A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...

CHAP. XXXIV. A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh, which he fathers upon the pure im∣mediate actings of the Spirit beyond law and Gospel

* 1.1FRom this, Is God the God of the Jews only, and not of the Gen∣tiles also? Rom. 3. He inferreth that God hath not limited or∣dination to the Presbytery, so as none in a constituted Church should preach but they, as if to be a God to his people in Cove∣nant were to make al in Covenant men & women sent preach∣ers of the gospel.

2 Psa. 50. Thou thoughtest I was such a one as thy selfe: Because I punished thee not, but was silent at thy Adulteries and Slan∣ders, so the true sense is, but Saltmarsh saith, that is a God mere∣ly of one image, or figure: Therefore God is not in one forme of wor∣ship, (saith he) the law, the gospell, but in another beyond both, to wit the spirit. What greater violence can be done to the scrip∣ture?

3 And the Heavens cannot containe him, therefore God is not in one forme of worship, doctrine or confession. He may inferre, there∣fore he hath not sufficiently revealed himselfe to us in his word

and works contrary to Psa. 19.

Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks, and pleasant Pictures and Idols of gold, and judgement shall be upon all the Merchandise of Babylon, the pearlesse and pretious stones, the Cynamon and Odors. then must God poure shame upon all flesh, and fleshly glory, upon all the visions and dreames that man hath of God by reason, creature-imagerie, or outward administration, & notion by letter or by graces &c.

Answ. In such a noone-day light of the Gospel, can we be∣leeve that Antichrist should call Gospel-administration by the letter, that is, the preached Gospell, inward graces, and faith, laying hold on Christs imputed righteousnesse, with the name of flesh, dreames, imagerie, idols, oaks of Bashan, Babilo••s preti∣ous wares? Did the Holy Ghost Isa. 2.12, 13. &c. Rev. 18, 12. intend any such thing?

4 Touch not mine anoynted, ergo, give the anoynted liberty of consci∣ence to preach or teach of God, what they please. An. but that (doe my anoynted no harme) will warrant that the Prophets should not s••dden the hearts of the anoynted in the way of righteous∣nesse. But it shall never follow, ergo Nathan may not rebuke David the anoynted of God, for his adultery and murther: er∣go if an anoynted of God commit murther, the Magistrate should not punish him for it, nor ought the anoynted to be re∣buked or hurt with the tongue, though they deny, God, Christ, Scripture.

Not as Lords over Gods inheritance, or having Lordship over your faith, ergo liberty of all Religions is lawfull.

Answ. Saltmarsh shall never prove this consequence.

To the weake I became as weake, then are all outward things in worship indifferent.

We are to please one another to edification, Rom. 15.2. ergo all outward things are indifferent see Sparkles p· 20.

Answ. The place Rom. 15. is to please one another in acts of the second Table, as not to offend our Brother in meats, then may we please him in drunkennesse, gluttony, whoredome ex∣cept the words be other wise exponed.

2 Thess. 1. Christ shall come to be gloryfied in his Saints, that is, the Lord Jesus his (second) comming in spirit and glory, in reve∣lation in his Saints. Sparkles p. 22.

* 1.2Answ. Then Christs second comming is not in the end of of the World, in a bodily manner, but so spirituall, as it is dai∣ly fulfilled, and the day of Judgement is even now and in this life, as said Henery Nicholas and it hath beene these 1647▪ yeares.

Antichrist or the man of sin, 2 Thess. 1. is the old man.

Answ. Saltmarsh will not have the Pope the Antichrist, be∣cause Popery and all Religions are indifferent.

The first Tabernacle stood in meats and drinks and diverse wash∣ings and carnal ordinances, then baptizing with water is Jewish, Sparkles 29.30. we are circumcised with him in baptisme, ergo, there is no baptizing with water, Spark. 31.32.

Answ. The affirming, in some respect of the operation of the first cause, doth not anull all the actings of the second cause, nor bring to nothing all ordinances.

Job 29.2. The candle of God shineth upon their heads, and the secret of the Almighty on their Tabernacle,* 1.3 that is, the Disciples had the Summer sun shining on them, while Christ was among them in the flesh, when that ministration came but to its point—it became a place for Satyrs and Owls.

