once lived in the coasts of Zebulon and Nephtaly in the region and shadow of death I can freely challenge ye and thousands more such as ye to say write do worke print or any thing and I hope I shall in the strength of Christ in whom I am able to do all things give you blessings for cursings and prayers for persecutions FINIS Pag 144. line 37. for Antichristian read great corruption See in M. Colemans Sermon Vindication Fol. 1. Fol. 3. Fol. 3. Fol. 6. Fol 9. Fol. 14. Fol. 17. Fol. 28. Fol. 35. Fol 40 41 c. Fol. 48. Fol. 49. Fol. 50. Fol. 57. Fol. 58. Fol. 59. Vind. l. Fol. 59. Fol. 17 18 19 20 21 22 23 24 25 26 27 28. Rom. 14. See fol. 3. c. 1 Kings 6. 4. Luk. 7. 34 c. 1 Cor. 11. Fol. 3 â— 6 9. In Fol. 3 4 6 9. Rom. 8. Matt. 8. Ephes 4. 8 11. Rev. cha 2 3 Rev. â— â— 1 Cor. 1. 9. Ephes â— 19. c. 2 Cor. 6. 5 16 7. See the learned Mr. Sâ—â—den Bookâ—â— â—â— decimiâ— 1 Cor. 8. 2. If any man wiâ—â— do his will he shall know of the Doctrine Ioh. 7. 17. 1 Iohn 4. 8. 1 Iohn 4. 16. Luke 10. 18 Matth. 24. 12. 1 Iohn 4. 8. 1 Iohn 3. 6. Iohn 13. 1. 1 Cor. 1. 12 3 Prov. 6. â—8 Phil. 1. 15 16 17 18. Luk 2â— 58 60 Gal. 2. 12 13 14. See M. Bayly his Dissuasive Acts 1. 25. 1 Thes 5 19. Prov. 28 1. 1 Tim. 2. 2. Gal. â— 1 â— Acts 21. 20 1 Cor. 8. 7 8 10 Rev. 5. 6. Rev. 18. 1. Matth. 7 1 2. 1 Cor. 9. â—0 Rom. 15. 2. 1 Cor. 8. 9. Rom. 14. 17. Iohn 20 9. Luke 24. 26. Iohn 3. 25. Acts 21. 20. Mat. 11. 1 2 5â— Muke 9. 38. Luke 9. 49. Aâ—â—s 19 2 3. 1 Thâ—ss 5. 20. Phi. 3. 2 5 16. Acts 15 3 4. 1 Cor. 13. 12. Col 3. 13. 1 Cor. 8. 2. Rev. 17. 17. Luk. â—8 18. * Mat. 18. 15. Acts 15. 19 28 31. and 16 4. 1 Tim. 4. 14. Titus 1. 5. 1 Tim. 1. 2. Titus 1 6. Acts 13. 1. 1 Cor. 12. 17. ‖ Acts 6 6. 2 Tim. 2. 2. 1 Tim. 4. 14. Eph. 4. 11 12. Heb. 13. 17. Act. 20. 28 29. Rev. 2. 14 20. * Acts 15. 22 25 29. 2 Cor. 1. 24. 1 Pet. 5. 3. 1 Tim. 5. 1. Mat. 20 15. ‖ Acts 15. 29. Iohn 16 13. Gal. 1. 12. Acts 2. 43. * Marke 10. 42 Luke 2â— 25. Iohn 18. 36. ‖ Acts 1. 15. 15. 23. 14. 23. 1. Tim. 6. 3. Mat. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Acts 20. 17. 15 4. ‖ Mat. 16. 11. 13. 3. Iohn 6. 12. * Rev. 13. 16. Mat. 7. 14 15 16 17. Iohn 10. 1 5. Acts 19. 15. ‖ â— Cor. 14. 23. Acts 6. 3. 1 Cor. 1. 12. * Iohn 3. 5. Acts â— 31. ‖ Gal. 3. 7. Ephes 1. 15. Acts 3 22. a 1 Pet 2. 5. 1 Cor. 1. 2 9. Col. 1. 2. â— Cor. 6. 16 17. Acts 2. 41 42. Revel 3. 1. 17. Acts 9. 26 b Matt. 18 15 16 17 18 20. Mat. 16. 18 19 c â— Cor 12. 28 Ephes 4. 11. d Acts 6. 3 5. and 15. 22. 1 Tim. 3. 15. e 1 Cor. 7. 14. Acts 2. 39. Rom. 11. 16. f Acts 2. 42. 1 Tim. 3. 15. g 1 Cor. 14. 22 6 11 4. a Matt. 28. 18. 18. 18 19. Acts 14. 21 22 23. b Acts 15 6. 14. 23. â— Tim. 4 14. Acts 6. 2 6. c Acts 14. 23. 1 Tim. 4 14. d Reve 13. 16. Iohn 10. 1 5. Mat. 7 14 c. e Matt. â—8 18 19. 3. 6. 9 Acts 8. 37 f 1 Cor. 1. 2. 1 et 2 5 c. Iohn 3. â— * 1 Co. 7. 14. g Gal. 3. 16. Rom. 4. 16. Iohn 3. 6. h Matth. 3. 9. i 1 Cor. 10. 1 2 3 4. k 1 Cor. 10. â— 2 3 4. 1 Pet. 3. 21. l Iohn 15. 14. Acts 3. 2â— m Mat. 3. 5 6. Acts 2. 41. and 8. 12. 10. 48. Ephes 5. 26. n Rom 4. 11. 1 Cor. 14. 22. o Acts 22. 16. p Rom. 4. 11. Gen. 17 11. q Mat 24. 27. r Iames 1. 23. Å¿ Rom 6. 3 4. Acts 22. 16. t Acts 2 38 Rom 6. 3. 4. Gal. 3. 27 Col. 2. 12. Mat. 28. 18 19. Heb 6 â— Mark 16. 15 16. u Ephes 4. 11 12. w 1 Cor. 12 8 9 10 Acts 2. 38. and 2. 34 x 1 Cor. 12. 10 29. 14 29. a Heb. 12 22. Acts 10. 48 2. 4â— 16. 32 33. b Matth. 10. 1. compard with Matth. 8. 18. Iohn 4. 1. Iohn 8. 