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<?2 PRINCETON, N. J. *>> 
 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agnciv Coll. on Baptism, No. 
 
 
 
 
X 
 
 *N* 
 
II Et this Way of 
 
 Peace and Recon- 
 ciler among Brethren, 
 intituled The Smoke in 
 theTemple ( more then 
 ordinarily ufeful in thefe 
 times) be printed. 
 
 fohnBacbeUrl 
 
<p 
 
 Tfo Smoke in the Temple. 
 wherein is 
 
 A DESIGNE FOR PEACE AND 
 
 Reconciliation of Believers of ^ie 
 feveral Opinions of thefe Times about 
 O R D I N a N c e s 3 to a Forbearance of each 
 other in Love , and Meekftcfle, and Humility. 
 
 With the opening of each Opinion 3 and upon what 
 Scriptures each is grounded. 
 
 With the feveral Exceptions which may be made 
 againft each Opinion from the S c r i p t u r e s . 
 
 With one Argument for Liberty $f C$n fcience, from the 
 NATIONAL COVENANT. 
 
 With another Argument to prove the Gofpel , or New 
 Teftament of *}eftu Chrift the very Word of God. 
 
 Tendred to all the Beleevers j tolhew them how little 
 we have attained , and that there is a more glorious Fulntlfc 
 to be revealed. 
 
 With a Difcovery of the Antichriftian way of 
 Peace , &c. for Opinion?. 
 
 With a full Anfwer to Mafter Ley One of the 
 Aflembly of Divines, againft my late NewQi;ere. 
 
 With fome fpiritual Principles drawn forth ef the Controverfie. 
 
 Revel, if. 8. And the Temple vrm filled with fmokffrom the glory of God, andfrem 
 kit power : and no man was Able to enter into the Ttwple till the [even plagues of the 
 faen Angels wm fulfilled. 
 
 By fohnSaltmarfi, Preacher of the Gofpel at Brafteedm Kent. 
 
 Thefeeond Edition: To which ii added a Profcript Vcith the Testimony of 
 Salmatius the German Writer, againft theprefcnt Prefiyterialway. 
 
 London , Printed by Ruth Raworth for G. Calvert , at the figne of 
 the Black Spread- Eagle at the Weft-end of Pauls. \6a6. 
 
 a' 
 

 
 I 
 
 To the Right Honourable the Lord Vicount 
 Say and Sea le, and Lieutenant 
 
 General Cromwil % % r 
 
 Noble Patriots, 
 
 F J miftake not , you may here Jingle out fomething tf the 
 Lords from What is mine, anddifcem f&me beams*/ (5o^^, 
 amongft many things of man. / know the candle of the Lord 
 cannot jbinc anywhere With more {x\vS£then in me ; however 
 finee the Lord hath lighted it, 1 djre not bit let it Aline (or 
 rather glimmer ) before men. I have Writ your Names to my Book 
 that I may be one of your Remembrancers amongft the reft to the ad- 
 vancement of Truth;not but that they who knoWye,knoWye to be attedby 
 a Spirit of Truth in your felves. The Lord rem em ber ye according to 
 all the good ye have done f i° y° ur Several Miniftrations ) to this 
 people; and do that for je Which gives you mod, and jet takes moft 
 from ye, even filling ye with himfelf 5 till he bath emptyed ye of alt but 
 his oWn glory, and gathered ye up into the fulnefle and righteoufneffe of 
 himfelfin Chrift, Where we are onely nothing in our felves, and every 
 thing in him ; andfurely the moft, and be ft , and greateft thing he can 
 do for the (bns */men , is, thus to make them nothing in their oWn ac~ 
 count, that he that glorieth may glory in the Lord. 1 may feem ftrangc 
 to wijh ye thus ; but J knoW it is not ftranve to ye, who htoW the Myfterr 
 if the Spirit, and of Chviik. 
 
 My Lord, and Sir, Go on ft ill, yet ft ill laying your defignes in a glorjr 
 above that of Stttes and Kingdoms, ^involving aS your coua£d$ 
 there, where there is moft o/Heaven, and left of the World. 
 
 So prays 
 
 Tour Servant in the Lord 
 John Saltmarsk* 
 
 T# 
 
8 Cbr.9,i; 
 
 To tht Bdttven if feveral Qf.nUns for outward Ordinances 
 
 or difpenfotiWifcMddloHjly catted Independents, 
 
 Presbyterians, Anabaptifts, Seekers* 
 
 Brethren , 
 
 Have fairly fet down how far each of you have attained 
 jj in the Myftery of Truth j and fiirely we are all (hort of 
 ' the glory which ftuli be revealed in the Temple or Church 
 ofCjodi and there are fuch clouds rolling about each opi- 
 nion, that may darken it , s orfomething of it. So as things 
 are not fo clear as they are commonly taken by each of us ; If any 
 man thinkh? knowcthany thing , he k»ovseth nothing jet as he ought to 
 k*oVr. So as the common ignorance and fft/pwiViiamongftus, may 
 be a rife for a common Vnitie amongft us : and feeing we ail come out 
 of Babylon (though in feveral waves) to the glorious Temple or 
 Tabernacle which God hath fent down to be With men $ and tiW^thus 
 divei fly thither 5 yet our feveral and diftinft goings are but like fo 
 many Travellers to the Ct tie of London; fome travel from the North 9 
 fome from the Sout h, and from the Wefi^ fome from the Eafi , yet all 
 thither | though too, there may be fome miftakingof the way in 
 each, becaufe of the little light that is abroad* The gathering of the 
 Saints into the Heaven, or Kingdom below , in this day of Revela- 
 aon,islikcthe^4^m^atthclaftday, which (hall be all into one 
 glorious Body, though the gathering flaall be from the four winds or 
 ends of the Earth, by the feveral Trumpets or Angels* 
 
 One thing I have more. Let us feek for the Spirit of wifaom and 
 revelation y to open to us the Myftery of the Scriptures called The Re- 
 velation ; for in that Book_i$ the Prophecie of the Churches laid upland 
 the feafons and times for Truth revealed. Let us fearch and feek out by 
 the Spirit off (fa, even that Jefus which was in the Vifi°n t and gave 
 it out to John • for there is none found worthy to open the Book. 
 with Seals but the Lamb* Surely in the Myftery o(AngeU y Vials, Sea, 
 *$l l *$ e Vtith fire, Temple with Smek'> the Anytl with the everlasting 
 
 Cofpel, 
 
g*Jpe? t the Angel enlightening the Earth, the fPhore in scarlet zndpr£~ 
 now pearls, the Cup of abomination, the £*w/? like a £*?»£, the /*»<*£* 
 of the Beafi) the Horwj and JC/wg/ of the Earth, the **w^jn the/or^- 
 kead&nd in the right £W, the buying and /r///»£ , the Tabernacle of 
 §W with men, the #r/? and/<?r<?tfd RefuvreUion, the Throne of GW, the 
 />*r* cry ft al River of »vi/*r , the H0/7 Jerufalem defending from g.jd, 
 &c. In thefc is much of the glory wrapped up, and from thefe (hall 
 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 Feffels in it, let us take heed we forget not him 
 who is greater then the Temple * 9 for one greater then the Temple is 
 here. It would be fpiritually confidered , that while weftrivefor 
 the Vejfelj and Cupt r we fpill not the Wine. 
 
 And it ought to be fo carried by all of us , that, becaufe we are fo 
 much in opinion, we may not be thought to place Religion there, as I 
 fear too many do, making a Chnft of the very Ordinance of ChrinV 
 and preffing fome outward Ordinances of the Go/pel fo legally • as 
 fome hearingfuch a power 6f fa I vat ion put into them , and rinding 
 an outward difpenfation more eafily got then the fpiritual, make hafis 
 thither onely, and then (it down as laved under a meer outward Or- 
 dinance. The Lord grant that we may neither undervalue an Ordi- 
 nance nor the leaft Inftitution of Jefus Chrift , nor raile it up into a 
 fefnt Chrift, and fet up the Law above or befidc the Lawgiver. We 
 muft now learn to know^*/** Chrift lefle after the fle/b , and not to 
 embody falvation in ameer outward difpenfation , and fo incarnate 
 fefu4 Chrift over again from the glory and fpiritual ity he is in. 
 
 Brethren, farewdl : for my part I am fully aflured from Scrip- - 
 tures of the Church of Chrift here, or Gofpe I- fellow flip of the Saints ; 
 and unto this felloft flip with the Father and the Son , I endeavour ; if any nun mU 
 and I have one way to reveal Truth to me which I cannot conceal, do hu mil be 
 nor yet cannot practice as I would, and that is this 5 . * fo ll tefw of 
 
 To fee Truth by living in the power of Truth t and by firft obtain, j^ * ™* 
 ing-Jefos Chrift to live in us in the power of his fuffering, death, and 
 Refurre&ion 5 for iurely jefus Chrift muft do all ( though more - 
 glonoufly and fpiritually ) over again in his , which he did in him- 
 ielf. 
 
 if Jefus Chrift the Light be in us, the Light by which every out- 
 ward difpenfation is feen d will flow w j f cr where the Sun is, there - 
 will be every beam with iu ~ ~ ~ " 
 
 T'H E 
 
THE C O N T E NTS. 
 
 A Way of Peace , or a Defigne for 
 Reconciliation. 
 
 i /> Ods Love thefirft and laft gloriom Vnion to be 
 VJT conjidered, to draw uttoVnity. Page i. 
 
 x Hamesof SeVi andViviftontobelaiddown p-2. 
 * Pajftons and Railings forborn. ^ Ibid. 
 
 "4 Reviling eaeh other for infirmities forborn. Ibid. 
 
 5 The fins of any not to be laid on the Caufe, Ibid . 
 
 6 Liberty for Printing and Speaking. Ibid. 
 
 7 Let aUfubfcribe their names to what they Print. lb. 
 
 8 Let all be fever ally accountable. V-3- 
 
 9 F ree Debates, and »pen Conferences. }^.' 
 i o Let W caff B eleevers, though of fever a! Opinions, if 
 
 the name of Brethren cannot bejufily allowed. Ibid. 
 
 ii No B eleevers to efteem toe highly ofthemfelves for 
 
 what they attain to. Ibid. 
 
 12 No ajfaming Infallibility over each other. p.4. 
 
 1 3 No Civilpower drawn into advantages. Ibid. 
 
 14 TenderneJJe in offending each other in things of an 
 oh ward nature. J bid. 
 
 1$ Several Opinions from the Gofpels firfl difcovery, 
 yet allMeleevers. P-5- 
 
 1 6 No dejpiftng for too much L earning or too little. 1 b. 
 
 17 We be one in Chrifl, though divers. 1 bid. 
 
 18 the Spiritual Terfecution to be forborn. Ibid. 
 
 The Unwarrantable Way of Peace, or the An- 
 tichriftian Defigne for Reconciliation. 
 
 1 qpo beleeve as the Church or Councils. p.<5. 
 
 2. JL to fet up one as the Pope, for Infallibility. lb. 
 3 to allow t bat all may befaved in their feveral wtyes. 
 
 p. 7 . 
 
 Ibid. 
 Ibid. 
 
 4 To forbid Jnterpretings andViJputes. 
 %Bya compul five power. 
 
 The Opinions of thefe time*. 
 
 PResbytery fo caged , what it it, and what they 
 hold. p-8. 
 
 Exceptions againft Presbytery. p«9« 
 
 Independency fo called, what it U, and what they 
 hold. Ibid. 
 
 Exceptions againft Independency. p. 10. 
 
 Anabaptifmfi called, what it it > and what they hold. 
 
 Exceptions againft the grounds of the new Baptifm. lb. 
 Seeking , or Seekers , fo called', what their Way is, 
 and what they hold. p. 1 6. 
 
 Exceptions againft them. ibid. 
 
 Conclupon. P* 1 ?* 
 
 the Gofiel, or New Teftament, proved undeniably to be 
 the very Word of God. p. ao. 
 
 One Argument from the National Covenant ( Artie. 1 . 
 and z. ) for Liberty of Confcience. p.23. 
 
 Objections againft it, tnfwered. p. 2 5, 16. 
 
 Spiritual Principles drawn forth of the Con- 
 troverfie. 
 
 GOjpel- truth one and the fame. • p.6o. 
 
 Prudence and Confequtnces, are the great Engines 
 
 ofWW-worffrip. Ibid. 
 
 The People are Brethren and Saints in Chrifts Church; 
 
 but in Antickrifts, Pati/hioners andfervants. p.di. 
 Presbytery it f elf it founded on Principles of Separation, 
 
 which yet they condemn for Schifm in other Churches: 
 
 nay, k thegreateft Separation. p.<<2 . 
 
 None to be forced under Chrifts J&ngdom, as in the 
 
 kingdoms of the world. Ibid. 
 
 "the power of a formal Reformation, in a Government, 
 
 mal^s it net Chrifts Government. p.65. 
 
 T he vifible Church or Communion, ii the Image of 'he 
 
 invifibkorm)ftical. -. p-^4» 
 
 How Chrifl it a i^ing of the Nations and of the Church, 
 
 andhowan Head. Ibid. 
 
 the Prtsbytcrial Government and the World's , of the 
 
 fame equal Dominion. P-^5* 
 
 the National , and Congregational Church <■ covenant : 
 
 koth lawful^ or both unlawful. ibid, 
 
 We receive and give out Truth by parts. p. 66, 
 
 AH Covenanters are bound to contribute to Religion a 
 
 well as State. p.67 
 
 We are to try Truth, andfo receive it in its degrees. 3 b 
 No Church- way Inoependency. p 68 
 
 A jpirit of Lov eandM eekiieffe becomes 8 eleevers. lb 
 WhenaState-confcienceis fully perfwaded ; doubtfull 
 
 and fo finning-. Ibid 
 
 A Poft-fcript. With Salmafms bk TefUmon 
 againft theprefent Presbyterial way, p.o'j 
 
The Smoke in the Temple* & 
 
 <&~ .«$• .♦$•• .♦$•.*& 45 *fe 4* 4t -4* 4te *& j#i .4* .♦£♦ .& 4* 
 
 S&e *te kfe^afeiSK^^ rife adS»2fcfi^ «S'-S 
 
 fiWifffffffEfifipfl 
 
 A WAY OF PEACEl 
 
 or _ . y.M 
 
 (!>f Defigne of ^conciliation ; 
 
 # . JF 
 
 How the Beleevers of feveral Opinions ., fcandaloufi^ ^ 
 called Presbyterians^ Independents 3 Ambaptifis > Seekers, 
 may be reconciled to forbear one another. 
 
 (O 
 
 Gods love the firft and last glorious Vnlon to be confidered, to draM 
 
 us to Vnity. 
 
 Ne way, is to confider love as it is in God , and flow* 
 ing from him upon the creature : God is love, andhe i John 4.$ , : 
 that dwelleth in love, dftefletb in God 3 and God in him. 1 John 4.16 
 Now the more love there is in any, the more of God 
 there is in any. Satan % the firfi: fountain of fin, made 
 the firft Schifm in the glorious Communions All was 
 one, and in one glory, till the firft divifion , and till 
 Satan fell like lightening; and he envying the whole Creation,which &uke 10.18. 
 was in love with it felf, and him that made it i drew it into finyznd Match. 14. 12* 
 antipathies , and mutual perfecutions ; and when it began to leave 
 loving him that was pure and infinite love, it began to hate it felf, and 
 divide from it felf : So as the leffe love , the more of Satan, andyfo. 
 The confideration of Gods love to himfelf which is infinite, of his love * J oIm 4-*» 
 to his, which is no leffe infinite , becaufe to finners ; and of his Sons j v^ ? '** : 
 love, fpiritually uniting himfelf here,and glorioufly hereafter,into one ° tt x *' ' 
 Body and Communion j cannot but make us love one another. 
 
 B 
 
 (2.) Names 
 
ft TheSmtketntbcTtmple. 
 
 CO 
 
 r Names of Sett and Divijton to be laid down* 
 
 let all names and notes of di Bin tlion taken up by way of fcandal 
 
 and reproach, be laid down and forborn ; names and notions are like 
 
 Standards and feveral Colours in wars, whereby men are gathered 'in* 
 
 to feveral orders , Armies , and bodies ofdivifion, one again!!!: another j one 
 
 2 Cont. i ijij. faith / am of Paul, and I of A folio, and I of Cephas ; Is Chrifl divided? 
 
 Pajfions and railings forborn. 
 Let a $*>/# o£meeknejfe run in the arterie of Preaching and Printing? 
 let not pajfions , evil /peaking, railings , which inflame and do dot 
 Pwy*$.»8. edifie, be heard amongft us : the angry ftir up ftrife; Therefore let all 
 bitternefe y wrath, malice, with evil fpeaking, be put away fiom you* 
 
 ., too 
 
 Reviling each other for Infirmities forborn. 
 Let there be no rifling into each others Infirmities , to the adv**> 
 taging or difadv ant aging the caufi. : What is any thing of the w^» to 
 Phil.1.1" "16 thermit felf? What is ones darknefe to the //g£* he profefles? 
 1 7,1 8.' • Any ones errours to a (ingle truth ? There is rubbifa enough every- 
 
 where if fwept from every corner. 
 
 to) 
 
 The fins of any not to be laid on the Caufe. 
 Let not the mifcarriages, the failings , the (ins, the hypocrifie, &c. 
 Luke 2i. 58, of any that profefle a Truth, with others, be charged upon the Truth 
 *o. he or they profefle, making fuch (ins to be the (ins of the opinion,not 
 
 Gal.2.1 i,i 5, f t h e Perfon, as one of late who hath charged the unfortunate end of 
 34 See Mafter one > as a ft uit °^f e T aratmi > whereas he might fo argue againft the 
 Bdj/yhisDif- very Doctrine of Chrifi , becaufeof one Judas who did the like to 
 fuafive. himfelf. 
 
 Ads 1.25, ££\ 
 
 Liberty for Printing and fpeaking. 
 Let there be liberty of the Preffe for Printing, to thofe that are not 
 * Th ff. • " a ^°wed Pulpits for Preaching s let that light come in at the winded 
 1 hcii. $.19. w | 1 j c j 1 cannot come j n at t h e ^^ s t h at a j| j^ay fpga^ anc | wr jte one 
 
 way that cannot another : let the Waters of the Sanctuary have iflue, 
 and fpring up Rallies as well as Mountains, 
 
 (7) 
 Let aXfubfinbe their names to what they Trim. 
 Let all that Preach or Prinr,affixe their names, that we may know 
 foomwhonv: the contrary is a kinde of unwarrantable modeftyat 
 
 the 
 
The Smffke in the Temple* •* 
 
 the bed: if it be truth they write , why do they not oWnit r if an* 
 truth, why do they write? Some fuch muft cither fupprefle them- 
 Mvcs for flfiweov fear; and they that d&re not own what they do, Proy.2t.i; 
 they fufpecl: the Magi fir ate , or them fe Ives* 
 
 (8) 
 Let all be fever ally accountable* 
 Let all that Teach or Print be accountable, yet in a fcveral way ; if 
 it be matter of immediate disturbance and trouble to the State, let them 
 account for it to the Magiflrate, under whom Vee are to live a peaceable * Tim.2 aj 
 and quiet life 1 if matter of Doftrine , &j. let them be accountable 
 t© the Beleevers and Brethren who are offended by conference, where GaLa.it> 
 there may be mutual conviBion and fatisfatlion*. 
 
 (?) 
 
 Free debates and open Conferences. 
 Let ther e be fee debates and ©pen conferences and communication, 
 for all, and of all forts that will, concerning difference in fpirituals : 
 where doors are not (hut , there will be no breaking them open : (o 
 where debates are free, there is a way of vent and evacuation , the 
 {topping of which hath caufed more troubles in the States then any 
 thing : for where there is much new wine in old bottles, the working 
 will be fuch as the Parable fpeaks on : ftili allowing the State to fe- 
 cure all tumults or dijfurbancet. 
 
 Let us call Be he vers, though of fever al opinions, if the Nam& 
 Brethren cannot be juftly allowed. 
 Let all who pretend to come out of the Antichriftian State , be ac- 
 knowledged asthofe feveral fefts and Chriflians 9 who came out of 
 fudaifm and Gentilifm in the Apofihs times ; feme ware more and « 
 iomn lejfe zealous of the Lave, yet all Beleevers ; fome made confei- t cli!t?7|«, 
 ence o( the Idol, and facrifice, feme not. ' " l9t 
 
 (11) 
 No Beleevers to eftttm too highly ofthemfelvesfor Vtkat they 
 attain to* 
 Becaufe we are but yet in our comings out of Babylon, and the 
 fall of Babylon not yet , the Smoke yet in the Temple , the Angels but Revel, f.6. 
 powring out the Vials, the Angd that enlightens the earth with glo- Rcy«1. 18. i{ 
 ry Bot yet flying through the heavens; let not any account ofthemfelves 
 to have attained any thing yet as they ought, or to know there is not 
 any Church or Beleevers , but if one fee more of one truth,- another 
 may fee more of another j if one fee one thing for « truth % another 
 
 B z ?kes 
 
£ The Smoke in the Temple. 
 
 fee's another thing for a truth, and yet all feefliort of the fulneffe of 
 truth ; there is fo much want 9 darknefle , and To little light or glory 
 in each, as is rather matter of humiliation and praife , then glorying 
 and exception one againft another : If any man thinks he knoweth any 
 things he knowcth nothing yet as he ought to know, I CV.8.2. 
 
 (12) 
 
 No affuming infallibility over each other* 
 - Let us not, being under no further degree of the revelation of Truth, 
 and coming out of Babylon , afiume any power of infallibility to each 
 other : fo as to force up all to our light or degree of Rowing or pra- 
 Bifmg ; for there lies as much on one fide for compvljion 3 as on an- 
 other ^ refptclively to one another 5 for anothers 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 difcerning alike. So as when there is no power in us to 
 make that appear to another which appears to us 9 there can be no 
 reafonable equity for any enforcing or compelling \V\fyiritttals. The fir ft 
 great rent betwixt the Eaftem and Weflern Kingdoms ,. began when 
 the Bifhop of Rome would needs excommunicate the Eafi, for not be* 
 laving as they beleeved. 
 
 No Civil po^er drawn into advantages. 
 Let not thofc Beleevers who have the advantage or the Magifrratc, 
 ftrive to make any unwarrantable ufe of it one againft another , be- 
 caufe Scripture-principles are not fo clear for it, and becaufe they 
 know not the revolution of Providence, and ftv are to do as we Vvonldbe 
 done to : That very day which ftiould have been a bloody day to the 
 JeVvs, was turned into the contrary y Efther and the Jews had power 
 91 er them* 
 
 (14) 
 
 Tenderness in offending each other , in things of an outward 
 nature. 
 Let there be much tendernefle in not offending each other,but plea- 
 fing one another to edification : Paul would not offend the Idolatrous 
 weak ; The weaksfl and moft fuperftitious makes mod: conference of 
 outward things ; and the firong (bould know, that Idol or Idol-temple 
 is nothing : Many a one are more offended at Truth by the carriage 
 of another, who fometimesr^rwx with as much fu per ft it ion, as the 
 other oftends» It is as much below the glory of the Gofpel to think 
 one place unholy, as holy: No place can defile now Salomons Temple 
 IS not flooding 5 yet let all Truth be broughtsforth peaceably : Truth 
 
 arti. 
 
The Smoke in the Temple. 
 and Peace can ofendnothmg but that which may be juftly offended $ 
 which is the corruption, not the perfon. 
 
 Several Opinions from the Gofpelsfirft difcovtYj ,yet all Beleevers'. 
 Gonfider the differences and fcveral Opinions from the ffrft difco- 
 
 very of the Golf el : Some beleeved not Chrifls fufferings and Kefur- John iov$ 
 rcltion ; as the Difciples whom yet Chrift took to him, and walked 
 with, and counted as his : Some beleeved not the Holy Ghoft , nor Lttke.2f4.2A 
 Chrifls Baptifm, and were zealous of the Law , and yet the Difcipls J°J? n 3- 2 >* 
 counted them as Beleevers. Johns Difciples would have followed Matt.ii.i^ <\ 
 John onely ; but John fent two of them to Chrift at one time , and 
 told them again he mnft encreafe, but hlmfelf mutt decreafe. Chrifi in Mark 9.38. 
 his time would not forbid any that went about in his Name ; There Luke 9*49, 
 is none that doth any thing in my Name , can lightly fpeal^ evil of me. 
 When the Spirit was given, the Difciples bore one another out of the 
 Church, as the Beleevers of Johns Baptifm,ind the zealots of the Law, Ads 10.233* 
 and one another in the Church ; they that did eat, them that did not 
 eat y and they that regarded a day, them that regarded net a day, Veall^ 
 ing together as far as they attained by the fame rule. 
 
 (id) 
 
 No deffifmg for too much learning, or too little. 
 
 Let not one dsfpife another for gifts, parts, learning ; let the Spirit. 
 
 be heard fpeak in the meaneft : let not the Scribe or Difputer of the 
 
 Law deffife the Fifhermen, nor they deffife them becaufe Scribes and 
 
 D ifputcrs : The Spirit is in Paul as Well as Peter ; in both as well as 1 T&eJT. ?. :£ 
 
 Wi? 0^7 fe & <w Chrift y thmgh divers* 
 Confider that we may be one in one Christ , though we think d?~ 
 verfiy ; and we may be Friends, though not Brethren : and let us at- 
 tain to Vnion, though not to Unity. 
 
 The fpiritual Persecution to beforborn. 
 Confider there is a two-fold Perfecution : There is a spiritual or 
 that of Beleevers, and a mixt Perfecution,or civilly ec clef aft kal: The 
 Jpiritual Perfecution is that of the spirit meerly ; and thisktnde of 
 Perfecution little thought on and fiudied; this is when we cannot 
 bear one anothers feveral Opinions or foul- be lief, in thefame jpiritual 
 Societie, ox fellow {hip , but they muft either be of us, or ont ofm ; and 
 fflrelythis'^W^ of Perfecution is as mreafimblc as any other; for 
 "" T ' " B 2 what" 
 
g The Smoke in the Temple* 
 
 , jvfiat is this but foul ' compul/ion 9 when another rnufl: oncly ieleeve a$ 
 Phu.J.2,5) 1 • we £,/ ;Wr> and not wait till the Lord reveal even this ? Thiskindeof 
 IpiritttJcvmfulfeon will in time break and diffolve the viftbte Commu- 
 nion of Saints, aud Body of Chrifl exceedingly , if taken up or conti- 
 nued ; and it wiii be amongft Christians , as amongft the Antichri* 
 ftians where they divide and fubdivide, and fomecaft themfelvesin- 
 A&s if .3,4. to a Monkery from all the reft : Jerufalem and Antioch were not of 
 this way , to caft out one another upon fuch grounds , but to meet, 
 reafon, and cottnfel, and hear t And furely the Churches can ill com- 
 plain of a mixt perfection from without, if 'they perfecute one another 
 from Within ; thzMagiftrate may as juftly Vohip them both, as they 
 whip one another : Such grudgings, complainings , dijfolvings , fpiri- 
 tud enforcing*, gives hint to the Civil power to compel , while it be- 
 holds them but a little more spiritually compelling one another ; Let 
 r i Cor .13 .1 1- all Church-tights, priviledges, boundaries be prefer ved ; all Herefie and 
 Col.g.1.3. Schijm by the Rule rebuked, but in all fpiritual meeknejfe zndwif- 
 t Otf.8.1. ^ ^ anc l not ca jj jffl^vi^and Schifmatick^ too fuddenly , fince we 
 fee but in part. 
 
 THE UNWARRANTABLE WAY 
 .of Peace, 
 
 OR 
 The Antichriftian Deftgne of Reconciliation. 
 
 (1) 
 
 To beleeveas the Qhurchor Councils* 
 'Hatall fhould beleeve as the Church beleeves ; and this Church 
 
 .T 1 
 
 is the great Councils of Bifliops, Cardinals,&c.asifthefbuls 
 of all were to be fa ved onely in the bundle of theirs , as if they could 
 beleeve both enough for themfelves and all others, 
 
 Tofet up one as the Pope , for infallibility* 
 Becaufe there may be difference amongft many, and all may not 
 agree > therefore there (hall be one ( fay they ) with the Vrim and 
 
 Thum- 
 
The Smoke in the Temple. f. 
 
 Thummim, otie infallibly decreeing, and interpreting, and unerring, 
 to whom the Spirit of Truth is fucctfllvely derived; and his deter- 
 minations, interpretations , (hall be final, conclufive ; and this that; 
 Vicar of Chrif}> the Pope this one Way in the Antic hrifli an State, and all 
 Reformed Kingdoms were once under this Peace. 
 
 (3) 
 
 To alloW that all may he J a'ved in their fever al tyaycs. 
 Becaufe there be faiZ&VBelecver.s 9 andfeveral interpretations and 
 opinions, one fayirtg Thuisthe way, and another That , therefore fay 
 fome, All mall wayes may be faved , every one beleeving every thing. 
 Now this is one way to make peace * but not the way : ; there is but 
 one Lord ^ one Faith , one Baptifm. 
 
 (4) 
 
 To forbid Inter pretings and D iFputes. 
 
 Kecaufe feveral opinions arifeby interpreting! and disputing* about 
 Scripture, therefore all openings of the Word , all disfutings mull: 
 be forborn. Becaufe the Sun- (bine offends fome weak fight in the 
 houfe 9 (hut up doors and windows and make all ^r^. Thus the Pa* 
 pifts and Prelats in forbidding Scriptures and Marginal Notes, and 
 thus fearing there may be fomething falfe 9 . they will hear nothing, 
 that's true, 
 
 ■ ($> 
 
 By accmpulfive PoWer* 
 Some take the Civil power in to make peace, reckoning a compul- 
 five Z?»iformitie£or Vnitie, Peace, and Truth* This is one way to 
 deal with the body indeed, but not with the foul; to mind the out- 
 ward man, but not the inward* This way of Civilly Ecclcfiaftical 
 peace is the Antichriflian defigne , who having got the Kings of the R$fcl«*f« i K , 
 Nations to give their ftrength and power and Kingdom unto them, 
 fupplies that from the World which they want from the Word y ma- 
 king the Jpiritual power of Jefus Chrifi to receive its honour , life, 
 efficacy, power, from the power of men. This way of 'peace is fuch 
 as hath by experience troubled Nations, and troubled it felfxt length 
 too 5 and broken kfelf againft that way which it aimed to break z 
 Tor whofoever/^/j upon thuflonejballbe broken, and on whomfover it £ u fc e aff.i^ 
 fhdllfall itjhall break, them to ponder \ 
 
 THE 
 
8 
 
 The Smoke in the Ttmpk. 
 
