SOME BEAMS OF LIGHT, FOR The further clearing up of the WAY: VVherein crooked things are made streight, and rough places made plain, by Direct Scriptures: And the way of the Lords people in respect of their obedience to Christs Commands, is discovered and cleared.

By DANIEL KING.

Joh. 1.23.

The voice of one crying in the wildernesse, Make streight the way of the Lord, as said the Prophet.

Act. 24.14.

This I confesse unto thee, After the way which they call Heresie, so worship I the God of my Fathers, beleeving all things which are WRITTEN in the Law and the Prophets.

1 Cor. 11.18, 19.

There are Divisions amongst you, and I partly beleeve it. For there must be Heresies also among you, that they which are approved, may be made manifest among you.

Revel. 3.8.

Thou hast a little strength, and hast kept my word, and hast not denyed my name.

LONDON, Printed by R. I. for Hannah Allen, at the Crown in Popes-head Alley. 1649.

THE INTRODUCTION.

THE Third part of this Treatise is to vindicate the Truth, in regard of the continuance of the Or­dinances commanded in the New Testament, to be practiced by the Saints of God: Which is denyed by some, by reason of whom many of the Saints are drawne off from yeelding that obedience to Jesus Christ as he requireth in his Word.

It is the usuall manner of some men, to draw their application, (whatsoever Text or Point they preach upon) still to the throwing downe of outward Ordinances and Institutions. Tell people they must be now carried on by the Spirit, all in Spirit; and not matter any outward thing, which perisheth with the using: And so some labour to be at downe Baptisme with water, and the Supper; as Mr. Saltmarsh in his Book entituled, (Some beams of that bright morning Star.) And he that writeth the Doctrine of Baptisme, pleading mainly against Baptisme with water; yet cry downe in ge­nerall all outwards (as usually they doe) without distinction: And so cause many people to contemn (by such generall crying down of all externalls) that which some of them will allow of, as preaching &c. Some againe, cry downe preaching, reading, hearing; among the rest, as Mr. George Hassall, a Member of the Army, in his little book called (The designe of God in man.) Some again, saying, Prayer by word of mouth, is but an invention of man, and therefore despise both the thing, and the people that pray; and some taking liberty to all manner of loosenesse from this Tenet; yea, and many of them contemne the Scriptures, under the terme Letter. Some calling them a peece of confusion, E. E. W. E. and scoffe at them as di­rectory. Others saying, they can write as good Epistles as Paul. [Page]Others saying, D. P. the Scriptures are but for information what was done, not a rule to us for our duties that we must doe; saying, the Epistles, W. L. of the Apostles were but to particular Churches for that time, or Age, but not reaching this Age; saying, they would not cite Scripture but to stoop to the weaknesse of some. Some other affirming, that the outward Court given to the Gentiles, Rev. 11.1. is all out­ward Profession, W. S. Wisdome, Art, Knowledge, Gifts, Churches, Or­dinances, SCRIPTƲRES, Government, all these things are the outward Court, &c. I shall here goe as briefly to worke as I can: And I adde this to my Treatise formerly written, because there are many new objections made, which were not then come to light. And here I must of necessity deal with many things in Mr. Saltmarsh his book, because many that I hear plead, plead his Arguments, al­most verbatim; and the Book is much admired with many people, taking the things therein as an Oracle of God; beleeving it, though there be no Scripture proof for many things affirmed, or many Scrip­tures cited impertinently: And so the Doctrine of Baptismes, the like.

I professe I doe not bear the least hatred to any mans person, but love to the TRƲTH, and the Glory of God, causeth me to deal with these Books, because there is the substance of what is pleaded against Ordinances, and the use of them. And I shall not deal with every thing in them, but onely such places as have greatest shew of strength in them against this thing. Let no man say, I deal with Mr. Salt­marshes book because he is dead, and cannot answer. I say no: for I had gathered Answers to many things before he was dead, and made account, had I had opportunity, to have bad them in the Presse before I heard of his death: And however he be dead, his Booke yet speaketh, and that I deale with. And though he be dead, I make no question, but there are enough alive of his judgement in this thing to vindicate him, if I should doe him wrong: But it is the Tenet written and affirmed, and not the man, that I speake to; though I sometimes name him. And I rather choose to pitch upon the ob­jections made there principally, because I think he hath said all that can be said to that point; as Mr. Tombs was moved by the same reason to answer Mr. Marshals Sermon about Baptisme.

Some Beams of Light for the fur­ther clearing up of the WAY.

The course I shall pitch upon in these Additionals is,

  • 1. To discover what an Ordinance is, and so to prove the continu­ance of them.
  • 2. To Answer some Objections made to the contrary.

1. What an Ordinance of God is:

AN Ordinance of God, is an Injunction, Statute, Law or Commandement, given by God unto man, The definition of an Ordinance, and the continu­ance of them pro­ved. for man to observe, and yeeld obedience unto: It is an appointment of God. For to ordaine, is to ap­point what shall be done; as 1 Tim. 2.7. with 2 Tim. 1.11. Exod. 12.14 43. and 13.10. They are wayes, and works, wherein men must walke, and which they must do, Exod. 18.20. Levit. 18.4. The word is rendred to be Observations, Mal. 3.14. Therefore Statutes and Ordinances are put together, Exod. 15.25. Joshu. 24.25. And that it is a Law, or Command, see Num. 15.15.16. and 19.2. Isa. 24.5. and a Testimony, Psal. 99.7. That it is a Command, see plainly, 2 Chron. 33.8. Zach. 3.7. Or­dinance is called the Lords charge. For they will take heed to all that I commanded them, according to the whole LAW, and the STATUTES, and the ORDINANCES, by the hand of Moses, 2 King. 17.37.

Now then, If Gods Commands, and Christs Commands continue, and are to be observed, then his Ordinances continue; for they are the same thing: If that which he appointed be to be observed, for it is the same. (I speak not of Legall Ordinances which were abolished by the death of Christ.) Therefore the Magistrate is called Gods Ordi­nance, because he appointed Magistracy, Heb. 9.6. speaking of the Appointments of the Old Testament, he saith, When these things were thus ordained, &c.

Now then, Seeing Christs Ordinances are his Commandements, and his Commandements his Ordinances: I shall prove that his Com­mands, or Ordinances, are to be observed by his people; and that there is no time wherein they are freed from obedience. See what Christ saith to his Disciples, Joh. 14.15. If ye love me, keep my Commau­dements. [Page 134]And telleth them, if they doe so, They shall abide in his love, Joh. 15.10. And therefore in 2 Joh. 6 he calleth this love, to walk after his Commandements; and not to desert them.

2. He saith, 1 Job. 2.4. He that keepeth not his Commandements, is a liar. And hee that keepeth them dwelleth in God, and God in him, 1 John 3.24.

3. Christ chargeth the Disciples that he sendeth forth to preach, that they teach men to observe whatsoever he commanded them, Search the Scriptures. Mat. 28.20.

4. It is sinfull and dangerous not to observe his Commands and Ordinances, Levit. 22.9. Such a one shall be the least in the Kingdome of hea­ven, Mat. 5.19. And he that turneth backe from the holy Commandement, had better never have known it: he is like a dog returning to his vomit, &c. 2 Pet. 2.21.

Yea, it is a commendable thing to be ready to heare and receive Commandements from God, Act. 10.33. And a blessed thing to keep his Commandements, Rev. 22.14.

Now then, If Christ would have his people love him at all times; If he give no allowance for men to be liars; If he will inhabit in his people, and they in him, at all times; if he will have men taught; If some mens sins shall be taken off of them, and their state better at last, then at first, at all times; If there be some that shall be blessed at all times; Then the Commandements of Christ must be kept at all times: But the former is true, by all those Propositions and Scriptures: Therefore the latter.

2. Consider, If there were a time wherein men were freed from keeping the Commandements of Christ, then there would be a time wherein they need not beleeve, nor love the Saints, nor repent, nor children honour their Parents, nor men be tyed to dwell with their wives; for all these are Commandements, 1 John 3.23. Act. 17.30. Mat. 15.4. 1 Cor. 7.10. But there is no time wherein men are freed from these things; therefore no time wherein they are freed from keeping Christs Commandements.

3. If there be a time wherein the Lord Jesus will be revealed from heaven in flaming fire, rendring vengeance to all them that know not God, and that obey not the Gospel; Then the Commands of Christ are to be observed. But the former is true, 2 Thess. 1.7, 8, 9. Therefore the latter.

4 If there be no time wherein Christ shall cease to rule, and governe, and give Laws, and Commands, and to be King while this world con­tinueth; Then there is no time of the ceasing of his Lawes, or Ordi­nances, or Commands. But there is no such time; for the Govern­ment shall be upon his shoulder, and increase thereon for ever, Isa. 9.6, 7. with many other Scriptures. Therefore his Commandements are to be kept.

But the Apostle Paul, 1 Cor. 11.2. calleth Ordinances Traditions; Object. 1 The Objection that Paule. [...]eth Ordinances Tra­ditions, answe­red. It seemeth to be the same word; And we plead not against the Com­mandements of Christ, but against outward externall Traditions, which the Saints shall not trouble themselve [...] to observe.

1 For answer to this consider, The Scripture speaketh of Traditions of men, (i.e.) such things as men give from hand to hand, and have no Scripture proofe for; things given out by the command of men, Mat. 15 3.6. 1 Pet. 1.18. Gal. 1.14.

2 There are Ordinances or Traditions of God, and such things Paul speaketh of; and these were things which they had not in the Scrip­tures of the Old Testament, but were revealed by Christ to them, when he conferred with them forty dayes after his Resurrection, Act. 1 And these Paul taught, before all the Scriptures of the New Testa­ment were written; as you may see, 2 Thess. 2.15. and 3.6. And these were the minde of the Lord, but onely they were given from hand to hand, till the Scriptures of the New Testament were written: And these Traditions he commended the Corinthians for keeping; so that these were Ordinances or Commands of God. Object. 2 The Commands of beleeving and love, Joh. 3.23 explained.

We allow the Commandements of God are to be observed; but what are they? you may see, 1 Joh. 3.23. His Commandement is to beleeve in Christ, and love one another; and that we do.

I answer, Doth he meane beleeving on his Son Jesus Christ meerly, without fruits of faith, or works? Then it is a dead faith, Jam. 2. ult. But he meaneth there, a lively faith, that worketh, Gal. 6. For if you meane by this Commandement a bare beleeving or assent, without fruits or workes; Then that Command, Rejoyce in the Lord alway, is no Command now: Do all to the glory of God, is no Command now: Phil. 4.4 2 Cor. 10.31. And then you will make Paul in a great mistake, Titus 3.8. that willeth it to be constantly affirmed, That they which have beleeved in God, be care­full to maintaine good workes. But if it reach to faith, with all its workes; Then we acknowledge it a Commandement after Gods minde; wee dare not curtal it, as some of them do because beleeving taketh in obey­ing too, Rom. 11.30, 31. And so it taketh in preaching; Wee beleeve, therefore speak (i. e.) from the Spirit of God, 2 Cor. 4.13. And so it ta­keth in Baptisme with water; If thou beleevest with all thine heart, thou mayest, Act. 8.

Againe, for love commanded there; Doth he meane love onely in word, or in deed? Doth it not take in the whole Law of God, and every Precept under this one terme? Did not the great Commandement, Thou shalt love the Lord thy God with all thy heart, &c. take in the parti­cular Precepts, the 1, 2, 3, and 4. the Commandements of the first Table. And did not the second Commandement, Love thy neighbour, &c. take in the fifth, Honour thy father and mother, and the sixt, Thou shalt not kill? &c. For love will not dishonour them that are to be honoured; Love wil not kill, nor abuse their bodies, nor rob them of their estates, [Page 136]nor slander them, nor desire their enjoyments from them. Did Christ mean to cut off the particular Precepts, when he said these were the Commandements? And all the Law is fulfilled in one word, LOVE; did he meane in speaking the word, Gal. 5.14 and talking of it, as many of these men do, are doing it? Sure it taketh in love, with all the appur­tenances; It taketh in as well relieving of a brothers wants, as to give him fine words, and an humble carriage, and to tell him I love him; for what doth it profit else? So Faith taketh in works, or else it is not perfect; Jam 2.15, 16 for so saith James, Chap. 2.22. And so it taketh in Baptisme, and the Supper, and Preaching, and Reading, and Hearing, and Prayer, &c.

But I finde another Objection by a distinction in Mr. Saltmersh his Book, Page 245. ‘Some say outward Ordinances are Commands of Christ, Object. 3 and therefore to be done, because they are commanded, and that they are sanctified by God, and his Spirit; and we are to wait on God in the use of means, and that Spirituall things are con­veyed by Ordinances into the souls of Men.’

Others say (whereof he was one, as his Book sheweth) ‘That out­ward Ordinances as in the Letter, are the Old Testament Ministra­tion, or a legall Ministration of Johns Ministery, or Christs under the Law, or in flesh: And that such Ordinances as the Lord Jesus Christ commanded while he lived in the Ministery of the Law, made under the Law, a Minister of Circumcision, and not Com­mands of Christ, as in meer spirit and glory, and a Minister of his fulnesse in that more excellent condition. And the not distinguish­ing Christ in flesh, and so teaching and commanding; and as in Spirit and so Ministering in pure Spirit and Glory, is the ground of all such legall Doctrines, and use of Ordinances in bondage, as is this day in the letter; either of Baptisme, Church-fellowship, &c.’

1 Let the Reader consider well, Answer. Mr. Saltmarsh his Objection, by distinguishing Christs Com­mands as Christ in flesh, and Christ in Spirit, answered. Exception. 2. Page 143 whether God in Scripture make any such distinction as this, Christ commanding as in flesh, and as in Spirit? And if the Scripture make no such distinction (as it doth not) take heed how you beleeve things that are of meer mans distinguish­ing; meer consequences, which they (and this Author amongst the rest) confesse are Traditions of men, will-worship, and justly to be con­demned. And this is such a one.

2 Consider what he meaneth by Christ in flesh here; not Christ in sinne sure; for he calleth flesh sinne, or man sinning, Page 140.

3 But he seemeth to mean as under the Law; for so he saith. If he mean, as Christ obeyed, or served the Law, so he gave no Com­mands; for he gave Commands as a Law-giver, and not as a Law ob­server; and as a King, not as a Subject; and as a Lord, not as a servant: for saith James, James. 4, 12We have one Law-giver that is able to save and to destroy. [Page 137]And that is the Lord, Isa 33.22. who is called there, a Statute-maker, or Law-giver; now Christ as under the Law was a Servant, [...]hil. 2.7, 8. Rom. 15.8 and a Minister of Circumcision, and so he gave no commands; therefore this distinction is groundlesse.

4 If he meane by under the Law, while he was in the human Nature, or Body; even then, and so, he was the Christ of G [...]d; as Peter con­fesseth, Matth. 16.16 Thou ART Christ, &c. And all judgement was then committed to him, John 5.22. And all things were delivered to him of his Fa­ther, Mat. 11.7. and then was he anoynted to his Offices, and so was a King, and had power to give Lawes, and Commands, and therefore they must be observed. Consider well, Luke 4.18.-21. He hath an­noynted me to preach, &c. to heale the broken-hearted, &c. And then ver. 21. saith Christ, This day is this Scripture fulfilled, he doth not say, it shall be; I am yet under the Law, and not Christ in Spirit, I am yet in flesh; but he saith, it IS, and they all beare him witnesse it was so; yea even then doth he tell his Disciples, The words that I speak unto you, they ARE Spirit, and life, Ioh. 6. He doth not say, The words that I speake unto you after I am glorified, and more in Spirit, shall be Spirit, &c. but they ARE now, The words that I speake at the present ARE Spirit, and life. Legall things now; I [...] seemeth so by this objection; But the Scripture speaketh other­wise; [...] if his words THEN were, SPIRIT and life, then it must needs follow, that the command for Baptising with water, Ioh. 3. was so; Joh. 4.1.2. for though Christ baptised not with his owne hands, but his Disciples, they did it by his command and commission; for the people tell Iohn, Joh. 3.26 He that was with thee beyond Iordan baptiseth; shewing that he gave rules to them to doe it. And that command for breaking bread among Disci­ples, Mat. 26. was Spirit, (i. e.) Spirituall, and not a legall command, but a command of Christ in Spirit; for I never read he was out of it, nor that the Holy Ghost went from him after it descended upon him at his Baptisme.

5 If he meane by Christ in Spirit, after his Resurrection, then he gave the commission to baptise, Mat. 28. Pag. 149, &c. which I have proved to be Baptism with water.

And if he meane after his Ascention, as in one place of his Booke he saith, ‘Christ aseended out of Flesh into Spirit, page 105.’ then he gave command to Paul about the Supper, 1 Cor. 11. so that that will prove a command of Christ in Spirit also, Acts 1.3. or else he did not ascend out of Flesh into Spirit, as he saith; And he gave commands concerning his King­dome, which his Disciples should teach and practise, between his Resur­rection and Ascention; and if he were Christ in Flesh then, as pag. 105 affirmeth, it may as well be said, his kingdome is fleshly; but we are to looke for no other commands, but what we finde recorded in the New Testament, and practised by the Disciples of Christ, to whom he re­vealed his will; for these commands are Spirituall, and to prove it, let that place be wel considered, Act. 1.3. after he by the HOLY GHOST had [Page 138]given COMMANDMENTS to the Apostles whom he had chosen. That which is done by the Holy Ghost is Spirituall, but the commands of Christ to his Apostles, were given by the Holy Ghost before his A­scention, therefore they are Spirituall, and not legall, and of Christ in flesh.

And if all the commands that he gave in the Body, or before his A­scention be legall, then his sending them out to preach the GOSPEL was legall, for then he was in the Body; and so this must be laid downe also.

If any s [...]y, he sent Paul to preach after his Ascention, and therefore that is Evangelicall. Acts 22, 14, 15 & 26.17, 18 I answer; he gave not Paul a new commission dif­fering from the other, nor more Spirituall, but the same; neither did Paul preach another Gospel, but the same; as appeareth, Gal. 2.6.7, 8, 1 Cor. 11.23 9. and then I hope they will grant the observation of the Supper to be a command from Christ in Spirit, for that was given to Paul; and the maintaining of order, and fellowship, and ordinances too, for he gave commands concerning these things, 1 Cor. 11.2. &c. and the 14. Chap­ter thoughout, and affirmeth the things that he wrote to them were the commandements of the Lord, 1 Cor. 14.37.

And if this be so, that all the commands that Christ gave in the flesh, or body, be legall, then it will follow, that the Scriptures of the New Testament will be found legall also; for the Apostles were to teach no­thing to be observed, but what he had commanded them, Mat. 28. ult. and mark there, he doth not say, what I SHALL command you; but, what I HAVE commanded you; which was, when he was Christ in flesh; for (saith Master Saltmarsh) he went into Spirit when he ascended. So that you see this distinction maketh to the destruction of the Scripture it selfe.

I have been the more large in answering of it, because it had almost deceived me one time, till God moved me to consider seriously of the weight and truth of it, and then I found it too light.

Mr. Saltmarsh saith, about pag. 58. ‘The ministration of Christ in flesh was in gifts and ordinances, &c. for (saith he) the flesh of Christ, in which he taught, and wrought Miracles, was Circumcised, and Baptised.’

I answer; if he will allow us to walke as Christ did, in ordinances whilst we live in the body, the contention is ended. Did Christ say them downe before he dyed? 2. Christ was circumcised, and bapti­sed, to fulfill all righteousnesse both of the Law, and Gospel, and to yeeld to obey God in all things: so must we use ordinances in obedi­ence to Christ. 3. Hence we may conclude, that if gifts, and ordinan­ces, and miracles cease, because it was a lower administration of Christ in flesh; surely then teaching, or preaching in the flesh must cease al­so; for when he did the one, he did the other. And if they doe but stick to these principles, and be against all preaching in the flesh, and [Page 139]prayer in the flesh, and conference in the flesh, (i.e.) in the body, for so he meaneth-here, I conceive, by the expression; then they would not confound themselves in one tenat so often, crying out against ordinan­ces, and yet practicing some as outward as others.

These obstructions being taken out of the way, I now proceed to prove the ordinances that some so much plead against, to be commands of Christ.

