Reasons for vnitie, peace, and love with an answer (called Shadows flying away) to a book of Mr. Gataker, one of the assembly, intituled, A mistake, &c. and the book of the namelesse author called, The plea, both writ against me : and a very short answer, in a word, to a book by another namelesse author called, An after-reckoning with Master Saltmarsh, and to Master Edward his second part called, Gangrena, directed to me ... / by John Saltmarsh ...

REASONS FOR Vnity, Peace, & Love.

THe Nations and Kingdoms of the world shall bring their [ I] glory to Christ, and be at peace with all his, according to the Prophesies, Isai. 11 6, 7, 8. Revel. 21. 26. Isai. 49. 23. And how happy is that Nation or Kingdom which shall be first in this truth, and have rather a peace of Prophesie, than Policie, a peace of God, than man. How happy shall this Kingdom be to fulfill any of this Prophesie, of peace to one another, and to the Saints.

That all Kingdoms, and Nations, and Princes, and People, prospered ac∣cording [ II] to their love to Christ, and his: Pharaoh for Ioseph, Ahasuerus for Mordecai, Artaxerxes for Nehemiah and the people of the Iews; and those Nations have been ever nations of bondage and tyranny to themselves, which became so first to the Saints.

That Ierusalem hath been ever a burdensome stone, and a cup of trembling [ III] to all that oppressed her, and the stone cut out of the Mountaine without hands, too mighty for all the Mountaines of the world: And the bloud of the Saints, where-ever spilled, and whereever found in literall or mysticall Babylon, never left crying, till that very place had bloud given them to drink for in her was found the bloud of the Prophets.

That the true Peace indeed, is more spirituall and comprehensive then [ IV] men usually think it, and takes in severall natures, nations, people, languages, of every tongue and kindred; so, severall spirits, consciences, judgements, opi∣nions; not a Peace only of such or such an Opinion; not a Peace only of such or such a Society; of such or such a Body; not a Peace of Presbytery only, nor Independency only, nor Anabaptisme only, but a Peace of All, so far as that all, or many may be one, which is that unity of spirit in the bond of peace.

That true Peace is an enemy to all selfish interest, and selfish preserva∣tion, [ V] and selfish unity, or selfish peace; because that when Unity, Peace, Pre∣servation, gathers up from that common interest Peace and Unity, to which they are appointed by the law of Creation, and Institution, and becomes

only their own, and not anothers, their own peace, their own unity, their own preservation, they breaking that law of the Spirit, and Communion of their first Creation, each perishes in their single, private and unwarrantable way of saving themselves; And the eye saith unto the hand, I have no need of thee, and the head to the foot, I have no need of you.

[ VI] That there is no such impossibility of being one under divers Opinions, as we are made beleeve, no more then there was for those that eat flesh, and those that eat herbs; for those that regarded a day, and those that regar∣ded it not; for those that used milke, and those that eat stronger meat; for those that were zealous of the Law, and those that were more in the Go∣spell, to be one, or together, or to please one another to edefication. Did Paul bid the eaters of flesh call the eaters of herbs, hereticks? or them that regar∣ded a day, the others that regarded it not, hereticks? or them that were zea∣lous of the Law, them that were of the Gospell, Heretickes? or thus; Flesheaters, and Day-regarders, and Legalists? as we doe, Presbyterians, Inde∣pendents, Anabaptists.

[ VII] That there is so much in every one of these, wherein they appeare to stand in need of one another, that the Presbyterian cannot say, I have no need of the Independent; nor the Independent, I have no need of the Pres∣byterian; nor either of them say, we have no need of you Anabaptist: For, the Presbyterian may need the Independent, because he is for a purer Com∣munion of Saints then he; They both the Anabaptist, because he baptizeth Beleevers, as the Apostles alwayes did: They both the Seekers, because none of them have these Ordinances by the first patterne in the Word, as by Apostleship and Baptisme of Spirit: Nor these the Presbyterians, because there may be some gift, some power of the Spirit, some principle of Ad∣ministration in them, which may help the Body, and the Common-wealth, or Parliament. All these, because they are all members of the same State.

[ VIII] That Love is the more excellent way revealed, then either the way of Gifts, or Ordinances, and therefore no gift or ordinance is to be preferred before love:* 1.1 Love neither envies, nor vaunts, nor behaves it self unseemly, but beareth all things, and hopeth all things: and this is that love which is of God, and extends it self as God, and comprehends and embraces men; not as this man, or that man, meerely; not as a man of this, or that opinion: but because it is love from the fountaine of infinite love, it flowes upon all, and hath a kind of peace with all, and loves all: God is love; and therefore just and unjust good and bad, are taken into something of him, seeing he giveth to all things l••fe and breath, and all things: and the more this love is amongst men, the more they love as God, and the more large in love, and universall in love. That love which is only to one kind, is but low, narrow, and naturall, the meer love of creatures as creatures▪ but that love which can love those of other kinds; as Presbyterian, Anabaptist, Independent, is not that love

of a creature only: so as the more we love any that are not as we are, the lesse we love as men, and the more as God.

That the first and most glorious and spirituall unity is that of spirit; and [ IX] therefore things that are outward, formall, and perish with using, nor any Ordinance, were ever made an hinderance to that unity: let not Christi∣ans think they cannot be One, nor in any communion of spirit, till they be like one another in the body first, and in the Ordinance first, which it may be they never shall be, for we see God hath hid outward Ordinances deepest from discovery; so as they that find most, find but pieces and parcels, and one one part, and another another part, and another another part, all finde not all, because all should not want one another, and we find these things last, because there was lesse need: how many hundred yeares from Christ, and nothing of these? yet Christ was knowne, and some of the more spi∣rituall glory of Christ: and if Christians should not be one, till they be like one another, how little would the peace be? even as little as that unity they contend for: and what peace would it be, but that of flesh and forme, the peace of Ordinances, not of Spirit. I desire this may be considered, that according to the first patterne, the Baptisme of the Spirit, or Gifts and Or∣dinances▪ were together, never asunder, from the Apostles times to the fal∣ling away: and let there be a Word held out for Ordinances by themselves without the like Gifts, or else let us be in more unity of Spirit then we are.

Christians are truly so alike, and so one and the same, as they are one in [ X] Christ in union and spirit, one in God, as they partake of the Divine nature of the Image of Christ, as they are branches in the same Vine, members in the same body: so God loves all his, as they are of him, born of the incorrup∣tible seed, being the glory of the second Adam, quickned by that life, that eternall life: God looks not nor loves not, as men are Presbyterians, or Inde∣pendents, or Anabaptists, we commonly love so, who begin to love at the outward man before the inward: God loves us first as in Christ, and loves us because in Christ; God loves according to the figure of himself in us, and so we should love one another, if we will love according to God: let Papists love Papists only, and Prelates love Prelates only, because they are so; let us love according to that of spirit, we discerne by the same spirit in each, according to that of love, faith, meeknesse, patience, purity, faith∣fulnesse, glory, which are the fruits of the Spirit: let us love, as we judge, and that is in spirit, as spiritually discerning according to fruits of righte∣ousnesse and holinesse, not according to this and that forme which is car∣nall: for as he is not a Jew, which is one outwardly, no more is he a Chri∣stian, which is one outwardly, circumcision and Christianity is not of the letter, but of the spirit; so as loving thus, we should not thinke nor speake against these, and these, because they are not Presbyterians as we are, be∣cause

they beleeve not as we beleeve, and think not as we think.

[ XI] Were it not madnesse to fight, because we are not like one another in the face, in feature, in complection, in disposition, in a word, because we are not alike in body? and what were it lesse to fight with one another, be∣cause we are not alike in the Spirit, in soule, in judgement, in conscience, in opinion? If the whole body were the eye, where were the hearing? If the whole were hearing, where were the smelling?

[ XII] The lesse we endeavour this bond of peace, the more we shall take in new fuell to our old fire, the more advantage and opportunity will be opened to let in the old remainders of the war amongst us, which shall be as a train of powder to kindle us into new contentions; and thus new divisions will spring out from the ashes of the old, and those whom we conquer one day, will be conquerors amongst us another day, and we shall not know them from some of our selves, and all our victories and conquests will be but the enemies design of recruiting our misery; they whom we subdue, finding the veine of enmity running through Presbytery and Independency, will soone gird themselves to battle in those Notions, and we shall never want enough of Presbytery and Independency, till they undo us after our own fashion: and if they cannot kill us as Cavaliers and Malignants; in this new way, they may kill us as Presbyters and Independents. And surely they will have so much Iesuitisme, as never to let us starve for Heeticks and Schismaticks: the Iesuits run commonly over to the Lutherans, and raile there against Calvinists and so they never want matter for division in Germany; it is the great design of Conclaves and Popish Councels, to practice upon States in their own religions and customes, and to turne us back into Popery, by being Protestants amongst us, and to raise up new troubles by changing the old, and by transfiguring their enmity; Satan himselfe can be an Angell of light, when he cannot passe as a power of darknesse, and where works he thus but in the children of disobedience? And Brethren, let us not let our enemies in at back-doores, of Presbytery and Independency: let us not undo our selves when God would save us: let us see that these workings are but the old de∣signe in a new Forme.