 [THE OPINIONS 
 
 THESE TIMES. 
 
 OF 
 
 With the Exceptions each Opinion may 
 
 be charged withal 5 being the great Argument for 
 Love, Meekneffe , and Forbearance one to another 9 
 or of P ( eace and Reconciliation till the Lord reveal 
 
 more. 
 
 ^* Mitt. I $.15. 
 
 51. and 16.4. 
 •s Tim.4.14. 
 .Tic.1.5. 
 * Tina.i.2^ 
 jTit.i.d. 
 
 j3C0r.12.17. 
 VA&s 6.6. 
 cTim.i.z. 
 li Tim.4.14. 
 "£ph.4ii>x2. 
 Heb.13.17. 
 Ad.io.28,29. 
 Revel.2. 14, i« 
 
 PRESBYTER IE 
 So called j 
 
 What it is 3 and what they hold. 
 
 THe Presbytety kfet up by an a alleadged Patern of the Elderfliip 
 and Presbytery of the Apofttes and Elders in the fir ft Churches of 
 the Gofpel , firengthened byfuch Scriptures as are in the margin , and 
 by allufion to the ]e wifli Government, and to appeals in Nature. Their 
 Churches are Parochial, or Parishes, as they are divided at firfi by the 
 Romiflh Prelates ^/fo? Statute-Laws of the State. Which Parifhes 
 <WCengregations are made up offuch Beieevers a* were made Oiri- 
 ftians firfi by Baptifm in Inhncy^andnot by the Word : and all the Pa- 
 rifhes or Congregations are under them y as they are a Claflical,Provin- 
 cial, and National Presbytery : and over thofe Pariflaes they do exer* 
 fife all Church- powers Government b ; Vthich may be called The 
 power of the Keys* 
 
 Ex- 
 
7he Smoh in tht Temflc* 
 
 Exceptions* 
 
 i. 'TT^He J poflolicat and Primitive Elder/hip were notfo *autho- 2 *> 2 9\ 
 
 JL ritative over their Congregations as t&/* pretend , nor io * Pe ^'*' 24 ' 
 compulftve or ftrwag their refpe&ive Congregations, , Tim j -i. 
 
 2. The Apoltoiicai Elder flAp and Prefbyterie were more b **/*/- Matth.zo.2f 
 lihle ; they were more in the light , and the immediate way of the re- h A<a$ 1 5- *! 
 
 w/^/w or' Tr*f*. Gati i*f ' 
 
 3. They took not in thepoWcr of the c Magistrate to help them, A ^j ^*' # 
 nor did they clasp it as one with their oWn. cM-irk ie. 4 
 
 4. They confuted of d Brethren as well as of the Prefbyterie , and Luke 22.2 f . 
 both together had a joynt interefi and concurrencies all power. j ] 1 ' 18 ^' 
 
 5. The Prtfojterics were not as now , Clafftcal, Provincial, Na- i 5 . 12 !& il*. 
 * / 0W : thefe are no Script ur e-f arms > but devices oimen* 2 $. 
 
 6. The * Prejhyterie is of no more in the * Greek then ©f a § w^m- e 1 Tim.6.3, 
 phorical or figurative (ignirication, fignifying Seniority or Elderfhip : Matth.iy.9. , 
 and the fetting it up in a »****» of potoer and *JJfo , is more then the * Yl P*® m ~ 
 Scriptures will clearly bear : fuch Notions in the Word , are but Ta&$ 20.17 
 Notions of form and order, not of Office. and 15.4. 
 
 7. The Presbyteries now are not rightly co»ftituted , becaufc they gMuth.idj 
 confided of a Mini fiery from h Antichrist 9 and the Bifhops of Rome, a , n£ * ^' 5 * 
 ordaining one another by the fame /wfrfr they received from them. a Revel. 13.! 
 
 8. Their ] Congregations are not fuch as before , fo constituted} be- Matt.7.i4,i 
 caufe Parijhes are of a ?<?/>*/& and IVmV^confiitution. 16,17, 
 
 £. Baptifm is not to be received by Generation now 5 a* Cinnmci- Joh.i©.i,$. 
 J*<?» was, but by k Regeneration or wj^/i? Proftflion, as at firft t Nor f^c*?'* \ 
 are the carnal feed now any more children of Abraham^ but the x faith* ^fls ^2 *" 
 /#/.■ And no Ordinance is now to be adroiniftrcd upon /rga/ m*/?- 1 Cor. 1.2. 
 quencs % but upon gofbel-precept, kjoh. 5 . 5. 
 
 y Ads 2. j 1. 
 
 INDEPENDENCIE ^^ 
 
 So called j iCcr.«.2,s 
 
 What it is , and what they hold. 2 Cor.6.id 
 
 ^Be People of God are onely a a Church , when called by the Word j^f^JJ 
 and Spirit jjw Conferit or Covenant, and Saints by prof ffton ; A&V.W 
 
 C ^ 
 
i f Tfo Jwfo * * the Temple* 
 
 Im a * andaIl h Chmch-pow& is laid in here, and given out from hence inta 
 Ki7>iS * »o! ' ° Paftorfni P ^ Elders > ^ f - **f* J»fi d distribution of Intereft be. 
 Uact. 16.18,19 *fti#f Elders W People. ^// fpiritual Government is here , *W»<tf 
 hCor.i2.r8. many power forreign <?*• extrinfecal r* r^ Congregation or author!- 
 ffifi'2' 11 ' Sl tat * ve : their children are made Christians firft by Infant- Baptifm , 
 i< 2i and after by the Word : and they are baptized by a * foederai or Cove- 
 
 iTim.5.1^ nant-holineffe,^Birth-privile«lgcs , asunder the Law '• They may 
 f i Cor. 7. 14. enjoy all £ Ordinances in this eftate , and fome may 8 Prophe- 
 A&.2.39. fie. 
 flora. 1 1. 1 6. 
 
 FA&.1.42. , , : . : 
 
 e Tim. $. 1 ?. 
 
 1 1 Cor. 14.22, Exceptions. 
 
 £,11,4. 
 
 I. *TpHat there is notfuch a power radically or fundamentally 
 X placed in the Church to make Paflors and Elders, &c. be- 
 
 caufc there is, firft, no fuch praclice in the Word , but rather of an ^« 
 sMntth.28.18. poftolicalQT a Minifterial power , which made or gathered Churches 
 k 18.18,19. firft, not Churches them. 
 
 \ds 14.11,2*, a. The Elderfiip and Pre /by tery of Apoftles and Elders did h pri» 
 l Aft i< 6 & w ?*^7 a &> an d authoritatively acl: , and not the whole Church or /*<>- 
 14.23! ^ ft* y f ^ e y W a /ottvr and &/* Intereft , in a way of chsice or z><?tt and 
 
 iTitn.4. 14. confent. 
 
 h€ts 6.1,6. 3. That which is called Ordination^ &c. was by the Apoftles, and 
 1 Ads 14.15. a power tftabliftied in the c Prefbyterie , not in the Church , as meer 
 iTim.4.14. Beleevers. 
 
 i Revel i 16. 4* ^ f y that were Baptized by an d Jntichrislian power , are no 
 Joh.10.1,5. " right Baptized Members of Churches; and yetfo are all of their 
 Matt.7.i4,& c » Churches as were Baptized under Prelacies the power of thediT- 
 pMatth.28. x8, p C nfer being Antichrifiian , and thefubjetl or e Infant no vifible Be- 
 
 *£ft% S ' 6i9 ' UiveT for that 0rdinAme * 
 
 J. Their Church confifts not all of vifible Saints or Beleevers, ac- 
 
 fx Cor. 1,2. cording to their own i Principle : for their children being baptized, 
 1 Pet.2. j.&c. and in that condition, are no aclual vifible Saints; all their Church are 
 Joh.3.6. not n v i n g ft n«s, nor vifiblj holy. And it may be more clearly pro- 
 
 ved that meer civil and moral men are rather to be admitted of their 
 Church-focifty then fuch as children are , who are but mecrly natu- 
 rally vifible ; neither fpiritually* civilly, nor morally vifible. 
 » |^. - T > 6. That of foederai holineffe in * 1 Ccr. 7. 14. is onely to fatisfie a 
 * fcruple,thatif Unbckeving made wife or hup and unholy, it made 
 children unholy toe $ and fc both, or none, nauft hjs put a way» 
 
 7. Tkrc 
 
t The Smeke t » the Temple. it 
 
 IS no fuchh external pnvdedge now, by any fuch right. ' *».£,£ 
 
 8. All Confluences drawn from Cw^^f a f Joh.j.d. 
 
 force then from the '«:Wand the «<*«, and the™* ,„3 w J e * M « th -J-9- 
 Ark j»nd other mfctf and figurative places in the ^norefnanv l^T' - 
 W/ or ^/, *„,>,«„, make any La* or *«/, for any fo „ ^ g$£ M . 
 fel-admm.ftraHon , which is not 4r,ft/ 7 and in ' Seriptmre-mrdt to X >*'M- 
 Detound. r lPet.j.2r. 
 
 I J. 14. 
 
 * CbMre»,B*ptirmm the C%rr$ IS a way never to have a kfe 
 *J* °f fUch ; n H"^ Belter, as in the 4,4, times. mMaft'h 2 ., 
 
 io. Bapnfmbans, a " «;/»& y^„ f , cannot rationally be admini- Aa * 2 -4«- U 
 fired upon « w that can neither/., nor rt^* w hat » done, to £• V 2 ? IO -+ 8 ' 
 Whom the toftr can be no °f,gne, but%areonely »«ofitwta K'jf: 
 they come to 4« ; and how can it hold proportionVkh Ch2£. 18^ 
 ./?»», when as that was a p mmt^ remaining in the Ay» when they »Aa.ia 16. 
 came to age toy?£»</« to them ? But Hater is like a ftafi, of 1 lighten- / , *° m 4». 
 tng which muft be taken by the Beleever in that quick and ' vlnifli- ?2"l n - ■ 
 
 \T a ' °A A uu h l tl : n ° l f'"f'^ effi ^y ^ which it was ^>«- r f jH- 2 4- ir ° 
 »rf; nor doth the Beleeve, -thus ;any other way enjoy itbutby way /"Rom.*./,!,. 
 ot Hiflory , or a 1 tW f paft and done, which he never faw. Bap- AS« «.i«. 
 n/w is as a J?4/* of lightening, (as is well obferved by one; 1 Gwii- 
 ctf,»n was as a /?W>?«- ; fo much difference in thefe two r««. 
 
 iMnltitutionof^4;fty»isto«^ 7 asweUasjp-4«, whidufoV- . .» . 
 dren cannot perform, and foanfwer the figne « ?' j8 ' 
 
 -A* . I "f lit J 1 J i0D „ af /Y"^ ™ A ***f » the way *£F of it, asis c™f.%1' 
 acknowledged by all of the prefent Baptifm , Matti a8. W»«W CIoL.m. 
 them m the Name of the Father, Son, and H»lj Choir , Sec Now M "'-* 8 -iM# 
 this implies a capable and teachable iab]t&. Heb.tf.2. 
 
 .■ IK- Thd u Ch ^ eS "? n9t diftinft fr P m ° th ^ *«**/« A- £* l6 ' lU 
 t^4»,becaufe there is no vifible gifts by which their Chur- 
 ches are - vifibly qualified from any other Societies, and according to . E P h £ f. 4 . ,.: 
 hepromifesof g.fts ,„ Ephef. 4. i r . nor no fuch Church-giftl as "• 
 in 1 Or. iz & c . where there was the" gifts of the Spirit po»er. „, Cor „ 
 
 ^<i^^!!rW^Hr. andmakingitfoexcellaU l£? 
 other *srf»« «„,// r Anttchnilian. Aft s 2.38. and 
 
 And that Prophefp was a more * extraordinary gift then is now *** ' 
 anywhere in the Churches. & * iCor.n.i*. 
 
 19. & 14.2^. 
 
 c 3 ANA- 
 
f 
 
 1 % VM& mow w tne i emjuc* 
 
 ANABAPTISM 
 
 So called j 
 
 What it is D or*what they hold. 
 
 dHeb.12.25; 'TpK* Church cfChrift <ir<? a Company a/" 3 baptized Beleevers.; and 
 
 A&s 1 0.48. & JL tyhatfocver b Difciple can teach the Word , or make out Chrift , 
 
 2.41.& 16.32, ma y Da p t j ze or a dminiftcr other 'Ordinances. 
 
 f Matth. 10. 1. ' ^at the Church or Body, though but of two or three, yet may enjoy 
 
 compa/d with the Word *»*/ Ordinances, by way o/d» c Administrator, or one depw 
 
 Matth.2S.18. ted to zdminifter, though sw Pallor. 
 
 Joh.4.1. 7^ ww ^ j0 ^ baptized to d Beleevers. 
 
 Tf h,8 ' ? ^ lhatthofe commonly called Church- Officers, <a Pallors, &-c* are 
 
 A&s 9.10. and fftch as the Church or Body may be c Without. 
 
 L15. That none are to be called Brethren but baptized Beleevers. 
 
 c 1 Cor. 12.?. jiu administrations of Ordinances were given to-the Apoftles as 
 
 dAa.2.s3. & fDJfdples- not founder the notion of 'Church-power as is pretended.. 
 
 Matth! 28.18. that none ought to communicate in the Ordinances 0/Ghrift till fir ft 
 
 Mark 16.16.* 8 baptised. 
 
 A<5c.8.j7* __ : 
 
 eA&.i.i$.and ; 
 
 2.42* "Exceptions agawft the grounds of the new Baptifm. 
 
 fMatth.10.1. 
 
 compar'd with 2. *JpHat thofe places commonly taken for the Commiffion for 
 
 28.18. X Chrifts Baptifm , zsMatth.i%. 18. Mar\ 16: and where 
 
 •5(ai.8.i^ t fey t jj at noW baptize ground their Commifllon and pra&ice , hath 
 
 f Aas 2.41,41 no ^ u ch thing in it j For the Baptifm there is a Baptifm in the Name 
 
 and 16.3 1/ of the fi&ra Verfonsy of Father , «£<?», and Holy Ghofi ; and not the 
 
 Baptifm of fefus Chrift alone, which the Apollles onely baptized in 
 
 *Aas2.g8. & byiv^r,asin a ^tf.2.38. -^#.10.48. ^#.19.7. AtlXi6. Rom. 
 
 10.48. and i 9 . ^ # j b where it is (till faid , Baptize in the Name of the Z<?r^ p^« , 
 
 tsmti?' or °* ?^ Chrift ; and a Name of any more Perfonsis not the lead 
 
 mentioned. So as to baptize as they commonly baptize in the Name 
 
 of JW/tfr , Son ," and #0/7 Ghofi , for ^/*# Chrifis Baptifm , is 
 
 #A&s 2.38 & contrary to the full b pradice of all that baptized by water , as they 
 
 H0.48.& 1^.5. do, as in ^#.2.38. ^^.10.48.^^.1^.5.^^.8.16.^0. and aeon- 
 
 * ?&_"* founding Scriptures together , w*« feveral inftitutions and />r<% 
 
 3i That 
 
■2, 'Xhztbaptizingfm Matth.i%. 18. cannot properly, nor in the 
 Voord b and letter, be underftood of baptizing by ttw«- , becaufe there ■• 
 isno more mentioned in the letter, or Scripture, then meerly the 
 word baptizing ; and to expound it as they do , by a baptizing by 
 Vl^f?r, is to put in a c conference and interpretation of their own for c A<3s 5.22: 
 Scripture-, which way of conferences they condemn in all others, Joh.15.14. 
 Prejbyteridsy &c. as Will-worfhip, and traditions of men , and juftly M attl j-i$-9^ 
 too : Now there being no tt^*r , nor any circumftance in the Text Rcvei ' 2Z,I f* 
 to make out any fenfe oi water, as in other places , it is an ufurpation 
 upon the Spirit and the Word , to put fuch a fenfe (o infallibly and 
 peremptorily upon the Word which Jefus Chrijl himfelf ufes in other 
 A Significations then that of Water, as in Matth.20. 22,25. Matth.3. rfMatth.20.22J 
 11. 1 Cor.12.13. 1 Cor, 10. 2. all thefe places are of Baptifm* and *3;»nd 3»*« 
 baptizing 5 yet not one of them, of baptizing by ttw<?r , but di Meta- l^™^ 1 ** 
 phorical and figurative Baptifm by his fit fferings , by the H0/7 G&s/ , , 
 by the Spirit, by the cloud and fea. 
 
 3. That Matth. 2 8. 1 8. ^£*r^ 16. &c. are rather and far more 
 probably to be expounded of the ty/Wr/ Baptifm , or the c Baptifm e Joel 2.28.' 
 of the Holy Gbofi , becaufe it feems to be prsphefied on by Joel 2.28. Ifai.44.2. wiijj 
 I fan 44. 3. where the Holy Ghosls Baptifm is promifed to come by ^ tth,? ' IXr 
 Chrifi ; and in Mattk 3. 11. A El. 1.5. foh. 1. 33. prophefied on j^ 1 '^ 
 
 to come by John , and C6r*/? himfelf to his Difciples , and was ful- 
 filled in Chrifi s inftitution , and power which he gave ; in Mattb.z§. 
 1 8. by baptizing with the Holy Ghoft, which the Apo files did accor- 
 dingly pra&ice, a»d by their Ministry was given , as in f AB,%.ij t / A&.8.i7,itj 
 and Marl^i6 t \6,ij> compared with Matth* 28. 18. doth {hew an <* 10 44« 
 that the Baptifm in Matth.2B.1S. is a Baptifm of gifts, as Markj.6. II,X ** 
 15,16,17. 
 
 4. That the Baptifm otjefits CW/f by .Bww , was oneiy in the 
 
 Name otjefus Chrifi^ as appears in all the places where fuch a s Bap- g A&s 2.33. & 
 tifm was,pra<ftifed , as in AH. 2. 38. All. ig. 48. A5l,i9. 5. v4#. *°-4 8 -& 1? 5* 
 8 16. R<?jw. 6. 3. all which is a Baptifm onely in the Name of ?'- p n d ^'3 5 " 
 /w CAr>/?, of the iV/0» of the to , not of ths Father, So//, and H<?* v ° m> '**' 
 // 6^<?/, as they now pra&ife, and which was never pracTifed as 
 appears in all the Apoftles and D'ifciples practice. 
 
 5 . That the form by which they baptize , viz. I baptize thee in 
 
 the Name of the Father a Son , and Holy Ghoft, is a h fmm of mans de- * Matth.Oi t% 
 viiing , a tradition of man , a meer conference drawn from (uppofl*. ^ e *^ i,1 ^i 
 £**» and probability , and not a/07?;? left by * Chrift, to fay over tkem j£fc^?^ 
 at. the dippiwgthzm in the w#r ; . If thrift had faid , Wtenyou bap- 
 
 C 3 . lize 
 
tize them , fay this over them, I baptize thee in the Name of the Tm 
 ther, Son, and Holy Ghosl ; and unkfle Jefus Chrift had left this form 
 thus made up to their hands , they pra&ife a thing made up by them- 
 felves, and drawn or forced out of Jefus Chrifts words in Matth. 
 28.18. 
 
 6. That to preach in the Name of Jefus Chrift , or to do things 
 in the Name of Jefus Chrift , is not alwayes in that grofla man- 
 ner as it is taken , viz. naming Jefus Ghrift , or the Father , Son, 
 and Holy Ghofi over them. 
 $Mitt.i8. 20. But in the k power, vertue, efficacy , Miniftery of Jefus Chrift, 
 Mark 1 $.<$• or , t jj e p er f on s of the God-head of Father , Son , and Holy Ghosl , a* 
 Afti'l'i^i*. * n thefe Scriptures Matth. 1 8.20. Markiy6. Joh.14.3. Acl.ip.i], 
 3oh.i7.^,ii.' *<*• fokij.6 y ii. Att.9.14. Revel,ii.i%. So here they are at fbmc 
 Aft$9.i4. moreloffe. 
 
 1 1 Joh.7.7. ?• That though I deny not but Water is a figne, and one of the 'w>- 
 nejfes that bear record ; and in the Word though not yet clear , yet 
 neither can Ghrifts Injlitutien of Water , as his own Baptifm^ in his 
 own Perfbn y be made appear out of all the New Teftament ; nor can 
 the Apoftles pra&ice by water yet be fetched from fuch a particular 
 Jnftitution 3 unleffe from John's i And if fo, I am fure they are then at 
 iff Joh. 1.26* as great a Sontroverfie one with another concerning m John's Bap* 
 Mark 1.4- tifm and Jefus Chrift's 9 making them to be two feveral Baptifms. 
 Ads 1 9 Vr.' ^* ^ at ever y common diftipk cannot fo baptize as the firfi difciples 
 a Mark \6. 17. did,becaufe nbt£*)W, or n qualified as they were. And there is as 
 A&s x. 3,4. much necejfity to make out the Truth in the fame poWer and Way of 
 and 1 <5ji 7 . evidence fo an Antichriftian eft ate, as to a Jewifh and Heathenijb , and 
 With a Word written as well us preached ; fpeaking and writing lie- 
 ing both equally open to queftion and exceptions , without a power 
 Joh.1.2 %. © gimoufly working in the behalf and to the reputation of it. Nor is 
 Matth. 1 1 . 1 5. t k ere an y one £ /^/^/^ | n a ii the NsW Teftament preaching and bapti* 
 We '*' 4 ' *iȣ by way of authority , but he was able to make out the truth of 
 his calling and difpenfation, either by miracle or gifts. There are but 
 three Exceptions, and they have no weight in them. 
 f A&s S.f . * • p Ananias was a D ifciple. 
 
 I anfwer : Yea, but he reftored^gfo to Saul, and had vijion. 
 j A&* $* if* 2. 9 Pfo7//> did no miracle to the Eunuch. 
 
 I anfwer: We can neither conclude he did, nor he did not, from 
 the Word ; for it is filent : but he did miracles in Samaria. 
 3. They that were fcattered went everywhere preaching. 
 I anfwer : Who they were,or how they preached,or what powec 
 
 they 
 
"The Stmie in the Temple. 1$ 
 
 they manifefted , is not laid down in the Word neither for nor 
 againft : The Word is filent. 
 
 p. That there is not fuch an Officer as Adminiflrator in the whole 
 Word 1 but Apoftlet, Evangelifts, Prophets, P*ftors,Teacbers y Elders, 1 p or * , * , j^i 
 Rulers. Deacons, &c. and therefore Adminiflrator is an unwholfome £°l r \ „, 
 word. Ephcr4.11, 
 
 10. None ought to give the Baptifm now, becaufe thereisnone 
 can give the gift of the Holy ghofi with it , to make up that glorious 
 fupplement of gifts which it alwaycshad ; and they are joyned both 
 in the Word and practice, as in Hek 6. 1. Dotlrine of Baptifms and 
 Laying on of hands : and in their practice they were joyned as in aeT, 
 Acl.8. 14,15,1*. And it will appear in the Word that tbeApoftles 
 did not fo reckon of them fingle, but together, as is A U.S. 14,1 5,16. 
 where it is faid they were onely Baptized in the Name of the Lord 
 *}efn$ ; but they prayed for them that they might receive the Holy 
 Ghoft. So as Baptifm by water, and by the Holy Ghoft, being joyned 
 together both in Inftitution, Do Brine , and Pr alike , are not to be/<?- 
 paratedy nor given in fuch a time wherein that of the Holy Ghoft 
 is not given : For , What Qod hath joyned together , let no mats put Matth. jp.f,' 
 efunder. 
 
 1 1 . That it is as unreafonabie to take any fuch Ordinance of Jefns 
 Chrifi from any that is not diftinflly, fpecially, fpiritually, power- 
 fully enabled as the firft dijpenfers , as it is to take the word of any 
 
 * common man charging us in the Name of the Parliament, and can- dlok.i.i^l $ 
 not vifibly make out a vifible excellency and fupremacy of power by ™ cb * *•** n , 
 
 01. ' ^ <rr J sr 1 Matt. 1 0.1,7,8* 
 
 rdinanceox Commiffion. <* Mark 16.16. 
 
 1 2. That thefe Churches who enjoy Chrifts minde, as they think, 
 mod fully in the practice of Ordinances , yet have no greater gifts in ■ 
 their > Churches then there are in thofe called Independent , or Separa- 
 tist Prayer, Teaching, Prophefying being as fully and powerfully JReyel. 15. 8» 
 performed in the one as the other. And being fo, Whether muft not « Cor.8.2. 
 the Churches of Chrift be diftinguifhed by fome more vifible glorious c ^^ % \ 
 power and gifts as at fit ft, by which they may be difcerned to excel ant j 7 .^}* 
 all other Societies ? Gal.4 4. 
 
 1 3 . That the fulneflc of time is not yet com e for Ordinances • F©r^ark 1 . 1 % .• . 
 as there were feverai u feafons for the givings out of - 7r/wEr be£rf& ^ evel J I$ i 8, & 
 
 fo vu ■ d SS^ 16. and 18. 1, 
 
 SEEK- 
 
The Smoke in the Temple. 
 
 T 
 
 SEEKING, or, SEEKERS 
 
 So called ; 
 
 What their Way is and what they hold. 
 
 1 Hat there is no Church nor Ordim nces jet. That if they did not 
 end with the Primitive or Apoftles times , yet they are to be* 
 aMatth.io.i. gin as in the Primitive times f With a gifts and miracles; and that 
 Mark id". 1 6. there is as much reafon fir the li^e gifts to make out theTvuthof any 
 i Cor.12. ef the Gofpel noW to an Antichriftian efiate , as formerly to a 
 
 Jewifli or Heathenish. That fueh a Beleevcr as can disjenjc Qt- 
 
 dinances, muflbe qualified as the B dee vers /»Mark 16, and as the 
 lA<fo8.& former b Difciples Wert* That therein a time and c fuincne for the 
 and j. i7- Spirit , and for the Utter pure Jpiritual diipenfatlons , as there Was 
 
 * ^ CV o 1,1 *'*' formerly for the firfi difpenfations : And Esther thisfhall be While the 
 
 Angels are but powring out their Vials or not , or when Babylon &f 
 A Ads 2.4. fallen. And Whether there is not as much need for d new Tongues 
 Mark 16.17. to reveal the pure Original to us , it being conveyed with cor- 
 Afts 19*6. ruptions and additional in Tranflations ; by which , Truth may 
 3 Cor.14.22, y e m6ye p Hre iy difcovered , and the waters of Life that now run 
 *J&eYel,22.i. muddily, may floW mere clear and cry Hal-like from the Throne *of 
 
 God. 
 
 — **- 
 
 The Exceptions. 
 
 kMattb.28.2c: x.^TpHatJefusChrifldidpromife to be ever with his 3 Church, 
 and t6.i8. X and therefore cannot be reafonably prefumed to leave them 
 
 iJ0h.14.11*. without b Church and Ordinances. 
 
 cRcvcl.22.i8, a « That if c Scriptures were not fo pure&nd clear to us , as the 
 19. Word of Z^ were not fufficiently there; god were lefle d gracious 
 
 if tJeb.7.22, to us now unc | er Qrace, and Chrift come in the pfh , then beforeto 
 
 the Jews, who gave them a Book of the LaW, which remained with 
 
 them to the coming of the Mffiah. 
 
 3. That (ach gifts and miracles were rather for bringing the Word 
 
 into the world, and for glorifying Chrifts firft coming in the pfh, 
 ip JoLm.2^ then for e after. 
 
 a * 1 * A* T£atif weBiufthave?»/r«^jtomakeusW^^andnot^- 
 
 Ueve 
 
The Smth in the Temple. t 7 
 
 leevetny truth till then; we muft have for every Truth I as well as 
 for one or two, a miracle to give it evidence : and fo there muft be a 
 continual and new miracle- working for every new beleeving. 
 
 $. If there muft be miracles for beleeving, Truth is not of that ex* 
 iellent nature that itfeems: forifitbenot able to make itfelf evi- 
 dent, and caft a native zndjpiritual *Jhine or brightness upon that foul 
 it comes into, it is but wea\, dar^ , and inefficient. /EpheGj .13: ] 
 
 6. If Truth be not difcernable in it fdf by its own glomus light- 
 fomenature,by beams from it felf; it is of a worfe condition then 
 many things below, as the fun , and ftars , and candles , &c. which 
 bring that light in their own nature and difpeafation, by which they 
 are difcerned. 
 
 7. If every Truth be a £**%' of e Chrift the truth, then every £4*49 g j j,.3 # , 2 ; 
 hath h light in it felf, becaufe it ftreams from the fountain of lighted and 9 $' 
 
 fo is difcernable. * Revel. 22. f. 
 
 8. That it is more glorious to take evidences from the Spirit ^then 
 from any thing without; which can at fartheft of it felf but convince 
 the outward man. 
 
 p. That all (hall now in the laft times be in zfecret , invifible, in* 
 Ward, fpiritual glory, no more in grofe, carnal , vifible evidences and 
 material b earn s y as gifts and miracles. And this is to know Chrift n» 
 more after the flefh. 
 
 10. No miracles can in their own nature make one beleeve, with- 
 out a Jpiritual convitlion from the Spirit of Chrift going along with 
 it ; fo as we fee when miracles were wrought , fome beleeved, and 
 fome beleevednot : So as then there is no fuch reafon for miracles as 
 pretended , becaufe that convitlion which comes from the Spirit 
 through the worko? * miracle , may come by any other in Hrumental 
 or organical way. Or, it is a more glorious operation , by how much 
 more (ingle, or by way of 'immediate revelation it works. 
 
 11. To beleeve meerly by the i Spirit, is far more glorious then by i Jofa. a©. * £ 
 any other outftardm&ns , though never fo outwardly glorious : by 3°> 3 1 ? 
 how much the Spirit is more excellent then any thing elfe, byio 
 
 much more divine and jpiritual are the impreflions of it. 
 