Answ. Job speaketh of his worldly prosperity, before his troubles came on him, and Psa. c. 13.19.20. of the desolati∣on of Babylon, neither of which the Disciples saw: Salmarsh citeth the place of Job as if the Holy Ghost intended his monk∣i••h sense, which was never in the heart of God.

Hee shall baptize you with the Holy Ghost and with fire ergo, ther's no water-baptisme. 33.

Answ. It is no consequence.

Goe t••••ch and baptize, that is, goe Disciple and baptize; now Paul and Apollo were nothing and cannot wake Disciples, then hee must speake of the ministration of the Holy Ghost or gifts, which were to continue for that age only.

Answ. But the Apostles ministerially as instruments and Ser∣vants could make Disciples, and baptize•• outwardly: Christ only inwardly and effectually as the principall cause.

Col. 2. Being circumcised with circumcision made with••u•• hard: then as true circumcision is made without hands, so is baptisme.

Answ. But it followeth not, circumcision with hands is for∣bidden Gal. 5.3, 4. but b••ptizing is commanded, Matth. 28.19, 20. By this argument Saltmarsh should not preach, nor

write books, nor bow his knee, nor pray, nor read Scrip∣ture, because true preaching to the heart, is God teaching without a mans tongue, and true writing is God writing his Law in the inward parts, without inke or paper, and true pray∣ing in the Spirit is without knee, tongue, or lifting up eyes, or hands, &c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances.

Jesus Christ is the Prophet whom we are to heare, and they shall be all taught of God; ergo, no ministery by the letter can destroy the Anti∣christ, p. 49.

Ans. It followeth not, for when the Antichrist is revealed to men to be the Antichrist, he is destroyed, otherwise the Antichrist must be converted to the faith by this way.

Christ is perfected and entered into glory, Luke 24. that is, all Christs body and Saints are made Ministers and preachers, Sparkles p. 51. and a pure Spirit without all ordinances.

Ans. Saltmarsh with H. Nicholas turne Christ, dying and en∣tring into glory, over into a Christ spirituall,* 1.4 that is God li∣ving by grace in the Saints, then as many Saints as many Christs crucified and rising againe.

1 Cor. 8. We know that an Idoll is nothing, nor an Idol Temple; then outward formes and orders are only a supplement to the absence of the Spirit of God, and to order the outward man amongst men to their fellow-Saints or the world, while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ▪ then preaching and ordinances are but characters of bondage to the unregenerate, and while they see darkly, and in a glasse, and not face to face, 1 Cor. 13.

Ans. The meaning of that, an Idol is nothing, is, or is va∣nity, as the Prophets say, an Idoll is of no force or power to hallow or pollute meats, that of themselves are indi••fe∣rent, yet the things sacrificed to Idolls should not be eaten before the weake, and if they be eaten in the Idoll Temple, we partake of the devills Temple, and that is nothing, what ever Familists imagine. Then we are to abstaine from Popish Idols, and to ab••••aine from murther, and to walke in love, according to the rule of the Gospel and Law com∣manding good, forbidding ill, only while we are unrenew∣ed men, Ordinances are as the horne-booke to children

come to the family of love, that are old men in Christ, and need no Ordinances, an Idoll is nothing, but an indifferent thing to them, all the Scripture is but to order our walking before men and the world, not before God, nor to lay any obligation of conscience on a Saint or Familist, so as hee should sinne in kneeling to, or praying before an Idoll, or abstaine therefrom.

* 1.5The Serpent, Gen. 3. was fleshly wisdome, the espousalls of the woman, the weaknesse of creation. p. 57.

Ans. Then the story of Adam, Paradise, serpent, trees, eating, man, woman, marriage, are no reall histories, but meere alle∣gories and metaphors, and mysticall things, which only can be expounded by the spirit of Familists and Antinomians, and this is the only spirituall preaching, praying and ex∣pounding of Scripture that Saltmarsh giveth us.

Saltmarsh Sparkles p. 64.65. By meeknesse of the Saints only shall the Jelousie and enmity of their enemies be allayed, Revel. 14. here is the patience of the Saints.