1. That Baptisme with water is a command of Christ appeareth, Baptisme with water proved a command of Christ. page 149, &c. Mat. 28.18. All power is given to me in heaven, and earth; goe ye there­fore teach all Nations, baptising them, &c. That this is with water I have proved, and to this adde that of the Apostle Peter, Acts 2.38. Repent, and be baptised, every one of you. Here you see, it was Peters direction, and injunction in case they would embrace the Gospel, to repent, and be baptised. That this was Baptisme with water, appeareth, 1. By Mr. Saltmarsh his own confession, in his first exception against the Ana­baptists in (the smoake in the Temple) 2. Because it is joyned with re­pentance, with which it went; as Mat. 3. which Doctrine John prea­ched to those he baptised. 3. Because it is said to be a Baptisme into the name of the Lord Iesus, which is the baptisme with water, as ap­peares, Acts 8.16. They w [...]re baptised in the name of the Lord Jesus; That was water Baptisme, for as yet the Holy Ghost was not fallen upon them. And so Act. 10.48. & 19.5. so that there is another command for baptising with water. And let not any man thinke this was Peters ignorance, for Peter did it by an infallible Spirit, even while he sp [...]ke in the gift of the Holy Ghost, spoken of in that Chapter; therefore he spake it as the minde of Christ, Ioh. 14.26 and as being the thing meant in the commission, Mat. 28. for if he understood not his commission, the Spi­rit had not taught them all things, and Christ promised it should; Rom. 3.4 Therefore let God be true, and every man a lyar.

But some may say, This is not Christs command; I answer, Apostles commands were Christs commands; therefore saith the same man that giveth these commands, 2 Pet. 3.2. Be mindfull of the commandement of us, the Apostles of our Lord and Saviour; So that here is Apostolicall com­mand even of Christ in Spirit, and in that pure anoynting; for Bap­tisme with water.

If any object, Peter commanded them to be baptised, but that doth not reach us now. I answer. Let them prove by Scripture that it was commanded upon any speciall reason that concerned them only, if they can, and then I shall further consider of it. I may as well say, But NOW he commandeth all men every where to repent, Act, 17. And that which they con­fesse a command of Christ, 1 Ioh. 3.23. to beleeve on Christ, and love one ano­ther concerneth them, only, and not us now. That was then, but not now in after Ages, and so lay a ground for direct Atheisme.

But I will shew some grounds of Baptisms continuance.

1 Because Mat. 28.18, &c. is a standing commission for preaching, and baptising to the end of the world, for so saith Christ, Teaching them to observe whatsoever I have commanded you, and loe, I am with you alwaies, [Page 140]even to the end of the world. Now this cannot be, I am with you only, for they lived not till the end of the world: But with you, and those that succeed you, teaching and baptising as you doe, till the end of the world.

But Master Saltmarsh objecteth against this, pag. 134. and saith, ‘To the end of the world, is, if more clearly translated, to the finishing of the age, or that age of Ministration. And pag, 110. he saith, Those Gospell Institutions, and Ministrations were only for that age, as the Tabernacle for its age, and Sacrifices for their age, and the Flesh of Christ for its age.’

1 Mark here, The objection that Mat. 28. was only for that age, answered. he calleth them GOSPEL institutions, and administrati­ons, whereas before he said, they were of the Law; so that he both denyeth and confesseth the same thing. Therefore Reader bring things to triall, looke before thou leap.

2 Here is affirmations, but no Scripture to second this affertion, or to discover any such thing; the Reader must take his bare word.

3 The Tabernacle and Sacrifices, and Flesh of Christ, were put to an end by Christ himselfe; let us see a Scripture proofe where Christ hath put an end to preaching, and baptising, and other Gospell ordi­nances; all things instituted formerly stood, till he that instituted them did abolish them; and so must these Gospell institutions, and admini­strations now doe.

4. All the English Translations that I have seen (which are diverse) read it to the end of the world; and I am informed by some that under­stand the Greeke (that since are of that judgement) it is plaine World, and not Age; and some other Greeke Schollars say, the Greek is word for word; Loe, I am with you all dayes to the completion of time, which is all one with the English.

5 Suppose the reading be so, it is nothing materiall whether we read it World, or Age, the word is all one in divers Scriptures, as Heb, 11.3 The worlds were framed by the Word of God, or Ages, as Mr. Perkins writeth. So Hebr. 1.2. by whom he made the worlds, or ages, or times; for the Scripture hath no such expression of Tabernacle age, and Sacri­fice age, therefore it was but their time that they stood. Now from Christs comming in the Flesh till the end of the world is called, the last time, or days, or age, Hebr. 1.2. In these LAST DAYES God hath spoken to us by his Sonne, 1 Joh. 2.18. Little children, it is the last time, and as ye have heard that Antichrist should come, even now are there many Antichrists in the world, whereby we know it is the last TIME. So that there is no more ages, or times, for the Apostles lived in the last; therefore it may be age, or world; for read whether you will, it is till the last day. And if age doe not signifie world, as the age doth, as I have shewed, then it alwaies meaneth a mans life, a Generation; as Ephes. 2.7. and 3.5.21. Col. 1.26. so that if it be not world, as it is translated in the English, but age; then it is Generation; and if so, then it should have been ages, because [Page 141]all the Apostles did not dye at one time, and so must needs be severall Ages.

Againe, if Baptisme lasted but in the time of those gifts, as he would have it; then preaching lasted no longer: for there is the Commission for preaching the Gospell: And then how it can be preached to every creature under Heaven, according to Marke 16. (which is the same Commission) I cannot see, unlesse every creature lived in that Age.

Againe consider, the Apostles did not fulfill their Commission, if that were the meaning, Go teach all Nations: But there were divers Nations that then were not known, as the Nations in America; a part of the world that the Scripture mentioneth not; Therefore the Com­mission reacheth others in after times as well as those men.

Again consider, Christ injoyned his Apostles or Disciples, to teach those that they had taught, to observe all things that he had commanded them; That was to preach, and Baptise &c. There is differ­ence between a Command and a gift, and miracles is onely a gift. He had not commanded them gifts and miracles, but promised they should enjoy those gifts, and have power to doe those miracles; so that we must distinguish be­twixt a Command and a Promise, so that the Commands were to con­tinue to after Generations or Ages.

But some object, Christ did give a command to worke Miracles, Matth. 10.8. heal the sick, &c. I answer, It was their gift at that time, therefore it is said, He gave them power over uncleau spirits, &c. And the Text telleth us plainly, Matth. 10.1. Mark. 3.15. Luk. 9.1. He gave POWER, and then commanded them to heal, &c. w And it was but a command to use that power that he had given them. but where he restraineth that power, it cannot be done; but that hindereth not, but the Saints may do that which God hath given them power to do, and which lyeth in the Commission, to Preach and Baptise; Nay, it sheweth they ought.

But why then doe they not goe preach to all Nations, according to the Commission? I Answer, because they have not power (i.e.) the gift of Tongues; for Christ bids them tarry at Jerusalem till they were indued with power from on high, Luke 24. which was speaking with Tongues, as appeareth Acts 2. But in the meane time they socia­ted together, prayed to the Lord, instructed one another, made choice of an Apostle, as Acts 1. So may we meet together, seek the Lord, in­struct one another, choose Church-Officers, carry on Ordinances in our owne Country, though we have not the gift of Tongues to go to other Nations.

Again consider, He promiseth his presence with them upon their performance of this, in their preaching and baptising, &c. But he hath been with others in preaching the Gospel since the Age of gifts: If not, where is the promise that any man preaching may expect Christs presence? If not, why doe they preach till they have such a pro­mise?

Page 134 he sai [...]h, The Objection that Mat 28. is baptise them into the Mystery of God, Au­swered. Matth. 28 is. ‘Baptise them into the name, or Mystery of God, because the word Baptise, is a figure that Christ useth to expresse the depth of Spirituall mysteries; as in that, Can ye be baptised with the Baptisme that I am baptised with? And he shall baptise you with the Holy Ghost.’

I answer, To Baptise in this sense, into the Mystery of God, was ne­ver in the Apostles power: for that is all one as to baptise with the Holy Ghost, [...]or. 3.6. Page 148 which I have proved, was only in Christs power, and never given to any other: But this Baptisme they were to act, and were under a Command to do it.

2 The Scriptures for proof, make but an empty sound, for they run in expresse contrariety to the Commission; Can ye be baptised, &c. There they are passive, in the Commission they are active; and so ye shall be baptised with the Holy Ghost; he saith not, baptise your selves, or others with the Holy Ghost. So that here is no congruity of speech at all, to prove his conclusion.

‘He saith, the Commission is, Goe ye into all the world, I disciple the Nations, and baptise them. Shewing that Christ did the worke, for no Apostle could make Disciples, nor baptise them with the Spirit, &c.’ Answer. The Obj. that Mat. 28 is I dis­ciple the Nati­ous, Answered.

1 I strange that all Translators, should be so blinded, that what Christ appropriateth as his peculiar in plaine termes, they should lay it upon men as their duty.

2 If that should be the meaning, then the Apostles should not have preached at all; but goe, and stand for Cyphers. I disciple them, or teach them, hold you your tongues; for there is no Command, but GO, by this Exposition; but it is presently disproved, that it is a false reading to read it so; for saith he, Teaching them to observe whatsoever I have commanded you: And if this be applied to Christ also, then there was just nothing for them to do; for there was nothing to teach, nor no­thing to act, but onely to goe into all the world, a strange Commission [...] And if the second teaching was their act, then the first; and then the baptising also. But Marke maketh it plaine, that it was their act; Goe preach the Gospel to every creature. And they understood it so when the Holy Ghost was come upon them, for they fell a preaching by word of mouth presently, Acts 2. and elsewhere: Therefore this Inter­pretation is contrary both to cleare Scripture, and Apostolicall ex­ample Object.

In the Doctrine of Baptismes Page 14. is this saying, ‘In Matth. 28. Christ leadeth his Disciples from Johns Baptisme to his own; as if he should say, John indeed baptised with water, and ye have hitherto used his Baptisme; but I shall now shortly baptise you with my owne Baptisme the Spirit; and from that time I would have you goe teach all Nations,’ (here Mr. Saltmarsh, and he differeth, I would have you goe teach, And I teach, are two things) ‘and by the [Page 143]ministration of the Spirit, not baptise them, or dip them into cold water (as John did in his own Baptisme, and you in his) but baptise them, or dip them into the name of God, the Father, Son, and Holy Spirit; and note that he saith not here in the Name, but into the Name, &c. And by the Name of God is meant the Power or Ver­tue of God, or God himselfe; as Marke 16. saith Christ, In my Name they shall cast out Devils; that is in my Power and Vertue. So that the sense lyeth thus, Teach the Nations and baptise them into the Name, &c. That is, by your Ministery which shall be of the Spirit, and not of the letter; you shall baptise them, or dip them, or inte­rest them, into the Name of God, who is Father, Son, and Spirit; as he hath discovered himself in his last and most glorious disco­very of himselfe in the Gospel; you shall I say, dip them into the Name, or sprinkle his Name upon them, that they may be Holy, Just, True, Mercifull, Righteous, Good, &c. That is, your Mini­stration after you have received the Spirit, shall have such efficacy, and transform them into his very nature.’

1 He would prove this Name of God to be God himselfe, because it is said INTO the Name of Father, &c. I answer, Sometimes it is, Answ. The Objection, Doct, of Bap. p. 14. That baptise them into the name, &c. is into God, or the na­ture of God, An­swered. but not alway.

2 Into the Name of God was used at water Baptisme, 1 Cor. 1.13. which Baptism there, he confesseth to be water, Pag. 15. And he himself telleth us Page 18 of his Book, for he saith concerning those Act. 8. only they were baptised INTO the Name of the Lord Jesus; that is, saith he, They had onely been baptised with Johns Baptisine, who onely bap­tised with water, saying, That they should beleeve on Christ, who was to come after. So that here, Name of Christ, is not Christ, but used at water Baptism, by his own confession And in 1 Cor. 1. Paul laboureth to convince them of the evil of their Factions, I am of Paul, &c. by divers interrogations; 1 Is Christ divided? The meaning is, No; for these are strong negations. But he meaneth there is a Christ, and this Christ is one; for else he should name a thing that was not. 2 Was Paul c [...]uci­fied for you? It meaneth no such matter; but he affirmeth in this, there was one crucified for them, which was Christ named before, and confirmed to be so, ver. 23. 3 Were you baptised INTO the name of Paul? so the Geneva, and Erasmus read it; The meaning is, you were baptised, and it is as undeniably affirmed as the other, and that into some ones name, which was (not Pauls) but Christ; and that is all one, as Father, Son, and Holy Ghost; for all is carryed on in the name of Christ, as I have proved. In answer to the 1 Exception. And this Scripture explaineth that of Matth. 28. to bee meant of water Baptisme, running in the same termes: But he hath not brought any Scripture to second his Interpretation of it, to bee God himselfe, to prove where any of the Apostles did baptise into God. Now whether men wil beleeve Scripture Interpretation or mans Interpretation, I leave it to the reader. And he, and M Saltmarsh, both confesse [Page 144]this in the Corinthians to be water Baptisme.

3. By the Name of God in the New Testament is meant very fre­quently the Gospel, and the profession thereof; profession of Faith in God and Christ, and obedience to God & Christ: This is proved at large in my Answer to the 6 Exception to Mr. Saltmarsh, whither I referre the Reader; so that notwithstanding all this, it standeth good, that Mat. 28 is meant of Baptisme by water, so that into his Name, is into the pro­fession of faith in him, and obedience to him.

4 He saith, Paul baptised but few with water; but many of those that beleeved, yea all those mentioned at Corinth, were baptised by some o­ther Disciples, Acts 18.8. so that the thing was done. Besides, that Paul baptised none in the countries, Ioh. 20.30. kingdomes, villages, people, as he affirmeth, he cannot prove; all that was done was not written, but so much as is necessary for faith and obedience.

But he saith, pag. 15. Paul baptised them into the name of God; he meaneth in his owne sense sure, for if he meane into the profession of the name of God, I say so too; if he meane into God, or the vertue of God; I say, that was never in Pauls commission, nor any Mans: But he giveth no Scripture proofe for it at all, therefore I cannot beleeve it; I am not to thinke of man above what is written, 1 Cor. 4.8. And he saith, Paul planted many Churches who never were washed at all with water baptisine, but proveth it not; for what if water baptisme be not al­waies named? Paul taught them, obedience and water baptisme is commanded. But you see, these men that condemne others for using consequences, their strongest argument against ordinances, are but meere consequences.

2 Marke maketh it cleare, it is to continue as long as preaching, and as long as beleeving; the one is of as large an extent as the other, Mar, 16.15, 16. now by the same reason they deny Baptisme, they may deny preaching of the Gospel; and so we shall have neither faith, nor Christ, nor life, nor holinesse; down-right Atheisme presently.

2 That the Saints should breake Bread, 2. It is Christs command to use the Supper, or breake Bread. or partake of the Supper, is an ordinance, or command of the Lord; and to continue, 1 Cor. 11. I received of the Lord (saith Paul) that which I delivered unto you, to wit, that the Lord Jesus in the night he was betrayed, tooke bread, &c. I de­livered it unto you, saith Paul; and least any should thinke he did it of his owne braine, he telleth them, he received it of the Lord. So that you see, it is the minde of Christ this ordinance should be practised by his Churches. Now Paul received it of the Lord, not while Christ was in the flesh upon earth (for he was ascended before Paul was converted) but by revelation from Heaven, Gal. 1.1 Eph. 3.3 as he received the Gospel, this being part of it. Now if Christ would have outward ordinances to cease, and not to be used by his people; it is a wonder he would reveale such a car­nall, externall thing, such a shadow, a peice of flesh to Paul after his A­scention, and that such things were nailed to his Crosse (as they say) [Page 145]and that Paul should so beat it upon them againe in respect of the right use, when they abused it; and not rather tell them of the abolition of it. Which things considered, sheweth it is an ordinance of Christ to con­tinue. But if you looke to the 26. Verse, it cleareth up the continuance of it; As often as ye eate this Bread, and drinke this Cup, ye doe shew forth (or shew ye forth) the Lords death till be come. Where you see, he would have them observe it, till the comming of Christ, or the Lord. Object.

But that meaneth, till he come in Spirit, in a greater measure of ma­nifestation, and then they were to lay by that remembrance.

I aske, How they will prove this interpretation? Answer. The objection, that the com­ming of the Lord, 1 Cor. 11 26. is meant in Spirit, answered. doth the Scripture say so, till he come in Spirit? I can prove that he was so come to the Corinthians; for 1. They were beleevers, sanctified in Christ Jesus, a Church of God; and they could not be sanctified in Christ Jesus, and he not be come in Spirit to them, 1 Cor. 1, 2. yea, he was come in the ma­nifestation of Spirit, Ver. 6. The testimony of Christ was confirmed in them; either this meaneth the witnesse of Christ, for testimony and witnesse is the same; or as testimony of Iesus is, Revel. 19.10. the Spirit of Prophesie: Now take it which way you will, here was a revelation of Christ, or the minde of God manifested, and confirmed in them. And that he was come in the gifts of the Holy Ghost, is evident, Vers. 5.7. so that it could not be either of these commings: Therefore it must mean his comming at the last day, to Iudgement, as 1 Cor. 15.23. 1 Thess. 4 15 and such a comming they waited for, after he was come in Spirit, as ap­peareth, Chap, 1.7.

Obj. Christ left this ordinance as a remembrance of him in his ab­sence, as a man might leave his Wife a Picture, and say, looke on it, and remember me till I come againe; but if she should use it in re­membrance of him when once he is come, he would thinke she was not wise in it. So it is in this case, when Christ is come, then we are not to use this remembrance any more, neither need we.

Ans. It is true, after his last comming to Iudgement, How we are to remember Christ in the Supper. but where is this Si­mily grounded upon Scripture, that this ordinance is compared to a Picture, &c? But marke, Christ saith, Doe this in remembrance of me; not of me in Spirit, and therefore when I come in Spirit lay it by, for so he was come: But remember me as dying, as crucifying, and shedding my bloud; till I come, till that body come againe that was dead, and buried, and rose, and ascended into heaven, till I so come as I went away, Acts 1, for we are not to remember there, a Christ within in Spirit, but a Christ once manifested, dying, and reconciling us to God by his death.

Againe consider, the Scripture doth not say; Till he come to you Co­rinthians that beleeve, it may meane till he come to others that are in unbeleefe, if it should meane Spirituall comming; and therefore saith he, Shew yee forth the Lords death, not to your selves only, but to [Page 146]others that look on, that they may see Christ crucified in this ordinance, as well as heare of it in your preachings.

Againe, Phil. 2.9, 10, 11 with Rom. 14.10, 11, 12. till HE come; Who? why the Lord, intimating that he will come as Lord, when every knee shall bow to him, and every tongue shall confesse to God, which is at the last day.

Againe, Shew ye forth the Lords death TILL be come. He doth not say, and no longer; if it should be taken in their sence, it may mean till he come, and afterward too; for so the phrase importeth often times in Scripture, 1 Tim. 4.13. Till I come give attendance to reading, to exhor­tation, to doctrine; doth Paul meane, when he was come he should read no more, nor exhort, nor preach doctrine? it cannot be; but when he was come he would instruct him more fully, that he might doe it better, Psal. 123.2. Our eyes wait upon God, till he have mercy upon us; and no longer; are the Saints ever freed from waiting upon him: But the meaning is, we will not give over waiting. So Isa. 22.24. This iniquity shall not be purged from ye till ye dye, not then neither, Isa. 62.7. yee that are the Lords remembrancers give him no rest, till he establish, and till he make Jerusalem a praise in the earth. And must not the people of God pray then? 1 Thess. 5.17 Luk. 18.1, &c. yea, at all times, continually; so saith the Scripture. And Hosea 10.12. Seeke the Lord till he reigne righteousnesse upon you; and after too, for we are to seeke the Lord continually, Psal. 105.4. So Mat. 12.20. & 13.33. & 21.44. In all these places the meaning is, till the time spoken of, and after too; but only it is a phrase that presseth the duty: so it may be here.

3 For preaching, Preaching it to continue. that is a command, and to continue also; for, faith commeth by hearing, and hearing by the Word preached, Rommans 10.14.17. and Paul giveth order for preaching to continue, 2 Tim. 21.2. & 4.2. Preach the Word, be instant in season, and out of season; and giveth order that Timothy should commit the things he had heard of him to faithfull men, that might be able to teach others also.

Obj. But Preaching was before Christ, therefore that is to continue.

I answer; 1. That followeth not, for divers things that were be­fore Christ are not to continue; Circumcision was before Christ, yet it is not to continue; and if this reason hold good, some of them say, Baptisme was before Christ, for it is of the Law, say they; now that which is of the Law, was before Christ: therefore by their owne argu­ment that must continue also.