 1 2. That when miracles are wrought , yet a pretender may work 
 a miracle for the contrary ; like the forcerers of Egypt againft Mo~ 
 
 fes : arid Antichrifi is fpoken on rather to come k with fignes and ^Magcij. 244 
 wonders of the two , then Chrift. So as here (hall be a loffe to any that 
 thinks to beleeve meerly by miracle. So as the Spirit is that which 
 inuftmake us beleeve beyond all the power of miracle, which can 
 
 D give 
 
\ 1 8 The Smoke in the Temple. 
 
 give out its power but upon the fenfe at furtheft , being meerly out- 
 ward and vifide. 
 
 13. That there is no fuch power for Ordinances as is pretended; 
 I Match. 10. i. but Beleevers, as * Difciples, may adminifter; and fo did the Apoftles 
 coirpar'd with and Beleevers formerly, as they were Difciples. 
 
 1 4. That the Scriptures of the Gofpel, or New Teftament, are of 
 fuch a m divine and even fpiritual glory in the letter, as no other word: 
 There is a power to difcover the rtafon and fecrets of the heart, 
 
 6, which the reafon and heart of man witneffes unto xThtre is a power 
 to convince, and accufe, and terrific, and comfort, clearly , and un- 
 deniably, and experimentally known. 
 
 1 j. Thefe Scriptures wc have, as ^iey are , do make a Difcovery 
 of fuch a way of Religion as reafon never yet in any age attained to : 
 The men of pureft reafon, as your old Philofophers , never attained 
 further then the knowledge of fomething infinite which they did not 
 
 f'now, and a Religion of humane or moral righteoufneffe and purity, and 
 ome facrifices of atonement, &c. And there is not any Religion in the 
 world, fetvifb otTurki/h, but they are made up of carnal principles, 
 and are founded upon reafon and nature ; but this Gofyd Religion 
 hath opened a new Way of righteoufneffe in one that is both God and 
 Man in a moft rational though infinite Way of filvat ion, and a way of 
 Worfbip croffe to all methods and Wayes of reafon , and the world , 
 opening new wayes by a sew Spirit , purifying natural reafon into 
 more divine and glorious notions then ever it yet attained , bringing 
 in a way of fcleeving, and placing a Religion upon a ftirituJ perfwa- 
 fion called Faith, which is more proportionable to an infinite God, 
 and an infinite way and depth of falvation , then reafon ever invented, 
 v'ik % for the foul to beleeve upon one , even }efus Christ , in whom 
 God hath laid up all love and / nine jfe ; and fo for man to become one 
 with him who is God and Man .- and there cannot be a more ratio- 
 nal way for man to become one with God, then by one who is both 
 God and Man. 
 
 \6. That though there be not fuch glorious poWrings out of Spirit, 
 and fuch gifts as Beleevers both may and (hall have ; yet all Beleevers 
 ought to practice fo far of the outward Ordinance as is clearly re^ 
 vealed they may. 
 
 17. That the Scriptures or Gospel of the New Teftament being as 
 many hundred yeers old as from the Apoftles , even jn that Original 
 we have them, no very material differences in Copies , as it feems ; 
 and though they have palled through the great AfoHacyfl®. they have 
 
 not 
 
The Smoke in the Temple. 1 9 
 
 hot had the power to corrupt them materially in their Original, to 
 advantage their herefies and corruptions 3 which very conftsnt pre." 
 fervation otTruth in the midft of the very Enemies of Truth, is b . t \ 
 a conftant andftanding miracle of it (elf; and fo we need not ft iy for 
 a Miniftery with miracle, being we have a Word "frith miracle , which 
 in its matter, fubjed, power , fpeaking of G d , of his Son, God and 
 Man>of his Spirit the After in man from both, by wayes of out ward 
 Ordinances , of the depths, windings, and workings of reafon, &c. 
 is of as much efficacy to perfwade as any thing elfe we can have; and 
 the way of the pure Spirit is a more glorious way of operation then 
 any other ofuvifible fenfual nature : And God may be more glori- 
 fied by quickening and Spiritualizing a word, and ufing the jpirituallj 
 glorious Miniftery of that , tten 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 3 that four eye may 
 travel over that in an hour , which other wife you mtght be a 
 y ee/in going over. Thus each are di [covered in a narrow y et full 
 Difevery? and I think all that are divinely rational , will fee t Cor.8.*; : 
 no fuch caufe to think that each hath attained fo far, that either 
 they fhould f re fume in their degree , or look down from the pin- 
 nacle of an infallibility upon each other. 1 have [et the 
 ftrength and weakneffe of each opinion before it [elf that on 
 the one fide as it may glory , fo on the other fide it may fear and 
 be humble. K^ill I wijl) now is thdt we be all fo far one, at leafl 
 in infirmity 3 and this Common weaknefle, as may be a 
 ground of Common embodying and a flbciat in g again si the 
 Common Enemy, or Grand Antichrift 5 as in States, who 
 when they are at loweft , have leaH factions j and when 
 weakeft, are mofl peaceable with one another. 
 
 D 1 The 
 
26 Tie Smoke in tbe Temfle. 
 
 The Gospel, or New Testament of 
 
 Jesus Christ, proved undeniably to be the 
 
 very Word of God 3 without Miracles $ to 
 
 allure us of the particular duties in it. 
 
 Becaufe there arefome men now of more reafon t%en found be- 
 liefs I cannot hut in ajpiritml rationally way bear mtneffe to 
 mr falvation in the written W«*d. 
 
 i. TF there were not a Word ox. wiUdl God revealed in Lotos and 
 J. Ordinances written, god were worfe provided then the Law- 
 givers of Nations and Kingdoms, and the world were left to their own 
 wills ; which is eftecmed ridiculous in the eyes of all the Nations of 
 the world in their very politike condition. 
 
 2. The LaVrs and O rdinances contained in the Word, or New Tefia- 
 went, bear onely the Image of a God, in their bolineffe , purity^rigbte- 
 oxfnejfe, glory, infiniteneffe, eternity, immortality , which are all, with 
 many more things of like excellency, there, which are as the beams of 
 light to the Sun, or fo many things of God, revealing God. 
 
 3. The Word is fo tempered into a middle nature betwixt God and 
 man, as no Word can be more revealing the meft glorious, fpiritual, 
 infinite things from a God, in a mean, literal, figurative , compara- 
 tive, (ignificative way to man. 
 
 4. To have zflanding Word as the go(pel is, is more for the glory and 
 authority of a God then any miniftery of man, though with miracles 
 and fignes ; becaufe fuch a Word , where none can joyn themfelves 
 as Authors ox. Parties, as in other wsyes oEdiffienfation by men , men 
 may joyn themfelves, doth undoubtedly hold forth moftof God 
 and of divine Authority ; and thus to maintain or preferve a LaVe or 
 Word in the world , is not fo much with God as for Kings and Prin- 
 ces to maintain Statutes and Lafot in their Kingdoms. 
 
 5. A Word as the Neft Teftament is 9 may be as well a way and di- 
 penfation to an infinite God to make out himfelf by,as any other ,either 
 of 'dream or vifion, or Revelation or Oracle , all being but W^yeS of a 
 natnral&mn and condition^ no more then the Word. 
 
 * 6. The 
 
The Smoke in the Temple. a I 
 
 6. The very manner of ditfenfat ion or Venting , is fuch as hath the 
 authority, power, Voifdom, counfels of a God , the whole buftnejfe of it 
 being a work difcovered to be begun by God,and amongft men,to fet 
 forth the glory of God, the mercy ,love,znd wifdom of God, and the way 
 by the Son of God, and Spirit ofGW,and all to be glorified with God' 
 and thus treating onely oi things divine, and a work^ divine , in a way 
 divine, 
 
 7. We mud either give up our feives to this Word wholly, or riot 
 at all ; and then let the world and experience judge what kinde of Rt* 
 ligion reafon at large unbounded, or unenlightened, will bring forth, 
 by the former paterns of Hemhenifh and gentilijh Religion. 
 
 8. Why fhould it not be thought the moft clean and diretl way for 
 God, to manifeft himfelf to manty Word, Gosjel, and Epi$lle 9 and fo 
 by an infinite and invifible poVeer and hand commend and convey it 
 from age to age, from generation[to generation , as well as for men to 
 make out their art 9 reafon, knowledge, experience into books and words 
 written, to their own and other generations? 
 
 9. This Cjosfitl of fefus Chrift places Religion upon a more glorious 
 tranfeendent way,to lute with an infinite God, then ever any device of 
 man, or reafon could invent, viz. upon faith, upon a beleeving ovfpi- 
 ritual perfwafion wrought by the fame God, by which men are car- 
 ried out into depths of infiniteneffe and glory, no way meafurable nor 
 difccmablc but by this way of beleeving ; and there could never have 
 been an engine contrived which could have gone from man into God 
 but this ot faith by God himfelf; nor more for the ad vantage of the 
 glo-y of a <SW,taking all from the creature^m ploying it wholly upon 
 a God. 
 
 10. There is more reafon in this Gorftel, or New Teftament, in the 
 way of Religion which it holds forth by Jefus Chrift, then ever could 
 be thought on by the reafon of man ; as for inftarice , Each mans in- 
 ternal confeience hath a light or law in it which condemns or ac- 
 cuflth for mnrihet, &c. now if there be accufations , again ft whom 
 is the offence committed but againft fomething infinite? and what 
 way is there more divinely rational to apply to the office of fuch an 
 infinite, being on God offended, but bf one who is both man and God y . 
 even Jefm Chrift ? So as the myftcry of falvation is fuch as even rea- 
 fon it felf cannot contra Utl or gainfay, though it cannot comprehend to 
 kavj the world inexcufable m their unbelief, becaufe it commands 
 them to belseve in one whom in reafon they cannot deny to be a way 
 proportionable betwixt God and tbemfelves fox ftilvation. 
 
 Dj XI. It 
 
3 2 The Smoh in the Temple. 
 
 I r. It carries things in fuch a rare way of mercy, of jufKce,o£ level 
 of piety i and as it is a falvation from God to man, (o it is a falvation 
 managed by one who is God and Man ; and every thLig belonging 
 to it, is accordingly mixed or tempered, of Wwd and Spirit , of poWer 
 divine and outward diffienfation, or ordinance ; and all this fur man 
 who is of a mixed nature cKpfh and fyirit : Thus things are carried 
 in a way of proportion w\&futMen<$e,{ofull, iofutable, and compleat 9 
 and ferviceMe, as the invention of men could never devife. 
 
 1 2. It difcovers reafon to it felf in all its workings and wayes, in its 
 p/mr j and corruptio»,m its vertues and w*/, confeience bearing wit- 
 nefle to the Law and Commandments of it ; it purifies and sjiritua* 
 ItKeth reafon, and brings it into fuch a way of communion with God, 
 as the fouls that read it, and are exercifed in it, feem to be ne W born, to 
 receive in another nature, an immortal and incorruptible feed, 
 
 i j. It manages all the deftgne of falvation contrary to nature and 
 the World, upon contrary principles ,diffenfations and bands, by a Per- 
 fon /war, humble, and crucified fox the good, by Minifiers and Difpen- 
 y^rj, mean and contemptible x\R\ex-xntx\, trade fmen, &c. yet infpired 
 by graces Contrary, nsfelf-denial, humility, love to enemies ; by cWt- 
 */*»/ Contrary, as Weakneffe, affliction, poverty , fujfering, dying,C2LXXy" 
 ing a treafure, a comfort, a riches* a /*/<?, & glory, under all thefe. 
 
 14. It is accompanied by centinuedox fianding miracles , though 
 miracles of a more fpiritual nature , as difcovery of the counfels and 
 /tfrfrf/ of men, as converfion from y7», mortification of fin, changing 
 natures from evil to good, planting in new difpojitions , inclinations, 
 affections into the foul. Now, if fuch changes and converfion s were in 
 material oxfenfible things, as from water toJ?lood,txom Water to wine, 
 how would it aftonifa ? Which in Jpirituals is more wonderful, 
 though onely leflfe difcemable, and not to be iofcnfbly perceived,pre- 
 ferved by its very enemies, the Roman cruelty of Emperours^and An- 
 tichriflian traditions* 
 
 I J. It refers the difcovery of all truth in it felf to the Spirit of 
 God, which no word but the Word of Jod would do, and will not 
 take in men into glory with it felf which miracles do, which are 
 done by the hand and minijlery of man ; and the Spirit in this way 
 muft needs be a more gUriom Interpreter of the will ox God, then 
 the meer minifiery^ by man and miracles can be, by how much it is of 
 a more fpiritual nature ; and it is more excellent to feek things in 
 the Spirit, then in any out Ward dilpenfation, which as it comes more 
 immediately from God, fo it comes in more immediately upon men ; 
 
 and 
 
The Smoke in the Temple. 33 
 
 and to take in Truth byfenfe andjight, or miracle $ is rather to know 
 Ckr$0 after the pfi. 
 
 16". Yet after all , the Word it feif is the beft way to bring in ev*> 
 dence and difcovery in its own behalf to the fouls of thofe that will 
 come under the porter, operation and experiments of it, under the en- 
 lightening, convitlions, impreffions of it , in the reading , hearing, and 
 meditating of it* Thefe things are Written that ye may beleeve : And John*©* 
 they that are thus exercifed, are above all miracle, and are perf waded 
 enough by it felf without the help of an outward work. 
 
 17. To thele I adde the teftimonies of the mod ancient in witnefle 
 of it. 
 
 Dhnyjtta Areopagha,thought to live in the times of the Apoftles,& T>edivinuw> 
 not daring to take his Divinity anywhere but from thefe Scriptures* ***• *•*• 
 
 lrenaus\ who was in the yecr 1 8©. affirming the fulneffc of thefe iren. /&$. r 
 Gofpel-Scriptures* and accounted them the PiMar of Truth. 
 
 So Tertullian, who lived i40oyeers(ince, doth accordingly wit- TertuHUn. h 
 nefle to their perfection. <&*** Hem 
 
 Oriqen, 4thana(ius, Chryfoftome, Conflantine ths great , in the firft * n - 
 Hicene- Council, with thoufands others all along to our own age. 
 
 18. The Jews, whofe very Teftamsnt and condition anfwersto 
 every Prephefie and Gofpel-Scripture. 
 
 10. The many of thofe mod eminently ancient, learned, and g odly^ 
 who have died their blood in teftimony of it. 
 
 20. The power of God going along with it. 
 
 21. The confeflions of the mod learned in that, confeffe , that th; 
 Original Copies are not corrupted, but continued pure. 
 
 One Argument from the National Covenant 
 
 for Liberty of Conicience , yet with all fub~ 
 
 ordinate andjnji obedience to the State, 
 
 Art. i. 
 
 THe firft Branch of the Covenant is, 
 That we fhatl fincerely , really ,andconftantly,&c. endeavour, &c* 
 the Reformation of Religion in the Kingdoms of England , &c* in Do* 
 Urine, JVorfiif, Difcipline, and Government , according to the Wo*d of 
 Gody&c. Ant, 
 
24 7x The Smoke in the TemfU. 
 
 Art. a. 
 
 The fecond Branch of the Covenant, 
 
 That Voefhall in like manner without resJeEv ef per fans endeaveurthe 
 extirpation of Popery \&c Super ftition, Herefie > Schifm^c* and what- 
 foever Jhall be found contrary to found DoUrine 9 &c* 
 
 Now from thefe 1 argue , 
 
 i. Each one is perfonally and individually bound by theC<w- 
 nant, and in his own proper confeience is obliged to endeavour a Re- 
 formation according to the Word ofGod> and To far to the example of 
 thf bed Reformed Churches as they are agreeable to that Word; I hope 
 no further. Now who (kail be the fudge and Interpreter of this Word 
 efGod, to each mans confeience in the things of God, but he who is 
 Lord of theconfcience,in things immediately divine Scfpiritual ? The 
 conferences of men are under a fpiritual and immediate Interpreter of 
 the Word, even the Spirit of the Lord, in all things of fpiritual cogni- 
 zance, as every Scripture-truth, or Truth, in the Word is : and this is 
 not oneiy (lengthened and clear from the Word,but from a teftimony 
 which fome when they read, may know better then many other?. 
 
 By the Claufe, According to the Word of God, we underftand, fofar 
 as we do or (hall in our conferences conceive the fame to be according to 
 the Word of God. 
 
 Now each man (landing thus ingaged in his own particular and 
 in his own proper confeience by a Covenant recommended and im- 
 pofed , each is bound to bring forth the evidence of their confer- 
 ences in particular , concerning this to which they are covenanted : 
 So as /, or you 9 being covenanted againft Popery, Herefie^ and accor- 
 ding to the Word of God, you and I (land bound by our own pri- 
 vate cenfeiences to reveal to the State, who hath recommended fuch a 
 Covenant unto us, what our confeiences interpret according to this 
 Word, againft Popery or Herefie , unlefle there could be one univ'er- 
 fal or publike infallible Interpreter of the Word of God and Truth, 
 who might determine concerning Herefie and the Word ofGod,and 
 whofe determinations is as in the formerly insjired dpoftolict J- teachers 
 we may reft. 
 
 So being thus ingaged by Covenant, we are at the fame time, by one 
 and the: fame A&,bound to liberty of confeience ,in thefe particulars of 
 the things ofGodimd if there fhould be any perfection for the pious, 
 
 modefl^ 
 
Tie Smke in the TemfU. $* 
 
 tnodeft, and peaceable liberty, A taken and ptaftifed^wherter wiuld 
 it not clearly and undeniably follow, that our confcienccs are not 
 under the Lord fefns, and his Spirit immediatiy in the things of God, 
 but under the interpretations of men. 
 
 And (krely that one Claufe, occerdingtothefVordofGod, isntoft 
 providentially inferted ; for if we be fo clofely covenanted to the 
 0WofGod,howtenderoughtwetobe? left in this dark feafon 
 of our difcerning, we oppofe lomething of the Word, and fo in igno- 
 rance, perfecute what we covenant to maintain. I wifh our Af- 
 fembly would preffe this equally with the Covenant in their Sefc 
 mons. 
 
 Objetl. But muft every one be the Interpreter of the Covenant ? 
 
 Anfto. Nay, not every one , in every thing : The Magiftracy in all 
 things of a civill cognisance $ and in all jpirituall things which go out 
 from their meer Jpirituall condition into a morall offence, as injuftice 
 or evil tranfgreflion into tumult or disturbance of publike or private 
 peace, atlually and exprejfly , not interpretatively ; for fo the Nati- 
 ons interpreted the fetos astroublers of the State; and the fern, 
 ChrisJ and his Difciplss, as movers of /edition : The Papifis and Pre- 
 lats interpreted the Nonconformists or reproached Puritans , as facti- 
 ous and tumultuous : So as in all things of Aforal, Civil, or Secular 
 cognizanee, which the Magistrate hath clear rule for to walk by , He 
 ought to interpret and proceed by ; partly, becaufe he is the Legisla- 
 tor, and fo is the beft Interpreter, and can beft refolve us in things of 
 Law and publike liberty ; and in morals , his duty lies out more 
 clearly • but in meerly divine and fpiritual interpretations of Truth 
 and gosJ>eLmyflcry,the Lord Jews and the Spirit of Jefus Chrift are 
 both the Legislators, or Law-givers, and Interpreters to the con- 
 fcience. 
 
 Objcft. But Shall there be no power to compel confeiences into 
 Uniformity ? 
 
 Anfiv. I Shall give light to tfiis by propounding a Cafe. Suppofe 
 the feveral godly parties, or beleevers , were equally principled for 
 perfecution or non-toleration, and were equally numbred , and were 
 equally Strengthened by parties of Magiftracy on their fide , What 
 would come forth according to fuch principles ? I Sigh to confider s 
 There would be edge againft edgc,authority againft authority ,p©wer 
 againft power , and all the State or Kingdom involved into blood 
 and cofufion : So as vih muft confider things according to their prin- 
 ciples, not according to their temporary or occasional advantages. 
 
 E Ob- 
 
a Cw.t.alS 
 
 $$ The Smith the Tmptf. 
 
 ibbjiB. Button give not caough to the Magiftraft, 
 
 An fa. Yea, more then any. He that gives him that which God 
 hath given him, gives more then any that pretend to give him the 
 moft. 
 
 Jhe pretenders that bid for the Magiftrate at this time are 9 ' 
 
 i. They that pat him a* an help and government in the Church, 
 AS fomc, viz* they of the Eraslian way. 
 
 a. They that make ufe on him but as an help to the Church ex- 
 trinfecally, and by way of for rain afliftance, as others*, wu they of 
 the Prefhyterial way. 
 
 I . They that give hina power bver body, goods , over all moral 
 and civil behaviours of men, Profefors and Beleevers , of what fort 
 foever,©f what opinion foever, as I and the reft of our Brethren do, 
 praying with ail manner of fupplication that under them we may 
 lead a peaceable, godly, and quiet life. 
 
 Ohje ft. But why dare you not ingage Civil Magiflracy in Reli- 
 gion over confei ences, as fome others do •? 
 
 Anpto* Yea, In all things morally good and evil , God hath in. 
 gaged them, and hath fet the Law and Light of nature and confeience 
 in all people to &de with them , condemning and exenfing what they 
 and their Law doth condemn and excufe , and thus to bear witnefli 
 with their dominion and power. 
 
 But in things. of pure Gofpel- my fiery and Evangelically good or 
 evil, I dare not ingage them (whatever others do) over confeien- 
 ces, becaufe I give more to their juft power , and becaufe I dare not 
 draw them intofuch principles* which hath broken more Magiftra- 
 cy, then all the other plots and devices of men. 
 
 For things of Worfhip which are laid up in the purefmple my fie- 
 ry, in the Light of the Spirit, not of nature, as all meer Gofpel-my. 
 ftery is, to ingage the Magiflratcs {Word into thefe , is rather a way 
 to dafh them againft every mans confeience, and fo in time to lay in 
 a fatal pvfter jot a fatal ft* firing* 
 
 We Know that power which makes Kingdoms founds fi in their 
 Dominion, and mod lafting, is the trueft and wholfomeft; and furely 
 that which ingages them left into that part of the foul , the confei- 
 ence which «an left endureto be oppr^ffed, fs the fafeft andmoft 
 peaceable, 
 
 To 
 
Jo my Reverend learned Friend Ma£ 
 
 ftcr Ley, OncofthcAflcmbJyofDivinci, " 
 at Wefiminfiet % Author of a Book cal- 
 led The RefohtioM of the New 
 Quert y fublijhedby Mafier 
 Saltmarfli. 
 
 SIR, 
 
 Shall give ym a pubiike acaunt wording to your publiki 
 charge in your leafe concerning me , That I intended to 
 make you ray Cenfor for fome papers which I did not 
 pablifh. Pag.i. 
 Sir , tbofe papers were an anfWer to Matter Fullers laft 
 Book ; and the Queftion about Reformation betwixt him and me be~ 
 ing(o out of all guefiion, 04 Mafter Herle obferweth , and he as I hear* 
 ed y being dead , made me rather put up my Arrows into their Quiver, 
 theenfkoot them at fitch a mark. 
 
 Tor my contending "frith you in this, 1 hope it is but as that */Paul and 
 Barnabas, WPaul and Peter , a contention ^/Brethren, not ef Ene- 
 mies ; for I thinkjou would opfofe Truth no more then myfelf; but We 
 both may be [aid to contend rather for the Truth then againfiit, and 
 rather With one another s reafon, then with Truth. 
 
 In this Controverfie you have much advantage of learning, andcK- f 
 perience; but there is a Spirit and the infpiration of the Almightff 
 Which enlighten $ the young man and the old ; Elihu** Well as Job or hit 
 Friends. 
 
 Tour other advantages are , the Magiftrate Whom you have more m 
 your (ide ; weonely are more on the Magiftrates fide , then they are $# 
 ours ; yet We cannot but fay 9 and tie fe the Lord for them 9 they are ft 
 far on o«rs> as w lead a peaceable and quiet life under them, 
 
 E z Tom* 
 
i o jviaicer t-*ty. 
 
 r Yoir •tier ~$it***t*ge * «» Affcmbly of learned Divines ] yet mfi 
 Wholly yeurs 5 &c Way of Truth we ft and fir, hath a Party there * M A 
 Jhope ifo'tfc vaileof prejudice is taken aWay , W Truth is brought 
 lorwto their fculs in its nakedncflfe, power, and evidence, by apower 
 fnore i^mtmlUhen is yet given out from Heaven, #«r Party there will 
 be greater : 1 Willingly prefumefo much of them. 
 
 I have laboured that a Spirit of leve and meeknefle might run 
 through all my Reply unto you, though in my travelling over your paper 
 J have met with fowe things in the way too (harp , and your way hath 
 more Briars and Thorns in it then you promifed in your fir ft leafe : 2 
 had much ado not to be provoked, by how much your fromife had removed 
 aH offence on your part from my expectation. If youfinde any paflions in 
 wy Book., charge them on my unregenerate part ; for 1 fnde that when 
 X would dp good , evil is prefent with me. 
 
 You fee my labours, dcdutling the time of their Printing, are of about 
 two weeks growth, younger by fome lix weeks (if I miftake not ) 
 tbenyoXKt. 1 hope where you conld not expect much, you WiH not leot^ 
 for more then 1 here return you inthU time. 
 
 Sir , lfalute you in the Lord , and with all due rejpeits to your felf, 
 your age, your learning, 1 begin my Difcourfe with you $ and the Lord 
 Het me fee the failings on my part , While I fee\ to Sfcover thofe on yours, 
 that I may takeout the beam from my own eye, as well as the mote 
 frem yours. 
 
 Tou defiredme in your Book^ to enter upon a way of Peace ; and 1 
 have accordingly prefented my Modcll to beperfeibed and refined by any 
 that will fet upon the work,: 1 do not love in any thing 1 write, to fume 
 mt meerly in Gontroverfie $ but in fomething if it may be to edifica- 
 tion, Jrefi 
 
 Tour Friend in the Lord 
 John SaxTmarsh. 
 
 The 
 
sz 
 
 The Smoke in the Temple. 
 
 Wherein is the Vindication of the New Queue 
 
 T R O M 
 Matter Ley's Resolution. 
 
 Mafter Ley's Refolution, Page 2, & 3. 
 
 Put a Qucftion, Whether he were an Independent or no? 
 He tela me , He was not ; but that he iiad a latitude of 
 charity for them of that way. Since that, Jhada^limpfe 
 a more of his inclination by his Dawning ©f Light : but a 
 full'difcovcry of his minde in his Bookj, The Opening of Matter Prynns 
 Vindication. I Vet 11 not entertain him as an enemy* To give him his 
 due, in all that I have feen pet forth in hit name , I finds him rathe/ 
 
 opinionative then paffionate. 
 
 Reply, 
 
 Your fgueftion was accordingly put by you , and accordingly an* 
 [mred by me. And for my appearing for Truth not all at once in my 
 Treatifes 3 you may fee I was not hafty to beleeve , nor to write in 
 the behalf of a Truth before I faw it, nor to plunge my felf into any 
 Way till I had examined it. The Apoftles waited for the full rcvela* 
 tion of all truth by the Spirit's coming. The Bereans fearched daily to a# s If & J7 ; 
 fee whether the things were fo , or no* A folios preached not Chrift 1 Job. 4.1. 
 clearly till he was inftrutled in the way of God more ferfeUlj, * "%*?•$• *h 
 JyVe are bidden to try the fpirits } and prove all things : So as I ap- 
 
 E 3 P«?4- 
 
peered in thofe degrees but by Scripture- warrant. Arid I could namt 
 toyou examples of another fort; Auguftine, Luther, both finding 
 truth but in degrees ; and the latter fweetly acknowledging how he 
 was enlightened by beam after beam. Angels, who lie more naked to* 
 ward*God, and take in the things they knew, by way of Yifton\ 
 yet fee not any of that will of God which gives Latos to them , but as 
 he reveals: Much leffe fuch aswiwh©^// in houfes of clay % and 
 vthok foundations are in the duft, and who come by the fight of things 
 difcourfively , and by fpiritual rcafening; God giving in the revela- 
 tion of his Truths in a natural, yet fuper natural way* 
 
 But for that Notion of Independency you fpeak on, I dare Hot 
 own it , becaufe I account my felf both under a fpiritual and ci- 
 vil Supremacy ; under Jefus Chrift and the Magiftrau feverally , 
 and exempt from neither. We are not of thofe that desjifi Go- 
 vernments and peakjvil of Dignities, nor are we under any fuchy*»« 
 gular Notion that I know on , to be called Independents, &c. We all 
 hold of the Body of Chrift , and of the Communion of Sain$s below, 
 and We hold one upon another , but not one over another. We dare not 
 be Clajfieal , Provincial, National ; thefc are no forms of whol- 
 feme words to which we are commanded , nor know we any fuch 
 power ; but that of Brethren „ and Miniftery 9 and fellow fhip. We 
 dare not take out a Copy cither from the States of the world, or the 
 € tate of Ifrael, to obey or rule by under the Gofpel. And if you call 
 the Churches of Chrift Independent for this , we muft fuffcr till the 
 Lord bring forth our righteoufnejfe as the noon-day* Yet this you and 
 we both know, that when Truth would not embody or mingle at 
 any time with corruptions, it had prefently the name of Sell, Sckifm, 
 Faction ( all which are implyed in the name Independtncy ) put up- 
 on it. Thus were the Reformed Nations of England y Cjermany 3 I 'ranee, 
 &c. fcandalized by Popifh Writers, and the old Nonconformifts by 
 the Prelaticai ; the Jews formerly by the Nations, and the Chriftians 
 by the JeVts. We have heard enough of Independency and Prefbytery ; 
 fuch notes of diftin&ion are now become names of reproach : and 
 fo Hay them down. 
 