Ans. There is not in the text one jot of overcomming the enemies with meeknesse, here is matter of ground for the patience of the Saints, as chap. 13.10. and with as good ground he may say the keeping of the Commandements of God, and of the faith of Jesus, is that which allayeth the hatred of the world contrary to 1 Joh. 3.12. Joh. 15.19.22. Matth. 5.11.12. for the enemies doe expound Christs meeknesse and si∣lence to be guiltinesse; they wonder that Christ answered no∣thing, the world hate and malice the meeknesse of the Saints, though an eminent grace, as they doe all other shinings of Christ in them, and yet by dying they strengthen the faith of others, Rev. 12.13. Joh. 3.30. He must increase, I must de∣crease,* 1.6 that is, my ministration by word and water must be gone, and another more spirituall must succeed, and as the fire from heaven, lic∣ked up the foure barrells of water, so the baptisme of the Spirit, as fire, was to licke up this of water, 1 King. 18.34. to .38. p. 60.

A. But. John speaketh not so much of his Ministery, which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person, and as the day star at the rising of the Sunne, for Iohn was to be gone and to dye, and his time of actuall service to expire (though the

doctrine liveth till this day) and in his graces, the fulnesse whereof was in Christ, and that Elijahs sacrifice was a type of the Spirit, & Baals of John Baptists Ministery is a Monkes dream the Spirit of God never intended such a thing, for we are still builded upon the doctrine of the Prophets and Apostles, Jesus Christ being the chiefe corner stone, Eph. 2.20, 21, 22. and so an habitation of God through the Spirit; and so the same doctrine of the Pro∣phets and of the Baptist must continue; but this is to deprive us of all the old Testament as the Anabaptists doe.

Eye for eye, and tooth for tooth, was the Law, Matth. 5.39. And love your neighbour,* 1.7 but there is a higher ministration of the Spirit in the Apostles time, Love your enemies, avenge not.

Ans. The Spirit never meant, that under the old Testa∣ment, we might revenge our selves, and hate our enemies, the contrary is evident, Deut. 32.35. Prov. 20.22. Prov. 25.21, 22. and this was long before Christ came in the flesh, this is So∣cinianisme and Popery, if Saltmarsh understand either of the two.

Blessed are the meeke.* 1.8 Christ prophesied of a ministration in the Spirit by meeknesse and patience of the Saints, Revel. 14.12. and Heb. 4. there remaineth a rest to the people of God.

Ans. This meeknesse and patient suffering of injuries and heavenly Sabboths was in the old, as well as in the New Te∣stament, Ps. 37.7.8. v. 11. Ps. 34.2. Heb. 11.33, 34, 35, 36, 37, 38.

I saw no Temple there:* 1.9 then in this life the Saints shall be without ordinances, and the Kingdome shall be delivered up to the Father, he that can receive it, let him receive it, p. 65.66. This ministration is not only done upon the whole body of Christ at last, but is fulfilled in its particular accomplishments, and mystery of Spirit here.

Answ. 1. There is no more ground for such a ministration in this life, then there is for no death, no crying, no sorrow, no paine in this life, Rev. 21.4. no Sunne, nor Moone, v. 23. no uncleane thing, no sinne, v. 27. and no more warrant for delivering up the Kingdome, in this life, 1 Cor. 15. then for the resurrection of the dead, 23.37. and the blowing of the last Trumpet, 52. and the swallowing up of death in victory, 55, 56, 57. as if all these should come to passe in this life a∣greeable to this, saith H. N. Evangel. ch. 35. se 9. In which re∣surrection of the dead, God sheweth unto us that the time is now ful∣filled,

that his dead, or the dead which are fallen asleepe in the Lord, rise up in this day of his judgement and appeare unto us in godly glory, which shall also henceforth live in us everlastingly with Christ, and reigne upon the earth, wherein the Scripture commeth to be fulfilled in this present day. And Saltm. willeth these that are as spirituall as himself and his Familists, to beleeve this and receive it, that is, except, we make shipwracke of faith, and say the resur∣rection is past in this life, as did Hymeneus and Philetus, wee are all legall literall men, and void of the Spirit.