[ XIII] The last reason is: People are not wholly undeceived in their present Ministers. And to that end consider,

1. That these Ministers who tell them thus, and preach thus, are neither as Aaron was nor as the Prophets were, nor as the Apostles were, nor have such an infallible gift, nor spirit of discerning, so as their words and Ser∣mons are no more to be beleeved then the words of the Scripture proves▪ and people are to trie all and to trie spirits, and so trust, and now (friends) not beleeve Sermons too suddenly, because their Sermons are not very Scripture, but interpretation to their light, and light may be darkned with carnall reason and interest.

2. That these Ministers who preach so for Presbytery through bloud and persecution now, did but a few yeers since preach as confidently for the Ser∣vice-book, for Bishops, or against the Presbytery, & our Brethren of Scotland.

3. That these Ministers that preach nothing but Presbitery, Government, and Divine Right, yet never tryed it in their lives, nor lived in the experi∣ence of it, but have it by report, and by Idaea, or modell, or Landship from o∣ther Countreys, and some specious Scriptures.

4. That these Ministers who would presse the Covenant against Po∣pery and Episcopacy root and branch, yet will be content, though Bishops be unlawfull, to say the Bishops hands which ordained them are not; and that Bishops could make them Ministers of Christ, though they were Anti∣christ themselves, and that Episcopacy could make a lawfull Ministery.

5. That these Ministers who preached against Deanes, and Archdea∣cons, and Prelates, as unlawfull, can be content very well with their main∣tenance; their tythes are not popish, nor the profits nor revenues are not a∣gainst Covenant: (people) look a little into these men, that hold there is no popery in any thing that makes them rich, or maintaines them: is this the doctrine of the crosse, and selfe-deniall?

6. That these Ministers who preached against Pluralities,* 1.2 yet now a mastership of a Colledge, and a great Living or two of some hundreds a yeer, with Chaplainships, as they commonly have, and two or three great Lec∣tures in conjunction with a great Living, is not Plurality, nor must be ac∣counted so: Nay, for a Presbyter to have two livings is no plurality now, but for a Prelate to have them is undoubtedly so. By the same tenure the Prelates formerly lived at Court, and in Lords houses, and held Livings, as they in the Assembly, now, by their attendance there.

7. That these Ministers who pretend to so much light and certainty of truth; yet after two yeers reasoning and proofe, have not been able to prove their way of Government from Scripture; so as there are so many excellent Quaeries propounded from the Honourable Parliament, which lye unanswe∣red, unlesse the Ministers intend to resolve the Parliament some other way, by making the tumults more, and their answers lesse; for their books and Sermons speak no lesse. Was ever Reformation, but where the Red Dragon is in the Pulpit, preached for in so much bloud? and I pray (friends) are all things so true as they tell you? our greatest and wisest Counsell can see no such thing in it yet: and since you expect your Government from the Parliament, I pray go not before them in your judgements, but stay and examine as they do.

8. That the mystery of the Popish Ministery hath ever been to lead the people, and stir up the people, either by merit, or martyrdome, or ministery: and therefore the poore sou••es of England had given away all their Lande once to Monks and Friers, and would all fight for the Holy Land, and the

Kings and Princes their power to do with as they pleased: and all was, as the Priest said, for Religion too, all as the Holy Church said: and now merit, martyrdome, and ministery carry all before them yet, in some measure, though not in so much: England hath seen so much, as to take much of their lands again, and Tythes again from the Ministery; and the Parlia∣ments have seen so much as a little to debate Religion with the Synods: and this Parliament hath seen more, by how much they have reasoned, disputed, quaeried with their Ministers: When did ever England see so much liberty before? when durst Parliaments talke with their Ministers till now? And (friends) let not the old Popish things of merit, martyrdome, and mini∣stery, carry us away as they did. I remember an excellent saying reported of Generall Lesley to our Nobles and Gentry, when they were ready to fight for Bishops, to this purpose, Shall we lose our bloud for so many fat Swingers? And I pray, are not these the Sons of the Swingers according to ordination, ordained and called by Bishops? Is our bloud too good for Bishops, and not for Presbyters, as some think?

9. That these Ministers who seem to close with those whom they so lately called, and preached against as Malignants and Cavaliers, yet cannot love them, or use them otherwise then in designe to help up with the Go∣vernment, and then leave them, und persecute them under the same Notion with us as Hereticks, using them now, as the Israelites did the Gibeonites, as hewers of wood, and drawers of water; and then what will become of these poore soules, who having helped up the Presbyters into the roome of the Bishops, to be sure they shall neither have Common-prayer-book, nor Sur∣plice, nor Bishops, nor Sacraments; for the Directory shall keep out the Common-Prayer-book, and Presbyters shall keepe out Bishops, and Elders shall keep out all Communicants of such and such sins, and Vniformity will keep out Conformity: And if ye hope for better, by the bustle and differen∣c••s, and sideings; Issues and successe are in Gods hand, not in ours: Ye may know when ye begin, but not when ye end; and they will be first in the Presbytery, before ye in the Prelacy. Therefore consider things.

10. That these Ministers, though some of them were old Non-confor∣mists, and have a power of God in them, (which I desire to love under any Forme) yet according to their Interests they are not so, nor to the flesh they are not so, and it is their old man I write against, not their new; so far as they are men, and so far as they are persecuters, so far as they are lovers of gaine, not of godlinesse, so far as they are accusers of their Brethren, so far as they are in the Forme of Godlinesse, not in the power: Therefore consider, these men are not all spirit and truth, we are not to call one of them Iubiter, nor the other Mercurius; They are men of like passions with us, and ye; and the worst I wish (saving their humour of Persecution) is that the Lord would make them love us in the Spirit, and we shall in all love allow them their Formes.

To Mr. GATAKER.

SIR,

I Hope I shall answer all things materiall in your Book; but your Margin I shall not med∣dle with: I observe, you commonly in all your books fill that with things, and Authors, of little value to Christ crucified; As in your last leafe, where you quote Sophecles the Poet, comparing your selfe to an old prancing horse. I should not rebuke your yeers, but that I find you Comicall and Poeticall; and for my part, I am now ashamed to own those Raptures, though I am young, having tasted straines of a more glorious Spirit; how much more you that are old, and call your selfe a Divine, ought not to have any fruit in those things?

I hope I shall be in no more passion with you, than with your Brother of the Assembly, Mr Ley. I write to edifie, not to conquer; nor to teach others, but that we may be all taught of God.

JOHN SALTMARSH.

To the Author of the PLEA for the Congre∣gationall, or (as he should have said) Pari∣shionall Government.

SIR,

A word to you the Author of the Plea. You have so entangled and wrapped your selfe in the Con∣gregationall and Church-principles, as if you meant to engage me at once against your Presbytery, and the dissenting Brethren. But that Spirit which makes me oppose you, makes me discerne your designe, and so I hope I shall single you from them; though you have cloathed your selfe in their Apologeticall Narration, yet I must deale with you as your self, and your Brethren, not as theirs; and it is but a little I have to say to you. But why no Name? Is your Divine Right so questi∣onable, that you will not own it? or are you one of them that sit too neare it to commend it with open face, and think you may better, and more modestly do it in disguise, and without a name? Had I not some reason to suspect it came from some of that sort, I had passed it by with as little noise as it came abroad: And I have but little to say to you now; I cannot stand long wrangling in things that grow clearer and clearer every day, for the day breaks, and the shadowes flie away.

SHADOWES FLYING AWAY: Or, A Reply to Master Gataker's Answer to some pas∣sages in Master Saltmarsh his Booke of FREE-GRACE.

Master Gataker.

(1) THat he was traduced by one Master John Saltmarsh, a man unknown to him, save by one or two Pamphlets, as witnessing to the Antinomian party. (2) That he must unbowell and lay open some of the unsound stuffe. (3) That some think they have found out a shorter cut to Heaven. (4) That my inferences upon his words are not true, nor as he intended: As if a Protestant with a Papist disputing about the Masse, should say the Controversie is not concern∣ing the nature of Sacraments, &c.

