10. Heb. 10 â—â— 1 Pet. 2. 9. 1 Joh. 1. 7. 2 Joh. v. 10 11. Revel 2. 14 15 20. Chap 18. 4. and 19. 20. A remarkable Passage in the Vindication-Booke ANd if our Assembly and Ministers will but diligently preach against that Catalogue of scandalous sins and sinners they have presented to the Parliament and the Parliament prescribe severe Temporall Lawes and Punishments against them and appoint good Civill Magistrates to see them duly executed inflicted I am confident that this would work a greater Reformation in our Church and State in one halfe yeare then all the Church-Discipline and Censures now so eagerly contested for will do in an Age and will be the only true way and speediest course to reforme both Church and State at once which I hope the Parliament will consider of and take care that our Ministers like the Bishops formerly may not now be taken up with Ruling and Governing but Preaching and Instructing which is worke enough wholly to engrosse their time and thoughts FINIS LEt this Way of Peace and Reconciler among Brethren intituled The Smoke in the Temple more then ordinarily usefull in these times be printed Imprimatur IOHN BACHILER The Smoke in the Temple WHEREIN IS A DESIGNE FOR PEACE RECONCILIATION of Beleevers of the severall OPINIONS of these Times about ORDINANCES to a Forbearance of each other in Love and Meeknesse and Humility With the opening of each Opinion and upon what SCRIPTURES each is grounded With the severall EXCEPTIONS which may be made against each Opinion from the SCRIPTURES With one Argument for Liberty of Conscience from the NATIONALL CONVENANT With another Argument to prove the Gospell or New Testament of Iesus Christ the very Word of God Tendred to all the Beleeuers to shew them how little we have attained and there is a more glorious Fulnesse to be revealed With a Discovery of the Antichristian way of Peace c. for Opinions With a full Answer to Master LEY One of the Assembly of Divines against my late New Quaere With some spirituall Principles drawn forth of the Controversie Rev. 15. 8. And the Temple was filled with smoke from the glory of God and from his power and and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled By Iohn Saltmarsh Preacher of the Gospell at Brasteed in KENT THE THIRD EDITION Printed for Giles Calvert at the Signe of the Black Spread-Eagle at the West-End of S. PAULS 1646. To the Right Honourable the Lord Vicount SAY and SEALE and Lieutenant Generall CROMWEL Noble Patriots IF I mistake not you may here single out somthing of the Lords from what is mine and discerne some beames of God amongst many things of man I know the candle of the Lord cannot shine any where with more snuff then in me however since the Lord hath lighted it I dare not but let it shine or rather glimmer before men I have writ your Names to my Book that I may be one of your Remembrancers amongst the rest to the advancement of Truth not but they who know ye know ye to be acted by a Spirit of Truth in your selves The Lord remember ye according to all the good ye have done in your severall Ministrations to this people and do that for ye which gives you most and yet takes most from ye even filling ye with himself till he hath emptied ye of all but his own glory and gathered ye up into the fulnesse and righteousnesse of himselfe in Christ where we are only nothing in our selves and every thing in him and surely the most and best and greatest thing he can do for the sons of men is thus to make them nothing in their own account that he that glorieth may glory in the Lord. I may seeme strange to wish ye thus but I know it is not strange to ye who know the Mystery of the Spirit and of Christ My Lord and Sir Go on still yet still laying your designes in a glory above that of States and Kingdomes and involving all your Counsels there where there is most of Heaven and least of the world So praies Your Servant in the Lord IOHN SALTMARSH To the Beleevers of severall Opinions for outward Ordinances or dispensations scandalously called Independents Presbyterians Anabaptists Seekers Brethren I Have fairly set down how far each of you have attained in the Mystery of Truth and surely we are all short of the glory which shall be revealed in the Temple or Church of God and there are such clouds rolling about each opinion that may darken it or something of it So as things are not so cleare as they are commonly taken by each of us If any man think he knoweth anything he knoweth nothing yet as he ought to know So as the common ignorance and infirmity amongst us may be a rise for a common Vnity amongst us and seeing we all come out of Babylon though in several waies to the glorious Temple or Tabernacle which God hath sent down to be with men and walk thus diversly thither yet our severall and distinct goings are but like so many Travellers to the City of London some travell from the North some from the South and from the West some from the East yet all thither though too there may be some mistaking of the way in each because of the little light that is abroad The gathering of the Saints into the Heaven or Kingdom below in this day of Revelation is like the gathering at the last day which shall be all into one glorious Body though the gathering shall be from the four winds or ends of the Earth by the severall Trumpets or Angels One thing I have more Let us seek for the Spirit of wisdom and revelation to open to us the Mystery of the Scriptures called The Revelation for in that Book is the Prophecie of the Churches laid up and the seasons and times for Truth revealed Let us search and seek out by the Spirit of Iesus even that Iesus which was in the Vision and gave it out to Iohn for there is none found worthy to open the Book with Seals but the Lambe Surely in the Mystery of Angels Vials Sea of glasse with fire Temple with Smoke the Angell with the everlasting Gospell the Angell enlightning the Earth the Whore in skarlet and pretious pearles the Cup of abomination the Beast like a Lamb the Image of the Beast the Horus and Kings of the Earth the marke in the forehead and in the right hand the buying and selling the Tabernacle of God with men the first and second Resurrection the Ihronâ— of God the pure Chrystall River of water the Holy Ierusalem descending from God c. In these is much of the glory wrapped up and from these shall the Truth we contend for appeare to our further enlightning Yet one thing more We that are thus contenders for Ordinances for the Temple and the Vessels in it let us
Some Drops of the Viall powred OUT IN A SEASON WHEN IT IS Neither Night nor Day OR Some Discoveries of Iesus Christ His Glory in severall BOOKS viz. 1. The New Quaere 2. The Opening of the Vindication 3. The Smoake in the Temple 4. The Groanes for liberty 5. The Divine Right of Presbytery discussed 6. An End of One Controversie 7. Reasons for Vnity Peace and Love And Shadowes flying away All which Books are here reprinted in one Booke entirely after the severall Impressions of them and presented to the Reader 1 King 19. 