2. Saltmarsh is unwilling to contradict the truth of God, 1 Cor. 15.24. too openly, to wit, that in the end the King∣dome shall be delivered up: Now whether this be meant of Christs reigning no more in his Church in this life by Ordi∣dinances, or as Chrysostome doth expound the place, it be the rendering up to the Father his conqu••is••d and purchased people, as it is most agreeable to Eph. 5.27. I dispute not now, but Saltmarsh saith faintly, This is not only done on the whole body of Christ at the last, but also here. He dares not say this rendering up is not onely at the last day, but also in this life; yet the Apostle is cleare, he thought of no rendering up of the Kingdome in this life, as Saltmarsh by this new spirit suppo∣seth, for the text is cleare, v. 22.23. every man shall rise a∣gaine from the dead, Christ first and then his members 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then is the end when he shall deliver up the Kingdome to the Father. Then there is no rendring up till the dead in Christ be raised, v. 23.24. but the dead in Christ in their bodies (of which undoubtedly the Apostle speaketh, 1 Cor. 15.1, 2, 3, 4, &c. doe not rise in this life. 2. This ren∣dering up, is not till the end, then shall the end be. 3. It is when all rule and authority shall be put downe, v. 27. This is not in this life. 4. It is when, the last enemy shall be subdued, 26. 5. When God shall be all in all, 28. These are not in this life, therefore Saltm. dreames.

Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live, but if yee stay in the City yee shall be consumed; this is a figure of abiding no longer under any dispensation, Law, Christ in the flesh, Gospel, Spirit, then God, and his presence appeares upon it.

Ans. We know not this Spirit that dreames of phansied

types, and allegories without shadow of reason in the holy Scripture, wee have no ground to beleeve that the Holy Ghost intends any thing of this kinde, only Saltmarsh his Popish Spirit saith so; the Scripture is silent.

Saltmarsh pag. 145.147, 148. he saith Mal. 3. ver. 18. Ye shall discorne betweene the righteous and the wicked, proveth the Spirit of discerning, by which we shall know false teachers, Antichrists, as in the Apostolicke Church, and who feares God truely, who not, as the sense knows its object.

Answ. By this Familists deny the spirits and hereticks are to be judged by the word, but that man is the Hereticke, the Legalist though never so heavenly, if he be a Puritan the spi∣rit of Familists discerns him to be a Cain or a Judas.

2 The place of Malachie is this ver. 14, 15. Ye say it is in vaine to serve the Lord, and there is no reward for it. But serve ye God, and ye shall finde in your owne experience a reward and comfortable fruit in differencing betweene him that ser∣veth God, and serveth him not, for ch. 4.1. Christs trying day cometh.

Saltmarsh also sparkles p. 70, 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2. He applyeth the former to the Disciples of Christ under Johns ministery and Christs in the flesh, but these words,* 1.10 The Heire so long as he is a child differeth not from a servant, though he be Lord of all—Touch not the times of John Baptist or of Christ in the dayes of his flesh, though in these times the Ceremonies were still in vigor, but the Heir under nonage and Tutors, Gal. 4. is the Church of the Jews under the bondage of the Law and the Ceremonies thereof, and the Ru∣diments of the World: it was not the Holy Ghosts mind to speake of Christ in the flesh as a Mosaicall Lawgiver, or that his heavenly Sermons he preached Matth. 5. Matth. 23. John 10. Joh chapters 13, 14, 15, 16. his heavenly Prayer John 16. h••s death, and sufferings, and resurrection was a dispensation to be layd aside as the tutory of the law and beggerly Ceremonies, Sabbath, and shadows he speaketh of Gal. 4. for then the A∣postles in vaine call us to mind of the words, and commande∣ments of our Lord and Saviour Jesus Christ, as hee commanded them to doe Matth. 28.19, 20, 21. 1 John 1.1, 2, 3, 4. 2 Pet. 1.15, 16, 17, 18, 19. and though Christ promised at his ascending

to send the Spirit, this was not to abolished the doctrine of John and that which Christ had taught them in the dayes of his flesh, for of that Spirit he promiseth to send, he saith, Joh. 14.16 Yee know that Spirit, for he dwelleth in you (for the present) and shall be in you, in a larger measure when I shall send him, Act. 2. But Familists and Antinomians must have no ministration of the Spirit till Christ ascended to heaven.