Answ.

To the first, ••hat you were traduced by me: Let not you and I be judge of that: both our Books are abroad; and I have quoted your words to the very leafe where they are. Your meaning I could not come at▪ the deep things of the heart are out of the power of anothers quotatior.

For my selfe unknown to you but by two Pamphlets: I take your sleight∣ing: I could call your Treatises by a worse name then Treatises; for I knew one of them some yeers since, that of Lots, wherein you defended Cards and Dice-playing: And it had been happy for others as well as my selfe, in my times of vanity, had you printed a Retractation. I beleeve you strengthened the hands of many to sin. I know you love ancient Writers well, by your Margin and quotations. And I pray remember how Augus∣tine honoured Truth as much by confessing Errours as professing Truths. What fruit should you and I have of these things whereof we are now ashamed?

For your witnessing to the Antinomian party against your will: Is that your fault, or mine? Nor am I to judge of your reserves, and secret senses, but of words and writings. Nor is it an Antinomian party I alleadge you to countenance: but a Party falsly traduced and supposed so: a Party called

Antinomian by you, and others, and then writ against: A setting up Here∣ticks to deceive the world, and then telling the world such and such are the men. You may make more by this trick, then you find so.

To the Second, that you will lay open the unsound stuffe: I shall not be un∣willing, I hope, to be told my failings: but I must look to the stuffe you bring in the roome of mine, and entreat others to trye the soundnesse of yours It is not my saying, that mine is sound, will make it better; nor your saying it is unsound, can make it worse. Let every ones work be proved, and then he shall have whereof to boast.

To your Third, of some finding out a shorter cut to Heaven then some former Divines: I know not what you meane by shorter cuts. The Papists find a way, they say, to Heaven by works, some Protestants by Jesus Christ and works, and others by Jesus Christ alone, and make works the praise of that Free grace in Jesus Christ: And is that a shorter cut then theirs, as you call it? or rather, a clearer revelation of Truth? Methinks your expressi∣ons have too much of that which Solomon cals frowardnesse in old men. Argue, and prove, and bring Scripture as long as you please, but be not too quarrelsome. But I shall excuse you in part, because you tell us you are not yet recovered from sicknesse: so as I take this, with other of your Books, as part or remainders of your disease, rather then your judgement; and the infirmity of your body, not the strength of your spirit. But why chose you not a better time to trie Truth in, when you were not so much in the body?

To the Fourth, That nothing lesse was intended by you: I undertook not to discover your intents to the world. You might have don well to have revealed your selfe more at first, that I might not have taken you to be more a friend to Truth then I see you are: forgive me this injury, as the A∣postle saies, if I accounted you better then you desire to be. Love hopeth all things, and beleeveth all things. And Paul it seems was better perswaded of Agrippa then there was cause, and quoted some of the Heathen Poets better then they intended them, as it seems I have done with you; that being the greatest thing you lay to my charge.

Master Gataker.

(1) That our Antinomian Free grace is not the same with that of the Pro∣phets in the Old Testament, and the Apostles in the New. (2) That in saying the Old Testament was rather a draught of a Legall dispensation, then an Evangelicall or Gospell-one, was to taxe the Ministery of the Prophets for no Free-grace. (3) That in saying the Ministers now by the qualifications they preach, do over-heat Free-Grace as your poore soules cannot take it, doth make the Prophets, Iuglers and deluders of the people.

Answer.

To your first, That our Antinomian Free Grace, is not the same with the Prophets and Apostles: Why do you tell us of Antinomians, of Prophets

and Apostles Free-grace? It is not the Free-grace of any of these: Free-grace is of God in Jesus Christ; Prophets and Apostles are but dis∣pencers of it, and Ambassadours of it, and Ministers of it; and yet Ambas∣sadours not in the same habit: The Prophets preached Grace in a rough and hairy garment, or, more Legally; the Apostles in a more clear and bright habit, in the revelation of the mystery of Christ: The Law was given by Moses, but Grace and Truth by Iesus Christ. I could as easily say, Master Gatakers Free-grace, and the Legalists Free-grace, as he sayes Our Antinomian Free-grace; but such words and reproaches make neither you nor I speake better truth.

To your Second, That in saying the Old-Testament straine was rather Le∣gall then Gospell, taxes the Ministery of the Prophets for no Free-grace: That is according to your Inference only. Because the Spirit sayes, the Law was given by Moses, therefore will you put upon the Spirit, that Moses taught or gave out nothing but Law•• Because I say, The Old Testament was a Legall ministration, therefore do I say there was no Free-grace in it? or doe I not rather say, Therefore it was Free-grace legally dispenced, or preached, or ministred? Would not such Inferences be bad dealing with the Spirit, and will it be faire dealing with me? I wonder you who pretend to write against me, as having not dealt justly with your sense, will deale so unjustly with mine, and commit the same sin your self, in the very time of your reproving mine. You may see what this Logick hath brought you to, To deceive your selfe, as well as your neighbour. Can you cast out my mo••e, and behold, a beame in your own eye?

I have printed all you quoted: let the Reader judge from this and com∣pare it with the rest of my Book.

The whole frame of the Old Testament was a draught of Gods anger at sin. —And God in this time of the Law appeared only as it were upon tearmes and conditions of reconciliation: and all the Worship then, and acts of Worship then, as of Prayer, Fasting, Repentance, &c. went all this way, according to God un∣der that appearance. And in this straine (saith he) runnes all the Ministery of the Prophets too, in their exhortations to Duty and Worship, as if God were to be appeased and entreated, and reconciled, and his love to be had in way of purchase by Duty, and Doing, and Worshipping: So as under the Law, the efficacy and power was put as it were wholly upon the Duty and Obedience performed, as if God upon the doing of such things, was to be brought into tearmes of peace, mer∣cy and forgivenesse; so as their course and service then, was as it were a w••rk∣ing for life and reconciliation.

Do not these words and termes inserted, As it were, and, in the way, and, as if, and, is it were, cleare me from such positive and exclusive assertions of Free-Grace as you would make me speake?

To the Third, That in saying the Preachers with their qualifications over∣heate

Free-grace, I doe by that make the Prophets deluders of the people, &c. I answer: That way of preaching the Prophets used, pressing, as you say▪ Repentance, Reformation, Humiliation, and with Commination, and the Law, &c. was but according to the way, and method, and straine the Spirit taught them under the Old Testament: but if the Prophets should have held forth Jesus Christ under the New Testament, and when Christ was mani∣fested in the flesh, with such vails over him, and so much Law over him, as they did before, they had sinned against the glory of that ministration, as well as some of you, who bring Christ back againe under the cool shadow of the Law, and make that Sun of Righteousnesse that he warmes not so many with the love of him as he would doe, if ye would let them behold with open face as in a glasse the glory of the Lord, and if you would give his beams more liberty to shine upon them; doth not the ministration of the Spirit exceed in glory?

Nor were the Prophets deluders of the people then, because it was the peoples time of Pupillage, and being under Bondage; they were shut up under the Law till faith came; they were under Tutors and Governors till the time appointed: So as that was truth, and right dispensation in them to preach so much of the Law, of curse, and judgement, &c. as they did; and of Repen∣tance and Reformation in that straine they did: But in ye who pretend to preach Christ come in the flesh; ye who pretend to be Preachers in the King∣dome of God, and so greater then the greatest Prophet, then he that was more then a Prophet; in ye, such preaching were delusion, because it were not as the truth is in Christ, nor according to that glory of the Gospell, to that grace revealed, to that manifestation of Christ in the flesh, to that ministra∣tion of glory; but rather to those deceitfull workers the Apostle speaks on, to those that troubled them with words, subverting their souls, who preached Law and Gospell,* 1.3 Circumcision and Christ.

Master Gattaker.

(1) That we gird at those that bid men repent, and be humbled, and be sorry for sinnes,* 1.4 and pray, &c. as Legall Teachers. (2) That Christ preached repen∣tance, humiliation self-deniall, conversion, renouncing all in purpose: this is not the same Gospell with that they preach, as in Free-grace, pag. 125, 126, 152, 153, 163, 191, 193.

Answer.