 And whereas you fay you will not entertain me as an enemy ; it is 
 more likely then in the end both 70* and 1 may prove a better friend 
 to theTrutb. It is poffible many in this Age might have feen more, 
 had they not caft fo much duft is one another s eyes by their ftrwings : 
 It were well fuch a Gosjel-fririt would walk more abroad, and that 
 fyirht which cafts men fomctimes itfto the fire , and fomet;me#into 
 
 the 
 
The Smke in the Tetnple. i j 
 
 the Vvaur, wefe not fo (lining* Well , (ince you will be no enemy 
 to me, I fkallnot,I hope, contend with you , though I dare not hue 
 contend earnefily for the Truth. And the Trttt h it felf which I writi 
 for 9 may ( I hope ) at length findc you no more an enemy to it then 
 you are to me. I cannot but wifh one of your experience and abilities, 
 like/W, to preach for that Truth which before he defiroyed. Our 
 hearts defire and -prayer flftould be for Any oflfracL 
 
 And for that you fay of me in your Obfervatlon , that I am rather 
 opinionative then paffionate , I cannet take it fo ill from you that will 
 needs be no enemy to me : I interpret any thing from fuch a one on 
 the better fide of it. Bat I (hall allow you your liberty at my felf: 
 And if the Truth of God may more abound through my opinion ( as you - 
 take it ) unto his glory , I have enough. 
 
 Matter Ley's Refolution, Pag.4, & 5.. 
 
 / wonder he, who hath writ a ^hole BooJ^ of Policie , Jhould be fo 
 unpolitick^M to thinkjtfeafonable, fmce it tends to retard the eftabli/lj- 
 ment of Government, whereto the Parliament isfo much ingagedby De- 
 claration, &C by Solemn League and Covenant, Art. I. already fa- 
 ting it up in Ordinancs for Ordination , &o Though the liberty of jp eas- 
 ing lengthens the Debates, and delays the Votes > &c. and fo much the 
 more, becaufe they are more in number then we , and becatffe their deter* 
 minations are final, as ours are nen . 
 
 Ariptotr; 
 
 For f6me things in my Book of Policy , I praife the Lord I can 
 look on them as on part of the darkneflel was in : and I can freely 
 joyn with any in cenfuring any unregenerate part in me, as I efteem 
 much of my Carnal reafon to be. When I was a child* , 1 ffake as A 
 childe ; neither have I any fruit now ( as the Apoftle fayes ) of form 
 of thofe things. Nor would I have any go thither for direction , but 
 fo far as they find Scripture or found Reafbn. I cannot but give a Cau- 
 tion concerning this Book , becaufe I would have Readers to look 
 on any thing from me, as Luther fpeaks of himfeif , as I receive in 
 light* And methinks I fcarce do any thing which I could not with 
 Auguftine, when it is done, findefomethingtowr^ff inij: either. 
 
 fcme«~ 
 
^ The Smoke in the Itmylt. y 
 
 fomctning is too <&*</, or too dar^ or t^o carnal. Thusy©ufecl 
 willingly help you igaioft my felf; and I account it a part of my 
 condition here, not to fee all at once. 
 
 For theunfeafonablenefle of my Qgere, you alleadge the "D eclat a* 
 tion of Parliament, and the Covenant in Art* I . wherein they arc in- 
 gaged to endeavour Reformation ; and the Ordinances , &c. 
 
 Now where is my unfeafonableneffe ? The Parliament is endeavour* 
 ing, &c. May I contribute my moneys, my vote, my fains, my infor- 
 mations to the Civil ingagements ^nd not my notions to the Spiritual? 
 Are we not to bring in all our dijburfemwts , either Natural, Civil, 
 or Spiritual, into that publike Treafury ? Though you of the Affew- 
 bly cafi in of your aboundance, may not the poor ones caft in their mitt f 
 Are we not by the fame Covenant bound to difcover anything againft 
 Cjod and the State , and the glory and peace of both ? And if I finde 
 iny confeience perfwading me fuch or fuch a thing is not according- 
 ly, ought I not by all the Obligations that are upon me , of Goff?el 9 
 Parliament, and Countrey, peaceably and meekly to fpeak a rvo'd ? 
 May we difcover any thing to the State we conceive of malignity or 
 danger in Civil things , and not in Spirituals? Is not the Spiritual 
 or foul-liberty, the more glorious liberty of the Subjetl I We cannot 
 butjpeak^ the things which ti?<? have feen and heard, faith the Apoftle : 
 And , What you hear in the ear , that fpeak^ you on the ho fife top , faith 
 Chrift. We know who it was that (aid , Prophefie not here; for it is 
 the Kings Chappeh And for things of a Spiritual nature , we are al- 
 lowed almoft the fulnefle of time for feafon. Be in ft ant infeafon and 
 cut of feafon) faith Paul. 
 
 But , What better feafon could I come in, then fuch a one, wherein 
 things were but ripening and moving towards efiablifhment . ? Where 
 nothing is fetled, there can be nothing difyurbed. Where nothing is 
 eoncluded,thtre can be nothing repealed. Where nothing is eftablifhed, 
 there can be nothing difordered. But fince you put me to a further 
 account, I ihall give it. My fpirit was not my own fo wholly then, 
 but bis (Ihop?) whofe motion I obeyed, the Lords. Such breath- 
 ings of Heaven wkv dire fafely quench? It U as fire in the bones , 
 fayes the Prophet : and like that of Mordecai, If thou altogether 
 hold thy peace at this time &c. 
 
 And whereas you fay , that the Parliaments determinations are 
 $na!l 9 That holds better for me , who might have fpoken to much 
 leflepurpofe, had I ftayed till all had been done, and the determina- 
 tim ended, and become final \ fure it was time then to fpeak before 
 
 deter. 
 
The smew* tkiYtmpU* l% 
 
 i erer»inatiens were final, or never, and by your own accoant tod 5 
 for you are pieafed to reckon up the proceeding* of State in the bu- 
 finefle of Religion • which are fuch, as had I ftayed, I had had a worfe 
 feafon ; however, as the Prophet fays, 1 have delivered my foul ': they 
 were, you know, the foelifi virgins that camt not with their oil till 
 the door was (hut. Whatever my Oil or my Lamp was, yet I think 
 it not agreeable to the wifedom or that Parable, to come and knock 
 onely when the door isopen. 
 
 Matter Ley's Refolution, pag.tfj Sc 8. 
 The title of the £>uer* is baited Kith Truth and Peace. He a private 
 Divine to put fitch a Quere, both of State and Religion, andtofuggefi 
 fuch afuffiition of hafle f and to tax the Miniftcrs for putting in for a 
 power not confanant to Scripture and Prudence, &c. His rendring the 
 original Ward metaphorically : His artificial colours, 'Rhetorical , &C. 
 Andmj mar/hailing his reafons in a right method* 
 
 Reply. 
 
 I have gathered up into one bundle your pieces of a lighter con- 
 cernment : I would not ftay ty thing Annife and Cummin,but I haften 
 to the Weightier matters of the Law, A word onely to each. 
 
 For baiting my Querc with Truth and Peace, you allude toChrift's 
 allegory, that we itsfijhers of men : and if I have no worfe things to 
 bait with then thefe 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. 
 
 Forme, a private Divine, to put a Querc of State and Religion* 
 What were John Hut, Wicklift, Luther \ Paphnutius 9 who in their 
 feveral ages gave out their testimonies ? They were but (ingle men, 
 compared with Councils and Synods. Not that I would compare 
 with them, who am lefle then the lea ft of all the mercies of God j yet 
 they were but Jingte t tUou°hJinguUr men. And what if a private Di- 
 vine? Jefus Chrjft may bid a private man ftand andsfea\to the people. 
 There is a law of the Spirit commands to fpeak as well as the Law of 
 a State ; and though you fpeak by the later law 9 another may fpeak 
 by the former* And what though 3 gucre both of Religion and 
 State ? Is not our Covenant mixt accordingly of Religion and State ? 
 Doth not the State it felf mix with Religion where Churches are 
 National? And how can I fpeak properly but to £0^, where both are 
 in intereft ? 
 
 F For 
 
Fof my fuggeftion of tfuffhhnoffafte $ you know, WWjand 
 phrdfet are not the fame to all : one may interpret thus, another tkm 
 I had no thought of fehu*$ driving, as you imply, when I wrote, I 
 muft lay the fuppofed crime at your own doors jfor it is none of mine % 
 nor have I ( nor any ) reafon to tax that Honour able Senate, whofe 
 couafels are grave, and fer iota, and deliberate* Had I iookt for Jehu» 
 I fliould have lookt to another coasl and quarter , where they drive 
 more furiou fly. Why deal you not more candidly ? Why are you not 
 more faithful in your interpretation to the Original ? 
 
 For that of my taxing the Minifters for defiring power;none have 
 reafon to fpeak but the guilty ; it concerns not the innocent. It is 
 not ftrange for fome Minifters to af&cl Government % or rather ruling .• 
 we have fo much of Pre/acie yet left , and working in the Countrey 
 with us ; and if not in the City too, I refer you to matter Coleman. 
 ~; F or the Word reared from the Original metaphorically ; I quoted 
 oheiy the Text, to my remembrance, to the Printer's hand ; and how 
 he came by the metaphor, I know not ; but I finde fault as well as 
 you : However, to make the beft of it now, translations of Scripture 
 are not all Grammatical, as you know ; nor to the Inter 9 as I could 
 wiih them with you. 
 
 For artificial colours, or Rhetorical , &c. You make me guilty of 
 fuch vernifh asl have not laid on , to my knowledge ; nor have 
 much to lay on, if I would : Truth and Peace, which were my fub- 
 jects, are fair enough of themfelves, without any coloured mine i 
 and I defire not to bring forth either , but in the evidence and demon- 
 juration of the fpirit ; and if there be any thing of their own beauty 
 there, call it not artificial - y put not, fu fftitions and jealoufies into any, 
 that fuch things as they fee are not fo, to make men Sceptical. It is 
 as much injury to Truth and Peace to mifrepart them, as to counter- 
 feit them. 
 
 And for your logical marjba/ling my reafons, I thank you ; you took 
 more pains with them then I would do. Notional order I received , 
 them in. Nor dare I be too logical and notional in things divine. 
 fyftems and forms of art, have done our Divinity fome harm. Such 
 Claffes and methods of reafon have been found too ft rait for the more 
 
 firitual enlargements of Truth. Yet I honour your £earning>thou%h 
 thus fpeak. 
 
 Matter Ley's Rcfolution, pag.#& io. 
 His firft reafon taken from Rules of Faith, Rom. 14. 3, 13, &c. 
 Mow he fionld have planted his reafon dirt My again ft the tmpofing a 
 
 Govern- 
 
TbiSmktintbtTtmfU* 
 
 C0v^rnment 9 'rMther tkeu obedience to it ; /vthu*,8cc. Tiofe flat fit up 
 * Government Which they Are not fully perfwaded on, fin : But, they that 
 now fit up Churchrgovernment Kith power, &c. dofet up 4 Government 
 Whereof they are not fully perfwaded on : Therefore info doing, they fin* 
 The major \U true , but the minor not , becaufe of their faithful lwrncd 
 Coiinfeilors, and Scripture-difcuffingt. 
 
 Reply. 
 
 Since you will help me to prove, you arc welcome : You have 
 furni(hed a me with one Argument more : You are a fair enemy , to 
 lend out your own weapon. And now you have made your \Argw 
 went half for me, I fnallmake the other half my felf. You fay, 
 
 What the impefers of Government cannot do in Faith , is fin : This 
 is your half Argument. But you take it for granted, Our impofers of 
 Government are not fiuch t but fuch asare full) t perfwaded , and can fet 
 up the Government in faith ; and you prove it thus, from thofie of their 
 Counfellors fo necr them, and from their Scripturi-difcuffions. 
 I Firft, I know not what Counfellors you mean ; but they are too 
 wife a Senate to be carried by any interefi but their own ; and I wi(K 
 them no other Counfellors then Truth and Peace ; nor do I know 
 that they are fo fully perfwaded of any fuch Government. I believe 
 fomecf them ate not fo fully principled for your way; and then 
 they all are not perfwaded fo of the government : nor have you yec 
 been able to make out the evidence of every truth you prefented them 
 from clear Scriptures ,faving your Art of dedu&ions and confequen- 
 ces,and prudence : and if all cannot be perfwaded that State con" 
 fciencs or Publike confeience is not fo Wholly aorfuMy perfwaded : 
 then , as you imply, a State or Publike confeience is like a Particular 
 confidence ; which if it doth not Wholly content, is doubtful, or Wea{ : 
 for it is not in Spiritual things as in Civil : Votes of major parts make 
 Laws, and they ftand good from any (ach forms of Policie : but I ne- 
 ver yetfaw that rule in the Gofpelfor any fuch proceedings in fpiri- 
 tual things: but that is a Law in Chris's Kingdom, not that which 
 is voted [o, but that which is fo in the truth of it : For elfe Popery 
 were the beft ; for it hath moft voices and counfels. ^ So as unlefle you 
 can prove the Parliament to be of one minde in it , how can you 
 prove a Parliament fo fully perfwaded in minde as you imply r Ut 
 them prove a Truth by mod voices that pleafe or can ; but I wifh the 
 .bufineffcof a State-confidence , in a thing of this nature, were more 
 
 enquired into then yet it hath been. 
 
 f 2 But 
 
i 3 Tk Smfu in tht Temple. 
 
 Btttxf the Parliament were fully perfwaded of tte truth of xht g£ 
 vir»m**t,Ytt there would be a new queftion, yea, and is, very learn* 
 cdly difcufled by our worthy Brethren MafterCW«w*w and the Com- 
 miffioner, how they could be perfwaded of the impofiug , and power 
 of fetling. For my part, if there muft be an impofing of Government 
 (for I would have the State-confciences left to their liberty as well as 
 Particular , and yet Truth to have the liberty of accefle unto them ) 
 I would have the power of the Parliament laid up there : we have 
 had too lad experience when it hath been given out from thence, and 
 trufted too far. Paul referred hi mfelf thither, (lftand, fays he , at 
 Cefart "judgement- fiat ) rather then to the Council of the PrUflt 
 and Elders. Chrift had more favour from Pilate a Romane Gover- 
 nour, then from Caiaphas the Prieft. 
 
 One word more. How can the Parliament properly be faid to be 
 fully perfwaded, &c. unlefife they could freely figneit with Jus divu 
 num,oTZ divine Right t Nothing but Scripture and the Word , can 
 properly fully perfwade. Now if they cannot flnde fo much Scri- 
 pture as to warrant it for Chrift's Gbvrnment, how can there be a 
 purely Gofpel-warrantable, a full perfwafion, or faith , where there 
 wants a Word of faith to fecure it * 
 
 And now I (hail form your Argument you half made to my hand 
 thus, and return another with u(ury. 
 Your Argument is this : 
 
 Thofe that fit up a Government Which they * cannot be fully ferfwaded 
 #», cannot but fin. 
 
 But, the Parliament cannot be fully perfwaded of this Government : 
 
 Therefore, if they fit it up, they cannot but fin. 
 
 My proof is this, in behalf of your Argument. 
 
 That confeience Which is not wholly consenting, ts not fully perfwaded. 
 
 But,fuch U the State or Publike confidence 9 viz, not fully confent- 
 sngat this time : 
 
 Therefore, the State-cots/cience is not fully perfwaded. 
 
 Note 9 
 
 Hecaufefome'are more for it, fomeare kflfc for it 
 
 I prove the Staee-confcience not fully confenting. 
 That confeience Which hath not Scripture to fecure it, cannot be fully 
 tonfienting or perfiwaded, 
 
 BtttifHchmkefublil^MnfitenttA^^ 
 Government q 
 
 There- 
 
The Smofa in the Temfle. t $ 
 
 Therefore ] the 'P*M*ks *r St«te»co»feitncc cemnn he fc fully c$*fe*u 
 
 Note* 
 
 Becaufe they which cannot call it Government by Divine Right 2 
 are not fecured concerning it by the Word \ and then, by confciencc^ 
 fc are not tally commenting, nor pcrf waded. 
 
 Mafter Z>/sRefolution, pag.c & i o. 
 If We take his reafon to ft and immediately again ft obedience 9 and ft 
 confequently again ft commands, &c, It i* more formal, but ft ill as fee- 
 ble ; Repugnant to Religion and reafon , again ft former Protefiations^ 
 and the Covenant ; for fome ftill always fcruple, &c. 
 
 Reply. 
 
 Some of this might have been fpared. Let us have as much rea- 
 fon, and as little reviling as may be. Your reafon is,Becaufe then nei- 
 ther Proteftations nor Covenant of State can be adminiftred ; for 
 fome will always fcruple. So as here is the force of yoqr reafon ; 
 Becaufe Proteftations and Covenants in the State are put upon af w 
 pie untitling and malignant, therefore Government fhould. 
 
 Fit ft, a truth of Government , and the eftabliftment of it, is but 
 indirectly, unfutably, and difproportionably proved from Oaths 
 and Covenants. Indeed, under the Old Teftamem 9 and in the State of 
 Ifrael, Covenants were more agreeable to the way of that Church ; 
 they were part of the Worjhip then ; and it was a way of obligation 
 and engagement fitted to the Policieoi that Nation : They were a 
 People or Nation of themfelvesfingled out from the world^iid mark- 
 ed by a carnal Ordinance ; and their Difcipline was fitted to the whole ' 
 Nation by God himfelf ; and fo Covenants , &c. gathered them up 
 from the World into their National Way of vYorfbip, &c. But now,the 
 Way of Church and jvorfbip changing, and the Laws of fuch kinde of 
 external Pedagogiec&iing, and a more inward and Jpiritual Law 
 coming in, you might have done well , ere you took things thus for 
 granted, to clear the way of Covenants under the Gofpel , and not 
 to prove one probable thing by another. Thofe of your way are 
 againft a little Church- covenant, and why not a great one ? 
 
 For the imposing of Proteftations now , &c. It is not my work 
 here to d ifcufie ; nor am I againft any way or State-fecuritj that may 
 confift with lbund Prvdsmx ■■: and for the spiritual part of them, • 
 
 V i whereia 
 
£# Tht&m$ktinthtTm[U* 
 
 wherein men t*+e***t in the things of ۤd % let every one be fully prZ 
 fraded in bis own minds : That is the Apoftlt'f rnU % I am' fore, what- 
 ever any fay to the contraband will (land. In civil things, I would 
 have any Vray or deftgne of ajfurante that is fairly and juftly Politick : 
 in Spiritual things , onely fuch Ways of affurance as are Go If el-Ways, 
 and may fute with the 2V>» yVifoawwr-believcri. 
 
 And now you are to prove more then perhaps you thought on ; . 
 that if, to clear a Church-covenant , which many of yodr way are 
 igainft : for though you condemn it in fome Churches, not of your 
 Way j yet a National Church-covenant you plead for. And how can 
 this be both true tndfalfe , 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 one- 
 ly by the way:To (hew you how one may miftakehis way in a mift; 
 you were proving a Govcrnment,and now you are engaged to prove 
 Chuch-covenants, which you arc both for and againft. 
 
 And yet, after all this of Proteftations and Covenants , there is no 
 fair proof of eftablifbing a Government , or impofing it in your way 
 and defignc from thefe. It is not fafe going to the St ate Sox a Patern 
 for the Church. If the State in certain feafons of unfaithfulnefe and 
 unfettlement) contrive any way of fecurity or afurance ( neceififcy is 
 often a law-maker in States, yet not fo in the Church) will you from 
 hence argue for a liberty in the Church ? Will you make Neceffny 
 your Goffel, your Law-giver there ? Ncceflity is fometimes a/#/l 
 fender otLaws in the Gofpel, but no Lawmaker, 
 
 Matter Ley's Refolution^pag.i®. 
 Butlanfwer : 1 "bonder an inganuom man , as M. Saltmarfh #, 
 Jhonld make fuch an Ob]eUion 9 
 
 Reply. 
 Thefe aregood words ; and I hope you (hall have no worfe then 
 you bring : yet we rnuft fpeak truth. 
 
 Matter Lefs Refolution,pag.ie. 
 lanfoer: The Church-government is fuch as in the chief parts of 
 it is from theWord. 
 
 Rsply. 
 
 i You grant then the Gevtrnmm is but in feme pms Wmtnttble by 
 
 the 
 
•2 m sawn tn wt Temple. 3 s 
 
 $e Woti i So was Epifcopacy and /V*/4<r; in fomefffwef to Tfce?« 
 is not tnyfalfe fTor/bip or JF*;, but it htthjome parts of truth in it* 
 The great Image had a head of gold, fee. The My fiery of Iniquity fits 
 in the T«*p/f #/ (7*4 &c. The Where of Babylon (its ia jfale$ deck* 
 ed withg#/<£ and precious fiones^ and pearls* Truth muft bi all #sw 
 and the/*w* , and homogeneal, not in parts* The Jews had th« Law, 
 but then their own tradition* mingled. There is one Lord 9 ons Faith • 
 not two, 
 
 Mafter Ley's Refolution, pag. i». 
 
 f Things of leffer moment in it , though they are net direWyfrom Scri- 
 f ture 9 yet not repugnant ; they are of Prudence^ and agreeable to the be ft 
 Reformed Churches* 
 
 Reply* 
 
 But, Why of le(fer moment ? All things are of moment in Jpirittu 
 *lf, I ndced if they be fuch as be not the Gsfpel'Sy they are then , as 
 you fay, oflejfer moment : and yet of moment too, in another fenfe ; 
 for,7> adit ions of men make void the Commandments of God, 
 
 Nor are grounds of Prudence any Scripture-grounds to rule by, 
 Prudence hath let in more WiR-Voorfl>ip then anything, Prelacy had 
 its Prudence for every New additional in Worfhip and Government ? 
 And if Presbyter j take Prudence too, let the Reader judge what may 
 follow. 
 
 And what is that , Not dircilly from Scripture, yet not repugnant f 
 Surely ChriuVs rule is not fuch ; he oppofes any Tradition t© the 
 Commandments of God. Not dire illy from Scripture ,15 repugnant to 
 Scripture : fuch is the oneneffe, entirenejfe , indivijtbility, and effenti* 
 ality of the 1rut u , Be that is not With me^uagainfl me. 
 
 And for the Reformed Churches as a rule ; that is to fet the Sun by 
 the D yaiy and not the Dyal by the Sun, We mud fet the Churches by 
 the Wordy and not Church by Churchy and the }Vord by the Church, 
 
 Matter <Z>/s Refolution, pag.i c*& 1 1. . 
 
 Becaufe the praflice of the Government belongs not to the peoples ' 
 part, but to the Miniflers and Etters. 
 
 Becaufcyfo far at concerns the peoples compliance , they are to be in°- 
 ftrtecld before they yeeldfubmifpon, 
 
 Btcaufe if any remain unfatufieA? they art not to be pit upon hss Di- ~ 
 
 lemma 
 
22 The Smoke in the Temple* 
 
 kmraa of fin or mifcry 9 or to be ruled With the roa* 9 but meekn$fe % 
 % Cor.4.ai.*Tim.s.2f. 
 
 Beeaufo the ignorance of the people generally, Whithhe Wouldhavofor 
 m red/on tofufyendit % ought to bo rather a res/on fir txpedition % that they 
 may pracHca&y know it :for While it it unknown^ it is fleered, Which 
 might have bee* more amiable. 
 
 Mecamfehu two Texts mafp not onely ugainfi thefusJenMug for a 
 time % but for ever. 1 Wifh he Would preach fuch Texts asthefito bis 
 peoplei iThdCj.iW- I Tim.j. 17. Heb. 13.7,17. 
 
 Reply. 
 
 To your firft, It belongs not to ihe people, dec. It feems then the pee" 
 pie muft be kept ©ut from all inter medling. But P would have the 
 people mark well what kinde of Government that is that fits upon the 
 Waters or people : I am fure ChriuVs Government takes in the peo- 
 ple : and being once in a Church-way, theylofe their */</ capacity 
 for a ne w, and are raifed up from people to Brethren , Ad. 15. It is a 
 worthy faying of Matter Goodwyn and Matter Nye, That the Clergie 
 got the golden ball of government amongst them j and I cenfure it is 
 not much mended in'the Presbytery. 
 
 But you fay The people muft be inftruEled, that is , they muft onely 
 know that they muft obey. But are they called, and confulted With % and 
 owned,zs the Scripture holds forth, wherever there is any Church fpo- 
 ken of? But what though inftruBed f they are onely to be inftruBed 
 and taught that this is the Government to which they muft fubmit, 
 Se the people under Popery, Prelacie 9 &c. were inftru&ed, with that 
 limitation and reftriBion. But (hall they be thus inftru tied and taught 
 in it ? People, here is a Government Which tofome of usfeemeth to be 
 a Government according to the Word ; take it and examine it : if you 
 befo perfwaded, and that the Word holds it forth clearly, embrace it ; if 
 not, do not obey any thing in blinde and implicite obedience. This were 
 fair* dealing with Confidence ; thus the Churches of Chrif^ had 
 their Government among them. 
 
 To that of the peoples compliancy you (beak on, it is not my work 
 heretodifputethe/»m*<?/?/of Elders and People diftintftly ; but to 
 makeanfwer, that the compliancy and fubmiffion which are the 
 ^V/youfetoutfor the people, arefuch as they may eafily fee the 
 luterefi you allow them : viz. an Intereft of compliance onely , and 
 fubmiffion or obedience to What is done already ; not any liberty to exar 
 mneandrefufe. 
 
 And 
 
r H 
 
 Tbi Smote in the Tmflf, 
 
 And wfen tetplenrtinftrKfoJ, ftiUyour work remains tofemve 
 your Prosbyttry over congregations, ot* Church gathered out of a 
 Church to be over a C fare 6 ; which may upon the Presbytery mora 
 /uftly be recriminated then where you do fo often recriminate, upon 
 withered Churches, And methinks to me it is unreafonable to tax any 
 tot church- gathering* when your very Presbytery is maintained by 
 fuch akindeof principle. What is your Clajfieal, your Provincial, 
 your National Presbytery , but a church gathered out of the reft, call 
 it a virtual, or representative, or what you pleafe ? 
 
 For that of Meekneffe i how meek it will prove, and how meekly 
 they (hall be dealt with under it, we are not to judge by any premifes 
 of Meekneffe, but by Principles. Are the Principles fuch as naturally 
 bring forth Meekneffe, or rather fuch as inveft the Minivers and £/- 
 ders with a power fupreme and of dominion \ But what if fuch as 
 yourftlf, and fome other godly meek of your way, may propound 
 nothing but wayes of meekneffe to your felves ? Can you undertake to 
 fecure 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 fo. The Lamb in the Revelation had two horns,though 
 a Lamb. Hazael could fay, Am I a dog, that thou Jbouldefl think fo 
 harjhly of me, that I jhould kill the children in the Womb, 2 King, 8 ? 
 He as little fufpe&ed his own cruelty which the Prophet forefaw in 
 his nature would come to paffe, as you do in your Presbytery, which 
 fome, feeing into the nature of it, cannot but prophefie accordingly. 
 You know Epifiopacy began in meekneffe, and "Bijhops were brought 
 in firft for £ Wand for />?<«■* ; But how proved they ? Tyranny had 
 ever a countenance of Meekneffe and Love, till it got featedin thfe- 
 Throne. So Abfalon was very fair fpoken in the gate ; but how was 
 he in th: Throne? 
 
 *" For that of my Dilemma of fin and mifery, which you fay people 
 fliall not be put upon ; it may be fome m your or another Claffts may 
 finde more meekneffe, a fpirit of more love and ingenuity : But what 
 is this to the nature of the Government, that fome in it are Well n*~ 
 tured ? 
 
 And for that of fin and mifery 5 furely, if the Presbytery be fet on 
 with power, many a one will be in xYuXfnare , partly in fear, and part- 
 ly in an eafie compliancy : For there ate whole Tarifhes and Counties 
 of this conflitution : And you your felf fay, The Wilfully Weak, mult 
 have the rod. And who will this be t Such as are fo in the judgement 
 
 G and 
 
A the Smoke intbe Temple* 
 
 and inter piretation of the CUJps t or how f I would this were well 
 cleared. 
 
 And for your Scriptures of i for t ^.2 1. tTim.2A$. Shall I com* 
 to you With a rod, &c. and in meekneffe infirutling 9 &c. Thefe are full 
 Serif tures for ordering any Church- Government : Thefc zxtjrood 
 * Lofts ; but then men mud be rightly in Commiffion for ruling tef 
 them, and people rightly ordered and difpofed for fiich rules, as in all 
 other Laws and Kingdoms. But what is this to your purpofe, till 
 your government appear to be all Chrifts ? 
 
 To that of the ignorance of the people > 9 which you would have for 
 a reafon of expedition rather ihcnfufpenjion, that they may practically 
 know it ; I anfwer : 
 
 In practical gojlinejfe , the Scripture. Way is not fo : Things muft 
 fit ft be known, btiore practically knoftn, or elfethe obedience can be but 
 mixt, blinde, and Popifh* Who can practically obey, taking practical- 
 ly in a Script are- fenfe, that is, with knowledge, till they know and be 
 pervaded} Indeed in things civil,&c. or moral, praclice may bring 
 in knowledge ; habits may \>z acquired and gotten by alls ; a man may 
 grow temperate by pratlifing temperance^ and civilly obedient pra- 
 cTifing civil obedience : But it \s not fo in Spirituals ; there, habits go 
 before acts, Jpiritual infufions before practices* 
 
 And for the amiableneffe of it, look into or ht r Reformed Kingdoms, 
 and fee what power of godlineffe is there by reafon of it* Do WC not 
 fee the huge bodies of Nations vzryftnful, corrupt, formal ? Tor Scot" 
 land, our Brethrens preaching and watchfulnejfe , it may be more 
 powerful in a Reformation upon them, then the it Government, And 
 further, I deny nor but a Government of that nature may much reform 
 the outward man : So may a meer prudential Government, a meer 
 civil (JovernmentjifinCQnly executed. The Romans had a very moral 
 people under their Yoke,when their laws were well executed. Prelacy 
 and Bifhops had a government which was Antichriflian, yet by an 
 exa£t execution, could chaftifr the outward man in fome meafure. 
 
 Tor your other reafon , That my Texts make again/} not onelj the 
 fusfendingfor a time, but for ever ; I anfwer : 
 
 It is Hue, Principles and circum fiances confidered : Tor if neither 
 the Government be Chrifts,nor the people Nationally a Church,when 
 can you fettle it ? And if there be no Gosjel pro mifes that people 
 IhaH fall in fo nationally as thcJeWs did, excepting fome that concern 
 the rporld in general, %&lfau£&M* then hoVr or "token will you fettle, 
 ©r what will you fettle, or upon whom f 
 
 And 
 
The Smoke in the Temple. 
 