And for the other place, Paul 1 Cor. 3.1.2. calleth the Co∣rinthians carnall,* 1.11 and could not write to them as spirituall, not be∣cause they were under the doctrine of Iohn Baptist and Christ as Saltmarsh dreameth: for that doctrine taught no carnall divisions, but he calleth them carnall on this ground, v. 3.4. Whereas there is among you envying, strife, and divisions, are ye not carnall and walke as men? For while one saith, I am of Paul, ano∣ther I am of Apollo, are ye not carnall? if the Apostle call the Corinthians carnall, as Saltmarsh saith, because they were un∣der the doctrine of John Baptist and Christ in the flesh, (of which there is not a syllable in that text or in all the Scrip∣ture) then must Christ and John Baptist have taught their hea∣rers striving, envying, schismes, and one to say, I am of Paul, and another, I am of Apollo, which is blasphemous. Now it is a∣gainst sense and reason that ever God ordained any mini∣stration so carnall, as that these under it were carnall, be∣cause of their striving and envying.

Saltmarsh tells us as I observe, every man should stay under the ministration he is in till the Spirit say, come up hither, then Paul calleth the Corinthians to abide in this carnality of envying, striving, and schisme, till the Lord say, come up hither, where∣as he sharply rebuketh them for their envying and schismes. Now if for envying and schisme the Corinthians bee carnall (as no doubt they were carnall in so far) and if therefore under the ministration of Christ in the flesh, and not under all Spirit, upon some other considerations, they must have been spirituall, and so under the all-Spirit, or pure glorious spirit of M. Saltmarsh; for as they are called carnall, so also spirituall, 1 Cor. 1.10, 11, 12, 13, 14. washen, justified, sanctified, in the name of our Lord Jesus, and, by the Spirit of our God, temples of the Holy Ghost, 1 Cor. 6.11.15.19. changed into the same spirit from glory to glory as by the Spirit of the Lord, 2 Cor. 3.18. espoused to

one husband Christ, 2 Cor. 11.2. let Saltmar. answer if none of these were converts that are called carnall for their envying? 2. whether one part of this Church were under Johns and Christs Ministery, some under all-spirit?

1 Cor. 1. Christ sent me not to baptise but to preach. Then hee baptised according to his spirituall liberty, to the Jew he was a Jew.* 1.12 p. 82.

Ans. Hee sent not Paul to baptise rather then to preach; for Paul baptised 1 Cor. 14.16. then he did it as sent, but it is a tricke of Familists to comply with all Religions, and deny the true Religion where there is hazard as H. Nicholas said, Epist. to the two daughters of Warwick, and call that com∣pliance the liberty wherewith Christ hath made us free.

2. Then baptizing with water was a part of Pauls Mini∣stery, which Saltmarsh denyes.* 1.13

The spirits of just men made perfect, or the true Christian in spirit, are these true spirituall Elders in the New Testament.

Ans. The spirits made perfect, are the glorified in heaven associated with the Angels, Heb. 12.22. But Saltmarsh will have life eternall confined within this life only to the El∣ders of the New Testament, that is, as I conceive Elders of the fa∣mily of love.

The true triall of the gifts,* 1.14 is when the spirits of Prophets are subject to the Prophets, that is, when the gift by which any one speakes of Jesus Christ is manifested in the hearts or spirits of the Saints, when they see the truths, they minister, as they are in Jesus, and in themselves, and in them that are spirituall and truly anointed, by the same Spirit, 91, 92.

Ans.* 1.15 Such a subjection to the Prophets hath no warrant in the Text, for it supposeth none to be Prophets, but those that are inwardly anointed, and manifest their spirit of Prophesie to the anointed only; as if the anointed may not take him, for an anointed Prophet who is only gifted and void of saving grace.

So H. Nich. Exhor. 1. c. 16. No man can rightly, according to the truth of the holy Scripture, or according to the spirituall understanding of the godly wisdome, deale in, or use the true Gods service,—nor should take in hand to busie himselfe therein, but only the illuminated Elders in the godly wisdome which walke in the house of love, &c.

〈…〉〈…〉 nothing in this triall of his aptnesse to teach, 〈…〉〈…〉 in the Scriptures.

〈◊〉〈◊〉 p 272 They did all drinke the same spirituall drinke, that is, the Ordinances of the Old Testament were as much spirituall as these of the New, and signified Christ in the flesh: But he concludes, be not yee Idolaters, that is, idolize not outward formes, the rocke, baptisme, 271. these both of Old and New Testament are alike out∣ward letter, visible, and perish with the using.