11 12. But the Lord was not in the Winde and after the Winde an Earthquake but the Lord was not in the Earthquake and after the Earthquake a fire but the Lord was not in the fire and after the fire a still small voice and the Lord was in that By John Saltmarsh Preacher of the Gospell LONDON Printed for Giles Calvert at the Black Spread-Eagle at the West end of PAULS 1646. TO HIS EXCELLENCY Sir THOMAS FAIRFAX Generall of all the Forccs raised for the PARLIAMENT Right Honourable THe severall pieces thus rallied were never writ in my own power or appointment but I had commonly some juncture of Providence and something of a Spirit not my own upon me for I observed I could not write when I would my Springes were not in me nor could I end when I would till I had finished this Testimony and for something of God here I am sure there is enough of man of my selfe Thus is Gods appearing while we are in the Body he was in Christs which had no sin but he is not so in ours which are full of sin I have some few things to say and they ars things of duty from me and of truth to you that God hath filled the story of your life with himselfe with his Power Wisdome and Love and all that he may be your fulnesse and that you would glory in the Lord Let me remind you how you have seen him from Leedes to Bradfoorth to Wetherby to York to Hull even from Yorkeshire to Lincolneshire from thence to Naseby and so through the Conquest of Cities Towns Castles through so much almost as a Kingdom comes to And now after all this enter into your rest even the love of God the Son of God and there refresh your selfe in his light in his glory in the bosome of his love there are pleasures for evermore this is a piece of your coursest worke to beare the Sword for him who is the Power of God upon Earth for the punishment of evill doers in the world the more glorious worke is your Spirituall where Principalities and Rulers and Spirituall wickednesse in high places flesh and bloud are all against you and yet you above them all in him through whom you are more than Conquerour even him that loved you Sir Let it be not your busines only to Conquer as a man but as a Saint not as a Souldier but as a Christian not in the spirit of man but of God Let not a sin a lust a temptation stand more before you in the body then an enemy in the field gird on your spirituall Armour your Shield of faith your brestplate of righteousnesse your Sword of the Spirit your Helmet of Salvation and put on your white lining which is the righteousnesse of the Saints and follow him who rides on the white Horse in a vesture dipt in the bloud of his sufferings whose name is the Word of God and tell me if ever there was Glory like unto this Glory I cannot reckon the mighty men of valour in the world any thing but a worldly glory which if it dyed not with them or some ages after them yet can live no longer than the life of the world all these things are perishing but to be a man of the holy Spirit a man borne of God a man that wars not after the flesh a man of the Kingdom of God as well as of England Thus you shall live beyond time and age and men and the world gathered up into the life which is Eternall and was with the Father Sir Your dwelling now is much in the shadow of death and amongst the Graves and therefore so live in Christ your life that you may have one life more then men can kill men can only kill the man not the Christian. Sir I will not praise you but blesse God for you and his Image in you this will make great men love God and not themselves to speake of them as his not as their own Now Sir so warre that you may be still a man of peace in the midst of battell and of compassions in the midst of sufferings never wearing your Laurell without some Olive that all may know when you act as a Magistrate and as your selfe when you act from power or when from love from Justice or when from mercy So love as you may love God and Christ in men more then men and the Spirit in any more then the Forme either of Presbytery or Independency Thus Brethren who can now scarcely love one another because of that shall love you and shall learne to love one another from you Noble Sir Your humble servant IOHN SALTMARSH A New Quaere At this time seasonably to be considered as we tender the advancement of TRVTH PEACE Viz. Whether it be fit according to the Principles of true Religion and State to settle any Church-Government over the Kingdome hastily or not and with the Power commonly desired in the hands of the Ministers By IOHN SALTMARSH Preacher of the Word at Brasteed in Kent 2 Cor. 10. 8. Our authority which the Lord hath given for Instruction and not for destruction LONDON Printed for Giles Calvert at the Signe of the Black Spread-Eagle at the West-End of S. PAULS 1646. A Quaere Whether it be â—it according to the Principles of true Religion and State to settle any Church-Government over the Kingdom hastily or not and with the Power commonly desired in the hands of the Ministers _1 THe Rules laid down in the Word for practicall Obedience are these in part Let every one be fully perswaded in his own mind Rom. 14. 5. ver 23. and whatsoever is not of faith is sin Now the setling of any Government upon a people who are yet generally untaught in the nature and grounds of it is to put upon the people the practice of that wherein it is impossible they can be fully perswaded in their minds and so either on a necessity of sin or misery 2 There is great danger of bringing people under a Popish implicite Obedience by forcing on a practice of that which they scarce know or know but in part And this is against the Nationall Covenant to side with any Principles of Popery And we know it by experience that the people have been ever devoted to any thing the State sets up all the disputes or conscience of the common people usually ending in this Whether it
to men in Feavers which murdered Thousands but now they see this deadly mistake and corect it So let not this errour creep into Divinity and Divines in denying the cup to such Feaverish Christians burning in the flames of sin and lust Inference Whence we may inferre That there is in the unconverted a spirituall Feaverish thirst after Christ as there is in the sicke after drink But oh Doth the same fountain send forth sweet and bitter waters Are there any such spiritually-feaverish desires in soules meerly carnall and â—â—regenerate Can the burning in the flames of sin and lust breath any such heavenly longings Can there be any desires but sinfull desires after Christ Can any but a soule like Davids pant after the water-brookes Are the flames of sin and lust like that heavenly fire in the bosome which the Prophet speaks on Doe the hearts of any burn within them but when Christ is in their company and when spiritually inflamed by him Are the kindlings of sin like the kindlings upon the Altar Is the fire in the kitchin like the fire in the Temple Are the burnings of hell like the burnings of heaven If not Why are we told of men burning in the flames of sin and lust after Christ The doctrine is not more unwarrantable then the expression is uncomely Vindication Fol. 47. A Peradventure we may receive or doe good by such a particular Ordinance or action is a sufficient encouragement for us to adventure on it in other cases let it be also warrantable in such cares where they have at least a probability a possibility a peradventure it may be and a Who knoweth but it may convert Inference Whence we may inferre That the summe of all the former Arguments now summed up you see will reach no higher then to a Peradventure or to a may be And whether these be such Scripture-grounds or assurances for administrations of the Ordinances of God I appeale to all the world of beleevers who knows that May bees and Peradventures are not to be allowed any place in the practicail obedience of Christians but clear demonstrative solid and certain Maximes or Principles for Whatsoever is not of faith is sin and He that doubteth is damned and Happy is he that condemneth not himselfe in what he doth And who knowes not that what is done upon May bees and Peradventures cannot be done of faith nor perswasion Vindication Fol. 51. That the Presbytery or Classis may order a Suspension from the Sacrament or any other Ordinances provided that this power be claimed by no Divine Right but by Parliamentary Authority and Humane Institution Inference Whereby we may infer That what is not to be warranted in the Word yet if Humane Authority will undertake it it shall not be excepted against by the Vindication But where is there that Authority that will adventure so far to make up any thing in spirituall Administrations that there is no Spirituall nor Scripture-warrant for I am sorry to see the Vindication set the Parliamentary Authority so neer to Humane Invention of whom we are perswaded better things then to take the Patronage of any such thing which is not warrantable by the Word but rather to suspend all then to settle any thing so close to the highest Administrations in the Word which is of meer Humane Invention