 And for the Texts you commend tome for preaching, iThef. %l 
 I % % &c* they all concern peoples obedience to their Elders and Rulers ; 
 they are very material and pertinent to that i And I (hall in requital 
 commend fome other back to you j as thofe of not lording it over the 
 heritage i Againft preeminence • as helpers of your faith j of fervice f 
 and miniflery : We are your fervants ; we intreat y<?#, and befeechyou 9 
 not peeking our oWn things , not for filthy lucre^ hut of a ready minde % 
 
 6cc. 
 
 We muft confider, Scripture mud be taken in the wholenejfe and en* 
 tireneffe of it ; and we muft not onely minde people of their obedi- 
 ence, but £ Iders and Minifters of their ferv>ce % duty, Miniftery, hu- 
 mility ,felf- denial, &c. And thus in a just diftribution, deal out both 
 to Minifters and people their meafure. 
 
 Mafter Ley's Refolution, pag. 1 a. 
 Strange that he fbould plead for a delay in eftablijhment of Reforma- 
 tion from the covenant , Wherein We are bound to endeavour itfmcerely\ 
 re ally, &C. and more fir -an ge, under the title of Popery too, Which in 
 the next Article of Popery u difavowed. 
 
 Reply. 
 
 Not fo ftrange as you make it ; for we are covenanted to endeavour 
 a fettingup the Government , not a Government ; that is, as it is ex- 
 pounded in the Article ', the Government, or Reformation according to 
 the Word ofGod y &c % not a Government or Reformation of any other 
 fort. So as I plead for a delay onely in fetting up a Difcipline, not the 
 Difcipline ; or more plainly, that the Difeiphne be fuch,that the cove» 
 nanters may not violate that article, wherein they are bound to do 
 every thing according to the Word , and fo prove unfaithful in their 
 covenant 9 while they are mod zealous for if. There was fuch a kinde 
 of miltake in the Jews, who would have ftoned the Lord of the Sab- 
 bath in zeal to the Sabbath^ and following after righteoufneffe, yet did 
 not attain to the righteeufnejfe of Cjod* 
 
 And for the title of Popery which I put upon fuch obedience • which 
 you fay cannot be, becaufe difcovered in the next Article of the cove- 
 nam : I anfwer, The Popery is not in the covenant, but in the Inter- 
 pretations upon it, and the miflaken pm&ice of it, which is r he thing 
 which I onely aver. O I How foon may we be Popifh under a Co- 
 venant againft it 1 What are the maintenance of Minifters by Ty thes ? 
 Jewifli and Popifh undeniably, and yet no notice of this at all. 1 had 
 as great aTythe once as another, but I could not hold it fo, neither 
 
 G * by 
 
 ** 
 
£ 
 
 The Smoke in the Temple. 
 
 by Cdvehant nor (Sofpel. Nor do I tax the Parliament, but thofe wha 
 arebetrufted to commend Spiritual grievances to their Se#ate % &c t 
 Brethren, let us lay down thefe grievances : Countrcys and Families 
 are burdened ; Let not the Minifters have their hooks abroad in every 
 thing of the peoples,iike Sties fons. We know the kingdomes of Scot- 
 land and the Netherlands take their Tythes to maintaine their wars,alid 
 wii not let their preachers live by decimation,but by penfion. And me- 
 thinksyouthatprofeffejingenuity, Aiould be fo candid to diftinguifti 
 where you fee I diftinguifh, and not to force on constructions of this 
 nature, which neither any thing of mine nor the Covenant will bear. 
 
 And for what you fay concerning the compofers aod penntrs of the 
 Covenant, I am willingly filcnt : I would not aggravate any thing 
 againft a Brother , as you are, which might be onely a failingia 
 your Pen. 
 
 Matter Ley's Refolution, pag.12, & 13. 
 For that he faith of peoples iniplicke obedience, &c. of their being 
 devoted to any thing the State fets up by Statutes, cannot be 9 for thefe 
 Reafons : 
 
 Becaufe^ as in the former Reafon 9 Inftruction mnft go before. 
 Becaufe,for that of their being devoted, it makes againft fet ting up 
 Doctrine as W*//^D ifcipline, ^WAuthoriry of Parliament as well 
 as Authority of Minifters : They, not Minijlers 9 make Statutes, 
 
 Reply. 
 
 To your firft, That inftruBion muft go before, I have anfwered to 
 
 this before, as you propounded it before:One word more willfuffice. 
 
 What kinde ot inftruBion is it you mean, but authoritative compulsive 
 
 inftruBion, fiich as the Schoolmafiers 9 even your own inftance, and 
 
 here moft pertinent , who teaches and whips every one of thofe that 
 
 Will not underftandas Bellas he < Something an unreafonable way of 
 
 correBion in matters of fure beleefSc confeience, and beft among boys, 
 
 as your inftance implies: Men of Scripture-confciences cannot bear if. 
 
 And for that you fay it makes againft D Brine as well as D ifcipline: 
 
 Yea, infomefort it is granted; for neither DoBrine nor D ifcipline 
 
 ought to be forced but in a Goffel-Way* 
 
 , • And for that you fay it makes againft the Parliament , becaufe they 
 make Statutes : I anfwer,Nothing makes againft a Legiftative power, 
 which reduces it to purer % and clearer ■, and freer Principles : And thus 
 the Parliament very juftly argues in all theirRemonftrances touching 
 the King % while they go about to reduce him to his;## Rights, from 
 ^*ofc ?5?*|t a 5f??? I*? offers himfelf to be brought in to. For jjpftance: 
 
 He 
 
HeAatwiflie* the Parliament might onely proceed in a way, not 
 graving the Spirit, nor hazarding the ferfecntion of -Trnth % nor of» t 
 jrefftngany qofpel-principle$,lo which they mcove»4»ted,tkot keep- 
 ing on in any/*# of former Parliaments, or fivere impofing in matters 
 of Religion fo controvertible : Is not he, I fay, that fo wifhes, a better 
 friend to Parliaments, Laws and Statutes, then thofe of contrary 
 Principles? Nay,Imuftprofe{Tethattomethat very one Article of 
 Reforming to thctVordof <W,moft providentially infer ted, is an Article 
 of Caution, both againft impofing and puniftiing, left through want 
 of a clear difcerning, we be found violaters of that we covenant to 
 maintain, and ought to be fadly confidered by all. 
 
 M after Le/s Refolution,pag. 1 2, & 13, 
 
 Hufecondreafon of experience , That the fpeedy fetling> &c. takfiS 
 little root but in the outward man ,&c concluding pathetically, Why,' 
 do not dayesfpeak, and multitude of yeers teach knowledge ? In 
 anfwer , 
 
 I. That the fault fras not in the over' Speedy fetling^ but in the choice 
 of a wrong government, 
 
 1, Becaufe Doftrine goeth on frith Difcipline, and fa the power of 
 the Word may go deep into the conference , at a Schoolmafier who teaches 
 andcorreHs* . , j 
 
 3. Becaufe the Difcipline ii an hedge or wall about the Doctrine, a 
 qoad to the Means of Grace, a curb to licentious courfes ; though frith. ' 
 many it go but to the outfrard man, that is not to be imputed to the 
 Dilcipline, but their corruptions, &c. 
 
 4. Becaufe where the Difcipline hath been rightly chofen andfetled 3 
 God hath tleffed it frit hbetttt fruits ; as in Scotland, fr here there is no 
 Herefie nor Schifm, &c 
 
 5. ForthatoflEMhu in Job, Why, do not dayesfpeak, &c. it 
 makes not for his purpofe ; but that Wifdom is frith the ancient, and 
 way-headed to be heard before young or green-headed counfellorS, &c* 
 
 * Re P l 7: 
 
 < To your firft , That the fault fras in the choice of a wrong Govern- 
 mentJkc. I anfwer, That is the fear no w,lcft there fliould be a choice 
 of a wrong Government, and fo the fame fault fhould be committed 
 again • And this very Government hath no Image of Divine Right 
 upon it, nor hathit warrant in all things from the Word, asyourfelf 
 
 acknowledge. v . 
 
 To your fecond, riW Do&rine and to ifciphne go together &C.Xtt* 
 
 p*reD*frri*evidpHre < Difctplfoe go rightly together; and if Cither 
 
 G l 8? 
 
Z6 
 
 fte impure or tsr>£uind, there lib much the more danger J So as this 
 is art Argument rather agiinft you, becaufe where Doctrine opens the 
 confeieuce, and lets in anything of Difcipline but that of the pure 
 Word, there is one evil onely mended with another. 
 
 And for yourlnftance of a Schoolmafter, who both teaches and 
 corrects : You know we are not to prove, but to iUufirate by fimili- 
 tudes : And that of a Schoolmafter is a fitter iliuitration for the 
 ^Pedagogy of the LaVo and that Difcipline then the Gofpels : You 
 know the Apoftle ufes it onely to that; The Law was our School- 
 ptafte,&c. GaL%. 
 
 To that of your defcription of the Government that it is a curb, a 
 goad t 6cc. I anfwer, There is nothing ycu fay of Government in thefe 
 ^Words, but may befaidof any civil Government, nay, of Prelacy, 
 when it was in its primitive form : But that onely which you ought 
 to fay, and which onely differences it from all devifed forms of men, 
 as your Covenant binds you, and ought to be your onely rcafon for e- 
 re&ing and fetting it up, is this : Is it the Scriptures form or model ? 
 Is the people fo in the exercife and capacity of it as in the Gofpcl 
 times ? If fb, then you prove fomething. And further : All this you 
 fay is true in a kinde too of Chrifts government ; but yet, in fome 
 fort communicable with devifed governments. The only diftinguifrV 
 ing and effential maiks are not to be a curb and goad, but the Scri- 
 ptures onely mar\, and image % and fome f fir it Hal operations, &cc. 
 which no other devifed form of man hath. 
 
 To your other, of the blejftngs and ble [fed fruits in Scotland, that 
 there is no Here fie nor Schifm there , Let Matter Coleman (our learned 
 and pious Brother) fpeak for us both, from his experiences. And for 
 that Kingdom, time will foe w whether it will prove to be a blefling 
 or no, to want that which you call Here fie and Schifm. Surely to be 
 free from Herefie and Schifm, in a Scripture fenfe,it is fuch a blefling 
 asthe whole Gofpel cannot patern, What ? No Herefie in a whole 
 Kingdom ? No Schifm in a whole Kingdom ? Never fuch a pure 
 Church heard on f Corinth, Ephefvu, Colore, prufalem, Antioch^ 
 all not comparable .? The worft I wifli our Brethren there, is, that all 
 werefo pure as we hear on. Indeed Scotland hid the honour toa- 
 waken us firft in the work of Reformation and Liberty 5 but left Scot- 
 /awdffliould be puffed up, England (hall have the glory (I hope J to 
 improve that liberty to a fuller light, which fome would clofe up too 
 foon,inthenarrowneffeof a Presbytery. 
 Methinks there is fomething of this nature confiderable in the 
 
 Luther* 
 
The Smoke & the Temple. 
 
 Luther***, whc ^though they follow the firft Lighting**,: yet 
 the Lord hath fuffered them to ftick there without a fuller Reforma- 
 tion, that the firft maybelaft, and the laft rlrft ; For if a State be 
 covenanted foclofe to the Word, they had need be favourable and 
 free to all that are accordingly covenanted; for each mans conf cience 
 is the Interpreter in himfeif of what makes for or againft the Cove- 
 nant he takes ; and by this very Covenant, you are all to be tender to 
 confeiences, becaufe the Spirit of God (not power of men) can in- 
 terpret the Will of God ; but in their civil and prudential things 
 onely, they may intrepret themj elves. 
 
 To that of Job, That with the ancient is Wifdom^and With the gray* 
 headed; which you apply in way of reproach to the younger, whom 
 you call as it were green- heads : I anfwer, That the elder I efteem as 
 fathers, and the younger we know are fuch in whom the Lord fpeaks 
 more glorioujly, as he himfeif faith, Your young men fliall fee virions 
 and upon your ions and daughters I will powre out my Spirit, your 
 old men (hall dream dreams. Now whether is it more excellent to 
 dream dreams, or to fee virions ? The Lord delivered Ifrael by the 
 young men of the Provinces. Surely we may more fafely hearken to 
 the younger that fee vifiom of Reformation, then to the elder that 
 dream dreams of it one \\\. 
 
 Matter Ley's Refoluticn, pag. I ?,& 1 6\ 
 There is great disproportion of times. Men Were then converted from 
 Paganifm y andWhile they Were fo y they Were uncapable. Our Congre- 
 gations in Enghnd are profejfed (fhris~lians ; and though there be many 
 not fo Wrought on by the Word, &C. That is rather a reafon for the e~ 
 ftabliftmentof it t Ezck.22.i6. I Cor.4.21. Prov.23. 13, 14. Nor 
 can Sabbath nor Sacraments be admixiftred Without is. 
 
 Reply. 
 To that of the disproportion ( you fpeak on) of times, and convert 
 fion,&c. Ianfwer; 
 
 The Apoftlc'i and primitive times are th& times we are to look at 
 for a patew and model. Tis true, there is great d i (proportion ; for 
 they w ere Apoftles who gave the government then ; yet are but pri- 
 vate Divines, as you fay by me, if you be compared with them. 
 For that of the converfionfrom Taganifm t9 C hriftianity ^ 
 There is no fach difproportion there neither, but that very propor- 
 tion which our Saviour hath himfelf foretold, and fee forth s For 
 how doth a IeWifi and AntkhxiUim State differ ? .Nay, how doth a 
 
 Heathtnifh 
 
- The Smfa intbt Tmphl 
 
 HeMhsmfbsifyagAmfb State, differ t torn in A*tkMffU*h&0&, 
 $hid State, as <Parockial or Tarifa is in that notion ? Chrift hack put 
 them that are out of the Church under that very nothn f M*ttk 19* 
 17. indthej^iVfr inthe Revelation makes the Antichriftian State to 
 be as unlawful as a Paganifh, and calls out equally from that as from 
 the other, as by comparing * (for A, 17. Revel. 18.4. together will 
 appear. 
 
 So, as fpeaking of things and notions, I cannot buc fpeak in a Scri- 
 pture way 3 nor am I uncharitable in this neither, though I thus 
 fpeak j I look on thoufands in this State as godly beleevers: It is not 
 the Paftors I writeagainft, but the way. There may be a Mofes in 
 Pharaoh's Court ; a Iofeph in Totiphar's houfe * a Cornelius, or de- 
 vout man, though out of the Church; a Luther even in Rorne^ till 
 the Lord enlighten. 
 
 So as government and discipline is a Churches right, and priviledge, 
 not the Worlds and nations priviledge s, as fo and then. Where are all 
 your quoted Texts which are applied f Surely that of Corinth, is the 
 Churches; and that of 8z,ekiel> and T 3 'rover -bs, makes not for the 
 difciplineof a Church at all. 
 
 Matter Leys Refolution, pag. i©*,& 17. 
 
 He makes a comparifon betwixt material and friritual buildings, as 
 ft one and timber fhould not be clapt together in the one, fo one in the 
 other. 
 b I. Similitudes may illuftrate 9 but not prove any thing. 
 
 3. Conformity betVfixt material and fpiritual things is not to be 
 tarried too far. 
 
 3. In material buildings , orth:Temple y there is not onely fquared 
 fiones $ butpeeees andrubbijh Which have their ufe ; not fo in the Spi- 
 ritual*, all things there are homo gene al ^ and fquare , and living 
 ftones, &c. 
 
 4. 7'hofe that he accounts rough and unfquared, are in feme confor- 
 mity 9 thmgh not fo polifbed as others, 
 
 5. The be H ftones are not to be taken from the reft, to make up a 
 building by themfelves, as in feparated congregations. 
 
 6. Let him Jbety any fuch example in the New Teftament Vehcre 
 Vvhcn there Vvas a mixture of holy and prof ane 9 as in Corinth, I Cor, 
 1 1 . 2 1 . the Apofi Hex gathered out the holy part, 
 l 7. That of Axes and Hammers hath a myfteriom truth in it, but 
 
 not 
 
The Swo^e in the Temple. % r 
 
 not to hupHrpdfe 9 \l%.That the fyirituaU building is built of the joft and 
 fecret wbifpers and motions of the fpirk. 
 
 Reply 
 
 To that ofthefimilitudes • 
 
 I fully agree wich you , they iffufiratebetter then they prove. 
 
 To that of not carrying a conformity betwixt materials and fp'irituatis 
 too high 5 
 
 IagreewithyouinthatcoQ,yetnotfo fully; for hfus Cbri/l the 
 great Prophet o{ the Gofpel preached the glory of the Kingdom in materia 
 all comparisons , in fait , water , lever?., muftardfeed, fower s x husbandmen f 
 vines, vineyards^ &c. 
 
 To that of '/pirituaM buildings , whichyoufay are to be made up only of 
 fquaredlt ving fanes $ 
 
 I agree with you; and here she Controversy might be ended : K 
 your Temples (hall be of 'living flows,- the Controver/y is granced^ , 
 But becaufel will not feem tomiftakeyou,I beleeve the fftntuu 11 
 building you mean , and I , are not the fame here : You mean as it ap- 
 pears, the invi/tblejpirituaH, or Church myflicall; and yet tkre, all is not 
 fb Hmogenea/Uad of the feme kinde neither : The head of the body is 
 both God and man , and one member like one ftar differs from another m 
 §ory. 
 
 But, we are /peaking ofthejf irituaUbuiliingov Cburchhcte which 
 Is the Image of ihe Church above 5 and as that is oUtrue^really effentially 
 jpiritual! kving flonet • (o the Church below is to confift at leaft of ftich 
 as vifibfy and formally appear ibjand therefore the jfyojlkatik them ira 
 his Epiftles Saint s 9 and called to be Saints, 
 
 And to that of your peeces 0) Rubbiflrtn the material! buildings 
 
 It is true; But what is that to Solomons Temple, which my compa- 
 rifion drives up to? How much Rubbijh can you prove in that type, 
 na y yfiftare ftones,fure Cedar 9 gold\ &c. to figure oat the Go$d-buil- 
 ding or Temp!e> as in Heb.$.S® as your rubbifli is only in your own 
 allufion,notinmine 
 
 To that ofyour KHpoliJbed ftones in your Parijbef) which maj Jit 
 the Tempte now jlanfwer: 
 
 It muft be then onely (uch a building as the materiallone you (peak 
 on, which is made up of rubbijh and broken pieces : and if that be ac- 
 cording to Chip patern 9 let thefe Scriptures in the margin, with x Cor * 
 many more, determine. * Ephef.s,' 
 
 And for^iVfubmittingindeed, thet^hznationa^blmde^raditU i^sop 
 ^obedience in them, I cannot call it Gofatfubm0im . *i. ^K 
 
 H To." 
 
22 The Smokg in the temple. 
 
 To that of the hefiftones not to be taken out to makeup a buildwg,lm~ 
 fwer, 
 
 I am fare we are to take in no iU, mbewn,unpolifbed h and the Scri- 
 pture cautions and praUice are clear, &c. then judge you what the 
 fisnes muft be. 
 
 Nor do we fopjcl^and chufe as if aWfiones were to be (quare alike, 
 or equally polijhed j that is not in any material! building : Though we 
 would take in no rubbifh, yet we take in fiones differently fauared. As 
 in the body one member differs from another ; the eye , and hand, rndfoot^ 
 &c. and members lejfe honourable, i Cor* 1 2. fo in the body of the 
 Churchy every one according to his meafure , and */ every one hath rem 
 ceived* 
 
 Nor do we fiand fbfor the n*rft polifhing as you pretend. You 
 make as if we fet up fuch degrees of perfection as were onely the de- 
 grees of ihe invifibl or my ftical body,when it is meerly in the degrees 
 of vifible Gojfel-perfetfion. Ey this you would make the carnaU to ab- 
 hor, and the weaker to ftumble and be offended; as if the door of our 
 Churches were not open for any fuch whom you imply, were of a 
 temper meerly Spiritual!, and of a fize of our own, not the Scriptures 
 Let the doors of our Churches beasftraitas you imply, I am fare 
 your doors are let open, or rather caft off the hinges : but a pure Go** 
 $el-entrance\s neither too wide nor too narrow. We know there is 
 fmohfngflax and bruifed reeds , measures of grace\ if they can willingly 
 fubmit to Jefus Chrift their JLaw-giver,and walk as member; of the body 9 
 there they may receive; oliJhing,znd have honour, and building up, and 
 many other degrees of perfection which the Saints of God obtain 
 when they are in fellowfhip with theFather and the Son. 
 
 To that of your chalenge that I feould (hew any fuch example in 
 the New Teftament of taking out the beft, when there was a mixture of 
 My zndprofane-,1 anfwer, Thofe were GofyeUCburches gathered by 
 the tfordzridSpirit'mtoGofreUfetiowJhip : and when you make your 
 Varifhes to appear fuch Churches, then I mall tell you more : till then, 
 I fufpend your chalenge. The world, and an Ant ichrifiian Nation > are 
 both under Chriftsfan for gathering them out. 
 
 To that of a myfieriow truth you f peak on in the Axes and Hammer/} 
 I agree with you in that; and becaule of the my fiery I therefore quoted 
 it. And whereas you fum up all the my fiery into the Joft wbifierings and 
 motions of the Spirit } you can hardly warrant us,or fecure us that your 
 interpret ail on is the whole minde ohhe Spirit, and that very interpreta- 
 tion of yours is part of it the very fame I aim M,viz 9 to fhew how the 
 
 GofteU 
 
The a mofg in ike Temple* , ^ 
 
 Goj}sUbuilding is fofcly gathered and made up by the Mmiftery of the 
 Word and *S]pirif , and not with Axes and Hammers, tools of a compnU 
 five t forcing,fbarp } and authoritative nature, as^&c. 
 
 Matter J.p/s Refutation, Pag.i~,i8 5 i9, 
 
 F<?r that ofbis,8cc. where be wakes Cbrifts clcfcriptien of himfilf &c» 
 to be again ft the eftablijhment,and the fut able neffe Chrift prtffisfor • J an* 
 fiver: 
 
 1. If bis reafon be of force againft afisedy Government^ it is as well a- 
 gain ft a Government at any time, 
 
 2. That Chrift in bis own nature, and bis Government, differ exceed* 
 ingly. Chrift came to fu ffer, Fbil. 2.j. 
 
 3. Neither is Chrift Jo remifft as not to take upon htm a Government.! 'be 
 Headmuft govern the Body. Norfo meek^: He bath an iron Rod as weU as 
 a golden Scepter^ti\.%9,¥Ah. t >>.2 t and though be was fometimes a fervint, 
 Zcc.yetfometimes a Lord l too ,Joh.2,i4. and though be be a Lamb, yet be 
 hath a formidable mouth too,8cc. Revel. $»i 5. 
 
 4. For his Scriptures produced, Matth.i2.tp. I Joh.^.3. they make 
 nothing againft a fpeedy,te againft a grievous Government. And though 
 hi* yoke be ea fie, yet not eafie tojlefh andbhud, Matth. 5. 29. and 16,24* 
 &cc.asinfilf-deniaU. 
 
 5. Nor hath his other place any fiber Jenfe in it, Matth.9.1 j*itor makes 
 it againft Government At this time, but any time. The wine will be alwayes 
 new at the fir ft^ and the longer delayed, the older mil the bottles be. 
 
 Reply. 
 
 To that If againft a jpeedy Government, then againft a Government of 
 any time, 1 anfwer, 
 
 How do you infer that > Nothing of tbofc makes againft the Go* 
 zernment of Chrift rightly conftituted 3 and ordered andfetlcdapon thofe 
 called to be Saints. Indeed they make againft any other Government ac 
 all times as well as now. Nor will there be alwayes fuch a People un- 
 der Chrtfts yoke as you think on. But you look further abroad then I, 
 and in that we miftake one another. You look that whole Kingdomes 
 and Nations mould fubmit, and I look only for one of a Tribe, two of 
 zCity,&c, Your Horizon and the Scripture's, for Government,atQ not 
 cquajl. 
 
 To that of Chrifts Nature and Government differing fo much, and 
 therefore my Text prove nothing; I anfwer : 
 
 Every thing ofChrift's, bears the Image of Chrift* Every Truth of 
 His hath fomething ofHtmfelfm it, who is Truth it (elf by way of ex- 
 
 H 2 allencyz 
 
24 The smoke in wt i empt. 
 
 cdkncy: Jamthe Truth, faith he. Every beam oilight Uligbt: That 
 how can Cbrift and his Government differ Co as you pretend > 
 
 Surely,ifwe obferve well, there is not any Truth but it partakes of 
 Hw$ who is The trutb y md is a beam or ff> artye of him. Truth is Horao- 
 geneal, and not fo unlike and contrary diftofitioned and natured as yon 
 pretend. 
 
 And for your expounding the Text Hefball not firive> &c. as a Pro- 
 pbccie- you do well in part: but you know Prophecies have a latitude 
 and Scriptures have not onely one main and principally but many/*&- 
 9 di>atc aims : Co as though this Scripture concern his liifFerirgs prist* 
 cipaify y ycc it doth in a latitude iet fowhthewdtaeof JftWwhois 
 Trutl^ and in Him we may fee how thofe things which are pretended 
 for /r*f& hold proportion, 
 
 To that oCCbrift the Headand I taking the Government of bis Bodjjkt:. 
 lanrwer. 
 
 It is true^Chrifl: is *Head, but he is not a Head to every B<?^p. He 
 will have a B^ proportionable to his Head. Is a Nation of all forts a 
 ik Body Cot fuch a Head? Is he not ipurejoolh glorious Head in his (?*- 
 fpel-diJj>enfationf and is a Bo^y fb bprotufo wicked, (of h mat, Co traditio* 
 ral'y and Anticbriftianly corrupted,* fit Body I Shall 1 ta^ethe members of 
 my body, faith Pau\,*ndjoy» them to anbarlotjo mak^ onefiefhtGodjorbiaJ. 
 What then dial; th- Head do with fuch Members* 
 
 To that of His ruling mth a.Rodof Iron at will as a Golden Scepter r 
 Pfal.2.Eli h.$. Ianfwei. 
 
 And doth He rule any in his Church with his Rodef Jr#tf,who were 
 jjot called in firfrby his Golden Scepter ? 
 
 And for that of his Iron rod in PjaL 2. that is fpoken of Ckriji^ not 
 as King of his ChHxh^but of Nations* 
 
 And that o(Efth.$ what is that Goldw Scepter to Cbrifts ? unleffe 
 you bring a Text only to prove that there is fuch a thing as a Golden 
 Scepter in the Scriptures. 
 
 For your other Texts oCChrifts being afervant 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 GofyeU dijpenfations .» 
 But all this will nojt prove the Lwdfbip of fuch a Pre, bytery wGovern- 
 menu Certainly you intend it a terrtble Governments becauie you bring 
 in thofe Texts that have all the judgement zndjevmty m them which 
 Chriftthreatens to the Nations andKings of the earth,not to hisCbur- 
 cbet-JN ill you make Chrift rule in his Church as he doth in she world? 
 Well, let your Presbytery enj oy the Iran $cepter 7 whik the ^burches of 
 
 Chrift 
 
The SmokemtheTempte. ?* 
 
 Chrift enjoy the Golden-, and try if you ruine not more then you rule, 
 and break not more then you bow. 
 
 To that ofMattb. I 2 . 1 9. 1 Jobn $.$.Tbe yo\e eafie 3 &c. they ma\e net 
 agawfi aftsedjjbut agrievotu Government; I anfwer, 
 
 I caanot expretfe my Self better then in your own words, They * 
 make againft zgrie vow Government, which is all I aim at in the Quota- 
 tion. And whereas you (ay tbeyoki ** no * ea fe to pfi an & blond, fo lay I 
 too; it is very burden fom,and the Commandements grievous to the un- 
 regenerate^ and therefore I prove from hence, that it is onelyafic 
 and futable yo ke for the Saints, and a Commandement for them. And 
 there is the fame proportion of the outward government to the outward 
 wan that there is of the other ftirituall Laws in the Go$d to the Inward 
 man,&nd none but the Saints can delight in either. Men are to be Spi- 
 ritually moulded and framed to the Law of Gofyel-difciplin* : that 
 kind of Discipline i6 not like your civil Discipline: this way of 
 Discipline you would have, is too <Polttick^ and Nationally it 
 takes in a people to fnbdue as the Laws of Civill Policie, which 
 finding a people uniubdued, fubdues them : So doth not Cbriji as 
 we readof y the diipenfation of the Word (not thegovernmentj 
 fubdues. 
 
 And thus with much ado, you only prove themto be as I intended 
 them,no Commandements for the mixed and unregener ate 9 or in a word^ 
 Cbriftf government no National/ government. 
 
 To that where ycu (ay,Nor batb hU place any fiber fenfe in \i.A4attb. 
 9. 17. The new wine wilt be alwayes jew, and tbe longer delay ad, . the old at 
 the bottles will be. I anfwer :. 
 
 I wonder that one of your experience in the Mafefiy ofthe Word x 
 Should be Copkafant with a Scripture allegory, becauSe the Scirpture is 
 of wine. You jeit on it, as if it had made the fenfe iefle Sober, I am (br- 
 ry my younger pen mould reprove the aged iorjejling, which the Apo- 
 file fayes is not convenient. And truly it is not comely for the Jervant s to 
 play upon the Mafier of tbe Feafior any thing in his houfe, especially 
 upon his wine 5 which all udeslo to his bleed, and which he hath pro- 
 mised to drink, with us new in his Fathers Kingdom. 
 
 Nor will the wine be alwayes»e»?to tbofe that are renewed as they 
 ought to be indeedjfbr your *Parijbes which you call old Bottles, lam.' 
 (lire the wine,or pure govemmenr,is too new for them. 
 
