple of the living God, yet if another kind 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 kind of Temple than Christ's, than he that advises to look well that all be right and temple-work that is set up.  
To the difference I made of the material and Gospel-paterns, you say nothing; and that is the only considerable. It may be, as you said you said by me, you are best able to deal 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 own authority but Cerist's: When your pattern is all Gospel, and your people all qualified that in▪ Gospel-patern, than 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 turn 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 coming into the servants of the Lord? Take heed of denying inspired Disciples. You know it is part of the fulfilling of the great prophecy, Acts 2. Indeed some of the Prelates, many of them being uninspired themselves, & having little of the Spirit, or none, would needs say therefore All inspirations and Spiritual enlightenings, &c. were ended in the Church, because ended in them: and because they were so carnal themselves, they thought none was Spiritual. And you remember how they made Laws even against the Spirit in Prayer.  
I speak thus, only 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 esteem of you as one inspired yourself 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 Christ's 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 only that all is by the dictate of the holy Ghost, of the Assembly and Parliament. So it is but part then, by your own 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 down again, as well as set up.  
And whereas you say The building may go on, by Master Saltmarsh his own consent:  
I say Your building will go on, it seems, whether Master Saltmarsh consent or no. Master Ley, in his capacity, is better able to put it on at this time than Master Saltmarsh is to put it off to another time, unless the Lord who is above all, and hath the mighty, even the Princes of the earth to command, work for his own glory above all that we can or think.  
Master Ley's Resolution, pag. 38, 39.40.  
To the second Objection and Answer of Heresies and Schisms, and so they might have done from John's first Sermon, he saith,  
1. Why doth he begin at John's first Sermon? Were not the Esseans, &c. heretics and schismatics? See Epiphanius, &c.  
2. He makes Paul's Epistles the terminus ad quem, which from John's first Sermon to the last, make up Twenty nine years. After the Epistles, he brings in the sending the Spirit, &c. which was but five years after the first Sermon of John Baptist.  
3. Before the end of the Epistles, that Government was not which we find in Scripture; and if so, the Church-government was not long suspended.  
4. Nor would it prejudice our expedition: People of that Age could not be so easily gathered as with us they may be.  
5. What was long in establishing in Primitive times, cannot be said to be hastily done now, after so many discussions and delibrate resolutions.  
Reply.  
You say first, Why begin I for heretics and schismatics from John's first Sermon:  
I begin there, because there began the mystery of the Gospel. And yet I show you that no Government began with that Gospel manifestition; by which I made appear that if Government had been of such moral necessity, why was it not given out with the Gospels first giving out?  
Now you prove in a chronological discourse the space of time from John's Sermon to Paul's Epistle, to make the time appear for government. And, after you have summed up all the time and periods, and find it no two or three years' work, you conclude People of that age could not be so easily gathered as now: Nor the long establishing then to be an hasty establishing now.  
And now, after all this discourse and ravellings out of time from John's Sermon, &c. What have you gained? Not that the government was soon settled. Then you have proved (much to my advantage, and in a clearer and fuller computation than I did) the contrary. So as you have only been taking some learned pains, if you well observe, and the Reader well observe you, to prove that the Government at first was not suddenly cast into model nor brought forth in practice, which is the very thing I aimed at; and truly your pains in it have been more exact than mine; and I thank you for it.  
But you say, It ought not to be so now; nor can it be said to be hastily done now, that was done so long ago.  
You say true in that: But you know the same Spirit must reveal it that formed it; and it formed it at first by degrees: and the way of Revelation hath been more years than the first forming; reckon but your Antichristian years as exactly as you have done your first Christian and Primitive years, and you may be more satisfied. So as all, both the first Revelation of it from prophecies, and the latter from Antichristianism, makes all for the not hastening, which I aimed at.  
Indeed if you can as infallibl assurey us this form and model is the very form then given out, it were very true that you say, That it cannot be said to be hastily done now, what was done so long ago: viz. If it be that very one which was done so long ago.  
For your exception against me, concerning my placing the giving of the Spirit so late, if you interpret sense by the strict order of words, you will lose many a Scripture truth in the words, as you well know.  
Master Ley's Resolution. Pag. 40. & 41.  
To that of Heresies, &c. he saith;  
What if they do not stir up their Patrons against the State, &c. but they busily poison the souls of the people; and shall they (if as Paul Best) be suffered to blaspheme, and reproach, and perturb the public Peace? An Indulgence much like old Eli's, &c.  
If Truth be not more precious than Peace, Why doth our Saviour say, He came not to send Peace? and why do the Fathers contend so against the Arrians about a letter? And why we so with the Romish Religion rather than be at Peace with them?  
For that of moral transgressions, he would have the Magistrates set on.  
Set on? By whom? We have not such mean thoughts of the Magistrate as to make mention of him in such terms of disparagement.  
And for all his Disciplines regulating men for religious walking, there will be work enough for the Magistrate to bring them under civil trial for contumacy, &c.  
Reply.  
You say, What? If heresies stir not up, they poison souls.  
If they poison, let the Gospel antidote be applied then, and no other way which the Gospel will not bear nor allow; there is the sword of the Spirit, and weapons not carnal, but mighty and spiritual.  
For that of old Eli's indulgences which you speak on, you are still looking upon Moses, though you tell us of Christ. Make the kingdom of Israel and of England the same; a Jewish and Christian State the same; and then we shall allow you both Eli's sin, and his son's maintenance by tithes and offerings.  
You say, Truth is more precious than Peace; yet there is a Peace precious as well as Truth, even the Peace of Christ as well as the Truth of Christ.  