To your first, for our girding at those that bid men repent, and be humbled, &c. as Legall teachers: If ye presse repentance and humiliation legally, why wonder ye at such words as Legall teachers? Will ye doe ill, and not be told of your faults? must we prophesie smooth things to you, and say ye are able Ministers of the New Testament, when we are perswaded that truth is detained in unrighteousnesse? We blame not any that bid men re∣pent, or be sorry for sinne, &c. be humble, &c. if they preach them as Christ

and the Apostles did; as graces flowing from him, and out of his fulnesse, and not as springings of their owne, and waters from their fountaines; as if the teachers, like Moses, would make men beleeve they could with such Rods and exhortations, smite upon mens hearts as upon rocks, and bring waters out of them, be they never so hard and stony. We agree with you, that repentance, and sorrow for sinne, and humiliation, and self-deniall, are all to be preached, and shall contend with you, who preaches them most, and clearest: but then, because Iohn said Repent, and Christ said Repent, and Peter said Repent; are we to examine the Mystery no farther? Know we not that the whole Scripture in its fulnesse and integrality reveales the whole truth? and must we not looke out, and compare Scripture with Scripture, spirituall things with spirituall, and so finding out truth from the degrees, to the glory and fulnesse of it, preach it in the same glory and fulnesse as we find it? We heare Christ preaching before the Spirit was given, Repent; and we find, when the Spirit was given, Christ is said to give Repentance to Israel, and forgivenesse of sinnes; and shall we not now preach Jesus Christ, and Repentance in Jesus Christ the fountaine of re∣pentance, the author of repentance, and yet preach repentance, and repen∣tance thus, and repentance in the glory of it more? The Apostle in one place saith, Beleeve in the Lord Iesus Christ, and thou shalt be saved; and in another place, He is the author and finisher of our Faith; Shall we not now preach Iesus Christ first? and Iesus Christ the fountaine, and Iesus Christ the author of faith and beleeivng, and yet preach faith; yea and thus preach faith, faith in the glory, faith in the revelation of it, faith from Christ, and faith in Christ?

One Scripture tels us godly sorrow worketh repentance to salvation, &c. And another tels us, They shall look on him whom they have peirced, and they shall mourne for him, &c. Shall we not now preach sorrow for sin took from Christ, Christ piercing, and wounding, and melting the heart; Christ disco∣vering sin▪ and powring water upon drie ground? this is sorrow for sin in the glory of the Gospell.

One Scripture bids, He that will follow me, let him deny himselfe, and take up his crosse. Another saith, It is he that worketh in us both to will and to do of his good pleasure, and I am able to do all things through Christ that strenghneth me. Shall we not now preach Christ our strength, and Christ our selfe-deni∣all? and is not this selfe-denyall in the glory of the Gospell?

So as the difference betwixt us is this; Ye preach Christ and the Gos∣pell, and the graces of the Spirit in the parts as ye find it: we dare not speak the mystery so in peices, so in halfe and quarter revealings; we see such preaching answers not the fulnesse of the Mystery, the riches of the Gospell, the glory of the New Testament: We find that in the fulnesse of the New Testament, Christ is set up as a Prince, as a King, as a Lord, as a

crown and glory to every grace and gift: nay, he is made not only righ∣teousnesse, but sanctification too; and so we preach him. Whereas to preach his riches without him, his graces by themselves, single, and private; as, re∣pent, and beleeve, and be humbled, and deny your selves, ye make the gifts lose much of their glory; Christ of his praise, and the Gospell of its fulnesse.

To the Second, of your alleadging my Book in such and such pages, as another Gospell from Christs: I shall print them as you quote them; and with them, I desire these things to be considered, together with the other parts of my Booke, and the scope of it, which you have detained in un∣righteousnesse: All these I freely open to the judgment of all who are Spi∣rituall.

Master Gataker.

(1) That John, Christs, and his Apostles Method were all one for matter and manner;* 1.5 for they all preached Faith and Repentance; and yet we are ••a••∣ed for these things as Legalists by this Author. (2) John and the rest prea∣ched life and salvation upon condition of Faith, and Repentance, and Obedi∣ence. (3) Where we find Faith only preached, it is because we have but the Summaries or heads of their Sermons.

Answer.

To the first, that I taxe you for preaching Faith and Repentance; a•• the Apostles did, and John did, as Legalists. Nay, I tax ye only because ye preach it not as they did, according to the full revelation of it in the New Testa∣ment; but you preach it only as you find it in their Summaries, and in the briefe narration of their Doctrine; and this you ought not to do, if you will preach according to that glorious Analogie of the Gospell: and to this, I shall only bring in your own words to convince you, and so from your own mouth condemn you.* 1.6 You say of the Apostles, We have but Sum∣maries of them, as in Acts 2. 40. and 16. 32. and you knowing this, preach only by their first Methods and Summaries, not looking to the revelation of the mystery,* 1.7 which the Apostle saies is now made manifest. And for Iohns manner of preaching, his Preaching is to be no more an example to you then his Baptism. You know the least in the Kingdom of Heaven is greater then he.

To the second, That Faith, Repentance, and Obedience, were conditions of life and salvation. Why keep you not to the Forme of wholesome words in Scripture? Where doth the Scripture call these conditions of salvation? They that are Christs, do beleeve, and repent, and obey; but do they be∣le••ve repent,* 1.8 and obey that they may be Christs? Hath not God chosen us in him, & predestinated us unto the adoption of children in Jesus Christ? But I know you wil say, That when the Apostles did beleeve, repent, and obey, it is by consequence as much as a condition, and the same with a condition. But answer: The interpreting the Spirit thus in the letter, and in conse∣quence,

hath much darkned the glory of the Gospell. When some of Christs Disciples took his words as you do, under a condition, Except ye eat the flesh of the Son of man▪ &c. the words, saith he, that I speake, are Spirit. Consider but what 〈◊〉〈◊〉 you bring the Gospell into: first, you make life appearing to be had in the Covenant of Grace, as at first in the Covenant of Works▪ Do this, and live; so beleeve, repent, obey and live; thus runs your Doctrine: nar can you with all your distinctions make Faith in this consideration, lesse then a worke, and so put Salvation upon a condition of works againe. Is this Free-Grace or But you say Faith is a gift freely given of God; and here is Free-grace still▪ But I pray, Is this any more Free-Frace respectively to what we do for life, then the Cove∣nant of works had? All the Works wrought in us then, were freely of God, and of free-gift too, as Arminius well observes in the point of uni∣versall Grace; and we wrought only from a gift given. Either place Sal∣vation upon a free bottom, or else you make the New Covenant but an Old Covenant in new tearmes; in stead of Do this and live▪ Beleeve this and live, repent and live, obey and live: And all this is for want of revea∣ling the mystery more fully.

To your third, That where we find Faith only preached, and so Salvati∣o•• made short work; that it is because we have but the Summaries. I agree with you that we have but the Doctrine of the Apostles, as Johns, of whom it is said, He spake many other things in his exhortation to the peo∣ple: It is true, we have much of what they said, and we want much; yet we have so much, as may shew us, that according to the work of Salva∣tion in us, Faith is the worke which gives most glory to God: Abraham believed, it is said, and gave glory to God; they that beleeve, give glory; and Faith of all the works of the Spirit, is the glorious Gospell-worke; Christ cals it the worke indeed, this is the worke that ye beleeve: So as the only reason why we heare so much of Faith in the Gospell, is not on∣ly and meerely as you insinuate, because we have but their Sermons in Summaries, and because of another reason of yours, drawn from the qualification of some they Preached to, that had other gifts, and not Faith; But because Faith is of all Spirituall encreasings in us, the most gloriously working towards Christ, Faith goes out, and Faith depends, and Faith lives in Christ, and Faith brings down Christ, and Faith o∣pens the riches, and Faith beleeves home all strength, comfort, glory, peace, promises.

And Faith hath so much put upon it, as becomes a stumbling stone, and a rock of offence, to many: Justification, imputation of righteousnesse is put upon Faith; Salvation upon Faith as Christs Bloud, is put upon the Wine; the Cup that we blesse, is it not the Communion of the bloud of Christ; and Christs body upon the bread, the bread that we breake, is it not the

Communion of the body of Christ? and yet neither the Wine nor the Bread, is his Bloud or his Body, no more then Faith is either Justification or Righteousnesse; but such a work as goes out most into him, and carries the soule into him who is Righteousnesse and Justification to us.

The Word were no mystery, if it were not thus ordered, and things so mingled, that the Spirit only could discerne and distinguish; Do not the Papists stumble at Works? And why? because they see not Faith for Works: And do not others stumble at Faith? And why? because they see not Christ for Faith▪ Do not some say that the words, world; and all, and every man, makes some stumble at the Election of some, and so conclude Redemp∣tion for all.

Master Gataker.