2 I say, preaching the Gospell to all Nations, to every creature under Heaven, was not before Christ, nor after Christs revealing in the flesh for a time; and if they preach the Gospell from example, or command before Christ, then they must get them to the Family of Abraham, to that people, Hearing com­manded. Mark 13.9 and not meddle here among the Gentiles.

3 Hearing is commanded, and to continue, saith Christ, He that hath eares to heare, let him heare, oftentimes; and, He that hath au eare, let him heare what the Spirit saith to the Churches, 7. times in Revel. 2. & 3. [Page 147]now then, while eares continue upon mens heads, men must continue hearing what the Spirit saith, &c.

4 Reading is commanded, and to continue, 1 Tim. 4.13. Reading com­manded. Give atten­dance to reading, &c. Revel. 1.3. Blessed is he that READETH, and they that heare the word of this Prophesie, and keep, &c.

5 Prayer is commanded, and to continue also, 1 Thess. 5.17. Prayer. Pray without ceasing, Jam. 5.14, 15, 16. Luk. 18.1. &c.

But some say, To use prayer in society by word, That the Saints are to pray by words, cleared. is but an invention of man. I answer; The Scripture commandeth prayer by word, when the Church meeteth, 1 Tim. 2.1. I exhort that first of all prayers, and supplications, &c. That this is in publicke assemblies appeareth, be­cause he giveth him order in the Epistle concerning their publick mee­tings, and Officers, and Doctrine to be taught in the former Chapter; and sheweth, Chap. 1.3. the cause why he left him at Ephesus was, to charge some that they teach no other doctrine; and therefore he speakes of their meetings. And did not Paul pray by word in an assembly? Act. 20 36. He kneeled downe and prayed WITH them all, and they all wept sore, &c. It seemeth he spake words that they understood. And Christ prayed by word, Joh. 17.1, &c. and at his Passion, saying the same words; Mat. 26.44. but Davids prayers which he calleth formes, and that prayer Christ taught his Disciples, and Christ repeating the same words. Mr. Saltm. pag. 224 calleth weaknesse, and infancy, for he compareth praying by a forme to this; well may Christians prayers be said to be weake, and no­thing, when Christs strong crying and teares are said to be weaknesse and infancy, &c.

He saith, ‘speaking not by a forme, in a conceived extempory way, is taken by Christians to be prayer in Spirit; when it is but the brea [...] thing of reason, and the strength of wit, and memory, and affection &c. so that saith he, prayer is nothing but the revelation of the minde or will of God, as to such and such particulars, either Spirituall, or Temporall; and is an immediate, proper, and spirituall act of the Spirit of God in the Saints; and all such speaking as are not from the manifestation of the Spirit of God in us, are but such prayers and pe­titions as naturall reason, and memory, and affection may forme and dictate; and this is nothing different from formes, though some can pray three or foure houres upon this account, &c.’

1 I confesse, he that prayeth not from the Spirit of God in him, No prayer but extemporary in Spirit, answered. it is but reason, &c. but there may be the Spirit, and yet the manifestation of the Spirit may be wanting. David wanted the manifestation of the Spi­rit, when he cryed, I am cast out of thy sight, Psal. 31.22. yet God heard his voyce in mercy, and loving kindnesse, and he had the Spirit at that time. Therefore take heed of such distinctions as the Scripture will not beare out.

2 I would aske, whether he that hath the Spirit of God within him, may not performe his duty, to pray when the Church meeteth, accor­ding [Page 148]to command? and pray in time of trouble? Psal. 50.15. and ex­pect the moving of the Spirit, and manifestation thereof in performance of his duty? Christ seemeth to presse it from this confideration, Watch and pray, left ye enter into temptation; and Luke 18.1. He spake a Para­ble to the end men should alway pray (i. e.) his people, Mat. 26.41 his elect, as the Chapter sheweth; and yet they are not alway in the manifestation of God, and of Spirit, Psal. 88.7, 8, 9. Job 23.1, 2.

3 I would aske, How the people of God know they shall be in the ma­nifestation of Spirit when they meet together? and yet then first of all prayers and supplications, &c are to be made, 1 Tim. 2.1

4 That in Rom. 8. We know not what to aske as we ought, but the Spirit it selfe helpeth our infirmities, &c. sheweth, that wee should doe our duty, But rather seeke the manifestati­ons thereof, Luk. 11.13 Ioh. 16.24. Col. 1.9, 10, 11 and many other places. Acts 17.11 1 Ioh. 4.1. and wait upon the Spirit of God for assistance, and helpe of our infirmities, and not stay till wee be in such cleare manifestation of the Spirit.

5 As a man may pray three or foure houres upon the account of rea­son, memory, affection, &c. so a man may preach as long upon the same account, and not be Spiriruall preaching, nor according to truth, by the same reason; and yet all their preaching extempore they say is by the Spirit. But it is good for people to search the Scripture, like the Noble Bereans, to see if these things be so, and to try the Spirits, whether they be of God; and may not such preachings by wit, and reason, and know­ledge, and memory, that are not by the pure Spirit, be as bad as study, and helps otherwise? And upon that account many of them preach, be­cause they say, they are not infallible; then it is not upon the account of the Spirit; for that is infallible so farre as it worketh.

Obj. But some say, All is to be carried on, and done in Spirit, and outward ordinances are nothing; They are but shadowes, and when the substance is come, what should wee doe with the sha­dow?

I say, That outward ordinances are shadowes, an­swered. All is to be carried on in Spirit, (i.e.) according to the rule of the Spirit, and Scripture, which was given by Divine inspiration, and things done without the Spirit of God are nothing; these indeed are but shadowes. But consider well, the Scripture never calleth any ordinance a shadow, carnall, or flesh till they be ended, and abolished; that God hath left them a Carcase without a Spirit. So the ordinances of the Law are called shadowes being abolished, Hebr. 8.5, & 10.1. And Cant. 2.17. with reference to Gospell times; all which speake of the shadowes of the Law, and nothing of any Gospell ordinance, as the places are cleare. So Paul calleth his Circumcision, and birth of Israel, and of the tribe of Benjamin, and zeale, and blamelesse legall walking, Fhil. 3. flesh: But it was when these were made nothing, by Christs comming in the flesh; they are not so called in the Old Testament, whilst they remained institutions in force. And so the ordinances of the first Taber­nacle are called, Carnall, Hebr. 9. but never till they were abolished; and [Page 149]let any man shew me by Scripture where these Ordinances that I plead for, are abolished, and then I will yeeld to them.

And if outward Ordinances are ceased upon this ground, The consequence that will follow upon carrying on all in spirit, in some mens sense. because all is to be carried on in Spirit; then why not all, as well as one or two? and indeed some cry them all downe; and the writings of most that write, cry them generally down, by the name of Externalls, Carnall, Shadows, Outwards, Flesh, perishing things, &c. Then you must preach in the Spirit onely, for your words are outwards, Externalls, Carnall things, Shadows, Flesh, things that perish with the use. And prayer in Spirit onely; but that is false, for Christ saith, when you pray, SAY, Our Father: And that men may pray by word, consider two things further; 1 Else the Romans could [...] have joyntly prayed for Paul Rom. 15.30. 2 Else the understanding could not say Am [...] to it, 1 Cor. 14.15, 16. Then all conference by word must cease, and be in the whisperings of the Spirit only, and all exhorting one another; but that is not so, Heb. 3.13. Then our assembling together in outward so­ciety must cease also, it is communion in spirit, we need never see one anothers faces; but that is false, Heb. 10.25. Not forsaking the assembling of our selves together as the manner of some is, but EXHORT one another daily; Then works of Mercy, distribution to the necessities of the Saints must be in Spirit, pity them in Spirit, mourn over them in Spirit: Nay let the Spirit supply their wants: To give them money, or victu­alls, or rayment, are but carnall, outward things, that perish with the using: Distribution must be carried on only in Spirit. Then the written Scripture must cease; for writing is an outward Ordinance, Paper and Inke are but carnall things, shadows, flesh: It must be written in the heart by the Spirit; what should we doe with writings seen to the eye? &c. And so some of them plead; some say the Scripture is nothing to them; others say they would not make use of the Letter, but onely to stoop to the weake: And so some of them say all these things are ceased.

Nay consider, whether this Opinion, doth not clearly take off Mar­riage with a woman, it being an outward externall thing: The Mar­riage with Christ is the substance of it, and life of it. And the Scripture speaketh more to take off from that, and deny that; then either Baptism, And see also if it take off from eating and drink­ing. What is Or­dinary food, but outward carnall, &c. Doth not Christ say, Joh. 6.50. This is the bread that came downe from heaven, speaking of himselfe, &c. Marke how he seemeth to take his Dis­ciples off from outward meat, Joh. 4.32, 33, 34. When his Disciples pray him eat, be telle [...]h them, It was his meat and drink to do the will of his Father. Intimating that th [...]se that a [...]e spirituall as Christ is, they must eat spirituall meat, and not feed upon such outward carnall meat as the Disciple [...] bought in the City. or the Supper, or preaching &c. Eph. 5.25.-30. whe [...] [...]he Apostle hath treated of Marriage love, and duties between Husband and Wife; he faith, This is a great mystery, but I speake concerning Christ, and the Church. [Page 150]As if he should say, This outward Marriage is nothing: Neither is a man bound to his wife, when once he is married to Christ. Then he hath the substance; and what shall he do with the shadow? I be­leeve if any Scriptures had treated of water Baptisme, and then had added, This is a great mystery; But I speake of the Baptisme of the Spirit, we should then hear of it to purpose. And yet this doth not take off the use of outward marriage, nor marriage duties, 1 Cor. 7.10.11. Heb. 13.4 And yet some plead thus, There is one Baptisme, and that is the Baptisme of the Spirit, Eph. 4. Therefore say they, there is none by water to be used. May not I with as much reason plead, there is one Covenant between God and the Soul, and therefore a marriage Cove­nant, between Man and Woman, is not to be used? But I shall speake to that of the Ephesians more hereafter.

Nay, see if it do not clearly take off obedience to Magistrates, and throw downe Magistracy; for Magistracy is an outward Ordinance, Obey Magistrates (i e.) in Civill things, Rom. 13. for this cause pay we tribute; why this is but outward, Christ is our King, and we ought to obey him in Spirit onely. And so Mr. Salim. pleadeth, Pag. 135. ‘The Magistrate is an Image of the power, and Judgement commit­ted to Christ.’ Then by this Reason, when Christ sheweth his power, why should not the Magistrate cease, as well as any other Or­dinance, which he saith, are Figures and Images of Spirituall things? And yet the Scripture holdeth forth directly obedience to Magistrates; To the King as supream, or those that be appointed by him, &c. 1 Pet. 2.13, 14.

Nay, Some grosse things maintain­ed by the Obje­ctors. Mr. Saltm. maketh Christ himselfe a Figure, Page 13. he saith, ‘God manifest in Christ was a FIGURE of the mystery of godli­nesse in us, or God becomming an Emmanuel, or God with us;’ Well may all other things be made Shadows and Figures, when Christ the substance and body, is made a Figure. That he is the substance, and no figure appeareth, Col. 2.17. The Scripture calleth the first Adam a Figure, Rom. 5.14. But I never read that the second Adam was a Fi­gure before. The Scripture owneth no such thing. But this is as true as his affirmation, that Adam was not the first man in whom all stood and fell, p. 20 [...] And that the body of sinne in the Saints, is the first Creation, Page 36. Let a man marke these, they are directly and flat­ly against Scripture: The first is directly against Rom. 5.12. &c. And the second directly against Gen. 1. ult. God saw every thing that he had made, and loe it was very good; was the body of sinne in the Saints ever said to be VERY GOOD? or did God ever create sinne? I am sorry such eminent men should slip into such notorious grosse things: Neither should I have noted these things, but because people take whatsoever he saith for an Oracle, as it were. And so, that Christ was a figure, is of the same stamp: I finde the Ordinances of the Law called figures, and that of Christ, Heb. 9.9. I find the Ark, and Baptisme called [Page 151]figures, 1 Pet. 3.21. I finde the holy places made with hands, Let no man plead Isa. 7.14, 15.16. to prove Christ a sigure [...]r signe; f [...]r 1. This was [...] the dispensation of the Law, when figures and signes were in use. 2 It was but Propheticall before his manifestation in the flesh, but he was never really a signe. 3 He that conside [...]eth the place, may see it is a Virgins bringing forth a childe, that is the signe, and not the childe. It was a signe thus onely, That if God could make a Virgi [...] conceive with childe, and yet be a Virgin, he could deliver Israel out of any trouble, But I require a proof of his being a sign since his manifestation in the flesh. are said to be figures of the true: But I finde not the true holy place, In which it pleased the Father all sulnesse should dwell, called a figure. They that will beleeve the Revelations of men, without warrent from Scrip­ture, may: But I beleeve it not. The Scripture calleth not Christ any where a figure: It is a dishonour to him to be pulled so low as a figure, who is the body and substance of all figures.

And if all outward Ordinances are ceased, Then there is no out­ward withdrawing from any man now, I may have communion with any; but that is false, 2 Thess. 3.6. Then there is no outward businesse to be done, for that is an Ordinance or Command, 2 Thess. 3.12. Then the woman is to yeeld no outward obedience to the Husband, for that is a Comman [...], 1 Cor. 14.34. Then there is no preaching to the people that they might be saved, Act. 10.42. Then there is no outward order to be kept in the Church at all; for Paul writeth about outward order, and Ordinances in the Church, and saith he, 1 Cor. 14.37. The things that I write unto you are the Commandements of the Lord; among which, breaking of bread was one, for that he wrote to them, Chap. 11. Nay what shall I say, Every sentence that speaketh in absolute termes, Doe or doe not such a thing, is a Command: you may see it by the ten Commandements, Thou shalt not, &c. And this is an Ordinance you see. So that by this Tenet, all outward duties required of men in re­spect of their bodies, is carnall, flesh, and shadows, and not to be acted by the Saints. And yet the Scripture saith, Glo [...]ifie God in your BODIES and in your spirits. And give up your BODIES a living sacrifice. And the unmarried woman taketh care for the things of the Lord, that SHE may be holy both in BODY and spirit, 1 Cor. 6.20. Rom. 12.1. 1 Cor. 7.34.

I would faine know wherein these men differ from Heathens, if out­ward righteousnesse must cease; All outward Order, Ordinances, and Worships are flesh, carnal, &c. Where do these mens works shine before men, to be seen of them? Do they do any more then the Heathens? Object from M [...] 3.15. That Christ fulfilled all righ­teousnesse, and so abolished Bap­tisme, answered, Are not many of them temperate, kind, loving, meek, just, civill, faire in dealing with men? How shall I know a Saint from a Heathen, by this Tenet?

Jesus Christ fulfilled Baptisme with water, Matth. 3.15. Therefore there is an end put to it.

I answer, Christ saith, John 17.13. That they may have my joy FUL­FILLED [Page 152]in themselves; Is Christs joy now at an end, or to end in other beleevers? Acts 13.33. The promise that God made to the Fathers, he hath FULFILLED it to us their children, &c. Is the promise therefore of raising up Christ from the dead, to be made no more use of, but end­ed? Then we are in a sad condition. Rom 8.3. That the righteousnesse of the law might be fulfilled in us, who walk, &c. Is that put to an end, and no more righteousnesse to be looked after? But fulfilling in this place, is to perfect a thing, to make it compleat, Eph. 4.10. To fill all things, or fulfill, is one and the same word. So Psal. 148.8. Stormy wind fulfilling his word, Rom. 13.10. Love is the fulfilling of the Law. So it is here; for else see what will come of it, Christ hath fulfilled all Righteousnesse, and therefore hath now put an end to all Righteousnes; which openeth a gap to all loosnesse.

But it will be further objected, Object. Baptisme with water was Johns Baptisme; and Johns Baptisme was of the Law, and not of the Gospell, and therefore it is legall. Mr. Salim. ‘Page 78. saith, It is legall, and Page 29. he saith, Johns Ministery was unto Christ, and citeth Mat. 3.12. and Page 36. he saith, it was a legall washing, and therefore reekoned among things that are legall, Heb. 9.10. And so Page 79.83. John in his Ministery was rather upon the account of the Law, then the Gospel. And Page 31. Christ was baptised by John, to ful­fill all Righteousnesse for us; the righteousnesse of washing, which was legall, as Circumcision: And yet he saith before it was a Gospell ordinance, p. 188 he saith, Christs Disciples baptised upon Jehns account, doing it unto Christ, as well as other types of the Law, &c. And Doctrine of Baptismes, Page 16. Some of the Apostles practiced water Baptisme; but not from Christ, but from John, whose baptisme they took up, and an old Ceremony of honour, and account, is not suddenly and easily laid downe; hence some of the Apostles used Circumcision, and that after the ascention of Christ.’

1 Johns Ministration was a Gospel Ministration, Answ. The Objection That Baptisme with water, is Johns Baptisme and soof the Law answered. And Johns ministra­tion proved E­vangelicall. and therefore his Baptisme must needs be so, Mar. 1 1-7. In the 1 Vers. saith he, The beginning of the GOSPEL of Jesus Christ. Mark it, not the end of the Law: And what then? Ver. 2. he sheweth it was Prophesied of both by Mallachy, and Isaiah; b Mal. 3. [...] Isa. 40 3. two Prophesies punctually speaking of Johus Ministery: The one calleth him Christs Messenger; And the o­ther, The voice of one crying in the wildernesse, &c. Thirdly, he doth plainly declare according to these Prophets, Johns Ministery, Ver. 3. He baptised in the wildernesse, and preached the Baptisme of repentance for the remission of sinnes; and so he goes on. So that Johns baptising, and preach­ing repentance, he calleth the beginning of the GOSPEL of Jesus Christ, according to the Prophets; and John was more then a Prophet, even a Gospel Minister. And Luke 16.16. The Law and the Prophets were untill John, Mat 11.9.since that time the Kingdome of heaven is preached; Since Johns time, not Johns death, but Johns ministration. The Kingdome of [Page 153]Heaven is preached (i.e.) the Gospel. Therefore Matth. 11.13. All the Law and Prophets Prophesied untill John; Then they ceased Prophesying; for John preached Faith in Christ, as appeareth Acts 194.

And I shall prove Johns a Gospell Ministery, by two Argu­ments.

1 Because if Johns Baptisme had beene of the Law, the Scribes and Pharisees, and Elders would have received it; for they were zealous of the Law and of Traditions; as Paul confesseth when he was a Pharisee, Gal. 1. Phil. 3. They would not have made it so strange as they did, John 1.19. The Jewes sent Priests and Levites (and these were of the Pharisees too, Ver. 24. and well versed in the Law) to John to aske him, Who art thou? And when he denied to be Christ or Elias, or that Prophet; they aske him thus, Why baptisest thou then, if thou he not the Christ, &c. Shewing that Johns Baptisme was a new thing, and not a legall washing; for if so it might have been done by other persons be­side Christ, or Elias, or that Prophet; even by the Priests and Levites, as the legall washings were, Heb. 9.10. Therefore it was of the Gospell, it could not have been so strange to men experienced in the Law else. And Doctrine of Baptismes, Page 7. confesseth, Johns Baptisme was brought in beside the Ceremonies and Rites of the Law (then it was of the Gospell fare:) therefore a signe of a great change.

2 Because Christ reproveth the people, for not yeelding to Johns Doctrine and practice; and that very sharply, Mar. 11.30, 31. Christ asked a Question, The baptisme of John, was it from heaven, or of men? And they reasoned among themselves, saying, If we say from heaven, he will say, why then did ye [...]ot beleeve him? Why, they knew the Law was from heaven John 9. We know God spake to Moses; They beleeved that and practi­sed it; but they were averse to Iohns Doctrine and practice, yea to his Baptisme; which sheweth this was not of the Law, but of the Gospel.

Object. But Baptisme with water was before the death of Christ, there­fore it is of the Law. By that Reason, I may argue, the Supper was before the death of Christ, therefore it is of the Law. But that is not so, Paul delivered it as the minde of God to the Corinthians, being re­vealed to him after Christs Ascension; and putteth it among the Com­mandements of the Lord, that he wrote unto them. And so preach­ing was before the death of Christ, therefore it is of the Law; but this reasoning will not hold.

Mr. Salm. first reason why it was legall is, Johns Baptisme legall, because administred by persons of more then ordinary gift, answered. ‘Because it was alwayes administred (saith he) by persons of more then ordinary gift, or spi­rit; by men that were properly, and specially, and extraordinarily enabled for [...]hat Office or Administration: As the Tribe of Levi for Ordinances of the Law, Abraham for Circumcision, &c. for so all legall Ordinances were.’