But to the business; You would prove Truth to be precious, to the disadvantage of Peace; and therefore you bring in the Fathers against the Arrians, and us against the Papists, and Christ against peace: But what would you prove? Would you prove that truth ought to be established against Peace? and Peace to be no way to Truth? Surely Truth and Peace do meet together; nay, they are so much one, as there is even a Truth in Peace. He that was Truth itself could say, My Peace I leave with you.  
But, What of the contentions spoken on of the Fathers and us, &c. If there be any quarrelling for Truth either by the Fathers or us, but in a Gospel-way, we are not excusable; neither doth Christ speak of Truths drawing swords, but of swords drawn against Truth; which is no Argument for you. When Peter would draw a sword in the defence of Truth, Christ bid him put it up. So far is he against your way of defending Truth.  
You say, By whom should Magistrates be set on? and that you cannot speak in such disparaging words.  
By whom be set on? By the legislative power, by the Parliament: The Parliament can set on their respective Committees, Justices, &c. and is this any disparagement? I speak of subordinate magistrates, not of the supreme.  
You say, There will be work for the Magistrate enough, to punish the contumacious, &c.  
That 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 Satan 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 supreme power, nor the exercise of Discipline from his assistance who can make it effectual, the sword of God and Gidion.  
To that of the imputation of jealousy, &c.  
There is a godly jealou●●e, which would set up as many securities as may be against heresy and impiety.  
The faulty jealousy is theirs that would stifle the Government: but there is a fear which we profess of God's anger for connivance and communion with heretical men &c. There is in some an averseness to heresy in a true zeal and love of God.  
There be many other causes of jealousy, 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 undervalued their piety and prudence, to compare them with Papists and Prelates.  
I will conclude with a piece of his own politic advice, &c. Upon such principles is Church-Government ordained; for his Text out of the Revelation, Revel. 18.1. As he began, so he ends with misapplication of Scripture.  
Reply.  
You say you cannot divide Discipline from his assistance, who can make it effectual.  
That is from the Magistrates. This is a sign without further Argument, that you do not hold your government for Christ's, because it cannot be effectual of itself, 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 joining Presbytery and Magistracy; it joins only God and the magistrates.  
You say, Your godly jealousy will set up as many securities as may be.  
But than they are warrantable and Gospel-ways of security. That is no godly jealousy which sets up other ways; as Herod killing all the children to secure his kingdom; David dissembling to escape; Jacob to get a blessing: there is jealousy, but no godly jealousy 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 jealousy; though I deny not but some of those may be godly who are so jealous, but not in that.  
You say that some fear God's anger for their Communion with heretics, &c.  
You know all such fear is only warrantable in the Church, not in the world: It is not so with the Nations now as with the Jews. 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 God's anger? You have your liberty to withdraw, to separate, as they from you: If it be national or civil communion, than you pluck up the tares before the time of harvest.  
But whom you esteem heretics, they it may be think they have as good Scriptures to esteem you so; and this is heretic for heretic, interpretation against interpretation. And since there is only 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 heretics, heretics; the Sword, the Sword? Let me put one Question here.  
Suppose those you call heretics, 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 kind. If we were equally principled and armed for Persecution, as you are, and acted by your spirit; Ah what a kingdom would here be!  
You say Some have averseness to Heresy in a true zeal to God.  
These are but general notions of Heresy. Every thing is not heresy that is called so. And for true zeal to God in that averseness, all this is granted, if that be heresy indeed. But how if it be such a zeal as Paul saith the Jews had, a zeal, but not according to knowledge? how if it be such a zeal to God as crucified the son of God? and such a zeal there hath been, we know. The Jews did much in zeal to Truth, even against Truth.  
But you close up with that of the Lords and Commons in an Ordinance, &c.  
I am afraid these are such proofs as you intend most in your Presbytery, to make your supplement to Scripture from Authority, and so to make us believe what you cannot persuade us to believe, 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 Lord's sake; nor doth my Argument lie against any thing of theirs, but yours. I dare not undervalue them to count them as Parties, but judges 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 valu●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 than in the Author. But I know no such thing by my Paper: And if it be lawful to draw in consequent conclusions, and then father them, I could prove you to speak Treason, Blasphemy, Idolatry, atheism, heresy, nay, Independency, which some of your Way think worse, Anabaptism, Separation, which would seem to be as hateful 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 politics; and upon such Principles as mine, Church-govenment is ordained.  
I have told you my politics were written by my dimmer light. And if your Government be built upon no better Principles than mine, I cannot but be out of conceit with that Government, being so far out of conceit with mine own Principles; and it makes me think the worse of it, because my former Principles fit it so well. Those Principles you speak on, are partly of civil power and the Sword; and the Dominion or sceptre in the Gospel, is more Spiritual.  
You say of my Text in the Revelation, Revel. 18.1. that as I began, so I end, with misapplication of Scripture.  
Misapplication is a word soon●r writ then proved; and my Reasons were rath●● crowded then ordered in my Paper.  
The Scripture was this: For the Angel that came down from heaven hath great power, and the earth is lightened with his glory.  
Which Scripture there applied, doth hint to any that will not rather cavil then interpret, that my only reason for delay of Government was in this: An Angel was yet to come with power and glory; or, the Gospel would fill the earth with more light; so as we should not shut up ourselves too soon in the dark.  
And now Reader, judge whether it be my misapplication, or his misinterpretation.   