Nay I will prove this to be the very Maxime and practice of that honourable Senate who have therefore rooted out Episcopacy professed to the most high God in a Covenant against all Will-worship and Traditions of men and therefore let us not roll such a golden ball before Authority to put them out of their way after Christ who have followed him so close hitherto both in their searchings in the Word and in their tendernesse of persecution least they might scourge Christ out of his own Temple and not know it Vindication Fol. 57. The practicall power of godlinesse is generally more evidently visible and the lives of the generality of the people more strict pious lesse scandalous and licentious in our English Congregations where there hath been powerfull preaching without the practice of Excommunication or Suspension from the Sacrament then in the Reformed Churches of France Germany or Scotland Our English Ministers and Protestants generally excell all others notwithstanding their strict Discipline Inference Whence we may inferre That the Vindication though it pretend in the generall or face of it to be for Presbytery yet it is very clear that in aspersing the government of all those Reformed Kingdomes where the practice and power of it hath been it secretly wounds the glory of it in the opinion of the world and though it pull not downe the Government quite yet it weakens the Postes or judgements of men on which it stands I name not here the other Texts that the Vindication hath pull'd out of the building of the Presbyteriall Government for the taking out the Scripture are like the pulling out the nailes and pins from the house and a loosning of the frame This I observe because the Vindication professes so for that Government though I suppose many such friends in time might do as much harme if not more then those of the Separation whom he cals their enemies Surely I do beleeve France Germany Scotland had rather such Books were not writ in their behalfe that opens the evill corruption and grievances of their Government so much But I shall argue further What need such comparing of the mixt Congregations of severall Kingdoms ours and theirs Surely they are all corrupt enough and mixt enough and a Law for all sorts of sinners to communicate as the Vindication would have would not much more referme because it would then be a kind of Church-priveledge to be a sinner or a scandalous person and to be something notoriously wicked Would be a way of enrighting them to Church-Ordinances according to the Principles of Vindication however some faire pretences and Colours are laid on that we should beleeve the contrary But what of all this I beleeve there is another reason why the Government hath brought forth no more power of Godlinesse upon the Kingdoms then the Vinaication observes because neither the Parishes are constituted nor yet the Government according to Gospell-order yet I honour them as Beleevers and Brethren in the Lord according to their light Yet I observe another secret why the preaching of the Word thrives better and reformes more then the Government in these Kingdoms because that the Preaching of the Word is an Ordinance of the Lord and when preached or held forth to ungoldly scandalous and notorious sinners is but according to its right order of Institution so preached the end of the Lord is but fully and clearly served because the Word in the ministery of it is appointed for a converting Ordinance but the Government and Discipline being not instituted as a converting Ordinance primatily but for a people already converted and brought in it cannot be accompanied
c. And those Families the children of the Bond-woman and of the free never bearing but persecuting each other So as all of pure spirituall constitution cannot but experimentally finde a spirituall nature in themselves working them into a more glorious fellowship then that of the world The sum of the Argument If then there be two contrary natures of Spirit and Flesh if these cannot nor never could in experience of all Ageâ— and according to the truth in Scriptures and example of all there beare each other into the same spirituall society or fellowship if nature it selfe in the creatures run out into antipathies and sympathies that is into particular gatherings and separations mutuall opposings and resistings of each other when together Then spirituall and unmixt Communion and Fellowship from the world and men of the world is warrantable But all this is undeniably true to the experience of all Therefore spirituall unmixt Communion and Fellowship from the world and men of the world is warrantable II. Argument from the Power of Spirituall Ordinances and Dispensations THe Gospel-Ordinances brought into the World a power and spiritual Law in them though in degrees and measures and severall givings out as in Johns time and his Disciples in Christs owne time and his Disciples and in the Spirits time and according to these times of manifestation believers were wrought upon in Johns time they came out to the Baptism of Water in Christs and his Disciples to the preaching of the Word in the Spirits time to the Bâ—pâ—â—sme of the Spirit to a more mighty and glorious working and all these times of Gospel-manifestation had a prevailing losse and more upon the believers of these severall times in drawing them out from the World in part though weakly in Johns time it is said Then came out unto him all Judea yet though they were Baptised of him they gathered not off into such particular societies as after The Kingdome of God then was but at hand in Christs time though his preaching was powerfull yet he let out the glory of his spirit but sometimes with the Word reserving his more glorious manifestations for other times and even here though Christs preaching gathered in his Apostles and Disciples into some particular and neerer way to himselfe yet not many more nay he rather left many partly in that mixed condition of society he found them and so the Disciples Commission which was given was to preach but little yet of Church gathering but by way of Prophecy as in Matt. 16. and 18. The Kingdome of God was but yet at hand not come In the Spirits time then the Kingdome of God was come and then a mighty operation and measure of the Spirit was powred out and then the believers through the powerfull working were brought more off from the World and began to gather in closer to Christ and one another And now all power was given to Christ which was not before his Resurrection and now he sets up a Kingdome All power is given into my hands and now the Kingdom begins to be set up in the hearts and practice of believers and the Spirit to mold and cast the believers into Brotherhoods and societies and the forme of a Kingdome and now the Laws and spirituall policy are given out for ordering this Kingdome And we see how the people of God in Rome Corinth Ephesus Galatia drew off from the world in the things of the Lord. We see then how the Word did begin to worke Believers into a fellowship from the world and the more the spirit was given the more and more off from the world in all these severall times And it is a rationall truth and a clear conclusion even to meer reason that the more Christ and his Spirit is in any the more neer and close they will gather up to heaven and walkings with God and the more Christward any one is the more off still from the multitude of the world And thus the Ordinances of Jesus Christ in which the Spirit breathes so powerfully worke men off from the mixed world into fellowship with the Lord and that spirituall fellowship makes them rejoyce more in one another then in any other that are more carnall The more men live to Christ the more they dye to the world and are formed into the fellowship of his death and Resurrection The sum of the Argument If then the Ordinances and Spirit of the Lord Jesus Christ had ever a power in some degree of prevailing upon the soules of Believers according to the manifestation of the Spirit and if this Spirit flowing from God and