 Nor will the Bottles be older y as you fay , the longer the go- 
 vernment is delayed^ if 'the power of the Word be there for renewing 
 them*, 
 
 1 &: s : - But 
 
But you fay , What finfe is this ? What logicaU connexion f 
 I anfwer , that (hall appear there is fenfe enough, and connexi- 
 on enough, and Logike enough, though I had rather have more Scri- 
 prure and IefTe I>gike ; for all I. aim at, is what the Scripture aims at, 
 that the bottles mould be fit for the wine , the neck^ for the j^, and 
 the fubjeZfs for the commands. 
 
 Mafter Lefs Refolution. Pag. 23. & 24. 
 To tb it of his, That Jefus Chrift could as eafely have Jet up bis govern- 
 ment by miracle, badthere been fitch a primary &c. necefjityfoc. 
 
 1 . The atls andthnes for divine Providence towards his Church are va~ 
 riom. God bad his Church atfirji and no written Word for it tiU the Law 
 wjs write, and Moles wrote fkc. And God added to the moraU Lawes, ce~ 
 remoniall andjudiciaU y divers of which were net executed tiU forty y teres 
 after, at their coming into Canaanjjo/^r was Godbefirehand. 
 
 2. Where as he faith, Chrift could as eafely have fetkd the government by 
 miracle $we grant it,yea,andmore*, without a miracle^ and yet more that he 
 ^/i/o 5 f«Matth.i6.ip.Joh.io.23.Matth. 18.15,16,17. 
 
 3. If Chrifts delay of Government mnfe he our example, then as well for 
 the Anabaptifticall delay of Baptifm till his age Luke 3.23. nor was it 
 Johns office to fit up a Govervmentjbut to prepare the wayjkc. And Chrifts 
 publih^ Minifiery la feed but four jeers t or three jeers and a half, and he 
 began then to fit up Government. 
 
 Reply. 
 
 All your proof rcachcsbut to this: 
 
 1. That (Wdelt varkufly with hisCiWsJ&.They had firft no written 
 fPordyMid after, a written Word. 
 
 2„ That Chrift eould have fetled his Government bj miracle, but did 
 not. 
 
 3. That Chrift j delay of government muft be no more our example 
 then his Baptifm. 
 
 My proof was to (hew there was no fuch moraUneceffety of the fee- 
 ling, becaufe it was not fetled. Now,what have you overthrown here? 
 Not that Chrift fafpended his Government, and the )«/#«£ of it; for, 
 that you gfaht with me, and prove it more at large then I did ; ib as 
 all your reft will be anfwered in two particulars. 
 
 1. To that of Gods Church and Government before his Word&c. 
 which you would infinuate as fome advantage to your fetling, &c. 
 
 What is that to Gods diftenfation now? if there wanted a Word 9 
 there was zfupplement o£vifimahd dreams, &c. And I hope you will 
 not go before the Law 9 Co much as you do for a Paterni You go too 
 
 far 
 
The Smokein the Temple, „~ 
 
 far when you go to the times of the Law j You have a Prophet now to 
 bear in all things,/4#.$.22. 
 
 2,To that ot Baptifm to be delayed as well as Government from fbrittt 
 example: 
 
 I cannot difpme that here, Matter Tomes will latisfie you at large 
 in his learned Ex amen, where he hath made work for a whole Anem- 
 bly,That he knowes not but it may be delayed till they be of yeers. 
 
 But, to anfwer you in your (cope : 
 
 You bring this to prove, That Chifl is not to be imitated in all 
 things. I grant it. But what is that to prove that Chrifi fetlcd not his 
 Government when he began his Ministry ,ov Johns ? For the bufines 
 on your part is to find out,either that the Government was (etled be- 
 fore 3 or with the Mini fiery 5 or there was as much necejjptyof'itzso? 
 the Wotd-Jowi for fbme reafin^nd not from any thing in the nature of 
 the Government^ butfomeoiherextrmckallreafon^ it was delayed ; 
 Which ought not to tzkeplace now. 
 
 And this is yet to provejal your proof Cammed up,reaches not to this 
 
 But you imply, The will ofGodin bit difyenfations was the caufe .But 
 the w*/of God in bis difpenfbtions carries a ruleotrigbteoufneffe along 
 with if, and of 'fiirituaUreafon> And in Gfyfe/difpenfations and extrin- 
 cieall proceedings of Gods will, you will rind a rule and golden reed of 
 rigbteouJhejfemeafur'mgtheTemplei and every dijpenfation^ and even. - 
 this of fufpending Govcrnmtnt y hath its r///* in the Goftel, that a wordef 
 obedience muft precede and go before zferm of obedience, and a ward of 
 faith before the obedience of faith, and /iz^»g yfow*/ before a /*Vj/?g 
 Tempk* 
 
 Matter Ley's Re&Iution. Pag. 24, & 25. 
 
 Where as be faith the gifts for Government were net given till Chrift afcen* 
 ded,itie anjwered: 
 
 1. That heafcended 4 j. ityrc/ after his mhifiration; and that added to 
 tbeyeer forementioned, mak^s btttfmaM difference,^. 
 
 2. He put bit Apo files upon neither ofthefe offices, preaching or govern* 
 kig,mtboHt competent gifts and qualifications. 
 
 3. For the modell of it, which he faith people fell under as they were 
 capable j If he mean the written modeU in the Word t though it were young 
 in Chrifts time or his Apt flies, yet not now-, we have bad 1 500. jeers fence. 
 fVhyJhould that which Ufo old in confiitution y be thought toofoonfor exe- 
 cution ? And be fides Scripture direUions, we have had many yeers the Pa- 
 term of it in many Reformed Churches. 
 
 4. It bath byfoft and flow degrees hen brought it$ } as both in debates of 
 
 Affembly 3 
 
3$ The Smoke in tbeTemfte, 
 
 Aflembly,Parliaroent,&c. And jo for execution tooyfirft ^Ordinance 
 for ordination, W then aDiK&oryjkc. 
 
 Reply. 
 
 You prove here, 
 
 t. T bat Chub gave gifts when be afcmded, and ml any long time in 
 ell his m'nijlratfon an d fending gifts, 
 
 2. That he qualified his Afo files for government and preaching. 
 
 3. That the government oj Chrift now fo old, fbould be feenfet up ai in 
 ether King lomr. 
 
 4. That it proceeded hy degrees in its Jetting up here. 
 
 Now all this thus gathered up, proves not any thing againft my 
 afTerrion,ihac Cbrifl proceeded by degrees inhis Miniftery^nd giving 
 out his government ;but rather ftrengthens my aflertion. 
 
 Andfor your Arguments for (etling implyed in thefe particulars: 
 J . That (thrifts government wot but a while in hrin^ing forth, thejecrs 
 confidired. 
 
 2. That the government in the C?^/ being now Co old, ought to be 
 foon executed. 
 
 3 . That the Paternr of it are in other Reformed Churches* 
 I anftver to all thefe in as few words ; 
 
 1. Prove your Argument firft to be Gbrifts, the particulars, and en- 
 tirenefle accoxdingly,and then I flull allow you your Argument; but 
 you grant it to be but partly Chrifis i and partly the Ajfemhliet ,or of 
 Prudence. 
 
 2. You muft prove but the fame again, that the government you 
 faave,istheg0v*w«i«:#tf, therewithal! Go/pel-necejjaries take in; ehe, 
 though the Goftel-gwtmmcntbe never (bW^yours is but ncw\ and this 
 Argument is no better then the firft. 
 
 3. Prove the other Reformed Kingdoms to be Reformed Churches^ 
 as Churches ate taken in the Gojpel, and their Paurnt pure Gojpel-Pa- 
 ternr, which by your own you acknowledge to be in part prudential 
 or human as well as Evangelical! and Divine 5 and then your reafon 
 may have Come force in it. Till then, you fee with all you can do, you 
 cannot prove but Chrifts government was divers yeers in bringing 
 forthbyhimfelfandbisApoftlesj andfo byyourownaccount,yoia 
 ought not to be before them, unlefle y ou aflume fuller Revelations of 
 truth then they did. 
 
 Let the Reader judge whether any of thefe makes for the fitting np 
 your governmtnty or t he taking down my reafon s. 
 
 To your laft 5 That this Rtfimjtion hath proceed^ hj f*w paces and 
 degrees. What? 
 
7he Smoke in the temfhl 
 
 What ? Would you prove it by its flow proceeding to be Chrifis 
 government, and therefore to be fetled ? That were t ftrange kinds 
 of reafoning: Becaufe Chrift proceeded by degrees in giving out the 
 glory of his Kingdom here, therefore everie thing thaf proceeds by 
 degrees, is Chrifts government. Here is fome kind of Logick indeed, 
 is you fay, but no Scripture : as for inftance ; He that faies fuch i 
 one is a living creature, faies truely; He that faies fuch a one is a 
 beaft, fayes he is a living creature: Therefore will it follow, He that 
 fayes fuch a one is a beaft, fayes truly ; So, He that fayes Chrifis go- 
 vernment proceeded flowly, laies tru^y ; He that fayes you:- govern- 
 ment proceeded flowly, faies truly; Therefore, He that faies your go- 
 vernment is Chrifts government, fayes truly. What have you got 
 now by your Logick ? 
 
 Whereas you lay in yourfecond, Chrift gave gifts and qualifica- 
 tions for government; I anfwer, If to* and your Parifhes have fuch 
 gifts and qualifications as in Ephef.4. 1 Cor*\i, fet it up when 
 you pleafe ; if not what hafte ? 
 
 MafterZr/'sRefolution. Pag.2*, & 27. 
 
 Now to hit Rules and Confederations of Prudence ; The more time 
 (faith he)iox trying fpirirs,the f lefte danger to that State,&c./ anfwer 
 
 litis the dude of a State not only to tryjpirits,but to rule them* 
 
 And rather to rule them, than to try them> Prov. 29.15. and the 
 longer they live without the joke of D ifcipline , the more enormous. 
 
 And for trying all things, there is a due proportion of time to be ob~ 
 ferved. 
 
 Though it hath been the ill hap of our Church, &C to have the go- 
 vernment flutter ing on the lime-twig at Weftminfter, when it Jhould 
 be on t'si wing oj a n u til execution all over the Kingdome. 
 
 2. He nukes it a dangerous matter for the State to involve it fdfe 
 into the dejignes of Eccltfiafticall power. 
 
 But unftafonably apply e A to Presbyttriall-government , becaufe 
 both Popifh .ma Pnlaticail power is abjured by it by Covenant. 
 
 3 . Whereas he fJth, There can be no dagger in the not toofudden 
 iworporatiHt tcc.fince Mofes is not alive &C anew fiar may arife. 
 
 It is agroundLJf* conceit refuted already ; and for that of MofeS 
 &CC.he btxvrayeth his d-figneto debarre the government for ever • 
 and for that of a newftararifin*;, it prepares the Way for fome Ba'cho- 
 chebas, wUo pretending to be J cobs fiar mi/lead the J<;wes, and was 
 called Beodiozbt, the ion of a lye. 
 
 Reply. You prove againft me, 
 
 I 1. That 
 

 The Smoke in the Tempt. 
 
 i\ That people ought to be rule A rather then tried &C. 
 
 2. That (erne time u to be allowed for mall. 
 
 3. That the government hath been fluttering too long at Wcft- 
 
 minfter. r 
 
 4. Thitthereu no danger to fearethe Pnsbytertall government, 
 Vobieh hath abjured P opery &c. Dominion by Covenant. 
 
 5 * That fiome of this is refuted already. 
 
 6. That my define is todebarre it joy ever. 
 
 7. That a new par is a mi finding par* 
 ToyourfirftlrepJy; 
 
 It if true in ay ill government, rule there rather then try: But 
 what is that to Church government, or Difcipline ? The rule there* 
 is the will of God, which is the onely rule in government, zndlrgif- 
 Utive power in the Church ; and that is, Try aS things before either 
 you rule or be ruled. 
 
 To your fecond ; . 
 
 Some time you will allow (I fee) for triaU ; but you ought not to 
 rue a fur e and deal out time but by the Standard of the Word; and be- 
 fore you call for fuch quick obedience is you do, and as the Apoflles 
 did, prove your power, and truth^md conclufions, and by fuch Apofio- 
 licall and infaUible evidence, and then it is our fin if wc fubmit not. 
 And let the time you deal out not be like that of States and Armies in 
 theit Treaties, who are fmalland peremptory in the feaf©ns they fet: 
 You cannot fet fuch time; the Spirit breaths when & where it ltfteth . 
 
 To your third ; 
 
 What is that to the prefent Difeipline what the Covenant abjures ? 
 Covenant and Difcipline are two diftinU things; a Covenant may ah* 
 jure in "toord, what yet a government may practice indeed. 
 
 Nor is it enough to abjure ? opery in grojfe, bm in every part and 
 parcelt. And now having abjured, it is not enough to fit downe in 
 that fatisfa&ion that wehave/W# agsinft P opery ;but tofearchouf, 
 left we be f or f worn in the pra&ice ot it. Such a duty begins from the 
 time of abjuring; and it lies not only upon the State to find out Po- 
 pery; but every one in his own particular is irgiged, you and I,and e- 
 wery Covenanter : and therefore feeing you have ingaged thoufands 
 by conference againft Popery, and to endeavour &c. you are bound to 
 give the fame confidence liberty to bring in its refult and enquiry ; els 
 you make it a fnare and trouble to Ifrael, and not a Covenant. And 
 now I proferTe here a juft and nndeniable liberty by Covenant to 
 bring forth all of Popery, Prelacy, or truth they know. 
 
 To 
 
ihe smoke %n m Tmph, 
 To your other; 
 
 Why fhould ye fpeak, of the governments fluttering on a Ume-twte at 
 Weftminfter? .* 
 
 Sure the State ot Parliament may deferve better ef any of the A[~ 
 fembly, then to be thought their retnrders or time - twigs : How have 
 they honoured them above their Brethren, printing their ingagementf 
 to the World before every Sermon, calling them into fo neer a capacity 
 with themfelves ? though D vines have been unfortunate before , and 
 their Predeccffours raifed in the curtefie and piety of former States and 
 Parliaments into a law and power &bo ve their Brethren ; which I hepe 
 our Brethren will remember and beware of. 
 
 But becaufe I would not wholly interpret you into fo dangerous * 
 fenfe againft the State, it may be you may call your dimming Brethren 
 the lime-twig ; which if you do, you are contrary to your own Argu- 
 ment ; for you argued but lately the flow fntewtg into a very Vrar- 
 rant able and Scripture Way : and will you now roar all,and defile your 
 Argument with a lime-twig, and bewray rather y out Jl$w proceeding 
 to have been of conflraint then confeience . ? 
 To your other ; That this is already refuted: 
 I fay no more; but as you have formerly refuted, fo I have for- 
 merly an fwered. 
 
 To your other ; That my defigne by that of Mofes is t$ debar it for 
 ever. I anfwer : 
 
 Yea for ever would I debar a government not clear from the [Word, 
 and net one hstire would 1 debar a government that htd the name of 
 Chrifi in Scripture- letters engraven upon it , pure Gofpel-principles 
 and proceedings. 
 
 To your other, that a new-ftaris to prepare for amifguider, and 
 yourftoryof Barchochcbas upon it, it hath more light (omneff; then 
 light in it. But why fliould you be fo pleafant with my expreffion of 
 truth by a flar I it is the very aUcgory of the fpirit. Chrift calls him- 
 felfe the morning-flar, the light which fprings from above. The Spi- 
 rit is called the day-fiar arifmg in our hearts ; and the Spoufe is attired 
 in a crown of twelve ftars. 
 
 Nor do I call to any to look for a new created (far of trut h, but an 
 old, yet new appearing ftar to us ; one of thofe ftars in the Gofpd-Fir- 
 mament, which the Gouds of Tradition and Ignorance hinder us from 
 feeing : And now, wh&t or your (lory ? 
 
 But what way is moft likely to miflead? That which bids you 
 prove and try all things,and accordingly follow? or that which faith, 
 
 I 2 This 
 
The smott t* M* J empr* 
 
 This is the Way, compcll tea to come in, not only is the Gojpei 
 compel/sin the Paratl, b ; a <piiit of power, but by a civiil power; 
 not a power of wWoniy , but of y?-tf* too : and fo twifting the GW 
 jpell with the Lw, and hum me AmhoriAe with <#w'w . ? 
 Matter Lefs Refolution, pag.27,*8,ip. 
 
 7* hit other prudential rub, Which it* That hee makes the CiviR 
 and Eccefiafticall po^er to li ked that if there he motions in the one, there 
 Will be no quietnefe in the other ; J anfaer y 
 
 I. He aimes at the per -prtu all prohibition , not at a temper all forbea- 
 rance one ly. He carries it on fit as if we waft allow him the authority of 
 a Politick^Diftator* 
 
 a. what if they reciprocate inter efts ? muft the Civiil Stats leave e- 
 verie man or Congregation to be governed? Judg.17.5. 
 
 3. Becaufe di ft urbances are communicated , therefore the Civiil 
 State ought to fettle the Ecclefiafticall, that it may enjoy its own peace. 
 
 And for that he faith of the Toleration of the Proteftants of France ; 
 Henry the fourth being a P rote ft ant, though a revolt er, and recovering 
 hit rights by the arms of Proteftants, he could do no leffe in humanity then 
 allow them their Religion ; though now tolerated y becaufe the truftieft 
 friends to the Crown of France. 
 
 Per that of the State being mo ft free where the Conference it leaft 
 ftraitned: If free in indulgence to all Religions, he complies With the 
 Author of The Bloudy Tenet : If free from Commotions, experience in 
 fever all sAges and Countr eyes prove the contrary* 
 
 For that of his Parable of the Tares and the Wheat : If there muft be 
 fuch mixtures tolerated , what warrant have they to plucky the Wheat 
 from the Tares, nay, Wheat, from Wheat , in their ne # gathering 
 Churches ? 
 
 Reply. 
 
 You prove againft my reafon the compliance and nearneffe of the 
 Civiil and EccefiaflicaB power, occafioning motions in each other. 
 
 1. By the author itie 1 affume of a politike Diclator, But what 
 doth my affuming prove agtinft the compliancy and motions of the 
 two Powers? This isnoproofe agiinft the two Powers of Church 
 and State , but againft me. I hope you conceive not they are concen- 
 tred in me a private Divine, asyou call me; nor would I give any 
 thing out in way of Magiftrdity, but evidence : you and /, and Af- 
 femblies of men, are not infallible* 
 
 2. B v my aiming at the per petuall prohibition. But what doth this 
 prove againft the compliancy and motions in the two Powers . ? This is 
 
 fiiil 
 
The Smoke in the Temple > 4* 
 
 frill Bgtinft we, not againft my reaftn. And further, becaufe I fuggeft a 
 res fori of not embodying the CM/land EccUJiaftkall Powers too iud- 
 denl v> , therefore, faith he, I aim at a perpetual/ prohibition. How doth 
 tl is follow ? I aime to prohibit it, rebus ftc ft antibus r therefore for e- 
 ver ? I aim to prohibit it, be<aufe as yet neither the Difiipline appears 
 to be all Chnftc, nor the Pari/hes fit matter for Churches ; therefore I 
 prohibit it for ever. Is this good reafoning ? They that do over-defire 
 the enjoying any thing, do meafure time by eternity , and wee^s by A- 
 ges, and take a little deferring for everlafting. why is his Charets^ faith 
 Sifera's mother, ft long in coming ? 
 
 3. Becaufe they reciprocate Interefts, therefore is everie Congrega- 
 tion to be Is ft at liberty ? Yea, at liberty in Spirituals f and not 
 Astheyrvill, but as the Gtfpel perfwadesthew/^. Yea, and becaufe 
 they reciprocate Interefts, therefore to be left at liberty, fay you. Ra- 
 ther, becaufe they reciprocate Interefls, to be cautious how they min- 
 gle and incorporate Interefts too foon. And if any juft liberty may ariffc 
 to the people of God from fuch State-paufes, why not inch a liberty ? 
 Should the Churches bee ever perfecuted, and have no reft ? It was 
 not fo under the firft Perfecution, Then had the Churches reft, 
 
 Becaufe, fay you, difturbances are communicated, therefore fettle the 
 Eccfeafiicaff, that the CiviS may enjoy peace. 
 
 But can you fecure the Civil from the EcclerMicil inp^ace ? ought 
 you to have a St ate -being or a Church- beirg fir ft ? Is this good reafo- 
 ning ? Becaufe disturbances are communicated, therefore order it fo, 
 that the Civil may be within the Line of Communication i or of Eccle- 
 fi* fie all difturbances, by clafping and incorporating them together, So 
 as it followes better thus : Becaufe they reciprocate Interefts, therfore 
 take heed how you eftablifh, becaufe the State cannot but eftablifi a 
 Way fomethir g of its own, in the EccUfiafticalL 
 
 To that of Henry the fourth's humanity which you pre Jfe, becaufe the 
 Proteftants helpt him by arms : I mfwer ; 
 
 Let but the fame humanity be copi. d out by the State here,and preffe 
 fori' here as you do there, and we are agreed. Surely you hive the 
 fameand greater ingsgemems. Your Brethren whom you call Schif- 
 wativksand Heretic^ ,hav not been f paring of Arms and Blood in the 
 highptaets tfthrfitld, and in a Caufe more glorious, with fuccefT? more 
 Admirable, wirh courage as g*U*nt : And fure they have been found 
 as tmfty friendt to this State,*s the Proteftants to the State of France. 
 You fay, That State is rather fret in Indulgence, ss the bloody Te- 
 net, then free from Commotions , &C» 
 
4 4 The Sm$h in the Temple. 
 
 For the freedome contended for by The bloudy Tenet, when I un- 
 dertake to prove his freedom at large, then put us together ; till when, 
 deale fairly. I could as eafily draw fomethiag of yours under the Line 
 eiPrclacie ; but I would not force any mans notions, much leffe yours. 
 
 You fee of what fiamp the Libsrtie is I contend for. And for Com- 
 motions, let the world judge, if all the broyles and combuftions kind- 
 led not from the Coals on the <siltar , and from the fame of an Eccle* 
 fiafiicall Interefi, fuch as you contend for. 
 
 For that of the Tares and Wheat, &c. where you change us with mix- 
 ture toller at ed, or rather with plucking up wheat from the Ta/ef, &c. 
 in Church-gathering : I anfwer, 
 
 Wee tollerate no mixture, but in the world where Ckrift himfelfe 
 toilet ates, as in the fame Parable ; not in the Chui eh. 
 
 And for OVK plucking, it IS not plucking, but gathering ixA catting 
 
 cut: Your words are of more violence then the word will bear; that is, 
 more properly plucking which is a deftruttive pulling our a bloudy Se- 
 paration, a plucking of Perfecution ; fuch a plucking as ib me contend 
 for, and would requite ouv gathering with plucking, and take us all not 
 for a mixture of Tares and wheat, but all for Tares. 
 
 You fay we gather out the wheat; it is well you obferve that wee 
 have wheat tmong&m, which fome of your Brethren will fcarce al- 
 low us; and you verie hardly. 
 
 Matter Ley's Refolutiott, pag.20,30,3 r, 
 
 His other politike consideration is this, Our Parties, ordifenting 
 Brethren now together, and clafped by Interefi, &c, I anfwer. 
 
 I • No clajping in the Camp mufi loofe us to divifion in the Citie. 
 
 2. Mr. Saltmarfli in his Politike s advifeth to reprefjefatlions, &c* 
 
 3 . The delay hath occafioneda multiplication of Her e fie s & Schifms, 
 
 4. Many disjofed to divifion, heighten their Jpirits to contumaeie and 
 contempt* 
 
 To that other of his > it ispcfflble While time is given, opinions mty be 
 (ooner at peace. I anfwer. 
 
 I • P ojfibilitie h no plea againfi probabilitie, nay, cleare experience, 
 that by the Brethrens amiable carriage, they have driven on their de- 
 figne With a politike aElhitie, and gained more by their adverfaries 
 flo wneff , than the goodnefle of their caufe. 
 
 To that of his Fire let alone under wood, and (0 to dye out, &c* I an- 
 fwer. 
 
 I. Will fire under driewood quench itfelfe, or the fetlingof a Go- 
 vernment be *t the Bellows ? 
 J *. The 
 
7 ht Smoke of the Ttmplf. - ^ 
 
 2T, The contrarie isplaine by examples of Anabaptifts and ether Se- 
 ctaries in Germany, whom Luther at firfl mediated for with Frederick 
 Duks of Saxony ; but after he wot gUd toftir up the Princes and people 
 of Germtny for extinguishing a common eombuftion. 
 
 To that of his, &c. The contentions of Brethren are like the Bars of 
 aCaftle,P:v\ 18 ip. I anfwer. 
 
 I.. Th* uhujealto his politike Aphorifm : But will the bars of a 
 Cafile be taken by letting alone? We have not found it (9 in our wars,&c. 
 
 Reply. 
 
 To your fir ft, Thai we mufi not elajp in the Camp, and divide in the 
 citie. 
 
 You fay well ; we are to agree, or clafp, both in camp and «7*V,and 
 to divide in neither, 
 
 To > our fecond, Mr. Saltmarfb in hU Politics, I told you before, I 
 dare not allow my felfe the pviviledgeof an Aphorifm of light then, 
 W^en it was rather night than day with me, as I told you. You know 
 Pauls regenerate part or law of his mind, quarrelled with the law of 
 his Members • fo doth mine ; fo Luther, Augufiine, &c. 
 
 To that of delay occafioning her e fie s, Whether may not j our fet ling 
 things thus* be as great an herefie as you complaine againft ? Be fpa- 
 ring. You may call thek Truths, which you now cdlherefies ; Paul 
 preached that dotlrine after, which before he deftroyed. 
 
 To that of many heightning their Jp Wits int contempt • 
 
 Do not aggravate againft your Brethren ; remember your owne 
 profevYed ingenuitie, in thefe words, 1 would not excite sAuthoritie t& 
 needle $e fe veritie . 
 
 To that of the Brethr ens politike advantage on your flow pace, and 
 amicable carriage, as you fay. 
 
 Give not over your amicableneffe for that, their policie is no war- 
 rant againft your dntie ; and if they be politike, blame them in print : 
 For my part, I hate to fee in any too much of manin the bufinerTe of 
 God 5 but if fome of the Brethren be politike, what is that to the reft, 
 who wait for the Spirit in the fimplicitie of their owne f 
 
 But it may be you miftake the advantages, and put their encreafing 
 upon Brethrens policie, which is the power of the Gafpell. You know 
 in Ghnfts time many beleeved on him, and the people went after him; 
 and yet not policie, but his power gathered them. 
 
 To that of your fire and dry Wood, and that jour fet ling a Govern- 
 ment Would be no bellows. 
 
 Who are the dry Wood you mean ? and what^r* ? and what by the 
 bellows? If it be this, that the fetlinga government will quench our 
 
 contentions 5, 
 
4^ The Sm$he in the Temple. 
 
 contentions; yea, and it may quench more then it ought, evenfome- 
 thingof the Spirit may be quenched by it : Persecution may put out 
 many a candle of the Lords lighting, and many a code kmdkd from his 
 Altar. But take heed there be not more fire in the bellowes then in the 
 Wood. 
 
 To that of the Anabaptifls and Sectaries, qtaenchedby Lathers me- 
 diation : 
 
 I dare not believe your Hiftorian, nor take all againft them from the 
 Pen of an enemie. He that takes the Parliaments Bmrfls from an Ox- 
 fordPen,{hill read nothing but Rebellionjithtt then Religion, And me 
 thinks I obferve much here in your obfervation to the contnrie : We 
 may rather think that Germany is a field of blond to this dav for fhed- 
 ding the blood of fo many confeiences for fome points of difference. And 
 for Luther s mediation againft them ; Look weil,and tell me how much 
 the Lutherans there have advanced in the Reformation: Have they 
 not rather flood like lofiua's Sun, where he left them . ? Let England 
 take warning by Germany. 
 
 To that of the Brethrens contentions , Vthich are like bars of a Cafile; 
 and mufi not then be let alone (you fay) as in our Wars : 
 
 Yea go on, take th?fe ofknded Brethren, thefe Caftles, in your mili- 
 tark way; but then, let your Warfare be fpiritunil, your weapons not 
 carnall; put on the armour of light ,&c and take them by at Gofpcl- 
 fiege, and we are fatisfied. 
 
 But if you take them with the power of the Magift rate, with fword 
 and (laves, as they took Chrijl ; if you come in this Golpel-Contro- 
 verfie to take them as the Parliament takes in their tonnes and cities, by 
 force of arms and compulfive Artillerie, as your inflance feems to im- 
 ply ; take heed left you died more fpirituall blood to that under the Al~ 
 tar that never ceafes to cry Bow U ig, Lord, how long t 
 Mafter Ley's Refolution. Pag 3 2. 
 
 To that he (aith, We have not yet any experience of our new Cler- 
 gie. *Anfw„ 
 
 How can there be experience of them, if there be no government to 
 try them Veithall ? 
 
 Reply. 
 
 So as you will have an ha zird run both in State and Church for a 
 new experiment upon the Mmifters : butfure, your Statifls will tell 
 you, it is not fafe trying exponents with States ; they are too vafi 
 bodies for that. W*at think you of that P»yfirian that will caft his 
 Patient into a difeafe, to try a cure on hun ? You know the old morall 
 Magie,Turpiu* <{tckur qnkm non *dmyttiwr ktfpes ; One is fooner 
 kept out, then caff out. Mafter 
 
The Smoke in the Temple. ** 
 
 Matter Z<?//Refolution.Pag.3 a. 
 i To that, It is notfafetruftingapowertoo far into thofe hands. 
 iAnftoer. 
 
 He need not much fe are ^ the government Will btfo qualified Jo difpo- 
 fedfortheperfons that manage *>,&c. 
 
 Reply. 
 
 Thefeare faire promifcs. Icis pity that government fhould ever 
 be fct up, that cannot tell beforehand how well it will car- 
 ry it feUe. Oh I (kith Abfolonjf j Were King^it Jhould not be thus. 
 But, what is a qualified government that is not Chrtfts ? I can 
 never hope to g thzr grapes ok thorn**, or figs or thiftles. Sure it 
 can never be well for tin trees of the Forreft when the Bramble will 
 reign e* 
 
 Matter Z>m Refoltuion. Pag.33. 
 