Spiritual PRINCIPLES drawn forth.  

Gospel-truth is one and the same.  
THat which is only in some parts of it warrentable by the Word, is not purely, nor in a Scripture-way warrantable: For there is not any Will-worship but it hath something from the pattern of the true. The samaritan-worship was copied after the Jewish; and the Jewish, when Christ came, had Priests, and Temple, and Sacrifices, and was copied by the Law: but then there was Traditions and Commandments of men. That is pure Gentilism, which hath no Image of Gospel nor legal Truth. Antichrist sits in the very Temple of God, though rather upon it. False Christ's call themselves Christ's as well as the true. The great Image had a head of Gold, though feet of Iron and Clay. Every heresy hath a Scripture-Word in it. But Truth must be all one and the same, and Homogeneal; not in parts so, but all so. There is but one Lord, one Faith, &c.   

Prudence and Consequences, are the great Engines of Will-worship.  
THings of Prudence merely, are not to be admitted into the spiritual way and gospel-design. Prelacy had its Prudence for every new additional in Worship and Government. And once let Prudence open a door, and then will more of man crowd in, than the Law of God can keep out. Nor is that to be admitted which is so received a maxim, Though not directly, yet not repugnant to the Word. Christ's rule is not such: he opposes any Tradition to the commandments of God. Not direct from Scripture, is indirect and repugnant though not to the very letter of such words, yet to the form and Analogy of truth to the general Scripture-law, viz. the will of God that nothing shall be added nor diminished; and ye are only my friends, saith Christ, if ye do what I command you; and the Lord will raise you up a Prophet, him shall ye hear. For if any thing of Prudence is to be let in, than something of Tradition; for Prudence can make nothing higher, nor purer, nor better; man can but give his own Image to the things he makes himself: though he make them up of divine materials from Scriptures, yet the form none but the Lord himself can give; and the form is that which stamps Christ's Image upon every Truth. Every thing in the Word hath a form; that is, it is such a thing of truth, and not another. Nothing but God's power and will can make a thing Truth: his power creates it, and his will creates it such a Truth. Nothing is agreeable to the will of Christ, but the very will of Christ. The will of Christ is the only Legislative power in the Gospel. Nothing is agreeable to his will but what he will; and every thing is repugnant to his will but what he will: So as this will is the supreme general Law, and indeed the very form or essence of Scripture and the Word of God. And whatsoever is devised by Prudence, though upon Scripture-materials, yet being not the work of this will, nor having the Stamp or Image upon it, is none of Christ's, but as repugnant as any other Trad●tion or Invention of men.  
And here let us look to that new, though old design against Truth, the most subtle undiscernable, and divinest kind of Will-worship in the world: that which some call Scripture-consequence, an unwholesome word as it hath been used: for under colour of consequence, what Conclusions may be promoted! What may not Reason draw from Scripture, and what may it not fashion like a Truth! But consider, in Parliament Laws, or Ordinances, or Commissions, is it lawful to take them, and from every part of them to draw out results of our own; and when there is but one Law, make many subordinate Laws of our own; and frame Laws out of Laws, and Ordinances out of Ordinances, and Commissions out of Commissions? No sure: But we must keep to that one, general, entire literal Law and Will of the Parliament. Is it thus in Laws human, and not much more in Ordinances divine? Yea ●here is the same oneness, entireness, indivisibility, and essentiality of the Truth.  
Nor do I here disapprove any Scripture-consequence, if merely consequent and not formed up into a Law by mere reason; for then man makes Laws from the Laws of God; and this is not the least engine that Antichrist hath wrough● with.   

The People are Brethren and Saints in Christ's Church; but in Antichrists, Parishioners and Servants.  