Christ carry up the soule to God and Christ according to the measure given to those Beleevers and if the more they are carried towards Christ the more they must come off from the world Then Congregationall or Church-order wherein Beleevers are gathered into fellowship with God in Christ and one another from the world in the things of the Gospell and unmixt communion is warrantable But all this is undeniably true from the Word Therefore Church-fellowship and unmixt Communion is warrantable Argument III. IF mixed communion and society came in upon the Apostacy and falling away and Parochiall Congregations were formed up afterwards from such mixt Communion If as Antichrist prevailed so darknesse and corruption prevailed upon Beleevers If Churches were called Golden Candlesticks before and a Fellowship of Saints and the Body of Christ and Kingdom of God till they grew mixed If the mixt Congregations by Parishes came in first by Dyonisius Bishop of Rome in the yeare 267. and in England by Honorius Bishop of Canterbury and people were only made Congregations by conveniency of situation and the Law of Civill Policy If Parishes were first the seats of Popery and after the seats of Prelacy and now fall under the Presbytery in the same kind and Notion of a mixed multitude Then mixt and Parochiall Congregations are not that way and order of Christ for Ordinances which was the Primitive way revealed and practised in the Gospell But all this is undeniably true from the best Historians Therefore not mixt Communion and fellowship but pure and unmixt is the only Ordinance of Christ Now I shall leave you for the present and commend particulars unto you and the Kingdom the one A Rule of Evidences for Spirituall Communion drawn from the Scriptures the other A remarkeable passage in the Book of Vindication The Rule of Evidences for Spirituall-Communion MAtth. 15. 26. Chap. 18. 19 20. Joh. 10. 16. Acts 2. 44 46. Chap. 19. 9. Rom. 1. 7. Chap. 16. 17 18. 1 Cor. 1. 1 10. Chap. 5. 4 5 11 13. and 12. 12 13 14 20 25 27 2 Cor. 5. 6 7. Chap. 6. 14 15 16 17. Gal. 5. 9 10 12 13. Chap. 6. 16. Ephes 4. 3 4 25 Chap. 5. 1 2 11 12 21 30. Pâ—il 3. 15 16 17. 1 Thes 3. 6. 2 Thes 3. 14. 1 Tim. 6. 3 4 5. 2 Tim. 3. 5. Tit. 3.
Pastors I write against but the way There may be a Moses in Pharaohs Court a Ioseph in Poâ—phar's house a Cornelius or devout man though out of the Church a Luther even in Rome till the Lord enlighten So as government and discipline is a Churches right and priviledge not the worlds and Nations priviledges as so and then Where are all your quoted Texts which are applied Surely that of Corinth is the Churches and that of Ezekiel and Proverbs makes not for the discipline of a Church at all Master Ley's Resolution Page 16 17. He makes a comparison betwixt materiall and spirituall buildings as stone and timber should not be clapt together in the one soone in the other 1. Similitudes may illustrate but not prove any thing 2. Conformity betwixt materiall and spirituall things is not to be carried too far 3. In materiall buildings or the Temple there is not only squared stones but peeces and rubbish which have their use not so in the spirituall all things there are homogeneall and square and living stones c. 4. Those that he accounts rough and unsquared are in some conformity though not so polished as others 5. The best stones are not to be taken from the rest to make up a building by themselves as in seperated Congregations 6. Let him shew any such example in the New Testament where when there was a mixture of holy and prophane as in Corinth i Cor. 11. 21. the Apostles gathered out the holy part 7. That of Axes and Hammers hath a mysterious truth in it but not to his purpose viz. That the spirituall building is built of the soft and secret whispers and motions of the spirit Reply To that of the similitudes I fully agree with you they illustrate better then they prove To that of not carrying a conformity betwixt materials and spirituals too high I agree with you in that too yet not so fully for Iesus Christ the great Prophet of the Gospell preached the glory of the Kingdome in materiall comparisons in salt water leven mustard-seed sowers husbandmen vines vineyards c. To that of spirituall buildings which you say are to be made up only of squared living stones I agree with you and here the controversie might be ended If your Temples shall be of living stones the controversie is granted But because I will not seem to mistake you I beleeve the spirituall building you mean and I are not the same here You mean as it appears the invisible spirituall or Church mysticall and yet there all is not so Homogeneall and of the same kind neither The head of the body is both God and man and one member like one star differs from another in glory But we are speaking of the spirituall building or Church here which is the Image of the Church above and as that is of true reall essentially spirituall living stones so the Church below is to consist at least of such as visibly and formally appeare so and therefore the Apostle cals them in his Epistles Saints and called to be Saints And to that of your peeces of Rubbish in the materiall building It is true But what is that to Salomons Temple which my comparison drives up to How much Rubbish can you prove in that type nay square stones pure Cedar gold c. to figure out the Gospell-building or Temple as in Heb. 9. So as your rubbish is only in your owne allusion not in mine To that of your unpolished stones in your Parishes which may fit the Temple now I answer It must be then only such a building as the materiall one you speake on which is made up of rubbish and broken peeces and if that be according to Christs patern let these Scriptures in the margin with many more determine And for their submitting indeed there is a nationall blinde traditionall obedience in them I cannot call it Gospell submission To that of the best stones not to be taken out to make up a building I answer I am sure we are to take in no ill unhewne unpolished and the Scripture cautions and practise are cleare c. then judge you what the stones must be Nor doe we so picke and chuse as if all stones were to be square alike or equally polished that is not in any materiall building Though we would take in no rubbish yet we take in stores differently squared As in the body one member differs from another the eye and hand and foot c. and members lesse honourable 1 Cor. 12. so in the body of the Church every one according to his measure and as every one hath received Nor do we stand so for the first polishing as you pretend You make as if we set up such degrees of perfection as were only the degrees of the invisible or mysticall body when it is meerly in the degrees of visible Gospell-perfection By this you would make the carnall to abhor and the weaker to stumble and be offended as if the doore of our Churches were not open for any such whom you imply were of a temper meerly Spirituall and of a size of our owne not the Scriptures Let the doores of our Churches be as strait as you imply I am sure your doors are set open or rather cast off the hinges but a pure Gospel-entrance is neither too wide nor too narrow We know there is smoaking flax and bruised reeds measures of grace If they can willingly submit to Iesus Christ their Law-giver and walk as members of the body here they may receive polishing and have honour and building up and many other degrees of perfection which the Saints of God obtaine when they are in fellowship with the Father and the Son To that of your challenge that I should shew any such example in the New â—â—stament of taking out the best when there was a mixture of holy and prophane I answer Those were Gospel-Churches gathered by the Word and Spirit into Gospel-fellowship and when you make your Parishes to appeare such Churches then I shall tell you more till then I suspend your challenge The world and an Antichristian Nation are both under Christs fan for gathering them out To that of a mysterious truth you speak on in the Axes and Hammers I agree with you in that and because of the mystery I therefore quoted it And whereas you summe up all the mystery into the soft whisperings and motions of the Spirit you can hardly warrant us or secure us that your interpretation is the whole mind of the Spirit and that very interpretation of yours is part of it the very same I aime at viz. to shew how the Gospel-building is softly gathered and made up by the Ministery of the Word and Spirit and not with Axes and Hammers tools of a compulsive forcing sharp and authoritative nature as c. Master Ley's Resolution Page 17 18 19. For that of his c. whore he makes Christs description of himself c. to be against the establishment