1 I ask, what extraordinary gift, or spirit had the Levites? but onely [Page 154]they were designed of God to that Office; so is a Disciple able to preach the Gospel to this, Matth. 28.19.

2 What extraordinary gift or spirit had Abraham, Mat. 15.28. Mat. 8.10. to enable him for Circumcision, that can be made out by Scripture? He is com­mended for his faith; so is the woman of Canaan, and the Centurion; yea for great faith, and greater then any God found in Israel: Then it will follow, that one that hath the faith of Abraham, may baptise with water, because Abraham did circumcise.

3 If the Scripture doe make record of none that did baptise with water, but some that had some extraordinary gift or spirit; how will it appeare that others may not doe it? where doth God tye the Admi­nistration of Ordinances by any Scripture to men of extraordinary gifts, as he tyed the administration of legall Ordinances to Priests and Levites? Did not God give Plaine directions who should admi­nister? Exod. 28.1 And elsewhere. shew us such a direction in this kinde, and it will satisfie. Be­side I aske, what extraordinary gift or spirit had John Baptist? He did no miracle, Joh. 10.41. ‘But he was more then a Prophet,’ saith he. I, and the Scripture saith, He that is least in the Kingdome of heaven, is greater then he; therefore by that reason, hath as proper and speciall a call to do that, as he.

4 Consider, if this do not hold in Preaching as well as Baptisme, where did any preach under the Law, or in Christs time, or the Apo­stles, but such as were properly and specially gifted or spirited for it? Therefore those that have no power to baptise, have none to preach: And how can Mr. Saltm call himselfe a Preacher of the Gospel, with­out an extraordinary speciall gift? And if he had this, why did he not baptise with water? Was not preaching administred either by the Priests or Prophets, or men of more then ordinary gift or calling: And so were the Apostles, and Disciples of Christ, the twelve, the seventy, John Baptist, who preached, and were sent forth to preach.

I will onely repeat his words, and where he puts baptising, I will adde preaching all along, intreating the Reader to read once for him, with the word Baptising: And once for me, with the word Preaching: And so leave him to judge whether his pleading be not as strong against the one, as the other.

‘Nor is there any extant in all the New Testament, who did (ad­minister Baptisme) (PREACH) but they were such as by a Power and gift, more then ordinary, could make demonstration of their calling to the administration of (water) (PREACHING) which was first in the way of Doctrine performed by him, then whom a greater Prophet hath not risen, even by John, who (Baptised) (PREACH­ED:) And so Philip, and Ananias; the one working glorious Miracles in Samaria: the other had a vision, to warrant and glorifie his call to the (Administration) (PREACHING) (upon) (UNTO) Paul; and so all the Apostles, and seventy Disciples, were men that went [Page 155]about doing Miracles, as men excellently gifted for (administration:) (PREACHING:)’ (And mark it, he cannot prove that either the twelve or seventy, went about baptising in their first sending out, and yet they worked miracles, which sheweth it rather giveth them right to preach, then baptise; and indeed they were to confirme the word, and not to confirme administration of Baptisme with water, Mark. 16. ult. Heb. 2.4.) ‘And as the Scripture maketh mention of some Dis­ciples, as those with Peter, who did not appear to doe any thing more then others; Nor Phillip, nor Ananias, at the time of their Administration of (water;) (PREACHING) it ought to be sufficient to us, that the Scripture doth set forth John Baptist.’ (Yet he did no miracle at all; and what extraordinary gift he had, Mr. Saltm. John 10.41. hath not yet proved by Scripture;) ‘and the Apostles and Disciples, that were more then ordinarily gifted; and Phillip and Ananias, who had sufficient warrant to themselves, by such glory upon them, for the Office, and Administration of (Water) (PREACHING) (upon) (UNTO) any; And for those other Disciples, surely we read enough to tell us in those that are so gifted; and in them, and their gifts, there is light enough to shew us the glory of those (Baptists;) (PREACHERS) that did undertake to (Administer) (PREACH) which in the Scripture method, is sufficient for all others, of whom the Scripture is silent.’

So that you see upon the same ground, and as firme ground we shall overthrow all preaching of the Gospell, because men want those ex­traordinary gifts. But he saith indeed, ‘No man can reach now, or preach according to the Commission.’ I wonder then by what power, or authority, either he or any other man preached without Commission? Then they are false Prophets, ran, and he sent them not, Jer. 23.22.32. and so never profit the people they preach to; for they cannot be Instruments to beget faith, except they be sent, Rom. 10.14,

5 By this manner of arguing, I would know how it will be proved that any beleeved but such as had extraordinary gifts; according to that promise, Mar. 16.17. These signes shall follow those that beleeve, &c. And repent and be baptised, &c. and ye shall receive the gift of the Holy Ghost, which were those gifts, Acts 2. So that we may as well reason against Faith as Baptisme: for by this reason beleeving may as well be ceased, as Churches, and Ordinances: They say, if we wil have a Visible Church, and outward Ordinances, where are those gifts that they had then? I say, If they will have beleevers, true beleevers, as was in the Apostles times; where are the gifts that were promised, and they had then? Joh. 7.37, 38.

To that, That Johns Ministery was unto Christ, Mat. 3.11. I answer, The Scripture saith not so, but unto Repentance; And Repentance is to be preached as universally as the Gospel, to every man, Act. 17.30. And it is a principle among the Doctrines of Christ, Heb. 6.1. So that [Page 156] Johns Ministery was a Gospell Ministery, to continue in that respect, and so his Baptisme.

To that he saith, ‘It was reckoned among things that are legall, Heb 9.’ I answer, Though he say the word washing in the Greek, is Bap­tisme, there in Heb. 9. Yet Johns Baptisme is not there meant; for that is of the Gospel, as I have shewed: And those washings were not such as were strange to the Priests and Pharisees, but used by them, as appeareth by that place: But Iohns was not so. Besides those washings were to con­tinue till the time of Reformation, and that was till Iohn, as well as untill Christ; For Iohn came in the Spirit, and power of Elias, to turne the hearts of the Children to the Parents, &c. Therefore Iohns Baptisme cannot be here meant.

To that that Johns Ministery was upon the account of the Law, Mat. 11 1 [...]. I answer, That Scripture proveth no such thing; though Iohn could not tell the people, that Christ had suffered, and was risen, and ascend­ed, &c. as those afterward could tell them; therefore greater then Iohn.

To that [...] the Doctrine of Baptismes, Page 16. I say, the Disciples of Christ did not baptise, because it was an honourable Ceremony, as some of them circumcised. None circumcised but Paul; and there is speciall reason given for it, Act. 16.2. Because of the Jews in those quarters, for they all knew that his Father was a Greek. So that Paul would not have circumcised Timothy if there had not been Jewes in those parts, and if Timothies Father had not been a Greek; not because it was an honourable Ceremony. Neither did he ever command Circumcision but preached it downe: But Peter commanded Baptisme with water, and none of them ever p [...]eached it downe. Therefore they did not use it upon that ground.

To that which he saith, Baptisme wi [...]h water was legall as Circum­cision. I say, Then all that were baptised with water, or at least stood for it, Gal. 5.2. had no profit by Christ. For Paul telleth the Galathians, If ye be circumcised, Christ shall profit you nothing. But we never finde them telling us any such danger of Baptisme with water. That Christs Disciples bapt sed upon Johns ac­count, answered.

To that which he saith, they baptised upon Iohns account, Page 82. I answer, 1 Then they did it upon a Gospell account, for he was a Gospell Minister, Mar. 1.1. &c.

2 He giveth neither Scripture, nor reason for it, except these,

1 Because Christ baptised none, but his Disciples. I answer, what if Christ baptised none with his owne hands, his Disciples did it in his presence, by his Commission, as appeareth, Iohn 3.22. And that is all one, as if he had done it himselfe, Act. 7 47. It is said, Solomon built God an House, yet he neither bare burthen, nor laid stone; but he caused it to be done. So it was in this case. And Iohns Disciples make it clear, Ver. 26. for say they, Master, he that was with thee beyond Iordan, to whom thou bearest witnesse, baptiseth, and all men come to him They did not say he helpeth thee; but he baptiseth and they flock after him.

His second Reason; Because Paul telleth the Corinthians, he was not sent to baptise, but to preach, he did it upon his spirituall liberty; To the Iew I became a Iew, &c.

Ans. Then it seemeth it was not his extraordinary gift that en [...]ighted him to doe it, but his Spirituall liberty; That they that baptised with water were more Jewish, or did it upon their Spiri­tuall liberty, an­swered. divers of the Saints had liberty to eat, or not to eat, &c. that had not extraordinary gifts; but Pauls meaning was, it was not the first or principall worke that he was to doe, as Joh. 6.27. Labour not for the meat that perisheth, but for that that endureth; shall I now say, that is their spirituall liberty, (and not their duty) to labour in their Calling? Joh. 12.40. He that beleeveth on me, belee­veth not on me, but on him that sent me. Shall I say, if a man beleeve on Christ, that is his Spirituall liberty? or he beleeveth not only on him? Jerm. 7.22. For I spake not unto your Fathers, nor commanded them—concerning burnt-offerings, and sacrifices, but I said, obey my voyce, &c. Shall I say now, burnt-offering, and sacrifice was their Spirituall liber­ty, and not their duty? but God meaneth he spake not of that only, or principally; but the other was chiefe, Obedience is better then sacrifice, &c. So it is here, you see, 1 Sam. 15.22. running directly as other Scriptures in a plaine sence, Prov. 8.10. and if. Paul did it upon his Spirituall liberty, To the Jew I became a Iew, &c. Act. 21.26 Act. 16.3 then let any man prove where Paul had com­mission to doe so, that he did well. I confesse, such acts are related, Paul purified himselfe, and shaved his head, and circumcised Timothy, but where had Paul his warrant to doe it? where had Paul his warrant to stay in Sodome, when he should goe [...]ut? to stay in the grave, when Christ was risen, having nailed ordinances to his Crosse? to stay in tho Temple when the vaile was rent? (these are his phrases.) Doth not this act of Pauls purifying himselfe, seeme to be the same for which he repro­ved Peter? Gal. 2. and was he to be reproved, and had Paul liberty to doe it? Jonah 3.4. with 4.9. We must learne to distinguish between a Prophets or Apostles Doctrine, and actions; Ionahs Doctrine was truth, but his passion was not his Spirituall liberty.

‘And he saith, Peter and the rest were under more bondage to these outward things, as washing, &c. Peter being the Apostle of the Circum­cision, Gal, 2.8.’

It is strange, that because he was the Apostle of the Circumcision, or to Israel, therefore he was under more bondage to outward things then others. Doth not Christ promise, that when the Spirit of truth is come, Joh. 14.26 he shall teach y [...]u all things? Did Christ faile of his promise? or the Spirit of his work? Did he not teach them that these outward ordinances of the Law were abolished? If not, he did not teach them all things; for that was something. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Act. 2.1, &c. and Peter baptised not with water, till the Holy Ghost was come upon him; And yet was he under bondage? or had Paul more of the Spirit? the Scripture saith not so; it saith, They were ALL FILLED with the Holy Ghost, Act. 2. therefore their liberty was alike, and their teaching by the Spirit a like.

And Ananias a Iewish Disciple.

And what of that? had he not a Vision? and if it were not the minde of God, could he not have revealed it in the Vision? Did Ananias com­mand Paul to be baptised by his owne authority, or from God? if from his owne authority (for he reproveth him for his slacknesse, Why tar­riest thou? and calleth upon him for his duty, arise, and be baptised) I finde not the Scripture discommending and blaming him for it; and Paul obeyed, Nay consider, Acts 9.6. saith God to Saul, Arise, and go in­to the City, and there it shall be told thee what thou must doe; And Ananias telleth him, he must doe this: Arise, and be baptised. So that it is cleare it was from God. and he is not blamed for it neither. Who, can say, but Ananias act of baptising Paul was revealed from God to him, by the Vision, as well as what he should say to him? Therefore it appeareth from Scripture, that this was Gods minde; and Master Saltmarshes beleefe contrary to this, is contrary to Scripture. And he confesseth here, and pag. 80. That Ananias baptised Paul with water.

‘He saith, pag. 32. Paul was lesse Iewish then Peter, or the others that baptised with water.’

I answer; 1. He baptised with water, 1 Cor. 1.

2 He was more Iewish before his Conversion, for he could boast more of his Iewish priviledges then any, Phil. 3. And what I have here said may serve for a full answer to his second Proposi­tion to Master Knollis, yet I shall touch at two things there, pag. 328.

1 That Christs Disciples baptised with water in Iohns Ministery, partly in honour to Iohns Ministery, I answer; That Scripture, Ioh. 3. sheweth otherwise, for Iohn (when some told him, Christ baptised, and all men came to him) saith, I must decrease, and he must increase; Yee your selves beare me witnesse, I said, I am not the Christ, &c. so that was in honour to Christ, and not to Iohn.

2 He saith, ‘They did it to stoop to the weake;’ To the Iew I became a Iew, &c.

1 Then they would never have commanded it, Answ. That they did it to stoop to the weak, answered. before they knew whether they were weake or strong, as they did, Act. 2.38.

2 If it had not been the minde of Christ, one would have thought those immediatly inspired should have refused it, Act. 10. Those that had received the Holy Ghost, those extraordinary gifts, sure these were not weake; and yet these are commanded to be baptised with water. Nay then had Philip sinned in preaching it to the Eunuch, Act. 8. But some may say; It may be he did not preach it to him; I answer, if he prea­ched it to him, it sheweth it to be a truth; and if God revealed it to him by immediate revelation, it sheweth clearly it was the minde of God, and not a Iewish shadow.

3 We finde they did circumcise, and observe things of the Law, al­way upon some speciall reason, Act. 16.3. & 21.20. but they never commanded any such thing, nor pressed men to it, as they did to Baptism with water; and the Apostles commandements were Christs comman­dements, 1 Cor. 14.37.

[Page 159] 4 This is to tax the Spirit of God; for saith Christ, The comforter when he is come shall teach you all things; and if the Spirit should teach them to command that which Christ would have abolished, it should teach them falsly.

2 Paul was more Jewish after his conversion, as appeareth by his pu­rifying himselfe, and circumcising, &c. which others did not.

Objection.

But baptisme with water must needs be ceased, The object, that it isceased because men preached no [...] infallibly, as the Apostles did, an­swered. because none may bap­tise with water, but he that teacheth the Gospell in pure spirit, infal­libly, as the Oracles of God; he must be such a Disciple as they to whom the commission was given, which could teach infallibly, and worke Miracles. To this purpose Mr. Saltmarsh to Mr. Knollis, pag. 328. & 174: ‘Men speake not Scripture, nor the word of truth originally, nor infallibly, as the Apostles did.’

1. Answ. Then Mr. Saltmarsh had no more commission to preach then to baptise, for he saith, ‘All men preach upon a lower account now, then they did then, and not in that pure anoynting. By what commission did he preach then?’

2 I answer, He that may preach may baptise, Matth. 28. (i e.) so preach, as by his Ministry to beget faith in Christ, as Philip, Acts 8. and many other examples.

For if none may preach, and baptise, but infallible men, That men not in­fallible may preach, proved. then see what will follow.

1 That he that affirmeth this tenet was no preacher of the Gospel, In the Title page. as he stileth himselfe, because not an infallible man; for he that may not baptise, may not preach: And this appeareth from Mat. 28. ult. teaching them to observe whatsoever I have commanded you: And he comman­ded them to preach, as well as baptise.

2 That Christ hath promised his presence to none that preach, and baptise, except they were infallible men; for upon this, that they goe and teach, and baptise, he promiseth; And loe, I am with you alway. And none can teach now, say some of them; none can preach infallibly, say all: then there is no expectation of Christs presence, and then it will fol­low, that none of these men have any of Christs presence with them in their preaching. So that by their owne doctrine, they doe deliver Visi­ons of their owne hearts, and not the minde of Christ; then how can they be beleeved when they say, it is of God.

3 Then none can now beleeve, because none can so preach as to be­get faith, or not preach at all; for when preaching ceaseth faith must cease; for faith commeth by hearing the Word preached, Rom. 10.14.17. For there have bin no preachers say some, no infallible men that preach by commission saith another, since the Apostles age, but that is not so; for there have been beleevers in all ages, as I have proved at large before; therefore there have been preachers in all ages, yet not infallible men.

4 It doth not follow, that men speake not infallibly, because some [Page 160]men differ from them in Judgement: [for if so, then Paul, and other Apostles might have been taxed for no infallible men, for divers op­posed them.

5 Every Beleever that hath a gift to preach, can preach some truths infallibly; even such as are for the begetting of faith in Christ, and obedience to him. 1 Cor. 8.6. Luke 1.35. 1 Tim. 2.6. [...] Tim. 1.15. Act. 4.11.12. Mar. 16.16. Rom. 3.24. That there is one God; That Christ is the Sonne of God, the one Mediator betwixt God and man; That he came into the world to save sinners; That there is no name given by which men can be saved but by him; That he that beleeveth shall be saved; That men are justified freely, by the Grace of God. These are infallible truths, and many other, which a Disciple may preach.

6. I shall prove, that fallible men may preach the Gospell, and have done it. What say you to Apollo, Act. 18. whom Aquila, and Prissila took to them and expounded the way of God more perfectly to him? It seemeth he was too short, and might be taught more perfectly: Yet this man was a Gospel Preacher, by whom so [...]e of the Corinthians be­leeved, 1 Cor. 3.5. as well as by Paul. So that rule, 1 Thess. 5. Prove all things, &c. sheweth that fallible men may preach, and the Saints may heare them; for saith he, Despise not prophesyings; but he is a fallible man that I deny hearing: Why (saith he) Try all things, and bold fa [...]t that which is good. Infallible men must needs deliver that which is good. Therefore this sheweth that fallible men may Preach, or Prophesie: And he that can so preach as to make Disciples, may bap­tise, Mat. 28.

Object. But it is but declaring their Judgements (say some) declaring their experiences say others. And Mr Salm Page 246, 247. saith,

‘All conference, or discovery, in letter, or speech, is meer wit­nessing to the Lord, and the discovery of God of what we are taught not any Ministery as formerly, for teaching.’

I answer, What preaching is. where hath any fall [...]ble man more warrant to declare his judgement then he hath to preach? where doth the Scripture men­tion any such thing? Paul in 1 Cor 7.40. declared his judgement, but this man preached. And saith Iohe, That which we have SEEN and HEARD DECLARE we unto you: And that man Preached.

2 Declare their judgements, their experiences, witnessing to God, call it by what name you will, is preaching.

1 Consider, That preaching is teaching, Maith 28.18. with Mark. 16 15.

2 Publishing a thing, is preaching [...]. 10.36, 37. That which he calleth preaching peace by Jesus Christ, he calleth Ver. 37 publish­ing. That word I say, which was published So R [...]m 10 15. How beautifull are the fect of them that preachth. Gosp [...]ll of p [...]ce, as it is written? And where i [...] i [...]wr [...]tten: Isa. 52.7. And there it is, that publisheth peace. Againe looke to Psal. 40. [...]. I h [...] PREACHED rightcous­vesse in the great Congreg [...]ion; And what them I have not REFRAINED my [Page 161]lips, O Lord thou knowest, I have NOT HID, I have DECLARED, I have NOT CONCEALED, &c. 1 Iohn 1.3. That which we have seene and heard, DECLARE we unto you. So that we see by these Scriptures, Declaring, Net refraining the Lips, Not hiding, Not concealing, is Preaching. And so speaking their experiences, is Preaching. See Act. 4.17, 18, 19. That which the Councell calleth speaking or teaching in the Name of Christ, They call Chap. 5.28. Teaching; and that Peter calleth Speaking, Chap. 4.20. And speaking their experiences; We cannot but SPEAKE the things we have heard and seen. And witnessing to God, Chap. 5.32. And we are his witnesses; Therefore he argueth they must speake, or preach, seeing God had commanded them to witnesse to Christ, &c. So that you see, it is one and the same thing to teach, preach, declare, witnesse to God, Speake the truth, &c. For can these men declare their experiences, or witnesse to God, and publish, or de­clare nothing? and Reveal nothing? and not speake? If not, 1 Tim. 6.4, [...]. they doe preach. but that men are sicke about words, as Paul speaketh to Timothy, whereof commeth envy, railings, backbitings, evill surmisings, perverse disputings, &c.