WHat kind of government is marked out in Scriptures for sitting on the waters, or people? Christ governs by the people ministerially, not over the people authoritatively only; and the people being once in his churchway, lose their old capacity for a new, and are raised up from people to Brethren, to Churches. It is a saying of Master Godwin's and Master Nye, not so pleasant as true, The Clergy had at first the golden ball of government amongst themselves, and it is not much mended anywhere but in that Church where the people have their interests as well as others; they are the Clergy properly, a notion which the Ministers got only to themselves till of late: The interest of the people in Christ's kingdom is not only an interest of compliancy, and obedience, and submission; but of consultation, of debating, counselling, prophesying, voting, &c. and let us stand fast in that liberty wherewith Christ hath made us free.   

Presbytery itself is founded on Principles of separation, which yet they condemn for Schism in other Churches; nay, is the greatest separation.  
WHat is a Presbytery over Congregations or a Congregation, but a Church gathered out of a Church? Nay Is not that the only Church; and the remainder of people made but an accessary, or something of another kind, or rather the Nation or kingdom which is only subject to this power supreme? And though Presbytery be but a very Church-gathering, and founded on a Principle of separation, 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, railings, accusings, dissentings, betwixt us that are believers, though of several ways, when as each is principled, founded, administered 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 than with them.   

None to be forced under Christ's kingdom as in the Kingdoms of the world.  
IN a spiritual Government the ignorance of people which some would have for expedition, that they may practically know it, is no Scripture way of knowing: in practical godliness, things must be known before practically known; and practice is to begin from faith, and faith from knowledge; else the obedience can be but blind, mixed, and Popish. Indeed in things civil 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 by practising civil obedience; but it is not so in spirituals there, habits go before acts, spiritual infusions before practices.  
Indeed the laws of States and kingdoms and civil Policy, teach men best by ruling them practically; but it is not so in the Church; men are not to be forced into Christ's kingdom as into the kingdoms of the world; the Kings of the Nations exercise their Dominion; it shall not be so among you.   

The power of a formal Reformation in a Government makes it not Christ's Government.  
A Government, though not purely Christ's, may be made up of such Scripture and prudential materials as may much reform the outward man, even as a mere prudential gavel-government may do, if severely executed. The Romans by how much they excelled other Nations in Laws, so much the more they excelled them in a people reformed, moralised, ●nd civilised; in many civil States, merely from their wholesome Policy and administration, excellent and precious flowers spring up, many moral virtues, as prudence, temperance, obedience, meekness, love, justice, fortitude: Yet all this makes not a Government to be Christ's; but only that which is merely the Discipline of Christ, and Policy of Christ. Prelacy in its Primitive time did reform; 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 spiritual operations and workings which exceed the power of all other Governments; and this makes the difference and puts on the essential, true, and individual 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 mystical.  
THe invisible or mystical Church is made up of pure living stones; all is spiritual, and yet all not spiritual in the like kind, nor degree; Jesus 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 spiritual, 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 pattern there; and as that is of true, real, essentially spiritual living stones, so the Church here is to consist of such as visibly, formally, and outwardly appear so, and therefore 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 less; some Babes and children in Christ: some smoking Flax, and bruised Reeds: and as this Church bears the Image of the heavenly, so the material one bore the Image of this; there was pure stones, gold, and Cedar; so as there is room in the Church now for any small stone or the lest piece of timber, if it be but lively or squared, if Cedar or fir.   