is no better then the first 3. Prove the other Reformed Kingdoms to be Reformed Churches as Churches are taken in the Gospel and their Paterns pure Gospel-paterns which by your owne you acknowledge to be in part prudential or humane as well as Evangelical and Divine and then your reason may have some force in it Till then you see with all you can doe you cannot prove but Christs government was divers years in bringing forth by himself and his Apostles and so by your owne account you ought not to be before them unlesse you assume fuller Revelations of truth then they did Let the Reader judge whether any of these makes for the setting up your government or the taking down my reasons To your last That this Reformation hath proceeded by slow paâ—es and degrees What Would you prove it by its slow proceedings to be Christs Government and therefore to be setled That were a strange kind of reasoning Because Christ proceeded by degrees in giving out the glory of his Kingdom here therefore every thing that proceeds by degrees is Christs Government Here is some kind of Logick indeed as you say but no Scripture as for instance He that saies such a one is a living creature saies truly He that saies such a one is a beast saies he is a living creature Therefore will it follow He that saies such a one is a beast saies truly So He that saies Christs Government proceeded slowly saies truly He that saies your government proceeded slowly saies truly Therefore He that saies your government is Christs government saies truly What have you got now by your Logick Whereas you say in your second Christ gave gifts and qualifications for government I answer If you and your Parishes have such gifts and qualifications as in Ephes 4. 1 Cor. 12. set it up when you please if not what haste Master Ley's Resolution Pag. 26 27. Now to his Rules and Considerations of Prudence The more time saith he for trying spirits the lesse danger to that State c. I answer 1. It is the duty of a State not only to try spirits but to rule them And rather to rule them then to trie them Prov. 29. 15. and the longer they live without the yoke of Discipline the more enormous And for trying all things there is a due proportion of time to be observed Though it hath been the ill hap of our Chureh c. to have the government fluttering on the lime twig at Westminster when it should be on the wing of actuall execution all over the Kingdom 2. He makes it a dangerous matter for the State to involve it selfe into the designes of Ecclesiasticall power But unseasonably applyed to Presbyteriall-government because both Popish and prelaticall power is abjured by it by covenant 3. Whereas he saith There can be no danger in the not too sudden incorporating c. since Moses is not alive c. a new star may arise It is a groundlesse conceit refuted already and for that of Moses c. he bâ—wrayeth his designe to debarre the government for ever and for that of a new star arising it prepares the way for some Barchochebas who pretending to be Jacobs Star mislead the Jews and was called Benchozba the son of a lye Reply You prove against me 1. That people ought to be ruled rather then tried c. 2. That sometime is to be allowed for triall 3. That the government hath been fluttering too long at Westminster 4. That there is no danger to feare the Presbyteriall government which hath abjured Popery c. Dominion by Covenant 5. That some of this is refuted already 6. That my designe is to debarre it for evâ—â— 7. That a new Star is a misleading star To your first I reply It is true in civill government rule there rather then trie But what is that to Church-government or Discipline The rule there is the will of God which is the only rule in government and legislative power in the Church and that is Trie all things before either you rule or be ruled To your second Some time you will allow I see for triall but you ought not to measure and deale out time but by the Standard of the Word and before you call for such quick obedience as you do and as the Apostles did prove your power and truth and conclusions and by such Apostolicall and infallible evidence and then it is our sin if we submit not And let the time you deale out not be like that of States and Armies in their Treaties who are finall and peremptory in the seasons they set You cannot set such time the Spirit breaths when and were it listeth To your third What is that to the present Discipline what the Covenant abjures Covenant and Discipline are two distinct things a Covenant may abjure in word what yet a government may practice indeed Nor is it enough to abjure Popery in grosse but in every part parcell And now having abjured it is not enough to sit down in that satisfaction that we have sworn against Popery but to search out lest we be forsworn in the practice of it Such a duty begins from the time of abjuring and it lies not only upon the State to find out Popery but every one in his own particular is ingaged you and I and every Covenanter and therefore seeing you have ingaged thousands by conscience against Popery and to endeavour c. you are bound to give the same conscience liberty to bring in its result and enquiry else you make it a snare and trouble to Israel and not a Covenant And now I professe here a just and undeniable liberty by Covenant to bring forth all of Popery Prelacy or truth they know To your other Why should ye speak of governments fluttering on a lime-twig at Westminster Sure the State or Parliament may deserve better of any of the Assembly then to be thought their retarders or lâ—me twigs How have they honoured them above their Brethren printing their ingagements to the world before every Sermon calling them into so neere a capacity with themselves though Divines have been unfortunate before and their Predecessours raised in the curtesie and piety of former States and Parliaments into a Law and power above their Brethren which I hope our Brethren will remember and beware of But because I would not wholly interpret you into so dangerous a sense against the State it may be you may call your dissenting Brethren the lime-twig which if you do you are contrary to your own Argument for you argued but lately the slow proceeding into a very warrantable and Scripture-way and will you now marâ—all and defile your Argument with a lime-twig and bewray rather your slow proceeding to have been of constraint then conscience To your other That this is already refuted I say no more but as you have formerly refuted so I have formerly answered To your other That my designe by that of Moses is to