31. Isai 1. 16 Act 9 10. and 1. 15. c 1 Cor. 12. 5. d Acts 2. 38. 10. 4â— Math. 28. 18. Marke 1â— 16. Acts 8 37. e Acts 1. â—5 2 42. f Matth. 1â— 1. compared with 28 18. Isai 8. 16. Acts 9 10. g Acts 2. 41 42. and 16. 31. a Acts 2. 38. 10. 48 and 19. 5. and 8. 1â— Rom. 6. 3. b Acts 2. 38. 10. 48. 19. 5. and 8. 16. c Acts 3. 22. Iohn â—5 14. Matth. 15. 9. Revel 22. â—9 d Matt. 20. 22 23. and 3. 11. 1 Cor. 12. 13. and 10. 2. e Ioel 2. â—8 Isa 44. â— with Matth. â— 11. Act. 1. 5. Iohn 1. 33. f Acts 8. 17 18 and 10. 44. and 11. 15. g Acts 2. 38. 10. 48. 19. 5. and 8 16. Rom. 6 3. h Matth. 9. 15. Revel 22 19. Iohn 15. 14. i Acts 3. 2â— â—â— k Mat. 18 20. Mark 13 6. Iohn 14. 13. Acts 9. 15 16. Iohn 17. 6 11 Acts 9. 14. l Iohn 7 7 m Iohn 1 26. Mark 1 4 Matth â—â— 30. Acts 10 â— 4 n Mark 16 17. Acts 2 3 4 and 16. 17 o Iohn 1 25. Matth. 2â— 25. Heb. â— â— p Acts 8. 6. q Acts â— 17. 1 Cor. 12. 29 30. Ephes â— 11 Matth. 19. 6. a Iohn â— â—5 〈◊〉 5 4. Mat. â—â— 1. â— 8. Mark 16. 16. b 〈◊〉 â—â— 8. 1 Cor. â— 1. c 1 Cor. 1â— d Acts 1. 4 and 7. â—7 Gâ—â—â— 4. Mark â— â—5 Revel â—5 8. 16 and 18 â— Acts 1 6 7. a Matth. 10. 1 Mark 16. 16. 1 Cor. 12. b Acts 8 6. and 9. 17. c Revel 15. 8. and 18. 1. d Acts 2 4. Mark 16. 17. Acts 19. 6. 1 Cor. 14. 22 39. e Revel 22. 1. a Mat. 28. 2â— and 16. 18. b Iohn 14. 16 c Rev 2â— 18 19. d Heb 7 22. e Iohn 20 29 30 31. Ephes 5 13 g Iohn 8 12 and 9 5 h Revel 22 5 i Iohn 20 19 30 31 k Matt. 2 24 l Matth. 10 1 compard with Matth 28 18 Iohn 8 31 Isai 8 6 Acts 9 10 m 2 Cor â— 6 8 9 Rom 1 16 2 Tim 3 6 17 Heb 4 12 â— Pet. 1 19 Phil 13 16 â— Cor. 8. 2. Iohn 20. De divinis nomin c. 2. Iren l. 3. c. 1. Tertul. lib. contra Hermogen 1 Cor. 2. 28. Acts 1 17. 1 Iohn 4. 1. 1 Thes 5. 21. 〈…〉 〈…〉 Acts 4. 20. Amos 2. 13. 1 Cor. 19. Eph 2. 19 20 21 22. The beginâ—â— of his Post-â—â—â— pâ— witnesses to page â—3 Exception 4. See the ministers Book called Smeetymnuus presented to the Parliament sect 18. printed 1641. Mr. Edwards See the same Smect sect 2. See Smect sect 2 A some 2 Or some 3 Or some See Smect Quaere See the same Quaere Seâ— the same Quaere 2. See Smect â— sect 2. * Viz. in the worship noâ— Sect. â—â— See Smect sect â— See Smect sect 2. See Smect sect 2. See Smect sect 87. See Smect sect 87. The same Smâ— sect â—6 See Smect Epist Smect sect 3. See Sect. 18. Sect. the same Smect sect 17. Sect. the same Sect. the same See Sect. the same See Smect sect 13. Sect. the same M. Marshals serm Nov. 17. 1640. Mr. Case Serm. Gods waiting pag. 62. Rev. 17. 12 13. Mr. Edw. his Gangraena Ezra 8. 22. See Ordin Iuâ— 12 1643. P. 4. 2 Pet. 1. 17. See their humble Advice See in their Humble advice c. to the Parl. Manus page 4. See the humble Advice c. of the Assembly in manus See in their last Petition See Petition Eccles 12. 12. Iohn 21 25. In Epistles to Sir William Sâ—rickland and M. Grâ—â—â—stoâ— and in Epist to myselfe Epli. 4. 4. â—ist p. 1. Pag. 12. Pag. 13. Pag. 19. 20. Pag 25 26. Pag. 40. Pag. 54. Pag. 62. Pag. 82. to 9. to 21. 3. 4. Acts 2. 5. 6. Pag. 4. Rom 15. 1. 1 Iohn 2 13 14. 1 Gen. 12. 31. 31. 2. Mr Seaman Mr. Vines Mr. Hill Mr. Segwick c. Acts 5. 24. Matth. 18. 3. 16. 23. Luk 14. 16. Luk. 14. â—3 Mat. 3. 2 8. Mat 4. 17. Marke 1. 15. Acts 20 21. P. 11 12 13. See p. 13. Rom. 6. 25 â—6 Ephes 1. Pag. 14 15 16. Pag. 17. Pag. 20 21. Pag. 24 〈…〉 〈…〉 Rom. 5. Rom. 1â— 28. Heb. 9. 28. 10 12. Rom. 3. Rom. 16. 5 7. Ephes 1 Iohn 5. Pâ—â—l 1 Pet. 1. Pag. 43. Pag 81. 32. Pag. 17. Pag. 21. Mr Tombes