Ans. The Ordinances of the Old Testament are called carnall in opposition to endlesse life, Heb. 7.16. and because weake; and they could not, though bloody, take away sins, Heb. 7.18, 19. Heb. 10.1, 2. for the new Covenant promises, in Christ the true, better, eternall Mediator, doe all these, then it is against Scripture that the Ordinances of both were alike carnall, though without the Spirit, neither availed.

2. The Idolatry of outward Ordinances is condemned, as trusting in lying words. The temple of the Lord, sacrifices, new Moones, &c. Jer. 7.8.9. Esa. 1. But it was never in the minde of the Holy Ghost that Israel worshipped Manna, water, Passe∣over, or that the Corinthians did adore preaching, baptising: for their Idolatry, 1 Cor. 10.7. is the worshiping not of the Passeover, Manna, water, but of the golden calfe, Exo. 32.6. when they feasted and played. Saltm. then deviseth an Ido∣latry the Holy Ghost never intended. So here 1 Cor. 10. hee disswades from Idoll feasts in Idoll temples. 18, 19, 20. And never did Paul intend, 1 Cor. 10. to charge the Corinthians with that sinne of idolizing or worshiping baptisme, writ∣ten Scripture, figures, letters, or outward Ordinances, but of sitting at the Idolls table, which was to be partakers of the table & cup of devils: and the Holy Ghost would in the Old Testament have told us of some such adoring of Manna, water, Passeover: but Salm. his new Spirit devised it to reproach all Ordinances, Scripture, Sacraments, Prayer, Church, &c.

Lord teach us to pray, as John taught his Disciples: Then they were under a forme and rule of prayer, they saw little more of Christ then his fleshly presence and miracles, they loved him, and clave to him, but had very few discoveries of him in the Spirit, except some few at his transfiguration.

Answ. No Prelate, nor Priest, nor any I know say Christs

Disciples during their conversing with him in the flesh, were under a forme and stinted liturgy, so that they prayed only the Lords prayer.

2 It is cleare, the revelation of Christ in the Spirit wee now have, the Disciples had the same: for Christ Mat. 16, 17. De∣clareth Peter to be blessed, because that the Father, that is the Spirit of the Father, had revealed that to him, which flesh and blood had not revealed, and Mat. 11. Christ thanketh his Father 25. for revealing to Babes, his Disciples and others the Mysteries of the Kingdome, and to none other though Worldly wise and great, & Mat. 13.11, 12, 13. The Mysteries of the Kingdome are revea∣led to them, not to others who are judicially blinded, and Iohn 1.11, 12. Iohn saith they have the priviledge of Sonnes, and so the spirit of adoption Rom. 8.14. and so have the seale and wit∣nesse within them 15, 16, 17 26, 27, 28. who beleeve in him, which faith undoutedly the Disciples had. And for the disco∣very of God at the transfiguration, it was rather an extraordi∣nary rapture not bestowed on men in this life as beleevers: as Familists would live upon raptures of spirit without the word, but an extraordinary revelation bestowed of speciall favour on three Disciples Peter, Iames and Iohn, who were to be Apostles and Pen-men of Scripture, as the Prophets were, 2 Pet. 1.16, 17, 18, 19, 20, 21. If Familists be all Organs and Pen-men of scripture immediatly inspired by the Holy Ghost, we say no more, they are seene to others as well as to us, to be Impostors and not infallible Prophets and Apostles.

2 Thess. 2. pag 110, 111. The Antichrist is not the Pope,* 1.16 but a ministery in the letter, and 107. Hush, Luther, Wiccliffe, Cal∣vine, Martyr and Bede had but faint and small discoveries of the spirit, and letter, and pag. 111. pag. 24, 25. He, that did with hold and hinder the revealing and the dominion of the man of sin, was the spirit. He that sits in the seat of God is men in Synods, judging the spirit himselfe, and God in the Saints p. 147, 148. H. Ni∣cholas Evang. 31. Sect. 1, 2. saith the Pope is the cheife anoynted.

Answ. Except H. Nicholas and Saltmarsh, no Protestant Di∣vine exponed the man of sin to be any other then the Pope, and the Hinderer that he should be revealed the Emperor, and only Saltmarsh and the Anabaptists of Munster put a note of shame & Antichristianisme on Luther & Calvin as literall reformers, &

no question, because Martyr refutes Anabaptists, Calvin the Li∣bertines and Anabaptists, Bullinger the Anabaptists and Enthusi∣asts, Luther the Antinomians: Mr. Saltmarsh sets himself above them in the all-spirit and highest discovery of glory. I am with you to the end of the world,* 1.17 that is, to the end of that mi∣nistration, till the Apostles dyed and no longer. A. of this before.