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 sceptre 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, uncivil, 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 everybody; 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 suitable pure.  
Not only 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 himself in it who is Truth itself; I am the Truth, saith Christ; every beam of light is light; every truth is a sparkle of truth itself. Thus we may judge of truth, by what of Christ we see in it. They who break a crystal, may see their face in every piece and parcel; so in every thing of Christ there is an Image of Christ, either of his purity, or holiness, or love, or humility, or meekness, &c.   

The presbyterial Government, and the Worlds, of the same equal Dominion.  
WHat kind of Church-government is that, which will set up itself with the civil and State-government, even coordinate 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 supreme? which no less territory than a kingdom will serve, than a whole Nation? Must Christ's Government be just as large as the worlds, which Government affects Dominion? which brings in whole Nations under the sceptre 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 country, not over a country; 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 national and comprehensive Church were the pattern we should walk by, Why did not Christ begin first at Kings and Princes and so bring Nations & kingdoms, 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 kingdom from the bottom of the world, and not from the top or pinnacle of Princes, Kingdoms, and Nations.   

The national, and congregational Church covenant, both lawful; or both unlawful.  
HOw can a Church-covenant be unlawful if the national Covenant be warrantable? and why do any plead against that, who are for this? A Covenant is condemned in the congregational Church, & yet commended in the national. Now, How can a Church-covenant be both true and false? Is a great Church-covenant lawful, & a little one unlawful? a national Church-covenant warrantable, and a congregational unwarrantable? But Covenants in their nature were a dispensation more of the old Testament-strain; a national Church had a Covenant to gather them up into their national way of worship, and were under the Laws of an external pedagogy; and now the spiritual dispensation being come, even the Gospel of Jesus Christ, there is a fullness of spirit let out upon the Saints and people of God, which gather them up more closely, spiritually, and cordially, than the power of any former dispensation could: the very Covenant of God himself, of which the former were typical, and prophetical, 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 spiritual operation, there would need no such external supplement as before; but because of the hardness of our hearts, it is thus; from the beginning it was not so; the Spirit tied up thousands together then.  
Let States than have any prudential security, any design of sound wisdom, 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.   

We 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 darkness, as if all their darkness might pass 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; John preached Repentance, Jesus Christ Faith and Repentance; John 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 than the kingdom of God. Luther knew first that Indulgences were unwarrantable; and after, that Popery was Antichristianism, and Rome was Babylon, and works could not justify; and after, conscience was not to be compelled in spirituals, Thus we grow from Faith to Faith, to the fullness of stature in Christ, to a perfect man in him, growing with the increasings of God: The kingdom of God is like a little leven, like a grain of mustardseed. So as wh●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 public to his utmost in every Condition, and Calling, and Place, and Way accordingly; from natural abilities to his relations, from one relation to another, even to all: to that of Christian and spiritual; his Prayers, Counsel, Notions, with Contributions of all sorts, civil, 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 persuaded in conscience who have personally Covenanted. The breathings and speakings of the Spirit, are not to be quenched: Every season is for the Lord's 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 liberty 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.  
Inquiries for Truth ought to be according to Scripture-rule; and that rule lights us on to the trial of all things, and proving 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 Christ's, Antichrist with lying wonders, are as real cautions given out by the Spirit. The examples of former Ages, Luther. &c. were enlightened by degrees. Angels, who see by vision, see but as God reveals; much less 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 churchway INDEPENDENCY.  
THe believers for the churchway falsely 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 practices and corruptions. Nor go they out, but they are called out: Come out of her, my people, &c. And thus the Jews were Independent to the Nations, the Christians to the Jews, the Reformed to the Papists, the Non-conformists to the Prelatical, and these to the Nonconformists.   