(1) That Christ and his Apostles never Preached Free-grace, without conditions and qualifications on own parts,* 1.9 Rom. 8. 1. Mat. 5. 8. &c. (2) Christs Bloud or Wine is not to be filled out too freely to Dogs and Swine, to sturdy Rogues. (3) That saying, promises belongs to sinners as sinners, not as hum∣bled, &c. and all that received him, received him in a sinfull condition, is a creeping to Antinomianisme.* 1.10 (4) That God may be provoked to wrath by his Children, and David and Peter made their peace with God by repentance. (5) That God loves us for his own graces in us; God is as man, and as a Father is angry and chastiseth his for sin. (6) Faith is not a perswasion more or lesse of Christs love, all may have that, men may beleeve too suddenly, as Simon Magus.* 1.11 (7) Christ bids us repent, as well as beleeve; yea, first to repent, we are to try our Faith, 2 Cor. 13. 5. 1 John 4. 1. (8) That he clogs men with conditions of taking and receiving, as well as we of repenting and obeying.* 1.12 (9) The summe of this mans Divinity is, Men may be saved whe∣ther they repent or no, whether they beleeve or no.

Answer.

To the first, That Christ and his Apostles never Preached Free-grace, without conditions, &c. on our parts:

I answer, They Preached Faith, and Repentance, and Obedience: But how? First; in degrees of Revelation, the Gospell came not all out at once in its glory: They Preached them, but how? not in parts, as we have their Doctrine, as you confesse they Preached them; but all along in the New Testament there is more of their glory and fulnesse revealed concerning them; so as the degrees of revealing, the parts or summaries of their Ser∣mons, the fuller discovery in the whole New Testament, are those things you consider not, and they are the things we only consider, and so dare not Preach the Gospell so in halfes, in parts and quarters as you do, and yet will not beleeve you do, which is so much worse, Ye say ye see, and therefore your sin remaineth.

To the second, Christ Bloud is not to be filled out to Rogues and Dogs.

Take heed you charge not Christ for being with Publicans and Sinners, you may upon this ground say he Preached false Doctrine because he said, He came not to call the Righteous, but Sinners.

What, were all of us in our unregenerate condition sinners or righteous persons▪ unholy or holy? men of Faith or unbeliefe? or not rather deall in trespasses and sins, till quickned with Christ?

To the third. That saying, Promises belongs to sinners as sinners, and not humbled, &c.

I pray, to whom doth all Promises belong first, but to Christ? and from whom to us, but from Christ? and what are the Elect, and the chosen in him, before they are called or beleeve, but sinners as sinners? Do you look that men should be first whole for the Physitian, or Righteous for Pardon of sins, or justified for Christ; or rather sinners, unrighteous, ungodly? While we were yet sinners Christ dyed for us; He dyed for the ungodly. Christ is the Physitian, the Righteousnesse, the Sanctification, and makes them belo∣ved that were not beloved, and to obtaine mercy that had not obtained mer∣cy, and Saints who were Sinners, and Spirituall who were Carnall.

So as we looke at Christ and the Promises comming to men in their sins; but those men were beloved of God in Christ, who suffered for sins before; so as they begin not now to be loved, but to be made to love; God begins not to be reconciled to them, but they begin to be reconciled to him; The love of God being shed abroad into their hearts by the Holy Ghost,* 1.13 which is now given unto them.

So as we looking at persons as chosen in Christ, and at their sins, as borne by Christ on his body on the Tree, we see nothing in persons to hinder them from the Gospell, and offers of Grace there, be they never so sinfull to us, or themselves, they are not so to him who hath chosen them, not to him in whom they are chosen: And this is the mystery, why Christ is offered to Sinners, or Rogues, or whatsoever you call them, they are, as touching the Election, beloved for the Fathers sake:* 1.14 I speak of men to whom Christ gives power to receive him, and beleeve on him, and become the Sons of God; and Christ findes them out in their sins, and visits them who sit in the region and shadow of death, and them that are darknesse, he makes light in the Lord.

To your fourth, That God may be provoked to wrath by his Children.

I pray, Can God be as the Son of man▪ Is there any variablenesse or sha∣dow of change in him? Can he love and not love? Doth he hate persons or sins? Is he said to chastise as Fathers, otherwise then in expressions after the manner of men; because of the infirmities of our flesh must we conceive so of God as of one another? Can he be provoked for 〈◊〉〈◊〉 done away and abolished? Hath Christ taken away all the sin of his? Hath he borne all upon his body or no? Speakes he of anger otherwise then by way of Allusion

and Allegory, as a Father &c. And is that, He is a Father after the fa∣shion of men? Or speaks he not in the Old Testament according to the Revelation of himselfe then, and in the New Testament of himselfe now, only because our infirmity, and his own manner of appearing which is not yet so; but we may beare him in such expressions, and yet not so in such expressions, but we may see more of him and his love, and the glory of Sal∣vation in other expressions, and not make up such a love as you commonly do of benevolence and complacence.

Did David and Peter, as you say, make up their peace with God by Rapen∣tance: Is there any that makes peace but one Jesus Christ, who makes peace through the bloud of his Crosse? Can Repentance make peace? Or Obedience make peace? Is there any sacrifice for sin, but that which was once offered, even he that appeared in the end of the world, to put away sin by the sacrifice of himselfe?* 1.15 And was not this called by the Apostle, One sacrifice for sins for ever?

Repentance Obedience, &c. may make way for the peace made already for sin, that is, in such workings of the Spirit, the love of God in the face of Iesus Christ, may shine upon the Soule more freely and fully; and the more the Spirit abounds in the fruits of it, the more joy and peace flows into the Soule; and the more the Soule looks Christ in the face, so as peace with God is not made but more revealed by the Spirit in obedience and love, &c.

To your fifth, That God loves us for his own graces in us.

I thought he had loved us too in himselfe, and from that love given Christ for us, and yet loved us in Christ too; Can any thing without God, be a cause of Gods love? Doth God love as we love one another, from complexions or features without, or loves he not rather thus? God is love, and therefore we are made, and Redeemed, and Sanctified; not because we are Sanctified therefore he loves us; We love him, because he first loved us; he loved us, because he loved us, and not because we love him; not because of any Spirituall complexion or feature in us; because of his Image up∣on us, that is but an earnest of his love to us, that is only given us, because he loved us; he loves us from his will, not from without: for though we are like him, yet we are not himselfe, and he loves us as in Christ and himselfe.

Whereas you say, God is as man, and as a Father; I hope you meane not as in himselfe, but as in his wayes of speaking and appearing to us, and if so, we are agreed: But your taking things more in the Letter, then the Spirit, makes your Divinity lesse Divine, and your conceptions more like things of men then of God: This makes the Gospell so legall and carnall, when we rise little higher then the bare Letter or Scripture, not the inspiration by which it came all Scripture being given by inspiration.

To your sixth, That Faith is not a pers••sion more or lesse of Gods love, and that all may have that.

I pray mistake not, Can all beleeve from the Spirit? Can all be more or lesse spiritually perswaded? Do I speake of any perswasion of Christs love which is not Spirituall? Deceive not your selfe, nor your Reader, nor wrong not your Author; or do I speak of Faith abstracted from all Repen∣tance, Obedience, &c, why deale ye thus? When you say men may beleeve too suddenly, because I presse men to beleeve, and you instance in Simon Magus; Was he blamed for beleeving too suddenly, or for mis-beleeving? because he beleeved the gifts of the Holy Ghost were to be bought with money? Can any beleeve too soon?* 1.16 if some mis-beleeve, or beleeve falsly, what is that to them that truly beleeve? Shall the unbeliefe of some make the Faith of God without effect? God forbid: Can Christ be too soon a Saviour to us? Can the Fountaine be too soon opened for sin? Can the riches of Christ be too soon brought home?* 1.17 Paul counts it an honour to be first in Christ: Salute An∣dronicus and ••unia, who were in Christ before me, and the Church in Priscilla's house, and Epenetus, who were the first fruits of Achaia unto Christ.

To your seventh, That Christ bids us repent as well as beleeve; yea, first repent.

Yea, but will you take the Doctrine of the Gospell from a part, or sum∣mary of it, as you say, and not from the Gospell in its fulnesse, and glory, and Revelation: Will ye gather Doctrines of Truth, as Ruth for a while did gleanings, here one eare of Corne, and there another; and not rather go to the full sheafe, to Truth in the Harvest and Vintage? Will you pluck up Truth by pieces and parcels, in Repentance, and Obedience, and Selfe deni∣all? and not reveale these as Christ may be most glorified, and the Saint•• most Sanctified, and these gifts most Spiritualized and improved? Will ye Preach Doctrines as they lie in the Letter, or in their Analogie and infe∣rence of Truth? The Papists Preach Christs very flesh and bloud to be in the Wine: And why? but because they looke but halfe way to the demon∣stration of Truth in the Spirit, they shut up Christ in one Not•••••• and not in another, and so loses the Truth by revealing it in that Forme of words which is too narrow for it,* 1.18 and too short of the height, and depth, and length of it.