will peaceably joyne with them in the Kingdom under that Power and not to trouble the Magistrate further and the other Brethren as peaceably to enjoy their other Divine Right as the Brethren of the Presbyteriall way theirs and all alike under the same Civill Power and neither of them with it and all other Reformed Kingdomes in unity of the Spirit and love to one another Principles destructive to their present Petition extracted from the Inferences 1. The Presbytery now not so distinct in gifts and office but the Magistrate may rule with them THe Eldership and Presbytery in the primitive Churches had a spirit anointing them to such Administrations but now as the anointing is not so nor is the Office pure peculiar and distinct the Magistrates and Parliament have gifts as spirituall as there are any now in the pretended Presbytery and may therfore as well put forth a Power in their Churches or Congregations as they unlesse their Churches Officers and Gifts were more Christs then they are 2. The Magistrate may better rule then the Eldership or present Presbytery The Magistrate is unquestionably a power of God and the present Presbytery are Officers questionable in their Offices Gifts c. Therefore the Magistrate may more lawfully put forth a Power coercive to sin then they 3. Vniformity in the Word of God is the Vniformity of Churchâ—â— They that presse the Covenant for Vniformity so penally as they do make it a snare of compulsion not in the Word of it but in their Interpretation of that Word unity in the Spirit makes up the want of Uniformity in the Letter Kingdoms are to be no more compelled to Vniformity in Laws Ecclesiasticall then in Civill but may walke together as Beleevers so far as they have attained that clause according to the Word of God makes roome for the severall statures of Christ and measures of light in the Covenant and they that agree in that are truly Vniforme for it is the Vniformity with the Word not with one another but so far as we are all alike in that Word which is the very Vniformity of the Kingdom of Christ 4. The Magistrate as they now make him is Ecclesiasticall as well as they They that ascribe a Power to any to compleat and actuate them in their Ministration do acknowledge that very Power by which they are informed to be in those that so informe and compleat them so as the very Petitioning a State for Power and qualification for Eldership and Presbytery doth imply a Presbyteriall and Ecclesiasticall Power in that State and if so the Magistrate may as well govern in that Church as any ruling Officer they have 5. The present Presbytery in mystery both over and under the Magistrate They that are a Magistracy neither over nor under the Presbytery tell me in what spheare or where rule they for over it they are not Commissioners they say are contrary to the Word and under it they are not for their Presbytery is accountable as they say unto â—â— so as they who are so much in the dark with their Government do with Magistracy they know not what and would place it they know not where The Position being a safer way for the Magistrate then the Erastian and how the Presbyteriall Brethren cannot justly exclude him from ruling with them according to the present constitution both of the pretended Church and Presbytery THat the Magistrate or Parliament cannot be excluded from Government in this present Presbytery as the present