The Iews (sparkles of glory p. 151, 152.) were not onely a type of the true Christian Church, but of the Christians in the lowest dispensation, and in their armed tribes and Generals (as Moses and Joshua) were a figure of Christians under pupillage and bondage to nature, and so they were led out against the nations, who were a fi∣gure of worldly tyranny and oppression, to recover their land of rest, or such worldly priviledges as they had in promise & donation from God: under the Gospel the Lord suffered the same figure in Peter,* 1.18 who walked about with Christ in his fleshly appearance, with his sword girt about him, till Christ had him put up his sword in his sheath, because he was goeing out of that dispensation of flesh into more glory, into the same glory he had with God before the world was.

Answ. Who ever mocked the word of God as these men do? Yet these froathy allegories must be discoveries of all-spirit, a∣bove Calvins and Luthers light.

1 Such types or dreames have nothing, so much as in a sha∣dow, of ground in the word.

2 Christians under bondage to nature is a new phancy, while men are in mere nature they have nothing of Christ or Christianity, nor feel•• any Law bondage, yea, nor know it.

3 If Peters Sword was a figure of ministration of the flesh, to be layed aside, whē Christ now ascended to glory, how dare Christi∣an Magistrates then bear the sword? for after the ascention of Christ, they are entered into glory with the Father, and such glory as Christ had before the World was, golden imagina∣tions.

What mocking of the word of God is this? Because Christ prayed, John 17. Father, gloryfie me with the glory that I had with thee, before the world was, therefore Christ mysticall and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternall glory when Peter was at Christs command to lay aside his sword.

1 What warrant to make Peters Sword, a figure of Christs

fleshly dispensation, and his laying downe of his Sword a type that Christ and his Saints ought after this to fight no more, but to enter into a glorious dispensation, into which all the Saints were to enter, even the same glory that Christ had with the Father, before the world was.

2. Whether ought the Saints to dye, eat, drinke, marry, after Christ hath commanded Peter to lay aside his sword? should they not enter into the same life of glory, farre above and beyond all these infirmities, and bee as Christ was dwelling in the glory he had with the Father from eterni∣ty? Then should not Familists warre any more, but disband and breake their speares into plowshears.

3. Who made them capable of the glory Christ had be∣fore the world was?

4. What Spirit fancied this interpretation? Father glorifie me, &c. that is, Father, carry my Saints; out of a dispensation of blood, wars, to a life of pure, and all-Spirit and glory even in this life. Saltmarsh despiseth interpretations by consequences, and whence had he these more then monstrous consequences?

161. p. In that a Christian is bone of Christs bone, he is more then a conquerour, Ro. 8. quencheth the violence of fire, Heb. 11.

Ans. Our having the same flesh and nature that Christ had makes us not victors, but our faith is that which over∣comes the world.

1 Joh. 5.4. None can see mee and live, (pag. 282.) so as they that see God doe not live, or that thing called themselves doe not live, that which is called a mans selfe is his owne reason, his wis∣dome, his righteousnesse, his desires, or will, his lusts, &c. Now if these live, God was never yet seene.

Ans. This place Exod. 33.20. is foolishly wrested by Salt∣marsh,* 1.19 for God speaketh not in that place of the seeing of God by faith in the light of his Spirit, as if these naturall faculties were annihilated and pulled out in regeneration; and God did actually see, know, beleeve, love in us, and our soules were turned over unto dead passive organs; nor doth God speake there to Moses of regeneration, but he represseth the spirituall and too much curiosity of Moses, who desired to see God face to face, and more then the Lord was pleased to reveale in this life to him or to any in the state of mortality,

Moses desired to see more then the Lords backe parts, v. 18. Moses said, I beseech thee shew me thy glory. God answers, so much as is good and profitable for him hee should see, but his glory, as in the life to come, he could not see in this life.