Smectymnuus to the high Honorable Court of Parliament in the yeare 1641 by reason of the Prelates Tyranny Now awakened and presented to themselves in the behalfe of their Non-conforming Brethren WITH A BEAM of LIGHT discovering a way to Peace ALSO SOME QUAERES For the better understanding of Mr. Edwards last Book called GANGRENA With a PARALLEL between the PRELACY and PRESBYTERY By JOHN SALTMARSH Preacher of the Gospell Mat. 18. 32 33. I forgave thee all that debt because thou desiredst me Shouldst no thou also have had compassion on thy fellow servant even as I had pity on thee LONDON Printed for Giles Calvert at the black spread-Eagle at the West end of Pauls 1646. TO THE HONOVRABLE THE Knights Citizens Burgesses of the House of COMMONS In PARLIAMENT Honourable I Here present you with some Notions of the Brethren of the Presbyterian Way which were presented to your HOUSE some foure or five yeares since wherein they doe in much strength and piety as it seems to me open the way and secrets of Spirituall Tyranny and Conscience-yoaks there is some occasion now of reminding the Brethren of these because the straine of their preaching and printing seemes to have forgotten these principles Spirituall Yoâ—ks and Burdens being taken off from us through the hand of God upon ye the memory of them seems to be gone off too from some some have forgotten that they were strangers in the Land of Egypt the Lord hath seemed to forgive the formerly Nonconforming Brethren all their debt because they desired him And now the Question is Whether they should have compassion on their fellow servants as he had pity on them The Controversie now before ye is of all your Faithfull ones and therefore it cals for the tenderst judgement Fathers may better beat servants then children out of doores the one sort â—â— I mistake not contend that they may rule with ye the othâ—â—â—â—â—t they may be ruled by ye in the things of your owne Kingdome and in that of the Kingdome of God that Iesus Christ may rule both ye and them how just how spirituall this latter plea is will appeare from the choycest Reasonings of some in reputation with ye which I have awakened The things I present ye I would not presume to make too positive because I would not conclude a wisdome of your latitude under any notion of mine though I see private men take too much liberty in that way towards ye though it is your indulgence not to know it I here present ye things only to be considered to be quaered in the behalf of truth and the advancement of your State to which I am covenanted and I am the bolder and freer having sold something that I had for that pearle for which we are bidden to sell all I shall adde some Considerations here to the rest 1. Consider whether under Popery the mystery of the Nationall Priesthood was not rather held up by the power of Princes and States then States themselves by such a way of power and whether the mystery of the Nationall Ministery be not rather held up by the power of States now then the States themselves in such a way of power and then whether all the Pretences and Consequences to drawâ— in States and Kingdomes for the Churches interest if clearly discussed be not rather a way of Antichristian mystery then of zeale to Religion or the power of Magistracy 2. Consider whether in the Kingdome of Jesus Christ any other Scepter should be lifted up then that golden one of his own and whether if there be a Kingdom of God if Iesus Christ be the Lawgiver and the Spirit of of Christ the interpreter of those Laws and this Kingdom of God within the throne of that King of Kings and Lord of Lords the Lord Iesus any other power should rule any other Scepter any other Laws or any other sit down in that Throne which is only the Throne of the Son of David whose Throne is for ever the Scepter of whose Kingdom is an everlasting Scepter 3. Consider whether there be not an Heathenish or Gentilish world and an Antichristian world or a world of many called Christians and beleevers in Christ and yet a Church of Christ which is neither of these and if so whether is all this Kingdom of England that Church of Christ or not rather much of it that part of the Antichristian world over which one part of the mystery of iniquity hath sat long and is yet upon it And if so then is there not room in England both for Presbyteriall Churches and Believers of other waies to live in that part of this Kingdom which is the world and not that Church And if so ye may be rich in people rich in peace rich in the praises of the people of God Honourable go on to do worthy things for our Nation as worthy things have been done by you and may ye be as the wings of a Dove covered with Silver and her feathers with yellow Gold So praies Your humble faithfull Servant IOHN SALTMARSH To the Reverend Divines of the Presbyteriall way Brethren THese are the sig hings of some of your own spirits under Episcopacy under the Tyranny of that government O how acute and sensible were your Iudgements and Consciences then of the usurpation dominion imposed Formes when you were the sufferers but now that your Brethren are become the Non-conformists to you as you were Non conformists to the Prelates and you the imposers and your Brethren the sufferers I find times and conditions are forgotten and yoakes are called for which neither we nor our fathers were able to beare I see by your printings and preachings the working of new dispositions in you and Symptomes of something like Dominion and Persecution surely Brethren your crying out thus for the civill power to help you or all is undon is a sign you trust not to the Gospel strength nor truth of youâ— way but to the arme of flesh Methinks of late your Sun is turning into darknesse and blacknesse over us and your Moon into bloud is it possible that yoakes burthens whips prisons banishments can be soon forgotten Can Saints like naturall men see their faces in a glasse and so soon forget what manner of men they were I have reasoned with you in your own arguments I hope your own arguments may find accesse to your spirits when ours cannot men are sooner perswaded by their own reason then anothers O that the same sounding of bowels may be heard in you to your Brethren that ye wished to heare in others who were once your task-masters What Joseph said in his affliction we shall say to you Think on us I pray you when it shâ—ll be well with you and shew kindnesse for it may be as Mordecai said ye are come to the Kingdom for such a time as this if not enlargement and deliverance shall arise from another place IOHN SALTMARSH GROANES FOR LIBERTY 1. Divisions ought to
why is it now under Presbytery matter of just report against others 2. If Excommunications Deprivations Suspensions c. were esteemed so burdensome and cruell then why are Fines Penalties and imprisonments so much preached for now why do not the Brethren of the Presbyteriall way thinke it as hard for the Magistrates to aflict their Brethren as they thought it hard in the Prelates to afflict themselves 26. No Presbyters to be Ambitious Neither in any of his writings the least intimation of superiority of one Presbyter over another save only where he names Diotrephes as one ambitiously affecting such Supremacy Quaere If none but such as Diotrephes is observed in Scripture for affecting Supremacy and Superiority and if one Presbyter cannot be found affecting place above other Presbyters in opposition to Bishops then how is it cleared that a Presbyter may be supreame to a whole Church or Congregation and that it is not as much Superiority for some few Presbyters to affect being above many Saints together in one Church as for one in name or office as a Bishop to affect place above another in name or office as a Presbyter and so Episcopacy be as warrantable as Presbytery and both alike unwarrantable A Beame of Light to discover a way to the peace both of CHURCH and STATE By way of Considerations Consid 1. LEt it first be considered where the great obstructions lie against Liberty or Tolleration of Brethren of severall waies and if it may not be found to be in these things 1. A taking the whole Kingdom of England for the Church of England and so setting up the National Magistracy of Israel in the Nation now as it was then which how it may be warranted would be well considered 2. A jealousie how to preserve the present Ecclesiasticall Interest without the choycest power of the Magistrate to help it which if well observed makes it appeare to be lesse of God and more of Man 3. An interpretation of these Gospell Scriptures which concerne Magistracy Rom. 13. 4. 1 Tim. 2. 2. 1 Pet. 2. 