Assembly would exclude them because this Kingdom of England is not a Church in Gospell-order but a Kingdom of Beleevers in generall and because their present Presbyters and Elders are no true Presbyters of Jesus Christ according to Gospell-order and till both this Nationall Church and Officers be that very Kingdom of Christ and those very Officers of Christ the Magistrate may as lawfully yea more lawfully rule then any other pretended Officer Minister or Elder amongst them for Magistrates have the whole Kingdome of the world allowed them from God for their place of Government And this Kingdom of England being but a Kingdom or world of Beleevers not a Church they may as they are powers of God rule amongst them Jesus Christ being only King and head in that Church or Kingdom which is more his own and the Magistrates Kings for him in that Kingdom which is the worlds or lesse his own so as the Presbyteriall Brethren cannot exclude the Civil power from governing with them according to the unsound constitution of their Church Ministers and Elders nor till they have proved the truth both of their very Church Ministery and Eldership for all Scripture proofes of Eldership and Presbytery is respective to the true Presbytery and Eldership according to Truth not to every pretended Presbytery and Eldership of the Nations so as till the very Constituting Principles of Presbytery be proved â—â—ue no Scripture either alleadged for Presbytery belongs to them nor any other by which they would exclude the Magistrate as from the Church of Christ Conclusion These few things I have writ to draw forth the strength of others in a thing of this Nature which is of high concernment in the things of Gospell-order as any point now abroad for surely it is not a Vniversity a Cambridge or Oxford a Pulpii and Blacke gowne or Cloake makes one a true Minister of Iesus Christ though these are the best things in the composition of some the Mystery of Iniquity hath deceived the world with a False and Artificiall unction for that true one of the Spirit and the Ministery hath beene so cloathed with Art and Habit that if the Apostles should live again and preach in that plainnesse they came they would be as despised for we wonder after the Wise the Scribe and the Disputer of this World FINIS An End of ONE CONTROVERSIE BEING An Answer or Letter to Master Ley's large last BOOKE called LIGHT FOR SMOKE One of the Assembly at WESTMINSTER Which he writ lately against me In which the Summe of his last Booke which relates to the most materiall Passages in it is gathered up and replied to By Iohn Saltmarsh not revolted as Master Ley saith from a Pastorall Calling but departed from the Antichristian Ministery by Bishops and now a Preacher of the Gospell Isa 5. 20. Woe be to them that put darknesse for light Acts 19. 32. Some therefore cried one thing and some another for the Assembly was confused and the most part knew not wherfore they were come together Ver. 41. And when he had spoken this he dismissed the Assembly LONDON Printed for Giles Calvert at the Black Spread-Eagle at the West end of PAULS 1646. THE Law of Nature giving a man leave to speake fairely in his owne just defence and the Law of Grace requiring him to speake zealously in the defence of Truth I thinke it equall that this answer to Mr Ley should be printed April 15. 1646. John Bachiler The LETTER
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