You say, We are to try our Faith: So say I too, if you would not pick and choose in my Book, to make me some other thing then you find me: But you mean, we must try our Faith for assurance, as your other words imply; and so far I say too, but you will not heare me speak: But you would have the best assurance from tryall; but so far I say not as you say, is that the best Spirituall assurance that is from our own Spirits in part, or from Gods a∣lone? from our own reasoning, or his speaking? Can a Spouse argue better the love of her friend from his Tokens and Bracelets, or from his owne word, and Letter, and Seale?

One of the three that beare witnesse on Earth is the Spirit, and in

whom, after ye believe, ye were sealed with that Spirit of promise. Can any Inference or Consequence drawn from Faith, or Love or Repentance, or Obedience in us so assure us, as the breathing of Christ himself, sealing, assuring, perswading, convincing, satisfying; I will hear what God the Lord will say,* 1.19 for he will speak peace to his Servants: A Saint had rather hear that voice, then all its own Inferences and Arguments, which though they bring something to perswade,* 1.20 yet they perswade not so answerably till the voyce speake from that excellent glory.

To your eighth, That I clog men with conditions of receiving, as well as you of repenting, &c.

I answer, I preach not Receiving as a condition, as you do Repenting. I Preach Christ the Power, and Life, and Spirit, that both stands and knocks, and yet opens the doore to himselfe. I Preach not Receiving as a gift, or condition given or begun for Christ, but Christ working all in the Soul, and the Soul working up to Christ by a power from himselfe. And if you would Preach Repentance and Obedience as no other preceding or pre∣vious dispositions, we should agree better in the Pulpit then we do in the Presse.

To your ninth, That the sum of my Divinity is, That men may be saved whither they Repent or no, or beleeve or no.

I answer, Should I say to you, The sum of your Divinity is this, That Faith, and Repentance, and Obedience, are helps with Christ, and condi∣tions with Christ to mans Salvation; and that Salvation in not free, but conditionall; the Covenant of Grace is as it were a Covenant of Workes? Should I do well in this to upbraib you and those of your way?

Say not then that I thinke men may be saved that never repent nor be∣lieve: Why do you thus set up and counterfeit opinions, and then engrave our Names upon them? Could not I piece up your Book so (if I would be unfaithfull) as make ye appeare as great an Hereticke as any whom you thus fancy; because I preach not Repentance, or Faith as you do; be∣cause I make all these as gifts from Gods love in Christ, not as gifts to procure us God, or his love, or Christ; because I make all these the fruits of the Spirit, given to such whom Christ hath suffered for, to such whom God hath chosen in him; because I Preach Faith, and Repentance, and O∣bedience▪ in that full Revelation in which they are left as in the New Te∣stament, and not in that scantling of Doctrine, as they are meerly and barely revealed in the History of the Gospel, or Acts of the Apostles, one∣ly where the Doctrine is not so much revealed as the Practise, and the Story in Summaries; because we Preach thus, therefore we are all Anti∣nomians, Hereticks, men not worthy to live.

Brethren must ye forbid us to Preach, because we follow not with you, because we Preach not the Law as ye do, nor Faith as ye do, nor Repen∣tance

as ye do? therefore do we not Preach them at all.

We Preach them all, as we are perswaded the New Testament and Spirit will warrant us, and as we may make Christ to be the power of all, and fulnesse of all, as we may exalt him whom God hath exalted at his own right hand. And we wish that ye and all that heare us, were both al∣most, and altogether as we are, except in reproaches.

CONCLVSION.

FRom the 29 Page to the last, all your Replyes amount not to any thing of, substance, but of quarrelsome and humorous exceptions; and I shall, I hope, redeem my time better then in making a businesse of things that will neither edify the Writer nor the Reader: There are some things you might (had you pleased) raised up into some Spirituall discourse, as that of Works, and Signs for assurance, &c. But you say of your self (how becoming such a one as you I leave) that you were like an Old Steed which neighs and prances,* 1.21 but is past service; so as I must take this of your age and in∣firmity, as a fuller Answer, or Supplement to what you faile in against me.

There are two or three things more observable then the rest:

1. That you tax me for saying, That the markes in Johns Epistles and James, are delivered rather as marks for others, then our selves to know us by; and I affirme it againe, not as you say, excluding that other of our selves, but as I said, rather markes for others, though for both in their de∣grees, and kindes of manifestation.

So in James 2. 24. where he saith, By Workes a man is Justified, not by Faith; So in Vers. 18. 21. All which set forth Works a signe to others rather then our selves. So in 1 John 3. 14. Hereby know we, we are pas∣sed from death to life, because we love the Brethren; compared with Ver. 17. 18. shewes, That it is a love working abroad in manifestation to the Brethren; and yet I exclude not any evidence which the fruits of the Spirit carry in them,* 1.22 as in my Book, which yet you alleadge to that purpose, af∣ter you have been quarrelling so long with it, pulling my Treatise in pieces to make your selfe worke, and then binde it up againe after your owne fashion.

For your Story of your Lady, and your fallacy, That she might as well conclude her selfe damned because she was a sinner, as one that Christ would save because she was a sinner, And durst you thus sport with a poor wounded spirit, that perhaps could see little but sin in her selfe to conclude

upon? Know you not that Christ came to call sinners, to save sinners? And durst you make use of your Logick to cast such a mist upon the promises to sin∣ners? Suppose one should aske you how you gather up your assurance, now you are an old man? how would you account to us? Would you say, such a m••asure of Faith, so much obedience, so much love to the Brethren, so much Zeale, Pray∣er, Repentance, and all of unquestionable evidence? But if we should go further, and question you concerning your failings when you writ in the behalfe of Cards and Dice, of the Common-Prayer-Book; if we should aske ye of your luxu∣ria••cy in quotations in your Books and Sermons; whether all be out of pure zeale, no selfishnesse, no vain-glory? Whether all your Love was without bit∣ternesse to your Brethren of a diverse judgement, whom you call Antinomian, &c. Whether you preached and obeyed all out of love to Iesus Christ, and not seeking your own things, not making a gaine of godlinesse? Whether all your Fastings and Repentance were from true meltings of heart, sound humiliati∣on; or because the State called for it, and constrained it? Whether your praying and preaching was not much of it Self, of Invention, of Parts, of Art, of Lear∣ning, of seeking praise from men? Oh, should the light of the Spirit come in clearnesse and glory upon your spirit; Oh! how much of Self, of Hypocrisie, of Vanity, of Flesh, of Corruption, would appeare? how would all be unprofita∣ble? For my part, I cannot be so uncharitable but to wish you a better assurance then what you and your Brethren can find in your own works or righteousnesse: For, it is not what we approve, but what God approves is accepted. And I am perswaded, however you are now loth, it may be to lose reputation by going out of an old track of Divinity, as Luther once, yet when once your spirit begins to be unclothed of forms of darknesse and art, of self-righteousnesse, and that you with open face behold the glory of the Lord, you will cry out, Wo is me, I am undone, for I have seen the Lord; and Lord depart from me, for I am a sinfull creature; and, What went I out to see? My owne unrighteousnesse; or rather, A Reed shaken with the winde.

An Answer to a Book intituled

A Plea for Congregationall Government: or, A Defence of the Assemblies Petition, &c.