Objection.

Another Objection is grounded upon Heb. 8.11. and 1 John 2.20.27. They shall not teach every man his brother, and every man his neighbour, saying, The Objection from Heb. 8.11 and 1 John 2.20 27. That God alone shall teach and not man, answered.know the Lord, for they shall all know me, saith the Lord. And ye have an unction from the holy one, and ye know all things. And ye need not that any man teach you, but as the same anointing teacheth you, &c. Whence some argue, All the teaching of man shall cease; and God alone shall teach by his Spirit.

I answer first, to that in the Hebrews, It is in the new Covenant; which Covenant tooke place at the death of Christ, Heb. 8.6, 7. and 10 14-20. Now then, If it mean there shall be no teaching by man, as an instrument in Gods hand: Then it will follow, that all the time of the Apostles, who taught, and were but men, they disobeyed the Cove­nant, They shall not teach every man, &c. Yea, and they gave exhorta­tions to disobey and breake the Covenant, 2 Tim. 4.2. and 2.2. But they obeyed God, as Peter maintaineth, Act. 4. and 5. Therefore it can­not meane, Man shall not teach as an instrument in Gods hand; for the words are, Ye shall all know me, and they shall be taught of God. Now God teacheth two wayes, Either immediately by himselfe alone, or mediately by meanes, Jer. 32.33. compared with 2 Chron. 36.15. Now the word doth not say, Ye shall be taught of God immediately with­out means. And he that is taught by a Messenger of Gods sending, is as truely taught of God, as he that is taught immediately.

2 It may meane. They shall not teach every man his Neighbour, Rom. 10.5. Deut. 27.26. and Brother, upon the old Testament terms, Doe, and live, Doe not, and dye; Cursed be every one that continueth not in all things written in the Law: for here is the new Covenant opposed to the old; and the enjoyments [Page 162]of the one against the other: They shall not now fright them to duty by threatnings; but draw them to it by a way of Love.

3 Therefore the meaning is, The teaching of man shal not be the chief or principal teaching or only teaching; But GODS. As divers Scriptures that run in the like phrases are to be taken, as I instanced before, Iohn 6.27. Labour not for the meat that perisheth, but for that that endureth; (i.e.) as Matthew expoundeth it, Chap. 6.33. Seek first the kingdome of God &c. Iohn 12 44. Ioel 2.13. Rent your hearts, and not your garments; why but rent­ing of the Garment was used then; But not onely, But your hearts al­so, Ier. 49 12. They whose judgement was NOT to drink [...] of the Cup, have drunk, and shalt thou escape? (e. i) They for whom it was not principally prepared; for they were to drink of it, else God would have prevented it, Jer. 25.15, 16 17, 18-27. Rom. 5.12. 1 Tim. 2.14. The man was NOT deceived, but the woman being deceived was in the transgression; No, why another Scripture saith, By one man sinne entred into the world. But he meaneth the MAN was not first de­ceived, but the woman. So it meaneth here, Gods teaching is the chiefe, or principall teaching; that is, with a Covenant knowledge ex­perimentally: They shall not onely know me by the instructions and teachings of men to the eare; but by sweet feelings in their hearts. For saith he, prooving that they shall know him, Their sinnes and iniquities will I remember no more. So that he meaneth, They shall know my love, and goodnesse, and mercy, and pardon, and Covenant experimental­ly. For if he meant no man should teach as an Instrument; Then hee did ill to teach in this Epistle, but to have let them alone to Gods teaching onely.

And so that in Iohn is to be understood, for he writeth to them, and saith, Ver. 26. These things have I written to you, concerning them that se­duce you. And then Ver. 27. Ye need not that any man TEACH you, &c. why then he did that which was needlesse. But he meaneth, They ha­ving the Spirit [...], need not rest onely upon man; for they had that, that would try men and doctrines by; and yet he teacheth them to try the Spirits by rule 1 Iohn 4.1, 2, 3.

Objection out of Col. 2.20, 21, 22.

Wherefore if yee be dead with Christ from the Rudiments of the world, why as though living in the world are ye subject to Ordinances? &c whereby you see (say some) he endeavoureth to take them off from Or­dinances, and things perishing with the using, As Baptisme with water, Breaking bread, &c.

For answer to this, The Objection from Colos. 2.20, 21, 22. an­swered. I shall positively affirme, That the Apostle here meaneth Ordinances of the Law; And not of the Gospell: And I shall prove it thus;

1 By comparing this Verse with the 14 Ver. of the same Chapter, there he saith, Christ tooke away the hand-writing of Ordinances, and' nayled them to his Crosse; Here he saith, If ye be dead with Christ from them, &c. which sheweth he speaketh of the same thing. Now [Page 163]that in the fourteenth Verse, is meant the ordinances of Moses Law.

1 Because it is called, the Hand-writing of ordinances, that is, it which Moses wrote, Deut. 31.9. Exod. 34.27. This Hand-writing must needs be of man; as Circumcision made with hands, and buildings made with hands, &c. for that which God wrote is not cal­led, Hand-writing; But written with the finger of God, Exod. 31. ult. Deut. 9.10.

2 Because it is said to be against us, and contrary to us, because these writings gendered to bondage, and burden, and threatnings; if they were not exactly done. Yea, and against us Gentiles also, which the A­postle meaneth here; for we were all this while accounted Sinners, Doggs, Out-casts, &c. It is called, a yoake that we cannot beare, Act. 15. it is called, Enmity, Ephes. 2.15. It is called there, the Law of Com­mandements; and lest any should thinke he meaneth the Tenne Com­mandements that God wrote, he saith, It is contained in ordinances, not in the Morall substance of obedience; And lest any should plead, it is Gospell ordinances, he saith, It is the LAW of Commandements, or the Commandements of the Law. And this may serve for answer to the objection framed from thence also.

3 These were ordinances that were nailed to his Crosse, Crucified with him; therefore it must needs be those Legall ordinances of Moses, and not any Gospell ordin [...]nce, for all those were Crucified with him: as Ephes. 2.15, 16 he sheweth there, it was the ordinances of the Law, for he calleth them, the middle wall of partition between Iew and Gentile, and saith, he slew the enmity, (i. e.) the Law, in his flesh, or him­selfe; meaning when he was Crucified. So Hebr. 9.10, 11, 12. there also he speaketh of such ordinances that the comming of Christ in the flesh put an end to them; Ordinances of the first Tabernacle, as appea­reth by the Chapter.

2 It appeareth they were ordinances of the Law, because of the base­nesse of the title that he giveth them; rudiments of the world: like this worlds goods, having nothing of God in them. Why? Because he had left them, and now appeareth no more in them; the life of them was gone with Christ, and now they were but a Carcase left, as Rudiments, or Elements againe. And this base title agreeth with the ordinances of the Law, Gal. 4.9. they are called there, Beggerly and weake rudiments: That this is ordinances of the Law appeareth clearly in the next words; Ye observe dayes, and moneths, and times, and yeares: Levi [...], 23. for dayes and months. Levit. 12. Times. Lev. 25.3, &c. for Sabbaths, & Jubilees. Dayes of Fasting and Feasting commanded in the Law; Months, New Moones, and months of uncleanesse. Times, for divers services, and abstaining from things now allowed you. And yeares, seven yeares Sabbath, and fifty yeares Jubilee, &c. So they are called carnall ordinances, Hebr. 9. you may see from the beginning of the Chapter what ordinances these are: And saith he, They were imposed on THEM, not on any Saint in Gospell times, which lived after that time of reformation. And so Paul all over the E­pistle [Page 164]to the Galathians, laboureth to draw them from the Lawes obser­vances throughout, Circumcision, &c. And these are called, Jewish fa­bles, and commandements of men, that turne from the truth, Tit. 1.14. And that this is meant those ordinances appeareth, by comparing the 14. Verse with the 9. There are many unruly and vaine talkers, and deceivers, specially they of the Circumcision; and so he goeth on: And now vers. 14. Not giving heed to Jewish fables, that the Circumcision teachers would have brought in. So that the title agreeing with other Scriptures that speake of legall ordinances, sheweth these ordinances to bee of the Law.

Object. But he saith, After the Commandements, and Doctrines of men.

Answ. This hindereth not, but they may be of the Law, and be Iewish ordinances, for so Paul calleth them in Tit. 1.14. And if he should meane there, the ordinances of man, as washing of Cups, and Platte [...]s, &c. these were Iewish also. But all the rest, when Gods command cea­sed for the use of them: they were then but commands of men, as Act. 15 Some went and taught Circumcision, and keeping of the Law. Say the Apostles, vers. 24. We gave them no such commandement; so that though they taught the Law, it was but a commandement of man, God having abolished it by Christ, and they having no Apostolicall commandement to doe it. But the ordinances of the Gospell cannot be called the com­mandements of men, Page 186, &c. as I have proved.

3 The phrases in the Parenthesis, Touch not, taste not, handle not: shew them to be ordinances of the Law; which words, are not in the words of Paul to the Colossians; (as if he should say, Touch not water in Baptisme, taste not Bread and Wine in the Supper: Handle not such a portion of Scripture in preaching, or reading,) but the words of the false Teachers according to the Law; Touch not such a dead Carcase, or uncleane thing, it will defile you, Levit. 11.8. Taste not such and such meat, it is uncleane; that is, Eate not such Beasts, Fowles, Fishes, &c. 1 Cor. 10.25.27 Levit. 11. For God never spake so, nor his Apostles; for God him­selfe, Acts 10. Rise Peter, kill and eate, &c. And Paul saith, Whatsoever is set before you eate, and whatsoever is sold in the Shambles eate, &c. 3. Han­dle not, meddle not with the holy things of God, at such seasons as you are uncleane, Levit. 12.4. Numb. 4.15. touch not the Arke, as Uzzah did.

To handle a thing, is sometimes to be experienced in a thing, to know it certainly, 1 Ioh. 1.1. Sometimes to make tryall of a thing for satis­faction, Luke 24.39. Sometimes to be Active, and doing in a thing, Psal. 115.7. 2 Cor. 4.2. Ier. 2.8. Now the meaning cannot be, Han­dle not; Have no experience of Preaching, Reading, Hearing, Baptisme, the Supper, &c. for this is against the Apostles practise and preachings, that taught people both to heare and obey, and call for audience often­times; Acts: 22.1. Men and Brethren, and Fathers hearken, &c. Nor that he should [Page 165]meane, make no triall of what you heare or reade; the Bereans are com­mended for it. Or be not active and doing in Baptisme, or Supper, Act. 17.11. 2 Tim. 4.2. or preaching, reading, praying, hearing; when he taught, Freach the Word, be instant in season, &c.

Againe, consider this, Touch not, &c. calleth for abstinence; and this he saith, is after the Commandements and Doctrines of men. This is just according to the false Teachers; Forbidding us to speake to the Gentiles, saith Paul to the Thessalonians. FORBIDDING to marry, 1 Thess. 2.1 [...] 1 Tim. 4.3 and to abstaine from meats, saith he to Timothy. So here, it is called, Neglecting of the Body, not to let the body have such food as is lawfull, and convenient; And here they placed Religion where God had placed none. Neglecting, or punishing, or not sparing the body. Now a man doth not punish the body, in not touching, tasting, handling of the or­dinances of Baptisme with water, bread, and wine, preaching, reading, hearing; But in forbearing flesh, and good meat, that he might freely eate of. As was among the Iewes.

Master Saltmarsh saith, pag. 40. ‘It is the Apostles drift in Colo­sians 2. to take us higher then Rudiments, which perish with the using.’

I answer, I would faine have him shew me where any New Testa­ment ordinance is called, a Rudiment? for there he laboureth to take them off from legall ordinances.

2 I would know, whether the Scriptures written with Paper and Inke, be not as meare a Rudiment, as the Word written in stone? And yet one is taken away in respect of the manner of writing; Doth not this tend to the over-throw of all the Scripture?

3 Those Rudiments are, and are joyned with traditions and com­mandements of men: And so are not the ordinances that Christ, and his Apostles instituted, or commanded.

‘Pag. 83. Mr. Saltmarsh saith, he beleeveth, as the Iewish Ceremo­nies wore out by degrees, so did Iohns baptisme by Christs of the Spi­rit; (I must decrease, but he must increase) which surely was spoken not according to the persons of Iohn and Christ, but according to their ministration; which was the great thing the Scripture taketh notice of. And Doctrine of Baptismes, pag. 17. He must increase, but I must decrease; in which Iohn intimateth, that the Spirit, or fire Baptisme, would by degrees eate up water baptisme; the truth must eate out the Ceremony, and the substance, the signe; And the more his Ministery and Baptisme commeth in, the more mine must goe out, &c. And saith Mr. Saltmarsh, pag. 60. As in that figure of the Sacrifice, performed by Elijah the Prophet, when the fire came downe, and sucked up the foure Barrels of water, so doth fire Baptisme, suck up water Baptisme.’

This is another Reason, to prove Baptisme with water Jewish, it seemeth by Mr. Saltmarsh his Booke; but we shall finde it no reason at all [Page 166]for it is not so out of doubt (as he saith) that Iohn spake of that part of his Ministery, Another reason whereby they would prove Baptisme with water Jewish, is, because Christs Baptisme of fire did eate up, or wear out Iohns, he must increase, I must decrease, answered. that was his washing or baptisme; The Scripture saith not so, nor any circumstance that clearly holdeth out such a thing: And if the question was about Christs and Iohns Ministration, why did not preaching Faith and Repentance, weare out as a Iewish Ceremony, as well as baptisme with water? for that was Iohns Ministration as well as the other. Why doth not casting down Mountaines, and raising up Val­lies, to make the way of the Lord strait, weare out; for that was Iohns Ministration. And yet that continueth, 2 Cor. 10.4. casting down im­maginations, &c.

But I thinke if the Scripture be looked well into, the meaning will appeare to be thus. There came some to Iohn, that seemed to be troub­led that so many flocked after Christ; insomuch that (it should seeme) Iohn was not in the same estimation now, as he was formerly; (for all held Iohn as a Prophet) But now they flock after Christ, and neglect Iohn, Joh. 3.26. wherefore they thought that Iohns reputation would goe downe; as Ioshua did concerning Moses, when Eldad and Medad pro­phesied in the Camp; Num. 11.28) Iohns answer importeth this, Iohn 3.27. for saith he, A man can receive nothing, except it be given him from heaven; As if he should say, He hath received it from Heaven, to draw men after him, and not so much to flock to me; yee your selves beare me witnesse, I said, I am not the Christ; ye thinke highly of me, and thinke none should be esteemed above me; But I ever denyed that I was the Christ, and he that is Christ is to have the preheminence. He that hath the Bride, is the Bride-groom; But the friend of the Bride-groom which standeth & hear­eth the Bride-grooms voyce, rejoyceth; this my joy therefore is fulfilled. As if he should say, He is the Bride-groom, I am but his friend: and I re­joyce that he hath the Bride, that men gather to him; He must increase, but I must decrease; (i.e.) he must be more highly esteemed, and I must be lesse esteemed. Men have looked upon me as a Prophet, and questio­ned whether I was the Christ or no, Iohn 1.19, 20. It will appeare now that he is the Christ, and so they shall gather to him more then to me: And they shall see, that he is more Excellent then I, which hath scarce yet appeared: And so he goeth on to set forth Christs excellency, to perswade with them to follow Christ, in the latter end of the Chapter, as he did with his two Disciples, John 1.36, 37, 38. Behold the Lambe of God, to occasion his Disciples to goe after him, and they did so; and yet not flight the Baptisme of John neither, in regard of the excellency of his person, and office, above Johns.

3 I would faine have him prove, that the fire sucking up the Barrels of water, was a figure of the Baptisme of fire, which was to lick up that of water: where doth the Scripture shew it was a Figure of any such thing? If not, this is but Master Saltmarshes consequence, which him­selfe calleth, a tradition of man, a false invention, Will-worship, &c. in his Exceptions. The Scripture is cleare, it was for another end, [Page 167]to shew who was God: whether God or Baal. 1 Kin. 18.38, 39.

4 As I said before, so I say againe, If he mean by Decreasing of Johns ministration, all Johns ministration; and so consequently Bap­tisme with water; Then preaching by word of mouth was to decrease, And repentance, and bringing forth fruits: Mat. 3. Mar. 1.1. &c. Calling upon men to bring forth fruits to repentance, is now to decrease; for this was Johus [...] ­stration, and so sucked or licked up by Christ. And then all men may see whether this will t [...]nd. But Jo [...] meaneth f [...]ther his Message and Ministration as he was Christs fore-runner was to decrease. He was not long to tell the people of one that came after h [...]n; But within a little while Christ must increase (i.e.) Dye, and be buried, and rise again, and ascend. So that his Ministery did increase, in that those after that time could say, All is finished and fulfilled that [...]ndeth to the worke of Redemption: he is not onely come, but hath do [...]e the worke, and is gone into Heaven. But this doth not pro [...] that Baptisme with water, nor preaching the word nor calling m [...]n to repent, and bringing forth the fruits thereof, &c. doth decrease.

Objection from John 4.

But God will be worshipped in Spirit and Truth, Objection from John 4. God will be worship­ped in Spirit and Truth, answered and not in any outward Ordinance.

I answer, Our Saviour there opposeth Spirit, and Truth, not to out­ward Ordinances; but to tying the worship of God to this or that place; which sheweth that God accepteth a Spirituall worship now in any place, as well as at Jerusal [...]m.

2 He doth not say, within in Spirit onely, neither doth he tye them from worshipping at Jerusalem; for they did worship there after, Act. 2. Act. 12. And those that prayed for Peter, it was at Jerusalem; much lesse doth he here intend to tye them from Gospell Ordinances; for saith he, Ver. 23. The houre commeth, and now is, [...]hen the true worshippers, shall worship the Father in Spirit, and in Truth. Now is; And yet he himself worshipped God afterward in Ordinances; for he preached afterward, and institu­ted the Supper with his Disciples; did not he worship the Father in Spirit and Truth, now?

3 Then why doe these men offer to speake any sound of words, to instruct, or pray, or preach, or declare, or deliver their judgements, or exhort, or confesse Gods goodnesse, or declare Christs love, &c. by word? Is their word Spirit, and Truth? Then why may not another mans word be Spirit and Truth also? and so any outward Ordinance of the Gospel, by the same rule.

4 I would aske, what is meant by SPIRIT and TRUTH; whether a mans own spirit, or Gods Spirit?

If a mans owne spirit; Then this was a sinne in time of Jerusalems worship, to worship God in their owne spirits, as well as now, 1 King. 12. ult.

If any say, the Spirit of God within a man, or that his spirit should [Page 168]be with God when he worshippeth: I say, that was required then as well as now, 1 Sam, 12.24. Josh. 24.13. There is Spirit and Truth re­quired, yet that tooke them not off from observing legall Ordinances then; No more doth worshipping God in Spirit and Truth, take the Saints off from observing Gospell Ordinances now: as Paul saith, Rom. 1.9. He served God in his Spirit, in the Gospell of his Son; and yet this man preached, and conferred, and prayed by word, and brake bread, Act. 20. And was baptised with water.

If it be in Spirit, (i.e.) the Spirit of God; Then I would ask, whether the Spirit of God doe not speak in Scripture, as well as in these mens hearts, and tongues; seeing they say, They are not infallible? Did not holy men of God speak as they were moved by the Holy Ghost? 2 Pet. 1.21, Doth not Christ say, The words that I speake unto you, they are Spirit, and they are life, John 6. And Stephen calleth this the Holy Ghost, Act. 7.51, 52. And Peter calleth the word in the Ministery of Noah, the Spirit of Christ, 1 Pet. 3.19. Now then, those that worship God according to his word in the New Testament, in such Ordinances as the word holdeth forth; worship God in Spirit, in regard of the matter of worship: And such the Father seeketh to worship him.

And so he worshippeth God in Truth, that worshippeth not onely from true principles of Christ, who is Truth; In that Truth: But worshippeth according to his word. For saith he, Prov. 8. My mouth shall speake Truth; Truth, in opposition to perversnesse.

But if they mean, by worshipping God in Spirit and Truth, to wor­ship in heart, privately and secretly onely.

1 I say, 1 Cor. 6.20. this is contrary to the tenour of the Scripture; which calleth for glorifying God with our bodies, as well as with our spirits.