12 14. which I humbly conceive to be so far as concernes any good or evill either of the Law of Nature or Nations into a good or evill purely spirituall and of meere revelation in the Gospell as things of Gospell-light and mystery and notions of Heresie and Schism are this latitude of interpretation of the generall Rules in the Gospell concerning Magistracy into all particulars of Truth and Heresie is of high consideration Consid 2. Let it be considered how the Kingdome of England may be called the Church taking in all the Northen parts the Western parts the whole Nation generally to the very wals of London with Mr. Marshals Testimony that many thousands nay thousands of thousands which accordingly reckoned takes up almost the greatest part of the Kingdom not knowing their right hand from their left in the very principles of the Doctrine of Christ and saith Mr Marshall no land can be esteemed Christs Kingdom where the preaching of the wâ—ra is not established is any country esteemed a part of a Princes Dominion that is not ruled by his Laws Consid 3. Let it be considered then seeing the Kingdom of England is not a Church but in the generall a Nation baptized into they know not what at first and beleeving generally they knew not in whom ever since as Mr. Marshall whether there may not be a free peaceable cohabitation of the people together viz. of those called Presbyteriall Independent Anabaptists enjoying there severall waies of practice in things of outward cognizance and order as Baptism Church-Order c. in all peaceable demeanure and godlinesse as well in this spirituall variety as so many Corporations Counties Divisions Armies and severall Companies in that their civill variety and yet in all a civill comelinesse peace and unity Consid 4 Let it be considered whether the Civill power in such a Gospell-mystery as Presbytery is and the way of Baptism is and the way of Independency is may not with more lawfulnesse lesse hazzard of sin and safety keep off or suspend his engagements from all sides seeing there lies Gospell-strength and Arguments on all sides and walke only according to those generall Rules the Gospell hath laid him down in Rom. 1. 3 4. 1 Tim. 2. 2 1 Pet. 2. 13 14. not daring to draw himselfe to revenge any misbeleefe of particular Scripture misteries forcing either side either for Presbytery Independency or Baptism which the Gospell hath no where warranted him in speciall or in any cleare consequence to do but such as the present prevailing Brethren draw out from the judiciall law of Moses to help and from these generall Gospel rules which can bring forth but an opinionative justice as their Arguments an opinionative truth or Presbytery whether the Magistrate ought not to demand a more clear equitable rule in things of spiritual cognizane I humbly present to be considered Whether there ought not to be a certain Rule for a certaine justice so if there should ever be a proceeding to Fines Imprisonment Banishment the Divines can administer no more certain grounds for the Magistrates conscience then such as they have for their own which are but probable controvertible doubtfull as the Arguments on all sides will make appeare Consid 5. Let it be considered whether it hath not been one of the Nationall sins viz. Making Laws against all other I ormes but what it did establish it self Nationally by which experience hath told us how Gospell Truths have been kept out whole Generations â—opish States kept out Protestantism and Prelacy kept out Peesbytery and whether Presbytery proceeding on the same ground is not in the same danger of sin and of keeping out other Truths and whether upon this ground any Gospell Revelation or Light of which there shall be an Encreasing every day as Mr. Case himselfe preached ever shall come into this Nation but of the Nationall size and temper and we know that is not often the Gospell way the Lord hath chosen the weake things and base things Consid 6. Let it be considered whether part of the great Mystery of iniquity be not that of drawing in the strength of the Nations the Princes of the earth to support the Ecclesiasticall or Church glory and let this be sadly considered did not Popery get in the Kingdoms of the world to support itselfe Did not Prelacy stand by the same power Doth not Presbytery hold it selfe by the same strength of Magistrates Are not the same Iron rods and scourges of steele conveyed over from one of them to the other Did not the Pope whip the Protestant with fine imprisonments and the Prelate take the rod out of his hand and whip the Non-conformist and the Non-conformist or Presbyter take the same â—od out of the Prelates hand and scourge those that are Non-conformists to him Consid 7. Let it be well considered whether the design of the Nationall Ministery eversince
of Dominion ruling conventing excommunicating in each Objection But how will you do to satisfie Parliament Presbyterials and other dissenting Brethren Answ Not that I will determine but propound for the Parliament It appeares that the State-conscience according to the present corrupt constitution both of Ministers and Elders and People of this Kingdom cannot yeeld a Divine Right to a Presbytery so constituted and therefore they are not to be forced to the judgement of the present Assembly no more then the Assembly do desire to be forced themselves to their judgment and therefore each is to enjoy their liberty in the Lord as they are perswaded The State is to enjoy their liberty in their judgement of no Divine Right in this present Presbytery The Assembly may enjoy theirs in their judgement of a pretended Divine Right or Presbytery in all Congregations which will conscienciously practice with them not seeking to make the State subservient to them by their Civill power which no Scripture practice will warrant from any Eldership or Presbytery there and thus the French Churches enjoy the Presbytery at this day having no Civill power to help them And the other dissenting Brethren may enjoy their Divine Right too being as fully perswaded from Scripture of theirs as the other are of theirs and equally live under the same liberty and not trouble the State with any thing but their prayers and obedience Objection But the Brethren of the Assembly expect the Parliament should joyne with their results Answ I know not why they should expect that for they are no more infallibly gifted then their Brethren that they should expect more from the State then they Their Ministery is as questionable Their Interests are more in the world then the Interests of the first Presbyters were as in their maintenance by Tythes and in their power of Classicall Provinciall Nationall the Kingdom being thus corrupted and in that subserviency and power of compulsion they demand of the Magistrate and Princes of the world And why our dissenting Brethren may not with as much justice honor conscience desire the State to settle such a Gospell-order as they beleeve to be true the other being no more enabled to demand of the State any power for imposing their conclusions true by a power of the States own giving by Ordinance And whether the State seeing no infallibility of spirit in any of all sides since what the Truth which they hold bring in its own evidence and demonstration before them ought to be pressed as bound to one by any Interest more then to another save that of Truth I leave to be considered and then what reason the Brethren have thus to presse their supposed Divine Right I desire to know Objection Whether is this to settle things according to Covenant Answ Yea The Covenant binds us to Vniformity but then that clause According to the Word of God doth restraine the Vniformity to the light which each Kingdom sees by according to that Word and therefore our Brethren of Scotland see Presbytery in one degree the Hollanders in another and the French in another and at this time England in another and yet all should be one in that clause of the Covenant viz. to defend each other in their degrees of Reformation against the common enemy We Scotland and Scotland us and what a comely thing it is for Brethren to dwell together in Unity though they cannot in Uniformity The Last Petition of the Assembly for Divine Right in their present Presbytery with Inferences