A spirit of Love and meekness becomes believers.  
THey that write not as enemies, are likely to prove better friends to the Truth, because they raise not so much dust with their striving as others, to blind one another's sight. Those spirits which cast men sometimes into the fire, sometimes into the water, are not from Christ; it were happy the Lord would cast out those, and let a more Gospel-spirit walk amongst us; we might then sooner attain to that of the Apostle, To walk by the same rule so far as we have attained together, till the Lord reveal, and the stronger to bear with the weak; and to please one another to edification, rather than ourselves, in all things wherein the Lord may not be displeased in the way of his dispensation. I know no advantages we have got, but the reviling ourselves before our enemies as well as one another. And oh! why do we tell it Gath, and publish it in the streets of Askalon, to make the uncircumcised triumph? Was the Lord in the wind, or in the fire, or in the still small voice, when he spoke to the Prophet? only in the still voice. How was the Lord heard in the time of his indignation. Man heard the voice of the Lord God walking in the garden in the cool of the day. Oh! could we find out the coolest times to speak and write one to another in, and not in the heat of the day, as we do.   

When a State-conscience is fully persuaded; doubtful, and so sinning.  
IT is with a public or State-conscience, as it is a personal or particular conscience: What is done, must be done in Faith, or else there is weakness, doubting, and sin. Now where there is not a full consent and persuasion from the Word of faith, there cannot be faith properly; and where there is not a Word of faith for that Conscience to be grounded upon, there cannot be a purely and ●piritually full persuasion. And one may question whether in Spirituals, as in Civils, Votes & Voices are to make Laws; for in the Gospel we find that divine laws have their subsistence there, without the Vote of any: and that is only to be a Law or Truth in the Church and Kingdom of Saints, not what is so in the common consent or voice, but what is a Law in the very Gospel-truth of it. If the Laws of truth were founded as the laws of Civel States, in a mere Legislative power; then Popery hath had as good assurance as any; they have had most voices, most Counsels: and so Arrianism, when the world went after it.    

Postscript.  

The Testimony of Salmasius the approved German writer of the presbyterial way, and employed by the States of Holland to write.  
THat the baptism in the name of the Father, Son, and Holy Ghost, is not that way of baptism practised by the Apostles.  
The baptism of apostolical use and institution, is in the Rivers not with invocation of the three Persons, seeing the Apostles baptised only in the name of the Lord Jesus Christ.  
In his own Latin thus  
Baptisma in aquis perennibus Apostolici instituti & moris sed non invocatio Trinitatis super Baptizatum, cum Apostoli in solo nomine Iesu Baptizarent.  Salmasius in apparatu ad libros de primatu papae, fol. 193.  

Salmasius his Testimony against the present Presbyterial-way.  
Duobus modis hac Independentia ecclesiarum accipi, si vel respectum non habeant ad vicinas ullas ecclesias, aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum unius conventus cujus partem & ipsae faciant. Prior modus similior reperitur primitivae ecclesiae praxi consuetudini ac usui quo voluntina haec communio inter ecclesias fuit. Posterior magis convenit cum instituto quod postea juris humani dispositione introductum est.  
Hoc posteriore modo libertas perticularium ecclesiarum magis imminuta videtur quam priore.  
Sed quod ab initio fuerit voluntatis postea factum est juris.  

The beginning of this postscript witnesses to page 13. Exception 4.  Hoc jus sane positivum atque ecclesiasticum humanumque, non divinum: juris est quidem divini ut una sit ecclesia christo, unitas autem ejus non gregalium aut concorporalium plurium adunate collectione consistat sed in fidei ac doctrinae unanimi consensione.  Pag. 265.266. in apparatu. 
In English thus:  
THis Independency of Churches may be taken two ways; Either as not having respect to any neighbour Churches, or as not depending on the authority of some Churches that are joined in some Classis or Synod, of which the Churches themselves may make a part; The former way is found to be more like the practice, custom, and use of the Primitive Church, whereby this voluntary communion was among the Churches. The latter way doth more agree with the institution which afterwards was introduced by a human authority.  
By this latter way the liberty of particular churches seem to be less diminished then by the former.  
But that which from the beginning was arbitrary afterwards is made necessary [as a law.] This law truly is positive and ecclesiastical and human, not divine. 'Tis by a divine law that the Church of Christ should be one, but the unity of it doth not consist in the union [or collection] of many that are of the same flock or body, but in the unanimous consent agreement in faith and doctrine.  Page 265.266. in apparatu.   
FJNJS