2 Then that which some of them cast upon us, may be retorted up­on them, out of Mat. 24.26. Mr. Hassal, Page 27. Gods designe in man. saith, ‘The Spirituall man cannot be seduced by false Prophets, that say, Loe Christ is in this form, or that form’ Some beams, &c. And Mr. Salim. Page 294 saith, ‘That to wait in any way of seeking or expectation, as the SEEKERS do, is Antichristian, because there is no Scripture to warrant any such restau­ration, or expectation of any such Administration, &c. and chargeth Mat. 24. upon them, or Independents, or Baptisme; Lo here or lo there; in secret chambers, (i.e.) in single fellowships (saith he) chambers signifying upper rooms; These professing to be in higher rooms as to Presbytery, Independency, Baptisme, &c.’ But you must take these mens Expositions to be infallible; for they prove it not by any Scripture.

But see how the whole sentence agreeth to them.

1 He is in, the Desart: The Church (say they) is in the wildernesse, And not yet made Visible; And we are to be fed from inspirations and spirit from Christ alone, and no Ordinance to be made use of. What [Page 169]is this, but to be in the Desart where Israel was, where was no out­ward fruits to sustaine them in a way of ordinary providence, but ex­traordinary; Manna from Heaven, &c. God is not seen, nor enjoyed in any Ordinance, but immediately from himselfe; his Church is in the Wildernesse, or Desart; and he is in his Church, and there you must have him. But saith Christ, Goe not forth, Mat. 24.26. (i.e.) forth of your Order, and Ordinances, and Obedience; neither to the Seekers; nor those others, to seek Christ in the Desart.

2 In the Secret Chambers; that is, saith Mr. Salt. Single fellowships. See how contrary to Scripture this is, was not Christ in the Single fellowships of particular Churches in the Apostles times? Did he not say he would dwell in the Corinthians, and yet a Single fellow­ship, called out from the world, and Idolaters? And was in the mid­dest of the seven Churches of Asia, Single fellowships. 2. Apply this to others which say, Christ is in the Chambers; 2 Cor. 6.16. Rev. 1.13. All within in heart and spirit secretly; he is not openly seen in Ordinances now, but privately enjoyed between God and a mans owne soul, in spirit onely. Is not this to have him in the Secret Chambers? But saith Christ, Beleeve it not. And the next words, Ver. 27. shew, that Christs comming (if it be in Spirit) is made apparent, visible, like the lightening that shi­neth; and is not kept close within, as they say. And so Ver. 28. maketh for gathering together into Visible fellowships. And marke it, He bringeth no Scripture to prove that by Secret Chambers, are meant Single fellowships; But the Scripture calleth the inward parts of man Chambers. The words of a Tale bearer are as wounds, Prov. 18.8 and go down into the Chambers of the belly. So that, he is in the CHAM­BERS (i.e.) he is all within in heart, and spirit; Beleeve it not, saith Christ. To that, that he saith, Chambers is an upper room, and the Seekers conceive their fellowship an upper room to Presbytery, &c. I answer, I am sure THEY themselves doe so for the generall, cry out, that those that use Ordinances, are low, and weake, they are not yet come to those high enjoyments as they are; So that by their owne, description, they are the men that cry, he is in the Secret Chambers private; as a Chamber in a Chamber, according to Scripture.

Objection from Rom. 14 17.

The Kingdome of God is not meat and drink, but righteousnesse, and peace, and joy in the Holy Ghost: Whence some argue, The Kingdome of God standeth not in outward, Ordinances, but in inward enjoy­ments. Answer. The Objection from Rom. 14.17. concerning the spirituality of Christs King­dome, answered.

1 I would aske, whether the Apostle mean there by meat and drinke, Gospell Ordinances, or some other thing? The Chapter speaketh not a word of Ordinances. But by meat and drinke is meant, Either the difference of meats under the Law; as Ver. 2. He that is weak eateth herbs, which they eat not in the Supper; or the meat sacrificed to Idols, which it was lawfull for them to buy in the [Page 170]Shambles, and eate, and yet some forbare, as vers. 24, 25.

2 Whether by Righteousnesse be meant, our Righteousnesse, or Christs? If Christs, whether his Righteousnesse imputed to us only, or inherent in us also? Whether to be made righteous by him only, as Rom. 5.19. or to doe Righteousnesse, and fruits of Sanctification also; as 1 Joh. 2. ult? If this Righteousnesse be meant, whether it be inward only, and no outward Righteousnesse at all to be acted by our bodies? I [...] any outward, which is established, and which is abolished by Scripture?

3 I would aske, whether he that rejoyceth that the Word of God goeth forward, and others walke in the Truth, doe not rejoyce in the Holy Ghost, as well as he that rejoyceth in his owne feelings and assu­rances? according to 3 Joh. 3, 4.

4 I affirme, in some sence, The Kingdome of God doth consist in meat and drinke, in these outward things, 1 Cor. 10.32 Whether yee eate or drinke, or whatsoever you doe, doe all to the glory of God. Now, the glory of God is part of his Kingdome, and Paul saith, If meat make my brother to offend, I will eate no meat while the world standeth, rather then my brother shall offend, 1 Cor. 8. ult.

5 Consider, whether by this Argument, preaching, and conference, and instruction, and words of prayer, and praise, and confessing of Gods goodnesse, and Christs love, and witnessing to God, and decla­ring our Judgements, our Experiences, &c. be not as cleerly taken off, as other ordinances, 1 Cor. 4.20. saith the Apostle, The Kingdome of God standeth not in WORD, but in power. You see, there is as little of the Kingdome of God in word, as in meat and drinke. Why doe they use any words at all, concerning God, or Christ, or the Gospell, seeing it standeth not in word, but in power? And their word is not power upon mens hearts, as Mr. Saltmarsh confesseth; And yet any man may see, the preaching of the Gospell is called, the WORD of the KING­DOME, Mat. 13.19.

6 And therefore, the meaning must be, The Kingdome of God con­sisteth not only, or principally in these, either in word, or meat, and drinke, &c. as John 12. He that beleeveth on me, beleeveth not on me, &c. (i. e.) not only; And, Labour not for the meat that perisheth, (i. e.) only, or principally; so it is here.

‘Doctrine of Baptisme, pag. 11. To bring signes or ceremonies into the Kingdome of God, if rightly understood is to act against Christ glorified.’

I answer; Is not his preaching, or the writing this Booke signes and ceremonies, and so no part of the Kingdome of Christ? Nay, doth not this make directly against the Scripture? for what are the Letters, and Sillables, but signes of Spirituall things contained in them, or under them? So that by this tenet, the Scriptures themselves are no part of Righteousnesse, or of the Kingdome of Christ; if rightly understood: But that is false; for therein is the Law of Christ revealed contained, and the minde of God set downe.

And saith he, ‘pag. 16. Paul knew right well, that not any outward thing was of any account in the Kingdome of God.’

Then not these mens preachings, or testifying to God; for that is outward, and but outward: Nay, Pauls preaching was not of the King­dome of God, it seemeth; for that was outward. This also maketh for the over-throw of the Scriptures of the New Testament; for much of it was Pauls preachings. ‘And (saith he) If there be faith and the Spirit, they are sufficient to the Kingdome of God, without any out­ward Ceremony whatsoever.’

I answer; a Ceremony is a command of God, to be observed in its time; so that Faith, without any worke at all to appeare before men. And the Spirit without any fruit to appeare before men, is suffi [...]nt. See if here be not loosenesse maintained by this Doctrine, though I cannot say, it was this mans intention.

‘Pag. 21. He saith, The Kingdome of God is onely in spirit in the Saints;’ The Kingdome of God is within you, Luke 17. The Kingdom of God is righteousnesse, &c. Rom. 14.

Here he acknowledgeth, 1 Exception. that the Kingdome of Christ is the King­dome of God, contrary to his pleading in his exceptions; And marke it, it is Righteousnesse, as well as peace; and that is, in conversation, as well as in affection: The Grace of God teacheth that; to deny all ungod­linesse and worldly lusts, and to live righteously, &c. Tit. 2 12. And that within you, is among you also: for it was not within the Scribes and Pharisees that opposed Christ, no otherwise then among them; the Saints being among them: for it is spoken to them, Luk. 17.20, 21.

‘Pag. 21. He saith, The Kingdom of God commeth not without obser­vation, as loe here, or loe there.’

If he meane Churches, and Societies, as he seemeth, he may as well exclude Saints, unlesse he will take in all the men of the world to his Kingdome; for if it be in the Saints, it must be here and there. But Christ meaneth, it commeth not with that outward pomp of the world, as the Pharisees imagined. ‘He saith, The lightening is a glory without figure, so shall Christs revelation, and comming in spirit be, Mat. 24.’ As the Lightening, &c.

I answer; The Lightening is visible; all the world may see it, and it carrieth the figure of fire. And withall, I wonder if Christ be not revea­led in Spirit to some that walke in the use of ordinances.

Objection from 1 Tim. 4.8.

Bodily exercise profiteth little; But Godlinesse, &c. and all outward things are bodily exercise, as Baprisme with water, the Supper, &c. Answ. Objection from 1 Tim. 4.8. concerning bodily exercise, answe­red.

1 Doth this Scripture say, That by bodily exercise is meant Gospell ordinances? I finde no such word, nor any thing to maintaine it from the circumstances of the place.

2 You may plainly see, it is bodily exercise, opposed to godlinesse wherein there is nothing of God: Now there is something of God [Page 172]in his owne appointments: God meeteth his people in his way, Isa. 64 5. Th [...]u meetest him that rejoyceth and worketh righteousnesse, to such as remember thee in thy wayes. And will any man say, that no outward ordinance is called godlinesse? If they doe, consider that place, 1 Tim. 3.16. and there you may see preaching to the Gentiles, is a part of the Mystery of Godlinesse: And so by bodily exercise here, may be meant, things that are meerely of man, having no warrant from God, as appeareth, ver. 7.

3 Consider, if in this place bee not meant the exercise of men against the Gospell of Christ, in a backsliding Antichristian way, as ver. 1, 2, 3.

4 O [...]der, if hee doe not here meane bodily exercise onely of it selfe; the meer forme without God, and the power, according to 2 Tim. 3.5. Having a forme of godlinesse, denying the power thereof, &c.

5 Take it in their sense, he doth not say it profiteth nothing; but pro­fiteth little: So that it maketh nothing for them.

Objection from Heb. 12.26, 27.

Whose voyce then shook the earth, but now he hath promised, saying, Yet once more, I shake not onely earth, but heaven also, &c. Whence they argue, That God shook the earth at the death of Christ, Matth. 27.51. And now afterward he shaketh Heaven (i.e.) Ordinances, removeth them, that so nothing may remaine but spirituall things, that cannot be removed, &c.

For answer to this, consider these few things:

1 What time it is the Scripture speaketh of, in the word THEN, whose voyce THEN shook, &c. We read of divers Earth-quakes; The Earth quaked at the giving of the Law, The Objection from Heb. 12.26, 27. of sha­king heaven and earth, answered. Exod. 19.18. There was an Earth-quake at Jonathan and his Armour-bearers smiting the Philistims 1 Sam. 14.15. An Earth-quake at the destruction of old Babylon, Isa. 13.13. An Earth-quake in the wildernesse of Beersheba in Elijahs time, 1 King. 19.11. Another in the dayes of Uzziah, Amos 1.1. Zach. 14.5. Another at the destruction of Jerusalem, Isa. 29.6. and divers others Act. 16.26. An Earth quake at the death of Christ, Mat. 27.51. which of these is here meant by the word THEN?

They say, That at the death of Christ. I say at the giving of the Law; for marke it, Whose VOYCE then shook the earth; And then the very voyce of God shooke the earth; see Exod. 19.18. Psal. 68.8. and 77.18. But I read of no voyce from God at the death of Christ.

But now he hath promised, saying, Yet once more I shake not onely the Earth, but HEAVEN also. What was that? And when was that?

Heaven and Earth shook at the destruction of Babilon, Isa 13.13. And Heaven and Earth shook at the death of Christ. The Earth quaked, and the vaile of the Temple was rent: And so the Holy of Holies [Page 173]was discovered, which was a figure of Heaven; and so Heaven shook: And then he tooke away the things that might be moved, all the Jewish observations of Ordinances. And if any Ordinances be meant here, it is they: Consider what the Prophet saith, 2 Sam. 22.4-9. And this shaking might hold till the utter destruction of Jerusalem, till one stone was not lest upon another in the Temple; All these worships destroyed; for old Jerusalem was called Heaven, Isa. 65.17. Rev 21.1. And consider, Joel 3.16. with Matth. 24.29. So the meaning is, He shook the earth at the giving of the Law, and at the death of Christ he shook Heaven and Earth too. And take one thing more, to prove the shaking of the earth at the time THEN was at the giving of the Law, and that is from Heb. 12. it selfe; looke to the former verses, and among the rest of the terrible things there spoken of, he speaketh of a terrible voyce of words, ver. 19. And to the voyce of words, which voyce those that heard, intreated that the word should not be spoken to them any more. And there was the sound of a Trumpet, and the fury of a Tempest, yea the sight made Moses quake. Whether should the time THEN be refer­red but to this time?

Object. But the Apostle saith, Now he hath promised saying, shew­ing that this shaking was then for to come.

I answer, The word Now, doth not point out a time there, but a con­clusive speech, like that Heb. 11.1.

2 The Apostle relateth to a promise made before, which was spoken by Haggai, Chap. 2.6, 7. Yet once more, saith the Lord, I will shake Heaven and Earth, and Sea and dry Land. And when was that shaking, but at the comming of Christ? The desire of Nations shall come, &c. at his com­ming, and the setting up of a spiritual House; which was typed out by the second Temple.

3 The Apostle speaketh of things not to be shaken afterwards, but things that were shaken then, Heb. 12.27. Things that ARE shaken, &c. And the Ordinances of the Law were then shaken, but not of the Gospell: I read of no such thing from God, and he was the shaker, and not man.

4 Consider, he speaketh of things that GOD will shake and remove, not man; If it should meane Ordinances, they must be moved by God and not by man; And I would fain see a Scripture for his removing them.

Objection from Revel. 21.23.

They shall have no need of the Sun, nor of the Moon, to shine in it; for the glory of God did lighten it, &c.

That is, say some, Ordinances and Administrations. And Mr. Salt­marsh, Page 118. ‘There shall be a glory without Sun or Moon, or Stars, or any such faint or weake, and low appearings, as gifts and Ordinances; but the Lord shall be their everlasting light, &c.’

1 I would aske by what Scripture it will appeare, that by Sun, Answer. and [Page 174]Moon, Objection from Rev. 21.23. They shall have no need of the Sun, &c. answer­ed. and Stars, are meant Ordinances? I know none; nor can finde none.

Consider the acceptations of Sun, Moon, and Stars.

1 Sun.

1 God himselfe, and Christ, are called SUNNE, Psal. 84.11. Mal. 4.2. But they shall have need of them, and have them, as the place shews.

2 Something in man, as his understanding, Eccles. 12.2. or his arro­gancy and haughtinesse, Isa 13.10, 11, 12. and 24.21, 22, 23. And in time of New Jerusalems glory, men shall not be out of their wits, they shall have need of their understanding, though not of their haughtinesse.

3 For persecutions and afflictions, Cant. 1.6. Mat. 13.16. And p [...]rhaps they may have need of them; as Peter saith, Though now for a season (if need be) ye are in heavinesse. 1 Pet. 1.6.

4 Outward prosperity, Jer. 15.9. Amo. 5 9. Mat. 24.29. And they shall have abundantly of that, Psal. 72. throughout, and Revel. 21. The Nations shall bring their glory, and honour, and riches to it.

5 The Revelation of God to man, Micah 3.6. Now this they shall have need of, or else there will be no knowledge of God.

6 For the glory of Antichrist; or Antichristian light, the Sunne of Antichrist, the light of the Beast, Revel. 16.8. Now this, let it be Doctrine, or Ordinances, or what it will; they shall have no need of at all. And this I conceive is meant by the Sun here, and this is according to the Scripture.

2 Moon.

1 Something in man, as his Reason, which is changeable, and run­neth through many things, Eccl. 12.2. And mans owne Reasonings, they shall have no need of, it shall be beaten downe, 2 Cor. 10.14. And would many that professe themselves members of the City, would not leave Gods light, as the Scriptures, and walk by this light of Rea­son onely.

2 Jewish Ordinances, or Feasts; for at the new Moons they had Feasts, 1 Sam. 20.5. Psal. 81.3. Now they shall have no need of those things. But what is all this to Ordinances? And if the place meane so, I would have any man to shew me a Scripture to second it in this sense.

But Mr. Saltm. saith, They shall have no need of Star-light neither. He doth not mean the Morning-star, Christ; I suppose.

Then by Stars are meant, either wandring Stars, as Iude speaketh, false Teachers: And indeed they shall have no need of them.

Or Angels of Churches, Gospell-teachers; or means that point out Christ, Revel. 1. ult. Matth. 2. The Star went before them, Now if this be the meaning of all the faint appearances, that he speaketh of; Then I would aske, why he, or any man living undertaketh to preach the Go­spell? What is this but Star-light? If he were an Angell of a [Page 175]Church, he did that which was needlesse, it seemeth. Yea, and all his writings, and all their conferences, and bearing witnesse to God, are but faint appearances; Lights on this side Christ; And so there is no need of any of it. Nay he doth ill to set up a light that the Church hath no need of, he might have spared his paines in writing this Book; It is a light on this side Christ; It is but a faint appearance; It is but Some Beams, &c. or Sparkles, &c. And writing is an Ordinance too; Oftentimes he said unto me, saith John, WRITE that thou scest. If this be any light, it is a faint one, it is not Christ; It is not the Lord God. And he is the light of the New Jerusalem. And if it be not light, Rev. i. 19. and 2, 1, &c. Then he did ill to set out darknesse, and call it, Some beams of that bright Morning Star, or Sparkles of glory.

Againe, consider the place saith, They shall have no need, &c (i.e.) say they, not of Baptisme with water, &c. for say they, Men should live upon Christ, and not upon any Ordinance. It is true, he is our life. But consider whether this may not take in the Scriptures, for they are a light on this side Christ; And part of the outward Court, as Mr. William Sedgwick saith in his Sermon upon Reve [...] His words are these, Page 191. ‘The outward Court is all your outward Professions, Wis­dome, Art, Knowledge, Gifts, Churches, Ordinances, and all that is without the Temple of God; All that is without the Spirit of God; it is given to the Gentiles, worldly Christians, &c. It is given to them, Ordinances, SCRIPTURES, Gifts, Churches, Government; Trampling upon Scripture. All these things are the outward Court; They are given to the world, there­fore leave them out, measure them not; They are the outward Court, therefore take no paines about it; Cast it off; owne it not; acknow­ledge it not; measure it not; for it is not worth the measuring. And page 192. But you will say these are holy things; Holy Ordinances, HOLY SCRIPTURES, Holy prayer, Holy FAITH; These are the HOLY CITY of God; TRUE, and yet all these things are gi­ven to the Gentiles, to be trampled upon: And trodden under foot. And page 193. And of all the Holy things of God that are outward HOLY ORDINANCES, SCRIPTURES, Churches, &c. they shall tread them under foot, and use them like Beasts and Swine.’ And so throw them away too, as some doe; and not make use of them: Yet see, Isa. 8.20. To the Law, to the Testimo­ny, &c. And the Act. 17.11. Bereans are commended for searching the Scriptures; for making use of this light.

Againe, consider if it should meane Gospell Ordinances, he doth not say, There shall be no Sun, nor Moon; But you shall have no need of them. Psal. 19.1. and Psa. 8. And the Scripture, Rev. 21. and 22. saith God, shall bee their light, but shall give them light, Rev. 22.5 and the glory of God did lighten it, Rev. 21.23. And Gods glory appeareth in outward things, as above is shewed. Sun and Moon declare the glory of God. When the Sunne shineth in the day time, though we have no need of the Moon; yet we see the worke of God in it, and he is glorified: So that if we have no need of Ordinances, yet God will have his glory in our walking in the use of such as he commandeth, before men. And if men have no need [Page 176]of Ordinances, to use them; being filled with the Spirit, and enjoy more of God in themselves; yet they shall meet God in his wayes, as Isa. 64.5. If not to receive, yet to returne thanks and praise in the use of Ordinances.

Againe, consider if this be meant Ordinances; The Scripture is so far from taking off from the use of them, that it sheweth they shall be more glorious, Isa. 30. The light of the Sunne, shall be as the light of seven dayes, &c.

Objection, Dan. 12.4.

They shall runne to and fro, Objection from Dan. 12.4, an­sweredand knowledge shall be increased, say some, They shall runne to Ordinances, and from Ordinances; meaning Baptisme, and the Supper.