Saltmarsh 307.308. exponeth the place, Zach. 13. more spiritually By the false Prophet is ment the Spirit of Antichrist, by the father and mother that begat him, they who made him a Prophet or cryed him up, and their thrusting of him through for lyes, is the spiri∣tuall smiting of the Antichristian working with the sword of the Spi∣rit, through some new enlightnings from God.

Ans. Such lying wresting of Scripture from the literall and native sense of the Spirit is the way with Origen to turn all Scripture into allegories, and types; for read the words, and they are a Propheticall threatning of death to the false teacher by his nearest bloud-friends, alluding to Deut. 13. where father and mother were to cast stones at those, dearest to them, if they should prophesie lyes, and this is to be ful∣filled under the Messia's opened fountaine of his blood, v. 1, 2, 3. I will cause the Prophet to cease, his father shall threaten him. Thou shalt not live, he shall be ashamed, and shall not dare to professe himselfe a false Prophet, but a herdman, and hee shall have visible wounds; these are the wounds I received in the house of my friends.

2. What sense is there here? these that begat him, that is, his cryers up that extolled his learning shall say, thou shalt not live, that is, thou shalt be a Prophet no more in request, and they shall thrust him through by strength of reason and confound him. What is it to mocke the word, if this be to expone it? his cryers up are his Disciples and seduced followers? shall they refute him and they only? not the Pastors and teachers?

3. This thrusting through of the false Prophet shall cause the false Prophet dissemble and deny his Religion for feare of his life, and say, I am a herdman, not a Prophet. This is the great argument that Libertines have against the coercive po∣wer of the Magistrates sword against false teachers, and here it followes upon the strong convincing arguments used against them by Libertines, as the sole and only way of extirpating heresie? and are false Prophets so afraid of arguments that

convince them, that they deny their Religion for feare of them? this is prodigious; false teachers boast that they can∣not bee answered.

4. These false teachers shew the visible wounds they re∣ceived in the house of their friends, and complaine of the zeale of their friends against them in delivering them up to the Magi••••rate to suffer bodily punishment, v. 6. lesse then death, pro merito culpae, if they be silenced by strength of truth, they shall be ashamed of no such thing.

Notes

• * 1.1

  Saltmarsh will have as many publick preach∣ers as are in co∣venant with God.
• * 1.2

  Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Ni∣cholas did be∣fore him, and Hymeneus and Phyletus said the resurrecti∣on was past, H. N. evangel. ch. 34, and ch. 35 ser. 8.
• * 1.3

  S••ltmarsh pro∣ves by perver∣ted Scriptures that there is no baptizing with water.
• * 1.4

  Christ crucified is nothing but the Saints God∣ded & Christed with grace, and with all the S••••▪ suffering pati∣ently as Fami∣lists say.

  All externalls, Idolls, and wil-worship to Saltmarsh are indifferent.
• * 1.5

  The story of Adam and his fall, but a figure to M. Saltmarsh
• * 1.6

  The doctrine of John Baptist is gone and away if we beleeve Saltmarsh.
• * 1.7

  Saltmarsh with Socinians and Papists will have the love of our enemies not comman∣ded under the Old Testament
• * 1.8

  Sparkles p. 64.65.
• * 1.9

  Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinan∣ces.
• * 1.10

  The place Gal▪ 4.1. of the Heir under the law corrupted to grosse Fa∣milisme by Sal••mars••▪
• * 1.11

  Spark. p. 70.71. The place 2 Cor 3.1, 2, 3. whe••e the Apostle calleth the Co∣rinthians car∣nall perverted by Saltmarsh.
• * 1.12

  We have free liberty to all externall wor∣ship to take or leave, do or leave undone at will, as Salt∣marsh saith.
• * 1.13

  Heb 12.
• * 1.14

  How Saltmarsh would have the spirits tryed.
• * 1.15

  Christs Disci∣ples not under a stinted litur∣gie in the dayes of our Saviours conversing with them on earth (as Saltm. sayes) at which time they were the anointed of God as well as afterward.
• * 1.16

  Saltmarsh e∣steemes our Reformers Calvin Luther men that had little of the spi∣rit, much of the letter and le∣gall straine.
• * 1.17

  Saltmar 13 4 135.
• * 1.18

  Saltmarsh mocketh the Scriptu••e in ex∣poning Peters sword, and the laying of it a∣side to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was.
• * 1.19

  The place Exo. 33, is corrupted by M. Saltm.