YOu write thus:

(1) That the independents confesse you a true Church and Minste∣ry. (2) Those that are ordained by Bishops, may be true Ministers; else how am I a Preacher, or they true Ministers? (3) Succession is not necessary to the essence of a true Ministery. (4) If no true Ministery, no

true Baptisme. (5) Must not there be persons ordaining, and persons ordained? And so the dissenting Brethren held. (6) That you abuse the Assembly in ••••ing their Humble Advice touching the Divine Right of a Congregationall Pres∣byteriall, and not of the other. The Independents assert a Divine Right there, and in Synods too, as they do: They hold a Divine Right in one as well as the other. (7) Their ordination by Bishops though it should be null, yet they have all you can alleadge necessary to a Preacher. (8) Parishes here are but as in New-England, as in Jerusalem, Antioch. (9) Some of the dissenting Brethren hold Synods an holy Ordinance of God, and this Assembly so to be. (10) If no Presbyteries must be of Divine Right, because not infallibly gifted, this concludes against Presbyteries and Ordinances. (11) If you would have them content with a mixed power partly prudentiall, because of their mixt ••∣••ointing, you contradict that pure one you plead for. (12) The Apostles, and Elders, and Angels of the Churches of Asia were not infallible as in divers practices. (13) To say the Apostles did advise in place of the written Word, is little lesse then Blasphemy. (14) The Presbyterians in France, and Scotland, and the Netherlands, do 〈◊〉〈◊〉 so imbroyle Kingdoms. The feare of excommuni∣cating Parliaments and Kingdoms, is but a Bugbeare. (15) They aske not of the State an Ecclesiasticall power, but a liberty to exercise that power. (16) Hath Christ said, that in a sound Church, Church-Officers shall excom∣municate, and in an unsound,* 1.23 the Magistrate shall do it? (17) He may in time say as much against Equity and justice living upon voyces in Assemblies,* 1.24 as against Truth.

Answer.

To the first, That the Independents confesse you a true Church and Ministe∣ry. You are not to prove what others confesse or hold you to be, but what you are indeed, according to Truth. Nor do I contend with those that hold you so, but with you that hold your selves so; as the Spirit to the Lao∣diceans; Thou sayest thou art full &c. and, behold, thou art poore, &c.

To the second, That they ordained by Bishops, are true Ministers as the Independents, and I a Preacher, for all that Ordination. If you meane that the Bishops Ordination makes not one for ever a false or Antichristian Minister, I grant it, because it is no marke to them that renounce it: Baby∣lon is no more Babylon to them that are gone out of it. But what is this to your Ministery or Ordination, who are yet under the Marke and Babylo∣nish Ordination? Renounce it, come out as the Spirit cals ye, and then your being Antichristian is no more to ye, then to the Ephesians that they should be lesse light because they were once darknesse, or lesse alive be∣cause they were once dead.

To the third, That Succession is not necessary to a true Ministery, It is both true, and false, in severall acceptions. When there was a true power, they ordained others, and others them. There was succession. But that

being lost under Antichrist, so far as visibly to derive it to us, there can be no such true visible Succession appearing. And yet you that pretend to stand by the first power, must prove your Succession, if you will prove your power.

To the Fourth: If no true Ministery, no true Baptism. For that as you please: I dare not exalt the truth of your Baptism above that of your Mi∣nistery, no more then you.

To the Fifth: The dissenting Brethren hold there must be persons ordain∣ing and ordained, as well as we. Ye••, but do they hold Bishops ordaining, and Presbyters ordained by Bishops, and Presbyters of their ordaining, ordai∣ning others as you do?

To the Sixth, of my unjust citing the Assemblies Modell or Humble Ad∣vice: and that there is no more Divine Right asserted in the Congregationall Presbytery then in the Classicall, &c. which is done so by the dissenting Bre∣thren. I answer: Let the Modell be printed to the world, to end the diffe∣rence betwixt you and me. And for the Divine Right of the one and the other, I am of your mind; they are able to prove both alike of Divine Right that is in their Presbytery: The one is no more of Divine Right then the other, and neither of them of any. And for the dissenting Brethren, it is not them, but you I deale with. Why come you under their shadow in a storme, and yet will let them have no liberty under yours, but would turne us all abroad as Hereticks and Schismaticks.

To the Seventh: Though the Ordination by Bishops be null, yet they have the other necessaries to a Preacher. Will ye undertake for the Assembly they shall stand to this, that all their former▪ Ordination by Bishops is null? If so, we are agreed: if not, all their other necessaries are no more then Ahabs peace: What peace, saith Jehu, so long as the whoredoms of thy mother Iezebell are alive? So, what Ministery, so long as the whoredoms of Ba∣bylon yet remaine?

To the Eighth, That the Parishes are but as in New-England, as in Ieru∣salem, &c. I pray forbeare this; it is too manifest an errour. Are the Pari∣shes of England and Churches of Ierusalm one and the same, so discipled, so constituted? Were all of Ierusalem and Antioch reckoned for Christs Con∣gregations, as all Parishes are?

To the Ninth, That some of the dissenting Brethren hold Synods Ordinan∣ces of God,* 1.25 and this Assembly so. I know some of our Brethren for the Pres∣bytery hold Infant-Baptism unlawfull, and Antichristian, and hath better defended it then any yet whom I have read, hath answered it. And for this Assembly to be an Ordinance of God, I thought that had been but an Ordi∣nance of Parliament, and stood by that power by which they were called by at first: Yet deny not but that consultations for holy ends, about the things of God, are lawfull by the Word.

To the Tenth, That Presbyteries, because not infallibly gifted, are of no Di∣vine Right, and so concludes aga••nst all Presbyteries and Ordinances. Yea, a∣gainst all your Presbyteries to be of Divine Right as the first. But our question is rather whether the first was any such Presbytery as you now affirme: and for ought I see, you can no more prove the truth of the Pres∣bytery then in the sense you take it, then your Presbytery to be one with it, one only in Divine Right, not in Divine power or gifts. And how are these things sutable?

To the Eleventh, That I contradict the pure Government I plead for, by pleading for yours as prudentiall. It were true indeed, if I pleaded it in mine own behalfe. I plead it occasionally for them, who will needs have what the State cannot in conscience allow them, and yet will not practice any o∣ther but what the State shall give them; and so trouble both the State and their own consciences, and would cast a snare upon both. Brethren, if ye will needs have the State to allow ye your Presbytery, Why are ye not content with what they can allow ye? If ye will have a Divine Right which they cannot allow ye, why do ye trouble them, and sit down under a bondage of your own making? But how justly is this yoke come upon you, who would have brought a worse upon your Brethren.

To the Twelfth, That the first Presbyters, and Apostles, &c. were not in∣fallible as in divers practices. What is this to the truth and gifts they taught and taught by? They failed as men, but not as Apostles: They erred as they were Peter and Paul, but not as moved by the Holy Ghost. Take heed by opening the Apostles failings to justifie your own, you speake not worse Blasphemy then you name in me, and make that glorious Word of Scripture questionable which they preached, like the words that your selves preach from that Scripture.

To the Thirteenth, That to say the Apostles did advise in place of the writ∣ten Word, is Blasphemy. What Blasphemy is it to say, that the same Word which they writ and preached; the same Spirit spake in them, and spake▪ the same truth in them which writ in them? And is it so with any of your▪ Presbyters? Therefore till the same Spirit speak truth in them so as in the first Presbyters, will they challenge the same right, the same power? Will they have a Divine Right acted by a spirit lesse Divine then the Right?

To the Fourteenth, That the Presbyterians in France, Scotland, and the Netherlands, do not embroyle Kingdoms. There is good reason: in France they cannot if they would. I wish you would walke under the Magistrate as they do, and as your dissenting Brethren here, and not make him serve you, And in the Netherlands, do you as they do there, and leave your Bre∣thren to the like liberty that is in that State, and they will not grudge ye your Presbytery amongst your selves. For Scotland they are Brethren I wish no worse to, then Truth, and Peace, and power above their Ministers.

To that of excommunicating kingdoms being a bugbear. You do well to say so, till ye be established: but you that dare so capitulate with States, whom ye are called to advise in things onely propounded, what more may be expected upon all your principles, I leave to be judged.

To the Fifteenth, That they aske not of the State a power, but a liberty to exercise that power. Well: and will ye trouble the State no further? Will ye not intreat them to punish such a one, and such a one, whom ye judge an Hereticke and a Schismaticke? to fine and imprison, when you have done with them at Excommunication? May the State be quiet if they say to ye, go all that are so perswaded as you are, and worship and practise as your dissenting brethren and other Saints, and trouble not us to provide for your Tythes, and Rule for you in things of your own cog∣nizance over Consciences.

But you would onely have liberty from them; your power is of Christ. But you cannot so cleare things as you thinke. If your power and liberty respectively to your selves and the Magistrate be so distinct, why have ye mingled them and confounded them all this while? Why make ye the truth and power ye have from Christ, wait so at Parliament-doores, as Ma∣ster Case said? if the powers on earth will not do for Christ, as you would make the people beleeve, Why do not ye your selves more for Christ? Is it better to obey God or man? Thus the more ye would single your selves in your power and right from the Magistrate, the more your practice makes an argument against ye.