 There are many of note Who affirme the befi Way tofuppreffe the multi- 
 plicaity of Setts ts to let them have [cope, and they Will run themfelves 
 out of breath ; but I cannot give my Vote^falfe teachers are not be tole- 
 rated, no } not for an honre ,Gal.2.J. 
 
 Reply. 
 
 I would thtre were more fuch,of that minde; I am fure it is 
 fafefi zndfoundefi. It is fafefi^ihere is nofuch danger in that of 
 crucifying Chrift in ignorance, of fighting againft God. And foundeft, 
 for fo they die out mod naturally by their owne unfoundneffe, 
 without noife and commotion. Sometimes the cure makes the 
 greater diftaie, when the cure is not naturall but violent. For 
 that of Pauls withManding Peter to the face, I allow you all 
 filch Gofpel-wayes \of contention, fo you onely Withfland them 
 to the face, and doe not as the high Priefi did command them 
 to be [mitten on the face. Oppofe with words as Paul did, 
 but not with fwords, taking and turning the Edge of Authority 
 againlt us. 
 
 Matter Ley's Refolution.Pag.33. 
 
 We experience > faith he.'But Where reads this Wriur this phrafe? 
 
 Rply. 
 
 You criricife on words'; I cannot take time to do fo ; I wonder 
 you ( an Atfembly-man ) haveleafure for thar ; this is logomac ice, 
 or word-fighting : and why not We experience ? You know our times 
 have found ouc^iuch wayes of elegancy \n tie Englifh, though I 
 thought not any fuch thing whenl wrote : But why doe I triffletco ? 
 To your matter. 
 
 1 K Malt r 
 
The Smoke in the Temple. 
 
 MafterZ>// Resolution, Pag.3 J. 
 / But it appearetb by his &c. Whether it be late to commit the 
 power, &c. That to commit any power or eftabli/h any govern- 
 ment, especially the Prefbyteriall, is toofoone orfuddenly done 9 if done 
 at all. 
 
 Reply. 
 Yea, and it is not too fuddenly if done at all, and not done as it 
 ought, or in Chrifls way ; 1 am for any thing of Chrifts, when ,and 
 Where, and hoW foon you will. 
 
 Matter Ley's Refolvtion.Pag.3 4. 
 We may fay as he, Some may like be the tea yet others like the two 
 Brethren. For t\tio ambition* Presbyterians, there maybe ten more 
 modeft. 
 
 Reply. 
 But how come you by fuch plenty of the better fort Mt is not 
 thought by moft of your way. I am fare fome of your way were ta- 
 king care how to furniih their Presbytery, their ioooo Panihes. And 
 this I know, that if there wereiuch plenty, Why do you make ih if t 
 with fo many of the Epifcopall ftamp, who k ep their Panflv s,and 
 refolve while they live, to try out all turns of government,rather then 
 tun off a tythe of two hundred per annum ? Buc I belceve the Enghfb 
 Presbytery and Prelacy are wellagreed inthat. 
 
 Malt er Ley's Refolucion. Pag. 34, 
 Bejides, the V re fbyteriall government u framed diretlly according to 
 the Eefolution of our Saviour. 
 
 Reply. 
 Not fo directly neither. It is racher directly according to the 
 prudentiall defigne of your Aff mbly, as you fay; lo as ail yet is buc 
 So you lay, and we fay the contrary 5 there is You fay, and We fay 
 Authority, not Scripture and evid ncc, carries it on your fide : And let 
 the Reader judge betwixt us. Indeed you are able to prove by the 
 Magistrate that ycur Presbytery is fome of it Chrislswxy ; That is 
 an Argument of power, not of Scripture. 
 
 Matter Leys Rtfo!unon,i ) ag.34.35 > & 36. 
 To that he faith, The Controvcrfieis hottcit abou government 
 &C. It may be fo Without fault in thofe that are for it, but not Without 
 crime in thofe that oppofe it. 
 To that of his, Is it good parting with the flakes ? 
 The Queslion prefuppofeth evenneffe bet Wixt parties whereas the dif- 
 ference is betWixt government and no government* The high Court of 
 
 Parliament 
 
The Smoke in the Temple, 
 
 Parliament and alt the Orthodox Churches &c. on the one fide, and a 
 fmull inconfiderable party on the other. 
 
 Nor u itfo much injury to refolve for government sgainft them, at 
 the Bifoops, Mho hadpojfcjft 'on of Prelacy by a pre fcription legally frc. 
 
 To that of hx. It is to Dc reared there is too much or man :. 
 It is likeVeife to be in thofe who defpife government ,&c. 
 Andifthe Bias run mofi to this truth of government (as he faith,} 
 it is but as itjhouldbe. 
 
 The BijTf ops government being put downe,it is neceffaryfome other 
 fbould befet up> and before all, the Prefbyuriall. 
 
 cs4ndif( as he faith ) fome other truths are wholly fet by, it may be 
 the fault of thofe who fet themfelvet too much a gain ft government Jam 
 fure not infuch as are for the Prefbytery. 
 
 tXnd for his Caution as he concludes Veitb,lXipi/b he had had more 
 caution in his minde, and his paper ; he had hadfe^faults y anda fborter 
 refutation would have ferved. 
 
 Reply. 
 
 You fay, The Controverfie may be hottefi, yet no fault in thofe that 
 are for it^but againft it. 
 
 Bur, is all the heat in thofe that oppofe it? Nay fure .« WitnefTe 
 the importunity, the petitioning of your party, ere, we filentallthe 
 time. 
 
 , You fay, The difference is not fo equallbut betwixt government 
 and no government • Parliament and all Orthodox-Divines againfl an 
 inconfiderable party. 
 
 Indeed it is untquall: It is betwixt a government of man of 
 Prudence, as you confeffe, and a Scripture-government ; betwixt 
 an huge Nationall Government, and Chrifis little flocke, or 
 Church. Nor is it a Controverfie with the high Court of Par- 
 liament ; we contend not with them, but humbly petition and 
 reprefent the truth unto them : but this is the old way ro winde 
 in under the wing of Authority , and to tngage them. But they are 
 wife todifcern,and not to be engaged as their Predeceflors were 
 by the (fhurch-men 9 as they called them; there are too many fad 
 ftorks. 
 
 But what of our inconfiderable party ? We had rather be zfeft with 
 truth) then a multitude againft it. And how inconftderable foever we 
 are in number, the ftone cut out without hands may fill the earth ; 
 the Kmgdome of Cbrifa and the Worlds, are not fo one as you would 
 make them. Vnns homo t otitis orbis impetumfuftinuit; Itwasfaidof 
 
 K ^ Luther ; 
 
The Smoke in the Tempt. 
 
 Luther ; He Was but one againft a World. Your non-confor mills were 
 but inconfiderable to the K ingdom of Prelacy almoft. A pebble in the 
 hand of David, may doe more then a mighty ipeare in the hand of 
 
 Goliah. 
 
 You fay,The Bijhops bad a better prefcription even by Loft far their 
 government then we. 
 
 But how is this ? Iszlegall prefcription better hold then a Go/pel 
 prefcription ? Is it morepnvilcdge to be founded upon a Statute, or 
 oslcl of 'P ' arliawent fhen Scripture ? 
 
 You {ay, If too much of man be in thU Controversy it is in thofe that 
 oppofe and defpife Government, 
 
 But what is that to our Controverfie ? We are^ net of thofe that 
 fpeak evil of dignities, ox, defpife governments y unkfie ye u count your 
 Prefbytery to bztbzt government and digniny fpoken on by the Spirit; 
 and that remaines to be proved : That which cannot be proved to be 
 a Scripture- gov srnment t cannot challenge a Scripture laW to defend 
 ovfecure it. 
 
 You fay, If the 'By as run mo ft towards government , it is but as it 
 foouldbe. 
 
 Yea,ifto wards a Scripture 'government ; elfe it is as it /hould not be, 
 and not as it (hould be. 
 
 You fay, The B if hops government s put do\\>ne > fome muft befet up; 
 and that is Presbyter)'. 
 
 But there is one fet np already,*! civill Parliamentary government; 
 and will you fet up another above that f or cordinate with thai ? Will 
 you fet up one government to rule another f or tutour another f And 
 muft you neeus fet up as large a Dominion as the civill PoVcer hath ? 
 Muft our Prefbytery be full as ample ^ as high ,and fupr earners our Par- 
 liament . ? Will no Life territory or Kingdom? fei ve it but all England} 
 Whole Nations f Muft Chrifts government be JAiifc abroad and long 
 as the worlds ? You find not the golden Read for the Temple of that 
 length. Now Reader, ju ! ge, Which government arTefts Dominion ? 
 Which brings in Whole Nations under the Scepter of it. ? Poor Scrip- 
 ture* government can be content to (it cowrie in a Village; To the 
 Church in thy houfe, faith the Spirit ; In a (fity as Corinth; and 
 over but a few there, the Saints onely in fcllowfhip; to the 
 Church in (*orinth : In a Country, not over a Country ; To the 
 feven Churches in Afia, not to the Church of Aft a, or the 
 Church Afta, a Church taking in halfe part of the world. Sure 
 if Chrift would have had fuch a Nationdl comprehensive 
 
 Church, 
 
Church, he could have converted Kings and Princes firft, and they 
 faouid have given up their Scepters and Kingdoms to Jefus Chrifl, in 
 the way of a Trefby terian&iy, ic ought to have been fo ; Iefus fhrift 
 was bound in the way of right eoufne (fe,to have begun thepraclice and 
 modellious f ov?r Whole Kingdom*, having not left it in precept in the 
 whole gofpe I ; and we ought either to have 'had practice or precept to 
 order and command us in what we obey. 
 
 You fay, If other Truths be fet by.it is by thefe that fo oppofe Govern* 
 ment,andnot by the Pre^byterial. 
 
 IfeethePr^;^r;mul*beinnof3ult; Happy men/ that have 
 nothing buc Truth on their fide. 
 
 You wifh I had more caution in my minde and paper , andafhorter 
 Refutation had ferved. 
 
 Cautions are not amiffe both for you and me ; and I think you had 
 need of more caution of the two,by how much more vafi and national 
 the Government is you manage. You that put yo*k$ upon Whole Nati- 
 onsm aday,hadneedtohavethe^»^«sof a yeers pro vifion laid in 
 
 beforehand. 
 
 And for your Refutation of my paper ; doe not beare Witnefje of your 
 felf;tet Truth judge betwixt us,and let the Reader pray for a fpint ot 
 decerning to judge both what is 7ruth,dc which is Tr«^;thac which 
 ;<w,or /,aifirme.Nor will I fay I have made herea Refutation of yours. 
 If! have done wehV^JW have I that I have not received} And if I 
 have no:,the Lord enli hten and enable me to refute my fclfe. 
 Matter Zf/sRefoivtion,Pag.36.37.3 8. 
 
 lo that of his, that the material Temple was more clearly left and 
 knowne thenthe Gofpel patern ; &c. AnfWer, ; tL< 
 
 i. He Would not be thought to fide with Sanballat and Tob\)zn, ana 
 fo endeavours to fheW fome confider able difference. ■ - . 
 
 2 If it b> too foone now for the G 'averment , Will hefet a time for it 
 whenitWill be feafonablei orViill hehave itftay till itbea material 
 building or till We have infpired Prophets} ■ ...;<: 
 
 X.It cannot be of too quick difpatch y if\Vefet it up by the dilates of the 
 holy Ghofi in the NeW Teftament ; not the determination fuddentf after 
 consideration With Script ures,Witb the befi Divines y and collation of the 
 exaOeli paternsrfter long debates in the ^[fembly of Divines, Where 
 the dijfentin? and liberty to objeB ; and !a(Uy,recived byjf^rnent 
 
 4 By thl builders, fpeciall regard hath beene had to Iefus Chrilt tor 
 Foundation, &c. And now by MafierSAinufahis confent the worf^ 
 maygoon&Q. Kj KefIja , 
 
'f* 
 
 A HZ to/rrtUKG kit hjz * Q,ftyt »« 
 
 Reply. 
 You lay s [Would notfeeme to fide With Sanbaliat rf^Tobijah. 
 You (ay true, I would not* But every building is not Temple-Work. 
 And though I would not with knowledge binder the Temple ok the 
 living Cjod % yet if another hinde of frame were in building* I would 
 do my belt to hinder, and be no Sanballat neither. But they are 
 Sanballats 9 not whom ma n t but whom the Lord counts fo. But 
 furely they hinder more,that fet up another kinde of Temple then 
 Chrifts ,then he that advifes to look well that all be right and Temple- 
 Work? that is fet up. 
 
 To the difference I made of the material and Gosjel-paterxsyyou 
 lay norhing ; and that is the one ly confiderable. It may be, as you laid 
 you faid by me,yoa are befi able to deale With the other. 
 You fay / frouldfet a time then for the fetting it up. 
 Yea , I (hall (et you a time, yet not in mine owne authority but 
 (ferifl'si When your Tatern is all Go/pel, and your people *\l qua- 
 lified that in| Cjofpel patern, then is my time for fetting up, and then 
 is Chrifi's time too. , 
 
 Nor would I ft ay you for a material building, as you fay. You 
 know I call you on to the Gofpeli I am very far from turning you 
 back to the Z^w. I call you on to Chris! ; I would not turne you 
 back to Solomon. 
 
 And for the infpired Prophets you tell me I ftay for>and would have 
 you ftay too : 
 
 Is notthata very G oj "pel-May to ftay for the Spirit's comming into 
 the ferv ants of 'the Lord ? Take heed of denying infpired Difciples. 
 You know it is part of the fulfilling of the great Trophecie, Adte 2. 
 Indeed fome of the Trelates 9 many of them being uninfpiredthem- 
 felves,& having little of the Spirit, or none, would needs lay therfore 
 Ail in fpirations and Spiritual enligthnings 3 &c.Wcrc ended in the 
 Church, becaufe ended in them : and becauie the? were fo carnall 
 themfelves, they ^thought none was Spiritual. And you remember 
 how they made Laws even againft the Spirit in Prayer. 
 
 I fpeake thus, onely to remember you who fpoke moll: agai;,ft 
 inspiration and 'the Spirit 9 left you may let fall fome Words which 
 may be taken up by fome of that Way, to countenance them in 
 their Jnveftives. Not but that / efteeme of you as one infpired 
 yoor ftlfe in a meafure, and having the Spirit of God in you ; and 
 herefore / know the ^Spirit will be very tender in oppofing the 
 Stpirit. 
 
 
The Smoke in the Tent vie. 
 
 Tou ftyyou ought to difpatch the Government ,beeattfcyouhayc 
 followed tAedi&ates of the holy Ghoft^k the AJJembly and Par- 
 liament. 
 
 Tnrn let me put one Queftion • Why is it not called fhrifts Go- 
 vernment f Why hath it not ijus divinum, a Divine Right put upon 
 ir, if all be of the holy Ghoft in it ? But I would not miftake you ; you 
 fay oncly that all is by the didtate of the holy Ghoft , f the Affembly and 
 ^Parliament. So it is but part then, by your owne confeflion, of the 
 holy Ghoft ; the red is of the Affembly and Parliament* 
 
 You fay The builders have had /fecial regard to 'lefts* £hrifi the 
 Foundation. 
 
 I will not fufpeclthe (founfelszn& Debates of any of the builders, 
 I know the Difiiples of Chrift were true D ifciples % though they 
 had not all or the Spirit at one time which tfay had at another. I hope 
 and/ pray that the Lord will make up to the builders what of the 
 Spirit he hath not given them, that they may both fee to build right, 
 and fee where they have builded wrong ; and fo pull downe againe, 
 as well as fet up. 
 
 And whereas you fay The buildingmay go onjby Mafter Saltmarfti 
 his oWne confent : 
 
 I fay Your building will goe on, it feemes, whether Mafter Salt- 
 marfh confent or no. Mailer Ley, in his capacity, is better able to 
 put tt on at this time then Mafter Saltmarfb is to put it offio anothsr 
 time, unlefle the Lord who is above all, and hath the mighty, even 
 tht "Princes of the earth to command, work for his own glory above 
 all tbat We can or think. 
 
 Mafter Leys Refolution, pag. 3 8,39.40. 
 To the fecond Ob jeclion and Anfwcr of Herefies and Schifms, and 
 fo they might have done from lohn's fir ft Sermon, he faith, 
 
 I . Why doth he begin at Iohns fir ft Sermon ? Were not the Effeans, 
 dec. Here ticks and Schifmaticks ? See Spiphaniui &CC. 
 
 2. He makes Paul's Epiftles the terminus ad quern, which fromlohn's 
 fir ft Sermon to the last, make up Twenty nine yeers. After the Epiftles § 
 he brings in the fending the Spirit, &c. tohick Was but five yeeres after 
 the fir ft Sermon of lohn Baptift. 
 
 3> Before the end of the Epiftles t that Government was not which 
 wefinde in Scripture ; andiffo, the Church-government was not long 
 fufpoded. 
 
 4. Nor Would it prejudice our expedition : People of that Age could' 
 not be fo eafily gathered as with m they ma) be* 
 
 5, What 
 
 U 
 
54 
 
 The Smoke in the Temple. 
 
 S . What Was long in ejlabli/bing in Primitive timeS,cannot be /aid t» 
 be haftily done now^afterfo manydifenjjions and delibrate refolutions. 
 
 Reply. 
 You fay firft, Why begin J for Heretickj and Schifmatickg from 
 Iohn's firft Sermon : 
 
 I begin there, becaufc there began the my fiery of the gofoeL 
 And yet I (hew you that no Government began with that Go/pel 
 manifeftition ; by which I made appeare that if Government had 
 beenot fuch moral necejfity, why was it not given out with the 
 Gofpels firft giving out ? 
 
 Now you prove in a chronologic all difcoiufe the fpace ok time from 
 Johns Sermon to Pauls Epiftle, to »make the time appeare lor govern- 
 ment. And, after you have fummed up all the time and periods, and 
 finde it no two or three yeers work, you conclude People of that age 
 could not befo eafily gathered as now : Nor the long eftablijhing then 
 to be an haftj eftablijhiug now. 
 
 And now, after all this difcourfe and ravellings out ok time from 
 lohns Sermon £cc. What have you /gained? Not that the govern- 
 ment was foone fetled. Then you have proved ( much to my ad- 
 vantage, and in a clearer and fuller computation then /did ) the con- 
 trary. So asyouhaveonely beene taking fome learned paines, if you 
 Well obferve, and the Reader well obierve you, to prove that the 
 government at firft was not fuddenly caft into model/ nor brought 
 forth inpracliee y which is the very thing / aimed at; and truely 
 your paines in it have beene more ex tft then mine ; and I thank you 
 for it. 
 
 But you fay,/f ought net to be fo no\\ j nor can it be [aid to be haftily 
 done noty 9 that was done fo long ago. 
 
 You fay true in that : Bin you know the fame Spirit muft re- 
 veale it that formed it ; and it formed it at firft by degrees: and 
 the way of Revelation hath beene more yeere s then the firft formings 
 reckon but your Antichriflian yeeres as exa&ly as you have done 
 your firft Chriftian and. Primitive yeeres, and you may be more fa - 
 tisfied. So as all, both the firit Revelation of it from Prophefies, and 
 the latter from Antichriftianifm^ makes all for the not haftening, 
 which I i edar. 
 
 Indeed if you can as inf - llibl aflurey us this forme and model 'is the 
 V;tv forme then given ouf,it we» e very true < har you fay, That it can- 
 not be laid to be haftily done now^Vefjat Was done fo long ago : viz. If it 
 be that very one which w*u done fo long ago* 
 
 For 
 
The Smoke in the Temple. 
 
 For your'except'on againft me, concerningmy placing the riving 
 of the Spirit fo late, if you interpret fenfe by the drift order of 
 words f you willloic many a Scupture truth in the words, as you 
 well know. 
 
 Matter Z*j's Refolutipn. Pag. 40,6c 41. 
 T 9 that of Herejies, &c. be JMtb'i 
 
 What ifth-y do not ftirup their Patrons againft the State, &c« 
 hut they bufly^oyfon thefouhof the people ; and (hail they (if as Paul 
 BcHjiefuferea^o blafpheme,and reproach, and perturb the pub likfi 
 Feace f An Indulgence much like old Elies, &c. 
 
 If Truth be not more precious then "Peace, Why doth our Saviour 
 fay. He came not to fend Peace t and Why do the Fathers contend fo a- 
 gainft the Arrians about a letter ? And Why We fo With the Romifh Re- 
 ligion rather then be at 'Peace With them ? 
 
 For that of monfl. tranfgreflions , he would have the Magistrates 
 fet on. 
 
 Set on} By whom f. We have not fuch mean thoughts of the Magi- 
 fir ate as to make mention of him in fuch terms of difparagement. 
 
 tsfndfor all his DifciplineS regulating men for religious Walkings 
 there will be Worke enough for the Magistrate to bring them under ci- 
 mil try all for contumacy % &c. 
 
 Reply. 
 You fay, What ? Ifherefiesftir not up, they poy Con fouls. 
 If they poy fon, let the Gofpel antidote be applyed then, and no 
 *ther way which the Gofpel will not bear nor allow; there is 
 the fwordofthe Spirit , and Weapons not carnally but mighty andypi- 
 ritualL 
 
 For that of old Elies indulgences which you fpeak on, you are ftill 
 looking upon Mofes, though you tell us of Christ. Make the King- 
 dome of Ifrael and of England the fame ; a levoifh and Chriftian State 
 the fame; and then we (hall allow you both Elies fin, and his yW 
 maintenance by tythes and offerings. 
 
 You fay, Truth is more precious then Peace ; yet there is a Teace 
 precious as well as Trnth> even the Peace of Chrift as well as the 
 Truth of fhrift. 
 
 But to the bufinefle 3 You would prove Truth to be precious, to 
 the clifadvantage of "Peace j and therefore you bring in the Fathers a- 
 gainft the ^rrians y and us againft the Papifts , and fhrift againft 
 peace :But what woulJ you prove? Would you prove that truth ought 
 to be eftabliflied againft "Peace t and Peace to be no Way to Truth f 
 
 L Surely; 
 
The Smoke in the Temple. 
 
 Surely truth and Pease do meet together; nay, they are fo muck 
 9ne % as there is even a Truth ;n -PeaceMc that was Truth it felf could 
 fay, My Peace / /^* #<>£ y*u. 
 
 But, What of the contentions fpoken on of the Fathers and «/,&c. 
 If there be any quarrelling for Truth either by the Fathers or w> but 
 in a Gofpel-Way, we are not excufable; neither do- h £>/# fpeak of 
 TV*//?/ drawing floor ds, but of ftoorAs drawn againft Truth ; which 
 is no Argument for you. When Teter would drawa /iton/in the 
 defence of 7>#f£, Chrifl bid hi n put it up». So far is he againft your 
 way of defending Truth. 
 
 You fay, By Whomjbould Magtftratei be fet on f and that you can- 
 not fpeah^infuch difpar aging wordu 
 
 By Vvhow be fet on ? By the legijlative poVter, by the Parliament 5 . 
 The ^Parliament can fet on their 1 cfceftive Committees, fuftices&c. 
 and is this any difparagement > I fpeak of fub ordinate Mage fir ate s t 
 not of the jupream. 
 
 You fay, There will be worJ^for the Magiftrate enough, to punifh 
 the contumacious , &c* 
 
 That is in Englifh, the Presbytery will keep the Magiflracy doing?* 
 and now who difparages the Magiftrate ? Who fet them on work? 
 Who makes them their Depnty-punifhers ? Nay, Who is the Sathan 
 to whom the excommunicate are delivered? It is an expreflion not 
 much befides your principles : and who difparages the Magiftrate ' 
 in that ? 
 
 Matter Ley's Refolution. Page 41 , & 42. 
 
 To that ©/Truth being otherwife armed from Heaven , / Anfwer. 
 
 We thinkjt not meet to divide the fubfervient means from the fu» 
 pre am potoer, nor the exercije of Discipline from his affi fiance who can 
 make it effectually the ftp ord of God andGidon. 
 ' To that of the imputation of jealoufie &c. 
 
 There is a godly ]ealottfie t Vvhich Mould fet up as many fecurities as 
 may be againsl Here fie and impiety. 
 
 The faulty jealoujie is theirs that would fiifle the Government I but 
 there is a fear Vohich Vneprofeffe of Gods anger for connivence and com* 
 munion with heretical men,8cc. There is in fume an averfeneffe to He* 
 re fie in a true zeal and love of gad. 
 
 There be many other caufes of jealoufie , but I will take but that one 
 of the Lords and Commons, p. 45. 
 
 //Matter Saltmarfh W frell considered Who Were engaged, &c. he 
 
 Would* 
 
The Smoke in the Temple. 
 
 Would not have under-valued their piety and prudence. to compare them 
 With Papifts and Prelates. r 
 
 I Will conclude with a peece of hit oWn pi/itic^ advice, &c. Vpon 
 fuch principles u Church- Government ord^ned; for his Text out of 
 the Revelation, Revet 1 8. 1. As he bcgan % fo he ends with misappli- 
 cation of Scripture. 
 
 Reply. 
 
 Yoil&yyoacmnotdivideDifcipline from his ajft fiance y who can 
 make it ejfeftuall. 
 
 That is from the Magiftrates. This is a figne without further Ar- 
 gument, that you do not hold your government for Chrifls, becaufe 
 it cannot be effettuafi of it felfe, without help from beloW, and the 
 World,m& to another poWer then its own; nor is the fword of God % 
 and gideon any fair and j uft proof for joyning ^Presbytery and Magi- 
 ftracy; it joyns onely God and the Magifiates. 
 
 You fay, Tour godly jealoufie Willfet up as manyfecuritiesas may be. 
 
 But then they are Warrantable and Goffcl* ways of fecurity. That 
 is no godly Jealoufie which fets up other waves ; as Herod killing all 
 the children to fecure his Kingdome; David diffembling to efcape ; 
 Jacob to get a bleffmg : there is Jealoufie, but no godly Jealoufie nor 
 warrantable fecurity. So to fecure any Way, though of truth , by a 
 poWer not allowed on in the Gofpel % as no fuch compulfive power is 
 in your way, is not to be jealous with a godly Jealoufie ; thoUgh I de- 
 ny not but fome of thofe may be godly who are fo jealous, but not 
 in that. 
 
 You fay that fome fear Gods anger for their Communion With He* 
 reticles , &c* 
 
 You know all Cuchfear is onely Warrantable in the Church, not 
 in the world: It is not fo w^th the Nations now as with the IeWs. 
 Now if we have not communion wrh them in the Nation , we muft 
 go out of the World. But, What communion is this you mean that 
 w'll bring gods anger ? You have your liberty to withdraw, to Sepa- 
 rate, as they from you : if it be nationall or civill communion^ then 
 you plucky up the tares before the time of harvejf. 
 
 But whom yu elteem Heret : cks, they it may be think they have 
 as good Scriptures to efteem you fu;and this -s Heretickioi Heretickj 
 interpretation againft interpretation. And 'ince-here IS onely a fuffi" 
 ciency but no infallibility now as before; (nice there i, no A pofiles 
 foi interpretation as at firit, for Revelation, why do we thus cry out 
 
 *• Li Here* 
 
Tie Smoke in the Temple. 
 
 Her ticks, Heretick} j the Sword, the Sword} Let meput OflC Que* 
 ftionhere, t 
 
 Suppofe thofe you call Hernicks* were ofecjual number to you, 1 
 and both of you equally numbered with Magiftrates , and both 
 of you equally principled for "Perfecution , and both equally calling 
 out for the Magiftrates Sword; what clashing of fwords would 
 there be I What edge againft edge, what author ity againft authori* 
 ty 9 what power againft power \ Whit bloody doings, wh*t fad Worl^ 
 ings, what confufion would there be ! This is an Image of your /«- 
 corporation of your two powers that you fo plead for in this 
 kinde.» If we were equally principled and armed for Perfection, as 
 you are, and a&ed by your fpirit ; Ah what a Krngdome would 
 here be I 
 
 You fay Some have averfnejfe to Herefy in a true me ale to 
 
 God. 
 
 Thefe are but generall notions of Herefy. Every thing is not 
 Herefte that is called fo. And for true meal to Cod in that 
 averfeneffe, all this is granted, if that be Here fie indeed. But 
 how it it be fucha meale as Paul faith the lewes had, &zeale,but 
 not according to knowledge ? how if it be fuch a z,eale to God as 
 crucified the Sonne of God > and fuch a meal there hath been, we 
 know. The lewes did much in zeale to Truth* even againft 
 Truth, 
 
 But you clofe up with that of the Lords and Commons in an Or- 
 dinance, &c. 
 
 I am afraide thefe are fuch proofesas you intend moftinyout 
 Trefbytery, to make your iupplement to Scripture from Author i~ 
 ty 9 andfotomakeusbeleevewhat you cannot perfwadeus to be* 
 leeve , and to make it out by an Ordinance what you want by Scrips 
 fure. 
 
 But I hope that honourable Senate will rather let you argue from 
 the Scripture againft us then from their Authority. 
 
 But I have not to do here with anfwering Ordinances of Partial 
 ment. 1 contend not, but fubmit to them in every Ordinance for the 
 Lords fake ; nor doth my Argument lie againft any thing of theirs % 
 but yours. I dare not undervalue them to count them as Parties^ 
 but Iudgesin our difference. I appeal to the Parliament, as to C<e« 
 fat i nor in it a fair proof of Tr#i#, to draw the Magiftrates Sword 
 iiu of the Scabbard. 
 
 i X?B fty ^&* wonder , confident g who Vr# engaged, I would fo un~ 
 
 &~~ Aervaim 
 
The Smoke in the Ttmyte* y§ 
 
 der value them to compare them >frith Paptflsand Prelates, 
 
 I did codfider who was engaged, *Par£iament,&c. and had I 
 not highly valued them, I had not ventured fo far in my guare* I 
 considered the fad and fatal troubles which attended theMagiftratei 
 engagements wi th the Minifiers ; the blood which hath been poured 
 out by National compulfionok tender Conferences ; and like a Spiri- 
 tual Watchman 1 could not but blow my Trumpet, and give warn* 
 ing. And feu my companion of Papists and Prelates, I appeal to 
 the world if there be any reproach ; whether it be not in the Inter- 
 preter rather then in the Author* But / know no fuch thing by my 
 Paper i And if it be Uwfull to draw in confequent conclufi- 
 «»s, and then father them , J could prove you to fpeake TV*** 
 fan, BUJphemy) Idolatry, Atheifme , Herejle , nay, Independency , j 
 which iome of your Way think worfe, Anabaptifme, Separation * 
 which would feeme to be as hatefull to you; But / judge you 
 not in any fuch fort; nor had I fpeken Co far now, but in a julfc 
 Vindication. 
 