A very likely Exposition; They shall runne to that which God com­mandeth, and from it, and knowledge shall be increased. This is the in­crease of knowledge in them, as it was in Adam; He obeyed the Com­mand, and ranne from the Command, and knowledge was increased. But marke, his running from, was Satans perswasion; and knowledge was increased to his sorrow, Gal. 5.7, 8. Gen. 3.5. So it is here, This perswasion com­meth not of him that calleth us to runne forward, and then backward againe. That which was a cursed designe of Satan, to increase know­ledge in running from Gods Command, can never be the way of the Spirit now.

And therefore if we must take it in their sense; of Ordinances, it must needs mean false Ordinances of Antichrist, and the world; And so the Saints running to them, they know the vanity, the superstition, the emptinesse, the nothingnesse of them. And so by running from them againe: They cleave more to Christ, and partake more of Christ. Or else Ordinances of the Law, Rom. 14.2. which many that were dead did runne to, And yet in time were taken off from them againe; But what is this to Ordinances of the Gospell.

Again consider to runne to and fro, signifyeth not the forsaking of the thing utterly; but rather a searching into all particulars of the thing. So it is said, The Propet walked to and fro, 2 King. 4 35. yet in the house still. It importeth no forsaking either side of the House, but his fre­quenting both sides; Therefore the Hebrew is once hither, and once thi­ther; So Gen. 8.5. A Raven went to and fro, (i.e) in going and re­turning: That fro, or going, was not an utter forsaking, but a returning againe; signifying also a motion in the thing; So 2 Chron. 16.9. The eyes of the Lord runne TO and FRO, through the earth, &c. Doth it meane, his eyes runne to his people, and from his people? No; but he is in every place watching over all his people; it sheweth his care and watchfulnesse over all. So Zach. 14.10. Jer. 5.1. Ezek. 27.19. Joel 2.9. If it should be Ordinances in their sense, it must needs mean the exercise of themselves in all Duties, Services, Word, Ordinances, and so knowledge is increased in all. But the sentence signifieth onely a [Page 177]Motion, as appeareth, Joh. 1.7. & 2.2. A restlesse condition, Iob 7.4. Psal. 107.27. A thing in motion, Iob 13.25. Isa. 33.4 & 49.21. Ier. 49.3. The Sentence (run to and fro) holdeth out two things. 1. Motion. 2. Motion in the same thing named. So (if it be expounded ordinances) it signifieth activity and motion in them.

Objection from Daniel 12.7.

The power of the holy people shall be scattered: Therefore there shall be no visible Church, nor ordinances.

I answer; It is true the holy peoples power is scattered, Objection from Dan. 12.7. an­swered. if they meane visible Churches; and they of all men have scattered it. But the Scrip­ture doth not say, The holy people shall be scattered from being Chur­ches, or having ordinances; for they cannot plead, that is the power of the holy people, for they call them formes: But it saith, their power shall be scattered: It seemeth by reason of oppositions, they shall not have that power to carry on the service of God, as else they might have. But what is this to ordinances?

Object. from. Daniel 9.27.

He shall cause the Sacrifice and oblation to cease (i. e.) outward ordi­nances shall cease; for such were Sacrifices and oblations.

I answer; 1. Consider what it is that is here Prophesied of to cease, Objection from Dan. 9.27. answered. Sacrifices and oblations; such ordinances that were used of the Jewes in the time of the Law. This speaketh not a word of ordinances since the Law. When were ever-any Gospell ordinances called, Sacrifices and ob­lations? And this is agreeable to what was fulfilled by Christ, for he caused the Sacrifice to cease; according to, Col. 2.14. and the Booke of the Hebrewes, especially the 9. and 10. Chap. but especially the 10. Sa­crifice and Offering, and burnt offering, and offering for sinne thou wouldest not; then said I, Loe, I come, &c. (i. e.) Christ.

Or if it meane not the Messiah, but the Prince that shall come (ver. 26) shall cause the Sacrifice to cease, as it may doe; for the violence of Warre, and such violence as was used by Titus Vespatians Army, might well cause the Sacrifice to cease for the present. But this proveth not a period put to the Sacrifice, if it were Gospell ordinances; no more then Nebuchadnezzars prevailing against the Jewes formerly, proved a Cessa­tion of Legall ordinances.

Object. out of Ephes. 4.

‘Master Saltmtrsh saith, pag. 38. The Baptisme of Christ is, Obj. from Ephes. 4.5. One Bap­tisme, which say they, is the Bap­tisme of the Spi­rit, therefore that of water is cea­sed, answered. that one Baptisme spoken of, Ephesians 4. One Lord, one Faith, one Bap­tisme. Hence they argue, This one Baptisme is the Baptisme of Christ, or of the Spirit, and there is only this; therefore Baptisme by water is ceased.’

I answer; All those ones, are with respect to the unity of the Spirit, which he exhorteth them to keep; now in keeping the unity of the Spi­rit, which is the bond of peace, there is,

1 ONE Body, yet this hindered not but in visible order of walking, [Page 178]there was at that time many Bodies, 1 Cor. 12.27. Paul telleth the Co­rinthians, they were the Body of Christ. Rom. 12.7. he saith, We being many are one body in Christ, speaking of the Romans that were Saints: The Ephesians were a Body, Ephes. 4.16. for the body was to be edified in love, by the members: now, no one member could edifie the univer­sall Body (except an Apostle by his writings;) but this Exhortation con­cerneth every particular member; therefore he meaneth such a body, where the members had communion so as they might edifie one another. The Scripture speaketh of such Bodies which had administrations a­mong them, which have in them, some to see, called, an Eye. Some to hear, called, the Eare. Some to administer, called, the Hand. Some to sup­port, called, the Foot; which cannot be done in the generall, but in a particular body walking together; and yet all these are but one body in Christ, in the unity of the Spirit. So there were severall Bodies in Asia, Revel. 2. & 3. and in Gal. 1.1. and he himselfe confesseth particular Bodies, or Churches, pag. 306. yea and visible Churches, pag. 145. & 175. yet all but one, in unity of the Spirit. So Paul calleth Christ, The Apostle of our profession, Hebr. 3.1. yet this hindered not the being of twelve Apostles in those times: And they are to be acknowledged Apostles of our Profession too. So that this arguing is but a sound without sub­stance.

2 ONE SPIRIT in the unity of the Spirit; and yet this hin­dereth not, but there are seven Spirits also, Revel. 1.4. And seven Spirits of God too, Revel. 4.5. There is a spirit of Adoption, Rom. 8.15. a spi­rit of burning, Isa. 4.4. the Spirit of Christ, 1 Pet. 1.11. the spirit of Councell, Isa. 11.1. the Spirit of God, the Spirit of Glory, 1 Pet. 4.14. the Spirit of Grace, and supplications, Zach. 12.10. the spirit of Judge­ment, Isa. 4.4. the spirit of knowledge, Isa. 11.2. the spirit of life, Rev. 11.11. the Spirit of the Lord, the spirit of meeknesse, 1 Cor. 4.21. the Spirit of promise, Ephes. 1.13. the Spirit of Prophesie, Revel. 19.10. the spirit of truth, 1 Joh. 4.6. the spirit of understanding, Isa. 11.2. the spi­rit of wisdome, Ephes. 1.17. And there be divers operations and admi­nistrations, yet the same spirit, 1 Cor. 12.4. &c. There is the Spirit, and the manifestation of the Spirit in severall gifts; the word of wisdome, the word of knowledge, faith, miracles, healings, &c. yet all one in the unity of the Spirit. So this Baptisme, though there be severall Baptisms, as baptisme with water, baptisme with the Holy Ghost, baptisme of suf­ferings; yet but one, because they flow all from Christ, as their Author, and maintainer. And thus the fruits of the Spirit, love, joy, peace, &c. and the gifts of the Spirit, the word of wisdome, the word of know­ledge, faith, miracles, healing, &c. are but one Spirit; and yet you see, a spirit of wisdome, a spirit of judgement, a spirit of promise, but in unity of Spirit but one.

3 There is ONE HOPE of your calling, yet the Scripture men­tioneth more. Sometimes Christ is called our hope, 1 Tim. 1.1. Some­times [Page 179]the expectation of the Saints, concerning any particular they looke should be made good to them; so the expectation of the Resurrection of the dead, both just and unjust is called, their hope towards God. Acts 23.6 To wait for a thing we expect, is called, Hope, Rom. 8.24. and this is begot­ten by experience, Rom. 5.4. therefore it is the grace of waiting, and not Christ himselfe; sometimes the Saints in the presence of the Lord at his comming, are said to be their brethrens hope, 1 Thess. 2.19, 20 yet all these three are one in unity of Spirit; and none of them ceased, because there is ONE hope of our calling.

4 ONE LORD. Why, saith the Apostle, Rom. 13. There are Lords ma­ny, yea and lawfull Lords too; Kings, Magistrates, Governours; yea the Husband is the Wives Lord, 1 Pet. 3.6. yet all these but one in uni­ty of spirit; and none of them ceased because of this.

5 ONE FAITH; Faith is taken in severall acceptations, as sometimes for the Gospell, the word of the Gospell, Acts 13.8. Gal. 1.23 1 Tim. 1.19. & 5.8. Jam. 2.1. Sometimes the faith of God (i. e.) his Truth and Righteousnesse towards man, Rom. 3.3. sometimes a fruit of the Spirit, whereby a man receiveth Christ, and beleeveth on him, Gal. 5.22. The substance of things hoped for, the evidence of things not seene, Heb. 11.1. Sometimes to be convinced who is the Christ, is called, faith, or beleeving, Joh. 2 23, 24, 25. Sometimes the profession of him is called faith, as that of Simon Magus, Acts 8. & John 6. There were many that did beleeve in profession, and did not beleeve in truth; the stony grounds profession is called, beleeving, Luke 8.13. And we are exhorted to hold fast the profession of our faith, Hebr. 10.23. And there is faith, that is receiving of Christ, John 1.12. And yet there is but one faith in the unity of the Spirit. There is faith, and the profession of faith, yet all these flow into one in unity of spirit.

6 There is ONE GOD, saith the Apostle, There are gods many, 1 Cor. 8 Psal. 82 and lawfull gods too; I said, yee are gods; speaking of Magistrates: yet in unity of spirit but one God.

7 ONE FATHER, yet there be true reall Fathers upon earth, Heb. 12 that many of the Saints acknowledge, and honour; Fathers of our flesh; Honour thy father and mother. And those that beget them to the faith are called, their Fathers. So Paul calleth himselfe, the Corinthians father, 1 Tim. 1.2 Philemon 10. 1 Cor. 4.15. And calleth Timothy, his owne Sonne, and Onesimus, whom he begot in his bands; and yet but one father in unity of Spirit. But will all this, or any thing from this Scripture, prove that which Mr. Saltmarsh driveth at; That because there is one Baptisme, therefore baptisme with water is ceased? Did it prove, that baptisme of gifts was ceased, when Paul wrote this? for he saith, there IS one Baptisme; he saith not, there shall be but one. And that of gifts was then in being, and that of water too; But they are all one in unity of spirit, being either administred by the Spirit, or revealed and Authorized, by the Spirit in Scrip­ture.

Againe observe, he saith, there is one (he doth not say, there is BUT one) when he saith, there is one Body, doth he meane but one. There was the Body, the Church; there is the bodies of the Saints, which are the Temples of the Holy Ghost. He doth not say, which he meaneth there. There were then severall Bodies, or Societies of the Saints, there is one body, saith he; Doth he meane the visible Church at Corinth, E­phesus, Galatia, the seven Churches of Asia were false Churches, or no Churches, or ceased now? Why then doth the Spirit in Scripture call them Churches? And if they were all true Churches, and yet but one Body then; And the severall Baptismes I named, all true; and yet but one Baptisme then: What hindereth that it may not bee so now?

And when he saith there is one Spirit, doth he meane, the severall administrations, and operations, and gifts, and manifestations of the spirit were then ceased? Were not they the Spirit of Christ? Was the spirit of wisdome, and of a sound minde, and the spirit of promise, and spirit of Prophesie, &c. false spirits, or ceased now? Truly no such thing, the Scripture speaketh contrary; and yet one Spirit.

And when he saith, There is one hope of your calling, (i. e.) Christ our hope; was the waitings of the Saints, and their expectations, yea and the Saints themselves nothing now? Were they abolished, ceased, a shadow, &c? No such matter. Why, but this will follow upon as good reason as the other.

And because he saith, There is one Lord, were Magistrates ceased? and Husbands ceased? And because he saith, There is one faith, was preach­ing of the Gospell ceased? Or conviction who is the Christ, or profes­sion of him ceased? Or because there is one God, was Authority of Ma­gistrates ceased? And because there is one Father of all, were men, fathers of their children ceased? or begetting men to the faith ceased? But if these follow not, as they doe not; neither will it follow, That because there is one Baptisme, that therefore the Apostle must needs meane here there is but one; and the baptisme of water is ceased: or that the Saints are to acknowledge no more, or practise no more; for all the other will follow upon as good consequences as this, and this is but a consequence. But that would be a manifest falshood, if we should say it, and directly against the Scripture. Therefore so must the other be.

‘He saith, pag. 127. upon Ephes. 4. That where it is said for the per­fecting of the Saints, &c. It hath relation to the tenth Verse, that speak­eth of Christ ascended, that he might fill all things; and this of the perfecting of the Saints is only an exposition, or interpretation of the tenth Verse in the worke of the Ministery, or the glorious and spiritu­all administration of himselfe upon his, and to bring them all into the unity of the faith, &c.’

I answer, That he perfecteth the Saints, it is true: but the meanes by which he perfecteth them, is by the gifts he gave; and therefore [Page 181]they are to continue till we come to the unity of the faith, and not to cease; I meane the ordinary Pastors and Teachers. Mr. Saltmarsh his exposition of Christs perfect­ing the Saints, Ephes. 4.10 Examined. And this to fill all things, may as well be read to fulfill all things; and so it hath relation to the fulfilling of the Scripture that Prophesied of his Ascension, and gi­ving gifts, Psal. 68.18. and not only of his filling the Saints from him­selfe. And therefore for the perfecting of the Saints, &c. dependeth up­on the words fore-going more properly, then upon the tenth Verse. And so Mr. Saltmarsh himselfe, is pleased to expound another Scripture, Mat. 28.18. He baptiseth saith he, in their ministration, so I say, he filleth in their ministery, &c. And he saith againe, pag: 128, & 129. none can perfect the Saints but Christ, not Apostles, &c. I answer; As instru­ments others may, but not as the maine workers: And so the Scriptures, are said to make the man of God perfect, 2 Tim. 3.16. And so the A­postles are said to be workers with God. And so Paul telleth the Corin­thians he had begotten them, 1 Cor. 4 meaning as an instrument in Gods hand. And so they may as well perfect, as beget. But this by the way, because I was answering an Objection grounded upon that Chapter.

Some say, they waite for an Administrator, for a new command, as Joshua when he circumcised, after Circumcision had been neglected, Joshua 5. For a new institution to Baptise, and breake bread, &c.

Answ. Ioshua did not waite for a new Institution to Circumcise, That some waite for a new insti­tution, or com­mand to Baptise, and breake Bread, answe­red. Wherein Josh. 5.2. &c. is cleared. be­cause Circumcision had been corrupted, and lost; for it was not lost: for though they had not Circumcised after they came into the Wilder­nesse, yet there was Circumcised persons among them; Ioshua, and Caleb.

2 This was no new Institution, but onely a command, minding them of, and quickning them to their duty; and calling Ioshua to doe that which had been neglected: not an Institution to that which was not before. For that is an institution, when that is commanded that was not done before the first Command. And we must looke for no more new Commands, but what we finde in Scripture: for so saith the Lord, Re­vel. 22. If any man adde to the words of the Prophesie of this Booke, God shall adde to him all the plagues written therein. But that Prophesie speaketh of no new commands, which were not then in force.

3 Circumcision was not lost through the over-spreading of Idolatry, Antichristianisme, Corruption; for if so, then it had been more likely to have been lost in Aegypt: But neglected for a time; therefore here was no new institution.

4 Circumcision was omitted upon a speciall reason, as may appeare; because they were in their travell, and journey; and while they were sore they were unfit to travell, as appeareth, ver. 8. And in their journey they were to wait upon the Lords motion, when the cloud removed, whether by day, or by night: Therefore till they were come to be setled in Canaan [Page 182]they omitted it, as being prejudiciall to their journey. This reason is clearly given (though some deny it) in the fifth and sixth Verses; they were not circumcised, for the Children of Israel walked sorty yeares in the Wildernesse, &c. The reason why Ioshua Circumcised, is given, be­cause they were not Circumcised, from the dayes of Aegypt; the reason why they were not circumcised is given, their walking in the Wilder­nesse, their travailes and journey. So that when this speciall reason was ta­ken away, that they were come into Canaan; then he Circumcised.

5 The case was not with them as it is with us, we have now a writ­ten Word, the Scripture to be our rule; they had none but by tradition, or extraordinary revelation, till the Law was given upon Mount Sinai. And when God minded Moses of ordering and eating the Passeover, Exod. 12.44.48, &c. he intimateth, That either the Passeover was not eaten, after the first eating of it in the Wildernesse, till they came into the Land of Canaan; for at the first eating thereof, they that came out of the Land of Aegypt were circumcised; and he saith, No uncircumcised person shall eate thereof. Exod. 12.48 And besides, he speaketh of Strangers joyning themselves to them, and eating thereof, which was done in the Land, for I read not of any Stranger joyning to them in the Wildernesse; or else, if it was eaten after the first time in the Wildernesse, then it is more cleare that Circumcision was neglected upon that speciall reason of their travailes, which they could not doe, and wait upon Gods removes; and therefore it was let alone upon a speciall reason, as it should seeme by speciall dispensation, till they came into the Land of Canaan. But we have a Law given by Christ to walke by, and need not walke by traditi­on: which is ground for us, to use those ordinances that have been cor­rupted by Antichrist, though we have no new institution of speciall reve­lation from Heaven, but the movings of the Spirit of God, and the Scrip­ture, to our duty.

Object. from 2 Pet. 3.10.

But the day of the Lord will come as a Thiefe in the night, in the which the Heavens shall passe away with a great noise, and the elements shall melt with servent heat; the earth also, and the workes that are therein shall be burnt up. The objection is thus framed; The Heavens, and Elements, and Earth, say they, are the ordinances that men have made a Heaven of, and are Elements of this world, Water, Bread, Wine, &c. Now in the Day of the Lord (i. e.) when Christ revealeth himselfe more fully to the Soule, the Heavens (i. e.) ordinances, shall passe away with a noyse, with great stirres and combustions: And the Elements with heat, (i. e.) the fire of the Spirit shall burne up all these observances. ‘Mr. Saltmarsh, pag. 258. saith, The day of the Lord will come, &c. in the which the heavens shall passe away with a noyse, &c. which is a Prophesie not onely of the last Judgement, but of the particular Judgement upon former Admini­strations IN a Christian; which is figured out in the Heavens, and Earth, and Elements; which are those more lesse glorious Admini­strations:’ [Page 183]And the fire is the triall by the Spirit of God, which as fire burneth and destroyeth. Others say, the Heavens were Ministra­tions, (i. e.) of ordinances.

Ans. 1. I shall require a Scripture, The objection from 2 Pet. 3.10 concerning hea­ven and earth, and Elements being consumed, answered. where any Gospell ordinance is called either Heaven, or Element, or Earth; for I dare not take Scrip­ture of a private interpretation.

2 Master Saltmarsh saith, it is former Administrations IN a Christi­an, so that this crosseth; both others that expound it of externall ordi­nances, and himselfe also that driveth at the same thing; for externall ordinances are not IN a Christian.

3 Consider, the scope of the Scripture is to shew that there is a day of perdition for ungodly m [...]n, as sure as ungodly men were de­stroyed in the old world, ver. 6, 7. and that was a generall day; So is this, and Mr. Saltmarsh confesseth as much; (though he say not only, but proveth not his exposition) therefore no such particular day as they speake of. But in these two Verses, 6, 7. consider;

1 The world that perished by water, was not former ordinances, but people, wicked men; yea the forme of Heaven and Earth was for the present quite marred, and nothing but ruine seen in neither. So in the second, it shall not be the destruction of ordinances, but wicked men; wherein the frame of Heaven and Earth shall be as much ruined by fire, as the other was by water.

2 Consider, in the former destruction there was materiall water at the Flood; And therefore what reason can be shewed that here should not be meant also, materiall fire for the destruction of this?