upon it Petition THat the Provisions of Commissioners to judge the scandals not numerated appeares to our consciences to be so contrary to that way of Government which Christ hath appointed in his Church Inference Whence we may inferre that the Assembly do suppose the Parliament and Commissioners to be far below the Ministers and Eldership in spirituall gifts and discerning which I suppose cannot be well presumed considering the Assembly and Eldership now is not annointed with that pure spirit and gifts as the first were but with habits of Arts and Sciences and with some measure of the Spirit which many both of the Parliament and Commissioners both may be and are enabled with as well as they and whether is not this to set up the old distinstion of Layty and Clergy and to set the present Eldership and Presbytery upon a higher Forme then the Magistrate seeing the gifts are not so distinct as at first why should the Offices be so distinct Petition In that it giveth a power to judge of the fitnesse of Persons Inference Whence we may inferre that they presume themselves to be that very Ministery and Eldership of Jesus Christ though both their Ministery is by Bishops and their Elders by a prudentiall constitution and election at this present and may not the Magistrate who is unquestionably the power of God Rom. 13. appointed to be Judge of good and evill more lawfully judg oâ— sins and Gospell-Rules then they who are a questionable Ministery and Eldership in this present Presbytery Petition And to be so differing from all examples of the best Reformed Churches and such a reall kinderance to the bringing the Churches of God in the three Kingdoms to the nearest conjunction and uniformity and in all those respects so disagreeable to our Covenant Inference Whence we may inferre that if all do not beleeve as one beleeve it is pretended that all are in breach of Covenant and thus the Covenant is made a snare by interpretation and principles of spirituall compulsion implyed in the Covenant contrary to the Spirits wisdom who both allowes and advises the severall statures and measures of light the weak and strong and whether the Communion by unity is not a glorious supplement to the Rent of Vniformity that of Vnity being in the Spirit that of Vniformity in the Letter and why should our Brethren thus bring down the State and Kingdom more to other Reformed Kingdoms or not rather raise up the other Reformed Kingdoms to this and if any thing be revealed more to this Kingdom that hath sit by this long time why should not the other hold their peace and beleeving Kingdomes as Beleevers walke one with another so far as they have attained and wherein they have not the Lord shall reveale even this unto them not but that this Kingdome ought to forme it selfe into any Communion with the rest so far as their Communion excels and so the other into Communion with this so far as this excels and both so farre to one another as they are perswaded not compelled which are no Arguments for Faith but Formality Petition Do humbly pray that the severall Elderships may be sufficiently enabled Inference Whence we may inferre that their whole endeavour is to raise up the Interest of the Eldership and Presbytery into a distinct sole and Independent body and power which how conformable and obedient and consistent it may prove to and with the power of the State
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 Edwards his Second Part called Gangrena directed to me Wherein many things of the Spirit are discovered Of Faith and Repentance c. Of the Presbytery And some things are hinted to the undeceiving of people in their present Ministers By John Saltmarsh Preacher of the Gospell Acts 7. 26. Sirs ye are brethren why do ye wrong one to another LONDON Printed for Giles Calvert at the Black Spread-Eagle at the West end of PAULS 1646. Reader IN this Answer to Master Gataker I conceive thou hast a taste of the true Notion both of the sweetnesse and glory of the Gospell Imprimatur May 26. 1646. IOHN BACHILER To the Right Honourable the Lord Maior Aldermen and the Common-Councell of the City of LONDON Right Honourable MAny who call themselves Ministers and Prophets of God accuse us of Heresie and Schism before ye But I hope ye will take notice they are but men as we are and of like passions with us neither Apostles nor Prophets of the first Baptism or gifts of the Spirit Yet if the Priests and Elders or any Oratour as Tertullus accuse Paul to Festus or Agrippa be cannot but answer for himselfe I have but few words to speak to ye Noble Citizens That ye would in that Spirit which is of God judge the Doctrines of Men and single them from Traditions Customes Councels Synods Interests Ye are bid to try the spirits whether they be of God or no. Try whether it be according to God for some Ministers and those not Apostles to call others Hereticks who beleeve not as they beleeve What will become then of the strong and weak Christian of the children fathers and young men Trye whether they ought to preach to ye to suppresse all but themselves since they are not infallible but may erre and where is the Remedy then if they erre Who shall judge the Iudges Try whether this make for unity of spirit to allow no more fellowship nor brotherhood then in Horme and practice And what will they have ye do if Formes should alter For States may change England hath done so Try whether this make for the glory of Christians to persecute or banish as they would have ye all but themselves May they not as well tell ye that God hath made England only for men of the Presbytery or one opinion to live in and worship in And where find they that Trye whether some by their daily Invectives from Presse and Pulpit against Independent's and others bring not in the Popish Designe in another Forme to divide the godly party both Presbyterian and Independent and so to ruine all Try if all such Doctrine as they commonly preach and write to ye resolve not it selfe most into their own interests profits place power And what doth the Scripture and Histories tell ye of that And now I have done praying for ye That ye may be still a free City and not disputed by the miscelany of Logick and Divinity of some into bondage That ye may be still populous and not your streets growing with grasse through any un neighbourly Principle of Persecution which must needs lose ye many and much resort from this famous City under the name of Hereticks not letting such live beside them That ye may be a peaceable City and not raised up and dashed by any breath of men against the other and greater part of your selves the Parliament England hath long enough broken it selfe against its own walls let it now be our strength to sit still and to stand still and see salvation And since the Lord hath let the most of the successe of the Presbytery which is so much desired come thorow the hands of those and that Army whom they have told ye over often were Hereticks let this be but taken notice on by ye what God hath told ye in the successe of that Army and I trust ye will never regard the Messengers by whose hands the Presbytery in a kind came by beating them out of doores Thus rests he Who would rejoyce in your Peace Prosperity and GOSPELL-unity JOHN SALTMARSH REASONS FOR Vnity Peace Love THe Nations and Kingdoms of the world shall bring their 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 according 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 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 where ever 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 men usually think it and takes in severall natures nations people languages of every tongue and kindred so severall spirits consciences judgements opinions 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 preservation and selfish unity or selfish peace because that when Uinity Peace Preservation 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 That there is no such impossibility of being one under divers Opinions as we are made beleeve no more then there was for