 You fay Ton "frill conclude frith my Politicly ; *nd upon fuch Trin* 
 cipleS a* mine % Church-govcnment is ordained. \ 
 
 I have told you my Politicks were written by my dimmer light* 
 And if your Government be built upon no better Principles then 
 mine, I cannot but be out of conceit with that government, be- 
 ing fo farre out of conceit with mine own Principles ; and it makes 
 me thinke the worfe of it, becaufe my former Principles fit it fo 
 well. Thofe Principles you fpeak on, are partly of Civill power 
 and the SfrWj and the Dominion or Scepter in the Qosjel* is more 
 Spiritual* 
 
 You fay of my Text in the Revelation, Revel. 18. i. th^taslbt- 
 gan,fo lend, with mif application of Scripture. 
 
 Mi f application is a word fooner writ then proved ; and my Re*- 
 fons were rather crowded then ordered in my Paper. 
 
 The Scripture was this : For the Angel that came dofrn from hea- 
 ven hath great pofrer y and the earth is lightmd frith his glory* 
 
 Which Scripture there applyed,doth hint to any that wil not rather 
 cavil then interpret* that my only reafonfor delay of Government 
 was in this: An $Angel "frasyet to come "frith pofrer and glory ; or, 
 the Gofpel would fill che earth with more light ; f o as we Giould not 
 (hue up our felves too foon in the dark* 
 
 And now Reader, judge whether it be my mf*fflk*thn 9 or hif 
 wif-interpretation* 
 
 L a SPIRIT 
 
-. . The Smote in the Temple. 
 
 SPIRITUALL PRINCIPLES 
 
 drawn forth. 
 
 eofpeB-Truth is one and the fame. 
 
 THat which is onely in fome farts of it warrentable by the Wo rd, 
 is not purely, nor in a Scripture-way warrantable : For there is 
 notanyfF^/-wtfr/&^butithath fomething from the *Patern of the 
 true. The Samaritaine-wor/bip was copied after the IeWi/h ; and the 
 JeVvifb, when Chrifi came, had l J riefls y and Temple, and Sacrifices, 
 and was copied by the Lafo :but then there was Traditions and C om ' 
 mandmentsofmen. That «:s pure genttlifm, which hath no Image of 
 Cjofpel nor legal Truth. Antichrift (its in the very Temple of (W, 
 though rather #p» it. Frf/f* Chrifts call themfelves C&W/?/ as well as 
 the true. The great Image had a bead of Geld, though /r** of Iron 
 and C/47. Every Herejte hath a Scripture-Word in it. But 7>#*& 
 muft be <*// <w* and the /*»**, and Homogeneal\ not in f^rr* /*, but <*// 
 /*. There is but wf Lord, one Faith, &c> 
 
 Prudence and Confequences^ are the great 
 Engines of will-warfhip. 
 
 'T'Hings of Prudence rneerly, are not to be admitted into the Spiri- 
 ■ tuallW/ty zn&Gofpel-defigne. Prelacy had its Trudence for every 
 ne W additional I in Worfhip and Government. And once let prudence 
 open a door, and then will more of man crowd in, then the Law of 
 (^cankeepout. Nor is that to be admitted which is fo receiveda 
 Mzxivcie,Thoughnot dire tlly, yet not repugnant to the Word. Chrifts 
 rule is not fuch : he oppofes any Tradition to the Commandements 
 of god. Not direct from Scripture* is indirect and repugnant, though 
 not to the very letter of fuch Words, yet to the form and Analogy of 
 truth to the generall Scripture- laW,vU» the will of God that nothing 
 fhall be added nor diminifhed; and j<? are onely my friends, faith Chrift, 
 if ye do what I command yon\ and the Lord Will raife you up a Prophet, 
 him [ball ye hear For if any thing of Prude nee is to be let in, then 
 fbmethmg of Tradition*, for Prudence .can make nothing higher, nor 
 purer, nor better , man can but give h:sown/»Mg* to the things he 
 makes himfelfi though he make them up of divine materials from 
 Scriptures, yet the form none but the Lord himfelf can give; and 
 the form is that which ftamps Chrifts Image upon every Truth. 
 
 Every 
 
The Smoke in the Temple. 
 
 Every thing in the word hath a form ; that is, it is fuch a thin* #f 
 truth, and not another. Nothing but Godspoww and will can make 
 a thing Truth i his p«wr creates it, and his \fc/fl 'creates it fuch * 
 Truth. Nothing is agreeable to the will of Chrift , but the very \fei7/ 
 of fhrift. Then ill of Chifl is the onely Legijlative porter in the 
 Gofpel. Nothing is agreeable to his Will but what he wills ; and eve- 
 ry thing is repugnant to his will but what he Wills : So as this will is 
 the fupream general I Law, and indeed the very form or ejfl*w* of 
 Scripture and the tVord of God. And w hatioever is devifed by Pru- 
 dence, though upon Scripture-materials , ye? being not the Work^ of 
 this will, nor having the &«»*p or Image upon it, is none of Chrifis , 
 but as reougnant as any other Trad [ it ion or Invention of men. 
 
 And here let us look to thac new, though olddctign againft Truth, 
 the molt fubcill, undifcemable, and divine ft kinde of Will-worfbip 
 in the world, that which feme call S erupt ure-c on fequenee y muriWhol- 
 fome word as it hatn been ufed : for under colour of conference , 
 what fonclufont may be promoted I What may not Reafon draw 
 from Scripture, and what may it not fa/hion like a Truth I But con- 
 (ider, in. Parliament Laws, or Ordinances^ or Commiffions, is r la-w- 
 full to take them, and from every part of them to draw out refults of 
 our own $ and when there is but one Lato t make many fubordinate 
 Lotos of our own ; and frame Lotos out of Lotos, and Ordinances 
 out of Ordinances, and Commiffions out of Commiffions ? No fure : 
 But we maft keep to that one, generall, entire, litterall Law and Will 
 of the Parliament. Is ic thus in Laws humane, and not much more in 
 Ordinances divine ? Yea there is the fame onenelk, entirenefle,indi- 
 vifibility,and eflentiality of the Truth. 
 
 Nor do 1 here difapprove any Scripture- confequence, if meerly 
 confequent and not formed up into a Lato by meer reafon ; for then 
 man makes Lotos from the Laws of GWj and this is not theleaft en- 
 gine that Ar.tichrifi hath wrought w th. 
 
 The People are Brethren and Saints in Chrifts Churchy But 
 in Anttchrifts,Parijhioners and Servant?. 
 
 TXf Hat kinde of government is marked out in Scriptur-s for fitting 
 on the Waters, or people ? Chriit governs by the people mini/is- 
 rially, not over the people authoritatively ontly ; and the people 
 being once in his Church- way, lofe their old capacity for a#<?#,and 
 are raifed up from people to Brethren, to Churches. It is a faying 
 ofMa$a.(jW\fcw*and Matter Nye, notfo pleafapt %s true* The 
 
 Clergy 
 
 61 
 
(% 
 
 * The Smoke iniht Tmpte. 
 
 CUrll h* d at fi* tfcc^/ir» **// */ government amoheft themfelvesj 
 and it is not much mended any where but in that Church whereth* 
 people have their interefts as well as <tffc*r/ ; they are i he Clergy pro- 
 perly a»*#*» which the Minivers got onely to themfelves till of 
 late : *The interefi of the people in Chrips Kingdome is not onely an 
 interefi of compliancy, and obedience, mdfubmifton ; but of confuta- 
 tion, of debatiug, counfelling, prophefying, voting, &c. and let US 
 (land faft in that liberty wherewith Chntt hath made ut fret. 
 
 presbytery it felfe is founded on Principles of feparation^ 
 I vbichyet tbej condemn for Schifm in other Churches • 
 
 nay, is thegreateft feparation. 
 
 tiff Hat is a Presbytery over Congregations or a Congregation, but 
 ;V v a Church gathered out of a Church ? Nay, Is not that the one- 
 ly Church; and the remainder of people made but anacceflbry, or 
 fomething of another kinde, or rather the Nation or Kingdome which 
 is only fubjecT: to this pofter fupream ? And though Presbytery be but 
 a very Church- gathering,and founded on a Principle offeperation 9 yct 
 do they not disapprove, and condemn feparation and femi or half- 
 feparatien and Church- gathering for Schifm, &c? when their own 
 fower is a Schifm refpe&ively to the Tarifhes that are diftindt ; and 
 whatever diftinttion is formed to make them appear as part of their 
 Congregations, yet is it indeed fo. Is not their whole power de- 
 fended to be entirely, effenttally , dijpenfathely in the 'Presbytery 
 called by themfelves the Church, and by the very authority of one 
 whom I name with reverence to his learning and moderation, Ma- 
 tter Her let 
 
 So as I wonder why there fliould be fuch envyings, rayilngs, accu- 
 fings,dijfentings, betwixt us that are beleevers, though orfeverall 
 wayes, when as each is principled, founded) adminiftred upon the fame 
 ground and way of Schifm, feparation, and (hurch- gathering ; nay, 
 the 'Presbytery hath more Schifm and feparation in it then the reft, by 
 how much it is conftituted from the people and Brethren, and adts 
 in its miniftration apart too,viz,over the people $ xuhet then withthem. 
 
 None to he forced under Chritfs Kingdom & in the 
 Kingdoms of the mrld. 
 
 TN a Spiritual I Government the ignorance of people which fbme 
 
 would have for expedition, that they may practically know it, is 
 
 no Scripture way of knowing: inprafticall godlineffe, things muft 
 
 M 
 
i w smoke in the Temple, $ - 
 
 be knowne before pralicaliy known; and pra&ice is to begin 
 from faitbytnd faith from knowledge y elfe At obedience can be but 
 blind, mixt, &nd Popijb. Indeed in things civill ot morally practice 
 may bring in kno^ledge^ habits may be acquired and gotten by alls 5 
 a man may grow temperate by praftifing temper ance^ and civilly obe* 
 dient by pra&ifing civill obedience , but it is not fo in fpirituals there, 
 £*£/>/ go before atls,fpirituall infuftons before pratliees. 
 
 Indeed the La wes of States and Kingdomes and Civill Policy,teach 
 men ieft by ruling them practically ; out it is not fo in the Church ; 
 men are not to be forced into CfaiftsKingdome as into the King- 
 domes of the world ; the Kings of the Nations exercife their Domi- 
 nion • it (hall not be fo among you. 
 
 The power of a form all Reformation in a Government 
 makes it not ChriUs Government. 
 
 A Government^ , though not purely thrifts, may be made up of fuch 
 Scripture and prudentiall materials as may much reform the out- 
 ward man y even as a meer prudentiall Civill- government may do, it 
 feverely executed. The Romanes by how much they excelled other 
 Nations in Laws, fo much the more they excelled them in a people re* 
 jbrmedtmoralizedyitid civilized ; in many Civill States,meerly from 
 their wholefome Policy and adminiftration, excellent and pretious 
 flowers fpring up,many morallvertnes, as prudence ^temperance, obe- 
 dience 9 meeknejfe 9 love, juftice> fortitude : Yet all this makes not a Go- 
 vernment to be thrifts ; but only that which is meerly the Difcipline 
 of Chrift&nd Policy of Chrifi. "Prelacy in its Primitive time did re- 
 forme ; the be aft like a lamb, which compelled the Nations to Wbr- 
 £kip,and made even fire to come down f rom Heaven,ov was religious 
 in the eyes of ajen, and did miracles ; yet was no true nor heavenly 
 Power neither. 
 
 There are certain parts and degrees of Reformation common and 
 tommunicable with AtCjovemment of Chrifi & other Governments; 
 butthen,thereisa/orwand Image 0$ Chrisl in it which no others 
 have, and fome certain fpirituall operations and workings which 
 exceed the power of ail other Governments ; and this makes the dif- 
 ference and puts on the effentiallytrue, and individuallform upon it; 
 foasin choice of Governments they are not to be chokn by fomc 
 Summer-/mY in the outward manjbut by the Wordwid Spirit. 
 
 M The 
 
 * 
 
The Smoke inthe Temple. 
 
 *tfo Vifibh Church or Qomnunton, is the Image of the 
 
 inviftlle or myjiicalL 
 
 THe invifible or wyflicall Church is made up of pure living /tones » 
 all is fpirituall, and yet all notfpirituall in the like kinde, not 
 decree ; lefttt Christ the corner ft one is both Cjid and man ; ana iome 
 of hi* differ in glory as one Star differs from another: and as it is here, 
 in this fpirituall, invifible , glorious building \io it is in the outWard, 
 vifible Communionbdow, or building her ,, which s the Image of 
 that above : The Temple here is accoi uing tp the Vatern there ; and 
 as that is of true, reall, ejfentially Ipirituall living ftones, to the 
 Church here istoconfiftof iuchas vijibly, formally, and outwardly 
 appear loand therfore called S*/»f/,and golden Candle&ick^, and holy 
 JXation.8cc.md though all the materials in 3hs building arc to be pro- 
 portionable*& purc,to make up a rt prefenta ive of the Church above* 
 yet all is not of one fquare,and myaiurr,and po'.iflvr.g ; feme are grea- 
 ter,and fome leffe ; tome Babes and children.'m '* hriftifotnefmoaking 
 Flax&nd bruifed Reeds : and as this Church bears the Image ot the 
 heavenly, fo the materiall one bore the Image of this • there was pure 
 /tones, gold,\nd Cedar ; fo as thae is roome in the Church now for 
 any bm\\ ft one ot the let peece 0$ timber, if it be but lively oxfquared % 
 jf Cedar or firr. 
 
 Km Chrift is a King of the Nations and of the Churchy 
 and how - an Hea d a . 
 
 f^hrisl; is a King to the Nations,%nd to the Church ; nor doth he rule 
 ^^the Nations as the Church ,nor the Church as the Nations^ rules 
 ministerially in his Church,and monarchically in the Nations;he rules 
 WJth a golden Scepter in hisChurch,with an Iron Rod in the Nations; 
 nor doth Chrift rule as the Kings of the Nations, who rinding people 
 rude,bai barous,unc<v<ll, iubviuc them into obedience and civility ; but 
 fo dorh not Chriit in h\s Church, that we know on j the difpenfation 
 of his Word ( hot of the Government ) fi. It fuhdues. 
 
 And it is true 9 Chnft is an HL-ad, but not an Head to every body • he 
 will htve a body proportionable fo his Head both here and hereafter, 
 in earth as vw ell as in heaven ; he i> a pare, holy, glorious Head in his 
 C/ofpeldi;penfdtion,and well have a body iuaablr pure. 
 
 Noconely is the vjfibie body pf Chrift thus .pure^u* every truth of 
 Chrift bears the Image or Chrift ; every truth oi h;s ha h something of 
 himfelfe in it who is / ruth it ielfe j / am the Truth, kith Chrift % very 
 
 beam 
 
The Smoke in the Temple. 
 
 ham of 'light is lighter? truth h s /party if truth k (elf. Thu*w c 
 imy judge or truth, by wruc of thrift wc k-c in ic.Tftey who break * 
 Cryftatt 9 m*y fee i heir/*« in eve t > />w* and para It ; lo in every ch'ing 
 ot £ ^*# l he. e is an Image of £*r#, either ot his p* wn or holinejfe, 
 or hvefx humility ,ov meeknefie, &c. 
 
 Tfo Presfyterzatl Government ^andthe Worlds yf the fame <' 
 e quail Dominion* 
 
 \X7Hat kinde of Church-governm ent is that, which will fetup ft 
 ieire with che Civill ana St *te- government^ even co-ordinate 
 with it,if not to the ruling and tutoring of it ? which hath as large a 
 Dominion as the othei ? which is as fuii,as ample, as high, and as lu- 
 pteam f which no UlTe territory then a Kingdome w«ll ierve, then a 
 Whole Nation t Mud Chnfts Government be juft as large as the 
 worlds, which Government arTttfs Dominion? which bringsin 
 whole Nations under the Scepcer of it ? This, or that little one in the 
 Scnpture which firs down fometimes in a houfe,f0 the £hurch in thy 
 houfe j fometimes in a City as Corinth, and over a few there, to the 
 Church in Corinth ; in a Countrey,not over a Countrey j to theftven 
 fhurchesia A fa, not to f he Church of Afia, or the Church Afia, a 
 Church a fourth part of the world. Sure if this National! *nd compre* 
 benftve Church were the Patern wefhould walk by,Why did not 
 Chri/l begin firft at Kings and Princes and fo bring Nations & King- 
 domes, and make Churches ofthem f But we fee no fuch thing ; he 
 begins loWer, at the bafe and weak^ andfooli/b, and/dfc ; and raifes up 
 his Kingdome from the bottom of the World, and not from the top or 
 pinocle ot Vrintes^Kingdoms^Atid Nations, 
 
 the Nationally and Congregationall Church covenant, hotb 
 lawfully or both unlawful I. 
 
 XJOw can a Church- covenant be unlawfull if the Nationall Cove- 
 nant be warrantable ? and why do any plead againft that,vf ho are 
 for this f A Covenant is condemned in the Congregational! Church 5 & 
 yet commended in the Nationall. Now, How can a Church-covenant 
 be both true anH talfc t Is a great Church- covenant lawf'uli,& a little 
 0«?unhwfuU? a Nation Ji Chuch-covenant warrantable, and a 
 Congregational! un varrantable ? But Covenants in thur nature were 
 a diffen'ation more of the old Tejiament-ftrain ; a Nationall Church 
 had a Covenant to gather them up iiKo their Nationall Way oiWorfhip^ 
 
 M 2 and 
 
The Smoke in the Temple. 
 
 and were under the Laws of an externall Pedagogie ; and now the 
 Spiritual dSpenfation being come, even the Goffretoi fefusQhrift t 
 there is a fuinefle of jpiritktcm upon the Saints ?nd people of God t 
 which githerthem up more clofely .sjiritually 9 tnd cordially ,then the 
 fw»w or any former difpenfation could : the very Covenant of GW 
 himfelf, of which the former were typically and Prophetic all, comes 
 in nakedly upon the [pints of his, and draws them in, and is a law 
 upon their iw^W^^fweetly compelling in the consciences with 
 foWer, and yet not with /<?ra? ; with compulfion f and yet with con- 
 fent ; and furely.where this Covenant of GWhath its <pW/j and y/>/- 
 r*7#*// operation, there would neednofodi externall fupptementis 
 before ; but becaufe of the hardneffe of our hearts, it is thus ; from the 
 beginning it was not fo ; the Spirit ty ed up thoufands together then. 
 
 Let States then have any prudential fecurity, any dSftgne of found 
 m/dome s to conforate people together; but let the £hurch only be 
 gathered up by a Late of a more glorious and tranfcendent nature* b^ 
 the pure Covenant of (Whimielr with thcfouls oihit. 
 
 free receive and give out Truth by parts. 
 
 A/TEn are to be judged and followed according to the degrees of 
 %k they receive ; and if any have fome light , that /^Xr is not 
 tobeufed as an advantage to all their other darkle ffe y as if all their 
 darkneffe might parte under that one beam of light.The light rifes up- 
 on the Trophets^s the Sun upon the Earth, it is downing, and /wor- 
 ****£, and #o0» wth them, Thus came the Go/pel ; /*£» preached Re* 
 pentance, Iefus Chrift Faith and Repentance ; /<?/?» came with IVater } 
 Chrift with the ^p/Wr,and firfl in Parables, and after in ^*ttw : the 
 es4 poftles they knew rlrft Chrift for Meffiah ; then, that he fhould 
 fuffer, and <a^, and r//r again; and then the Kingdt,me of God, Luther 
 knew firlt that Indulgences were unwarrantable ; and after, that Po- 
 pery was ^ntichrislianlfw^nA Rome was Babylon, and »>0r^j could 
 not jufttfie-^nd after confeience was not to be compelled infpirituals, 
 Thus we grow from i 7 *^/? to Faith $ to the fulm Jfe of feature in 
 Chrift) to 3i per feci man in him, growing Vlith the.encreafings of GW : 
 The Kingdome of (^is like a little /ez/e»,like a gr&in of muftard~[eed. 
 So as wh le we fee but things in degrees y we are neither to be too fud- 
 denly admired by others ^ nor our (elves. 
 
TU Sfmki U the Teaple. 
 
 6j 
 
 All Covenanters are hound 'to contribute to Religion 
 M mil as State. 
 
 TT^Hofoever hath Covenan'ecUs bound to aflift the Publike to his 
 utmoft in every $£> ndition, and CMngjuA PUce^nd Wa* ac- 
 cordingly; from nattirall abilities t« his relations ', from one relati- 
 on to another, even to all: to that of Chriflian and Spiritually his 
 Prayers, Counfel 9 Notions, with Contributions of all forts, Civill 
 Natural, Temporal, Spiritual : He is bound by Covenant to difco- 
 ver malignity in State, in Church ; enemies to C/Wa^well as man • 
 endeavours to any thing of Popery and Crelacy, under what vifage, 
 habit , form of Words , of Do Brine , Difciplint , be it Prefbytery 
 or whatever, if repugnant to the Word of God, as we are perfwaded 
 in confcience who have perfonally Covenanted. The breathings and 
 ffeakings of the ty/r/V, are not to be quenched : Every feafon is for the 
 Lords iervice ; if» feafon and out *f feafon : Watchman , Watchman, 
 yphat of the night? The SffVft is poured uiponfons and daughters, Sy- 
 nods of men are not infallible : Not becaufe more men, more of the 
 Spirit* The liberty of the fubjeft is that oi foul as well as £0^/ ; an$ 
 that of /*#/ more dear, precione, glorioito, The liber y therein Qloriii 
 hath made us free. Be not ye then the ferv ants of men in the things of 
 God, 
 
 We an to try Truth, and fo receive it in its Degrees. 
 
 "pNquiries for Truth ought to be according to Scripture-rule $ and 
 that rule lightsus on to the trial of all things, indproovingfpi- 
 rits, and judging between the preciou* and ihc vile* The water that 
 is mingled with the Wine, the tares with the Wheat, will require 
 found trial, left we make but an exchange of one Error for another. 
 The Apo-tles waited for the Spirit, the Bereant fearched the Word: 
 We are bl:d:n to try and prove, The Prophecies of feducers 9 falfe 
 Chrifis, Antichrift with iyiag wonders, are as real cautions given out 
 by the Spirit, The examples or former Ages, Luther, Sec. wereen- 
 ljghtned by degrees, Ang?ls,who fee by vrfonfeebut as God reveals; 
 much lefTe men who cake in Truths by fpiritual reafoning as well as 
 revelation* Arife,Vehy tarrieftthou, is a Text only for him who had 
 fuch a Vifion as Taul to obey by, and fuch a V*fiwi& Ananias had to 
 preach by* 
 
 M 3 N* 
 
g- The Smoke in the Temple] 
 
 No Church-way Independency; 
 
 *T*He Belecvers for the Church-way falfly ci\\zA Independents, they 
 ^ hold on Chrilfc for* fpiritttal Head^ on the Magistrate tor their 
 civil Head on the Body of Chnft above and bt lo\*> in the Communion 
 of Saint *Yitxei their Dependency is Spiritual, A/imftrrial, commu- 
 nicative* not Clajfical, Provincial, National ; T ;rir p.^er s for 
 one another, not over one another. They cannot mingle or embody 
 With thole in a ff ay not of Truth. Their feparatim & not from *»«»* 
 but manners', not from believers themC lves,buaheir praftiksa id 
 Corruptions. Nor go they out, but they are calhd out : Cone out if 
 her, my people, &c. And thus the /?\fcx were Independent to tile i\W»- 
 ons, the Chriftians to the IeWs> the Reformed to the Fapifts, the i\fo#- 
 conformifts to the Vrelatical, and £ &?/* to the Nonconformifts. 
 
 Afpirit of Love and Meeknefje becomes Behevers* 
 
 *T^Hey th it write not as enemies, are likely to prove better friends 
 to the Truth, becaufe they ni(e not to much duH with their dri- 
 ving as others, to blinde one anothers fight. Thoti fpirits which caft 
 men (bmetimes into the fire, fometimes into the Water, are not from 
 fhrifi ) it were happy the Lord would caft out thole, and let a more 
 Gofpel-fpirit walk amorfgft us % we might then fooner attaine to that 
 of the Apoiile, To walkjrv the fame rule fo far as we have attained to- 
 gether,u\\ the Lord rcveafe, and the flronger to beare with the weak?; 
 andtopleafeom another to edification, rather then our fc Ives, in all 
 things wherein the Lord may not be difpleafedin the way of his dif- 
 peniation. I know no advantages we have got, but the reviling our 
 felves before our enemfc t as well as one another. And oh I why doe we 
 tell it Cathy and pubi*(h it in the ftrrets of dskalmjo make the uncir- 
 cumcifed triumph ? Was the Lord in the winder? mxhtfire, or in the 
 ftili/^//t/wr,when he fpake to the Prophet ? ontly in the ftil voice* 
 How was tht Lord heard in the time or his Indignation* Man heard 
 the voice of the -Lord €jvd walking in the garden in the coole of the day* 
 Oh ! sould we finde our the cooieft times. to fpcake and write one to 
 anotner in,and not in the heat of the day ,as we do, 
 
 when a Sl&te-cwfeunce u fully perfwaded^doubtful^ 
 attdfofiming* 
 
 T T is With a Tub like or State-confcknce, as it h * perfonal or parties 
 
 lar conscience : What is done,tmift be done in Faith , or elfe th re is 
 
 Weak^^lfe 9 doubting^ndfm t Now where there is not a full confent and 
 
 perfwafion 
 
The Smote in the Temple. 
 
 jerfwafton * rom * e Word of faith, there cannot ht faith properly; and 
 where there is not a Word of faith for that Confcience to be grounded 
 upon, there cannot be a purely and piritually full perfwafion. And 
 one may quv-ftion whether in Spirituals ,as in Civils, Votes & Voices 
 ire to rmke LaWi; for in the Go/pel we finde-that divine Lawes have 
 their fubfiftance there, wirhout the Voie of any .• and that is onely to 
 be a LaVo or Truth in the Church and Kingdom of Saintsmot what is 
 (o in th common confent or voice Jow what is a Law in the very Gof- 
 pel-truth of i . IftheLawsof truth were founded as the Lawes of 
 Civd States t \n i meer Legijlative pofter ; then Popery hath had as 
 good affuance as any ; they fnve had «^ voices jmo$ Counfels : and 
 fo Arriantfrnjuhzn the world went after it. 
 
 Poft-fcript. 
 
 7#* Teftimony of Salminus the approoved German writer 
 
 of the Prefbyteriall veajy and employed by the States 
 
 ofVLoWm&towite. 
 
 npHat the Baptifme in the name of the Father,Son,and Holy GholT, 
 [ ■*• is not that way of Baptifme. practiced by the Apoftles. 
 
 The Baptifme of Apolfcolicaliufe and institution, is in the Rivers 
 not with invocation of the three Perfons, feeing the Apoftles Bap- 
 tized onely in the name of the Lord r jefus fhrifi. 
 In hi* otyne Latinc thus 
 
 Baptifmain aquis perennibus Apuftoliciinftituti& moris fed non 
 invocatio Triniracisfuper Bapuzatumcum Apoftoli in iblo nomine 
 lefu Baptizarent. Salmafim in apparatu ad libros 
 
 deprimatupapa, foL ipj, 
 
 Sa/mafius his Teftimony againft the prefent 
 Presbyterial way. 
 
 tTyUobw modis hac Independentia.eccleftarum accipi fi vel refpe» 
 Bum nonhabeat advicinxs ullas eccleflas t aut fi nonpendea^t ab 
 Author it ate aliquot Ecclefiwum fimulin unam CUftem vel Synodum 
 conytn&srum unu<u conventus partem & ipfk faciant prior modus* 
 Similior reperitur primitive ecclefia peraxi confwtudini ac ufui quo 
 volunnna htec communio inter ec cleft ai fnit pofterior magx convenit 
 sum inftituto quodpofh.a a juris humani dtfpofitione introdutlum eft* 
 
 Hac pofier tore modo libcrtes per tknl avium ecclefiarum magis im* 
 minntA videtur quem priori Sedt 
 
The Smoke in the Temple* 
 
 SedqM&ab -Initio fnerit voluntatis h pofiea fittftum eft fumi 
 Hoc jtufane pofitiv(tm%tque tsclefiafticum humanumque nondi* 
 vinKMiferii eft quidem divini ut una fit ecctcfia chrifio,umtM atttem 
 ejw >mgnulixm ant* eoncorporalium plnrinm adonate cotlt&ionc 
 eonftftat fid infidel at doftrine manimi confinfione. 
 
 Pag,a6j.a<*& inappararu. 
 
 THisJndependency of Churchesinay be taken two waiesj Either 
 as not having refpeft to any neghbour Ghurehes, or as not de- 
 pending on the authority of fome Churches that are joyn'd in feme 
 Claffis or Sy nod,of which the Churches themfelvs may make a partj 
 The former way is found to be more like the pra&ife, cuftome, and 
 ufeof the Primitive Church, whereby this voluntary communion 
 was among the Churches, The latter way doth more agree with 
 - the inftitution which afterwards was introduced by a humane autho- 
 rise. 
 
 By this latter way the liberty of particular churches feem to be Iefs 
 diminifhed then by the former. 
 
 But that which from the beginning was arbitrary afterwards is 
 made neceffary fas a law,]] This law truly is pofitive and ecckfi- 
 afticall and humane, not divine 9 *Tis by a divine law that the Church 
 of Chrift fliould be one, but the unity of it doth not confift in the u- 
 nion for collection] of many that are of the fame flock or body, but 
 in the unanimoueWfent agreement in faith and doftrine, 
 
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