To the Sixteenth, That I should say, In a sound Church, Church-officers shall excommunicate and judge of offences; and in an unsound the Magi∣strate, and the Inference there: I answer, I spake and writ so, accor∣ding to your principles, not to my owne. Nor can I see how you can cha∣lenge such a one, entire, and simple. Discipline exclusively to the Magi∣strate, upon no more true, pure, and Scripture-principles then your pre∣sent Presbytery is. And I conceive the powers on earth, or in the world, have to do in every Government that is more of the world then of Christ: For if ye exclude them from a part in that Government which is partly prudential, and of man, you exclude them from off part of their owne Kingdome, which is theirs by inheritance, and of more Divine Right then I conceive yours to be. And whereas you would make us beleeve you stand onely in a pure Gospel strength and power, and desire no more of the Magistrate but liberty: can this be so in truth, when all is esteem∣ed invalid and nothing, if the Magistrates power doth not actuate the Ministers power? I know you may distinguish of powers Scholastically, and Spheres of working for those powers, and so tell the Magistrate and us, he doth but act in his Sphere, when he acts in yours, and indeed acts yours, making it to be stronger then it is in it selfe. But is not his Civil

power that which puts life, as you think, into all your Presbytery? Yet he must think he doth but as a Magistrate still, as if so be that the Magistrate were made to be rods in the hands of the Church, and Swords to be drawn by them, and Iron whips at their girdles. We are not now as Aaron and Mo∣ses: we are not a Kingdom of Israell, nor a Church of Israel; though too many of you have preached the Old Testament more then the New; for what advantage, let the Magistrate judge.

To the Seventeenth, That he may in time say as much of justice living up∣on voyces in Assemblies, as of Truth; and so to be a Mystery of Iniquity. These are but infirmations to the Magistrate, and ghosts of Jealousie which you raise. And to put an end to such feares; when I make Church and State, Magistrate and Ministery, Gospell laws and Civill to be both one, then chal∣lenge me for that opinion: But I have learned, that Christs Kingdom and the worlds have a severall Policy; and that may be a Law in the one, which is not to the other. And now is it your Inference, or my Principle, wrongs the Magistrate?

An Answer in few words to Master Edwards his second Part of the GANGRENA,

And to the namelesse Author of a Book, called, An After-reckoning with Master Saltmarsh.

MAster Edwards, the difference betwixt ye both, is this: You set your name to more then you know, as hath been well witnessed; and this man dare set his name to nothing: You sin without shame, and your Partner is ashamed of what he doth. Sin is too powerfull in you against Truth, because you shew your selfe: and Truth is too powerfull for him, because he hides himselfe.

Master Edwards, I shall answer you in these few words: but first, The Lord rebuke thee, even the Lord.

1. If the Image of Christ be in any of those you so persecute; how can you answer it to Jesus Christ, to cash any dirt on the glory of him?

2. If God be in any of those you are so much an enemy to; how will you an∣swer it to fight against God, any thing of God?

3. If any of those be the children of the heavenly Father, or the little ones of the Gospell, It were better that a milstone were hanged about your neck, and you cast into the Sea: So Christ tels you.

4. What is it to sin against the holy Ghost, but to hate the Light once known; or to blaspheme the works of the Spirit? And you once professed to me you had almost been one of those whom you call Hereticks. Oh take heed of that sin! there is no more Sacrifice for that. And how if the works of those you so judge, be wrought in the Spirit? shall you ever be forgiven in this world, or in that to come? Read the words, and tremble.

5. Doth not the Word bid you restore those that are fallen, in meeknesse, and tell your brother his fault, first betwixt you and him? And you never yet came to any of them that I could heare of; but print, proclaime, tell stories to the world of all you heare, see, know. Is Christ in this Spirit? Is the Gospell in this straine? Will this be peace to your soule hereafter?

6. Solomon tels us, that a man may seem faire in his own tale, till his neighbour search out the matter. And how dare you then take all things at one hand, and not at anothers? How dare you have one eare open for com∣plaints, and faults, and crimes, and the other shut against all defence? Did ever Justice do this? Did you ever call for their accusers face to face? Did you ever traverse Testimonies on both sides? And dare you judge thus, and condemne thus? Shall not the Judge of Heaven and Earth make you tremble for this Injustice? Shall he not make Inquisition upon your soule for this bloud?

7. It is any other ground or bottome you stand on in this your way of accu∣sing the Brethren, but Paul you say named some, and the Fathers named some so, and Calvin, as you told me the other day when I met you? And was there ever crime without some Scripture, or shadow of the Word? Did not Can∣terbury on the Scaffold▪ preach a Sermon of as much Scripture and Story for what he did, as you can for yours, if you should ever preach there? He thought ye ill Hereticks, as you do us; he thought he might persecute you, as you do us; and he had a Word from John Baptist for his manner of death, and a Word from the Red sea and Israelites for his death, and enemies; and a Word from Paul for his Changing Laws and Customes: and for his crime of Pope∣ry, he had a Word frrm them that feared the Romanes would come and take away their Government. Thus Satan and Selfe can paint the worst kind of sin.

Poore soule▪ Is your conscience no better seated then in such aiery appa∣ritions of Scripture, and failings of Fathers? Do not you heare the Prayers of those soules you wound, pleading with God against your sin? Are you not in the gall of bitternesse and bond of iniquity? Is not your spirit yet flying; when none pursues you? Are not your dreames of the everlasting burning, and of the worme that never dies? Have you no gnawings, no flashings, no lightnings? I am afraid of you. Your face and complexion shewes a most sadly parched, burnt, and withered spirit. Me thought when I called to you the other day in the street, and challenged you for your unanswerable Crime against me, in the third

page of the last Gangrena, in setting my name against all the Heresies you rec∣kon, which your own soule and the world can witnesse to be none of mine, and your own confession to me when I challenged you: How were you troubled in spi∣rit and language? Your sin was, as I thought, upon you, scourging you, checking you, as I spoke. I told you at parting, I hoped we should overcome you by prayer. I beleeve we shall pray you either into Repentance, or Shame, or Judgement, ere we have done with you. But Oh might it be Repentance rather, till Master Edwards smite upon his thigh, and say, what have I done?

For your Anagram upon my name, you do but fulfill the Prophesie, They shall cast out your name as evill, for the Son of mans sake.

And for your Book of Jeeres and Stories of your Brethren; Poore man! It will not be long musick in your eares, at this rate of sinning.

For the namelesse Author and his After-reckoning; let all such men be doing, for me: Let them raile, revile, blaspheme, call Hereticks: It is enough to me, that they write such vanity they dare not own.

And now let me tell ye both, and all such Pensioners to the great accuser of the Brethren, Fill up the measure of your iniquity, if ye will needs perish whe∣ther we will or no. I hope I rest in the bosome of Christ, with others of my Bre∣thren: raile, persecute, do your worst, I challenge all the powers of hell that set ye on work, while Christ is made unto me righteousnesse, wisedome, sanctifica∣tion and redemption.

And I must tell ye further, that since any of the light and glory of Christ dawned upon me: since first I saw that Morning-Star of righteousnesse, any of the brightnesse of the glory in my heart, that heart of mine which once lived in the coasts of Zebulon and Nephtaly, in the region and shadow of death, I can freely challenge ye, and thousands more such as ye, to say, write, do, worke, print, or any thing, and I hope I shall in the strength of Christ, in whom I am able to do all things, give you blessings for cursings, and prayers for persecu∣tions.

FINIS.

Notes

• * 1.1

  1cor.12.31,31.2
• * 1.2

  Mr Seam••n, Mr. V••••••••,Mr. Hill, Mr Segwick, &c.
• * 1.3

  Acts 5. 24.
• * 1.4

  Matth. 18. 3. 16. 2••. Luk 14. 16. Luk. 14. ••3.
• * 1.5

  Mat. 3. 2, 8. Mat 4. 17. Marke 1. 15. Acts 20. 21. P. 11, 12, 13.
• * 1.6

  See p. 13.
• * 1.7

  Rom. ••6. 25, 26.
• * 1.8

  Ephes. 1.
• * 1.9

  Pag. 14, 15, 16.
• * 1.10

  Pag. 17.
• * 1.11

  Pag. 20, 21.
• * 1.12

  Pag. 24.
• * 1.13

  Rom. 5.
• * 1.14

  Rom. 11. 28.
• * 1.15

  Heb. 9. 28. & 10 12.
• * 1.16

  Rom. 3.
• * 1.17

  Rom. 16. 5, 7.
• * 1.18

  Ephes.
• * 1.19

  Psal.
• * 1.20

  1 Pet. 1.
• * 1.21

  Pag. 43.
• * 1.22

  Pag 81. 32.
• * 1.23

  Pag. 17.
• * 1.24

  Pag. 21.
• * 1.25

  Mr Tombes.