To that which some object that the earth shall continue after the generall day;

I answer, 1 No Scripture saith so.

2 Suppose it doe, yet it hindreth not, but the earth and the things therein shall be burnt up (i. e.) destroyed by fire, as the former was destroyed, with the workes therein, by water; till it was anew re­plenished.

3 If I should grant them that this is meant Ordinances; I thinke all that understand themselves, will confesse, we are not to lay them by, till God hath put a period to them. Now the time of their Consum­mation, you see here, is the day of judgement, and perdition of ungodly men: Therefore unlesse they can prove the day of Judgement, &c. is now, it is not the time of ceasing of Ordinances, if that should be the meaning; but after that day we read of nothing afterwards, but the godly going into everlasting life, and the wicked into everlasting con­demnation, and perdition, Mat. 25. ult.

4 It is said, The Heavens being on fire shall be dissolved, &c. Mark it, the ordinances are never called Heavens. But if any say, men have made them their Heavens, and thought they could not be saved without them. I answer, in that fence, Heaven may passe away, and Elements, [Page 184]and Earth, Phil. 3.9 Psal. 18.2 and all things; the Saints shall never rest upon them, to make them their foundation, nor trust, nor confidence, nor God. But this maketh no more for the CEASING of them, then because man hath made Gold his hope, Job 31.24 therefore he shall never use Gold more; The making it his hope shall cease, but he may use it still. So it is in this case.

But for better understanding of this place, consider what in Scripture is called Heavens.

1 The Aire; therefore Fowles are called, Fowles of Heaven. Some­times the Spheares where the Starres are; Rev. 19.17 The severall ac­ception of heaven. therefore called, the Starres of Heaven. Sometimes the holy place where God is, the high and holy place, Psal. 26.6. And so it is a state of happinesse and glory, Mat. 5.16. Sometimes for a state of dignity, a high state, Amos 9.2. Isa. 14.20. Sometimes for the Church of God, Rev. 6.14. & 12.1. Sometimes hea­venly spirituall things, Phil. 3.20. Sometimes God himselfe, Mat. 19.21 Dan. 4.26. I finde no other acception of Heaven in Scripture. Now there is no reason can be shewed that God himselfe, or Spirituall things, or the Church of God, or happinesse and glory, or the high and holy places where God is said to dwell shall be dissolved: Therefore it must needs meane either the Airie or Starry Heaven, or the high and lofty state of man, either within them, or without them, exalted against Christ; but what is this to Institutions and Ordinances of Christ?

But some plead for the ceasing of Ordinances, and of the whole mini­stration of the primitive times, as well preaching, as Baptisme, and Sup­per, &c. thus.

1 ‘Say they, The Apostles did fore-see, and fore-tell of a time of A­postacy, D. P. and Gods with-drawing from that Ministration, and that the Man of Sinne should set himselfe up in the Temple, and ordinances, and worships, where God did sit before, 2 Thess. 2.3, 4. For therefore the man of sinne got into them, because God had accomplished his pleasure in those Administrations.’

I answer; That God had accomplished his work in the pri­mitive Mini­strations, and therefore the Apostles foretold of Apostasie, and falling away, [...]nswered. I never read that the sinfulnesse of man, or his falling a­way, put an end to any ordinance of God; but by God himselfe: for if so, then Judahs corrupting Gods ordinances so often as they did, under their Idolatrous Kings, should have put an end to those ordinances: But that is false, for they continued till Christ came, notwithstanding the corrupting of them by men, and falling away of Iudah so often, in re­spect of pure worship; therefore saith God, Mal. 3.7. From the dayes of your fathers yee are gone AWAY from mine ordinances, and have not kept them; RETVRNE unto me saith the Lord &c. And this was in Tythes and Offerings, and other ordinances wherein God saith, he was robbed: as the following Verses shew. So that you see, mans falling away from Gods ordinances, doth not put an end to them; for God calleth upon them to RETURNE.

2 That place in the Thessalonians, doth not shew an end put to the [Page 185]primitive Administrations; for then there must be an end put to preach­ing, and beleeving also; For faith commeth by hearing, and hearing by the word preached; and that was a primitive Administration. And the Scrip­ture saith expresly, 1 Tim. 4.1. Some shall depart from the faith: And Doctrine was corrupted by the man of Sinne, as well as other Admi­nistrations. Yea, and Paul telleth Timothy, The time will come when men will not endure sound Doctrine, 2 Tim 4.3. So that by this Argument, there is an end put to all sound Doctrine, preaching the Gospell, and faith; which is false: For the Gospell is to be preached to every crea­ture under heaven: And every creature lived not before the falling away. So that you see this is deceitfull arguing.

The first Reason he sheweth, ‘That God had done his pleasure in that first Ministration, and so it was ceased; is, because if not so, then there is a power able to crosse the power of God which is Atheisticall to imagine.’

I answer, The consequence is unsound, and followeth not; His first reason [...] That if God ha­not done his [...]lea sure in that Mi­nistery, there is a power able to crosse the power of God, answered For God suffered Israell to apostate from his Ordinances, and Administrations, in regard of the purity of them; And yet God had not done his pleasure in them, neither was there a power able to crosse the power of God. It is pre­phesied, Mat. 24.29. After that tribulation there spoken of, the Stars shall fall from Heaven; If by Heaven there be meant the Church, and by Stars the Ministers or Angels, as in Rev. 1. Then it will follow by this arguing, that there is now no ministration, no Stars or Angels to minister in the Churches. And if Gods owne people be the Angels, as Mr. Saltmarsh saith; And the Angels be Stars, as Christ saith; Then their falling away putteth not an end to their ministration, though it cloud it for a while.

3 Consider, that in those times of Antichrist, and the prevailing of the man of Sin, all did not fall away, as I have proved before: But God had his remnant still, that stuck to him, and worshipped not the Beast, nor wandered not after him; And therefore that ministration was not terminated at that time: For, because some fell away, it will not prove that the Ministration is ended, and Gods pleasure done in it, Mat 13. no more then because the Stony-ground-hearers fell away, it putteth an end to the preaching of the Gospell, and hearing the Word. Nor because some shall depart from the Faith. Therefore it is put to an end; and God hath done his pleasure in the ministery of Faith. And because many follow the pernicious wayes of false Teachers, therefore it put­teth an end to the way of truth.

4 God sometimes permitteth things to come to passe in his providence when there is no power able to crosse the power of God neither. John 13. ult. He suffered Peter to deny, and forswear his Master; and yet no power able to crosse the power of Christ in it; Mar. 26.56. neither had Christ done his work in Peter, nor his ministration: And all the Disciples forsake him, and flye; and yet God had not done his work in them, &c.

[Page 186] 2 ‘His second Reason, that God had done his worke in them is, because before he suffered them to be ruined, the Apostle saith, the man of Sinne did worke in his dayes, but was hindered of his pur­pose; for that which hath let, will let, untill it be taken out of the way, or removed, or withdrawne; And what is that? why it was the glorious power and presence of God, which did accompany that Ministery against all that should oppose it, or seek to destroy it, till The Lord had accomplished his pleasure in it, 2 Thess. 2.7.’

1 I answer, His second reason That Gods glo­rious presence op­posed whatsoe­ver would have ruined it, an­swered. It is more likely that he that letteth (though the power and hand of God is chiefe in all) was the Roman Emperours, that hindered the rising of the Popes, or shewing of themselves in such a way of Authority as they doe, till they were taken out of the way; for till then, the Popes had not got both powers, Ecclesiasticall and Civill, for he saith, He will let, untill HE be TAKEN out of the way. Now who shall take God out of the way, if it mean him, and his power? It should rather have been, till he remove himselfe out of the way: But this word TAKEN sheweth some other Let, that God had appointed to hinder for a time.

2 In this revealing of the wicked one, or man of Sinne, God put not an end to his Administrations; but made way for execution of venge­ance upon the wicked, that they might be brought to destruction, and just recompence for their wickednesse, as appeareth, 2 Thess. 2 10, 11, 12. He shall come with all deceiveablenesse of unrighteousnesse in them that perish, be­cause they received not the love of the truth, &c. that they all might be damned, who beseeved not the truth, but had pleasure in unrighteousnesse. And mark it, here is the cause of his appearing (I mean Antichrist) And for this cause God shall send them strong delusions, that they should beleeve a lye. Not to put an end to the ministrations of the primitive times, but as a just punishment of hypocriticall, and false-hearted Professours: Therefore he exhorteth the Thessalonians, and in them all other beleevers, and Churches of Christ to stand fast, and hold the Traditions or Ordi­nances that they have been taught, either by word, or the Apostles E­pistles; And prayeth that God may stablish them in every good word and work, ver. 15.17. It seemeth he foresaw a time wherein the Saints should be staggered by some men.

‘He saith, Nero, and the desperate Jewes were resolved to destroy that ministration, and left no means unattempted to accomplish it, as the tearing and haling of the Apostles, the raising of uproars and mu­tinies against it, and the casting of slanders upon it, saying, They denyed their Lawes; and all to destroy that Ministery: yet they could not prevaile untill the time that God had done his work in them.’

I answer, Phil. 1.12, 13, 14 2 Tim. 2 9. The destroying of persons that carry on a Ministery, put­teth no end to the Ministery: Pauls being bound, did not binde the word of God; Sauls making havock of the Church, put not an end to the Church.

[Page 187] 2 If he take this prevailing of the man of Sin, to put an end only to Baptisme and the Supper, I would see his proofes for those par­ticulars: If to all the Apostles Ministery, that they ministred; Then see what followeth.

1 It putteth an end to preaching the Gospell; for that was part of their Ministration; and so he saith, ‘They could not prevaile against Paul, 2 Tim. 4.16, 17. because the preaching was not then fully known; that is, That the fulnesse of the Ministery was not then brought to light, and nothing could prevaile untill that was done.’ But this is a false conclusion.

For 1 Paul charged Timothy, That the things he had heard of him, 2 Tim. 4.16, 17 expounded.hee should also commit to faithfull men, that might be able to teach others also, 2 Tim. 2.2. So that after Generations were to preach the word, as well as that wherein Paul lived.

2 The Scripture saith, That by me the preaching might be fully knowne; It doth not say the Ministery is ended, but that Paul might doe all the worke he was appointed of God to doe, and then it was fully known by him, that HE might fulfill HIS Ministery, as he exhorteth Timo­thy to do his: And the preaching was not fully known by Pauls mouth alone; Therefore it meaneth either that which he was to doe, or else that he might live till he had set things in order, and taken order that preaching the Gospell might be carried on after his death, 2 Tim. 4.5, 6. saith he to Timothy, Make full proof of (or fulfill) thy Ministery; Why? For I am ready to be offered up, &c. So that there was a Ministery of preach­ing after Pauls, and therefore that Ministery not ended by him, nor the preaching fully knowne: And the Geneva Translation readeth it, That the preaching might be fully BELEEVED; and I hope it will be granted there were beleevers both when the man of Sinne prevailed, and since: If not, then the men that maintaine this Tenet are no beleevers. Other Translations read it, That the preaching might be ful­filled to the uttermost. That was Pauls owne preaching, and then Paul must dye: But what is this to the ceasing of the preaching of the Gospell?

Againe, If God had done his worke in the Apostles Ministery, Sad consequences If God had done his worke in the Apostles Mini­stery by the pre­vailing of the man of Sin. when the man of Sinne was revealed according to the Thessalonians, and so it was to cease, Then God had done his work in reconciling sin­ners to himselfe; for their Ministery was a Ministery of reconciliation, 2 Cor. 5.18. And prayer is ceased, and preaching of the word, for this was their Ministery, Act. 6.4. Then God hath no worke in converting of Soules, for this was their Ministery, Act. 21.19. Then God hath done his worke with the New Testament and the Spirit; for this was their Ministration, 2 Cor. 3.6. with 4.1. Then God hath done his worke of perfecting the Saints, and of edifying the body of Christ; for this was their Ministery, Eph. 4.11. Then Christ hath done writing his Epistle in the heart of his people; for this was their Ministery, 2 Cor. 3.3. Then [Page 188]God hath done his worke in releeving of the Saints; for this was their Ministery, 2 Cor. 8.4. But all this is untrue, therefore the other is as untrue and groundlesse from that Scripture, or any other Scripture. But if he meane in outward gifts or Miracles, I confesse God had done his worke in them, for confirming the word then spoken: so the Man of Sinne prevailed against them, and they ceased for the present. But for other things, the Scripture hath not so much as a shadow of proofe. Paul must fulfill his Ministery, 2 Tim. 4.17. Timothy must fulfill his Ministery, ver. 5. Tychicus must fulfill his Ministery, Col. 4.17. So other Spirituall men; but this proveth nothing that that Ministery is ceased: But when they had done their worke, others must carry it on.

‘So that (saith he) Gods with-drawing his irresistable power from that Ministery, and so gave way to the an of Sinne, was a cleare testimony that God had done his worke in it? and now the man of sinne must beare sway in usurping, and corrupting that Mi­nistery, &c.’

1 I answer; God did not with-draw his irresistable power from that Ministery, unlesse it were from those Miracles and gifts that I spake of before, because the reason of giving them was at an end.

2 The Man of Sinne prevailing for a time, is no more testimony that that Ministery is ceased, then because the Babilonians prevailed against the Jewes, and Jerusalem, and destroyed it for a time, and burnt the House of the Lord, that therefore that Ministery was cea­sed; which notwithstanding did not cease, though Israel were Cap­tives for a time, but was restored againe so soone as they were deli­vered: yea, and as much of that Ministery as God had not tyed strictly to Jerusalem, they acted in Babilon: They Circumcised in Babilon, It appeareth because they did beget children by appointment from God, Jer. 29.4, 5, 6. And when they came to build the Temple at Jerusalem they did eate the Passe-over, and we read not of any Circumci­sing them after their returne, which sheweth it was done in Babilon, for no uncircumcised person was to eate of it. They prayed, and fasted, Zach. 7. (though he say, They sate still, and acted no ordinance) But for Sacrifice, God had tyed them to HIS Altar, to Jerusalem, where he Levit. 17.3, 4. 1 King. 8.29. placed his name; where his presence was. But now his presence is wheresoever two or three are gathered together in his name, a Mat. 18. Therefore there they may carry on ordinances.

2 ‘He saith, it appeareth further, that ordinances were to cease, by the bringing in of a more excellent and glorious Ministery; which was Christ comming in the glory of his God-head, spoken of in Revel. 19. and seene by John in a Vision, as of a time to come; and therefore John was taken up into a higher condition, when he saw that Ministery on foot, which doth intimate to us, that the Saints shall be enabled in the dayes of that Ministery, not in their owne vaine glory, but in the [Page 189]clearer knowledge of the glory of Christ. Hence it was that the Apo­stle doth plead for a further growth.’

I answer; This Argument, with the proofes, That ordinances are ceased by bringing in of a more glorious Ministery, an­swered. make but an empty sound without substance. There is not a word spoken in Revel. 19. of the ceasing of any Ministery, except the ministery of the Whore, in the be­ginning; the rest of the Chapter treateth of the Marriage of the Lamb, and the trimming of his Wife, and his conquering of his enemies: But not a word of any ministery ceasing. And all this was in its measure then, in the Apostles dayes; He might have done well to have shewed the verse, or words, for the ground of his Argument. That that ministration was then on foot is cleare; the Apostle saith, 2 Cor. 5.16 They know Christ no more after the flesh; Then it seemeth was the ministery of his God-head, and that is alwaies glorious; for God and glory cannot be seperated: 1 Pet. 4.14 Therefore those that see him are said to be changed into the same Image from glory to glory. And they that beleeve in him, are said to rejoyce with glorious joy; yea, and the glory of the God-head of Christ did ap­peare very glorious in the dayes of his Flesh, John 1.14. The ministery of his God-head was seene in his people then, so it is now: 2 Cor. 3. ult. 1 Pet. 1.8 And he was married then, to those he tooke into Covenant; and then opposed, and tooke vengeance upon his enemies (though there be severall seasons in which he doth things more fully, and clearly then at some other times) so that the same Ministery was afoot in its measure in Iohns time; there­fore we are said to be changed into the same Image from glory to glory. 2 Cor. 3.

To that, that the Apostle pleadeth for further growth; That he doth in many places: But what is this to the ceasing of an outward ministra­tion? when Iob saith, Iob 17.9. He that hath cleane hands shall grow stron­ger and stronger; doth he meane, that the former strength shall cease, and a new strength possesse that man? Or doth he meane, there shall still be an addition of strength to that which he had? He doth not meane, the former strength must be laid by, and another strength taken; but more added: Iob 1.5 neither doth he meane that his sacrificing should cease because he groweth stronger and stronger. When a Childe groweth towards mans stature, and strength, he doth not first lese that small stature or strength, which he had; but findeth an addition of more to that which he had. So when Paul exhorteth the Thessalonians to abound in love more, 1 Thess. 4.10 he doth not meane he should lay by love in that measure or kinde they had it; but adde more to it. So that this will not prove the laying by a ministration, but an addition of more glorious discoveries of God, to that which the Saints have formerly.

‘He saith, I may see the truth of this in 1 Cor. 13.8, 9, 10, 11, 12. compared with Phil. 3.13, 14. In which places the Apostle doth ac­knowledge the shortnesse of the ministery then present, to what should be; and telleth us that, that ministery was but in part, or im­perfect; but he looked for one to come, that should be perfect, &c [Page 190]And then by the appearing of that, the other should bee ex­tinguished.’

I answer, The Scriptures cited, prove no such thing as they are cited for. For the thing to be proved is, That the Apostles Ministery, or that in the primitive times, in regard of Bapisme with water, the Supper, Preaching, &c. are extinguished, or ceased by the bringing in of a Better Ministery; which Ministery is now, as the Authour of this plea intimateth; for else why doth he plead they ARE ceased? Wee shall examine the Scriptures.

1 For that in the Corinthians, That Scripture 1 Cor. 13.8.-12. Concerning seeing in a glasse and the time when, opened. [...] It saith indeed, Here we know but in part, and prophesie in part; but when that which is perfect is come, then that which is in part shall be done away; But the Question is, when the time is, that that which is perfect is come? I say, it is after this mortall life is ended, when we live with God in immortall glory for ever: And I shall prove it thus:

1 That which is imperfect remaineth whilst we know in part, and see through a glasse darkly; And that is while we continue in this life, for all this while we know but in part: There is a flesh lusting against the Spirit. A law in our members rebelling against the law of our minde. Gal. 5.17. Rom. 7.23. There is such opposition that we cannot doe the things that we would; yea, and these will never be perfectly cured while we con­tinue here, as Rom. 7. ult. Hee concludes these corruptions he speaketh of, were irremediate, So then with my minde I serve the [...]aw of God, but with my flesh the Law of sinne. And if we say (saith John) we have no SIN, we deceive our selves, and the truth is not in us, 1 Joh. 1.8. Now Sinne is darknesse; and so far as we have sin, so far we are darkened; and so far we know but in part. And the flesh hangeth upon us while we live here; therefore while we live here we know but in part, and in the life to come, we know as we are knowne. I never yet faw that man, that could make it manifest, that he knoweth God, as God knoweth him, 1 Joh. 3.2. with absolute perfection; without the least imperfection at all. And now saith he, We see through a glasse darkly; (i.e.) wee see God through something else, as a man that seeth another through a Glasse, or in a Glasse afarre off, in a prospective Glasse, &c. he seeth him darkly. What is the Glasse? Let Master Saltmarsh tell us, page 281. ‘The graces or appearances of the Spirit, as Faith, Repentance, Love, Selfe deniall, Humility, &c. which was the ministration of the first Gospell times under the Old Testament, before Christ came in the flesh; and now in the New Testament, since his comming, and this is said to bee as in a Glasse. And page 278. he saith, Ordinances is the Glasse. Page 294. he saith, The Administrations and gifts in the primitive times, was but a Ministery in part, and darkly as in a glasse. And page 297 All that pure administration of Ordinances and Gifts, wherein God is seen, as in a glasse.’ Page 264. He calleth graces and gifts a Glasse. [Page 191]Where you see, he maketh Graces and Gifts, and Ordinances, Bap­tisine, the Supper, Preaching, Prayer, Conference, &c. Faith, Love, Humility, Repentance, Selfe-deniall, all is the Glasse; and the one to continue while the other continueth: But here in this life, Gal. 2.20. Mat. 18.3. Mat. 8.34. 1 Pet. 5. we must live by faith, have need of repentance in regard of our failings. Every follower of Christ is called upon to deny selfe, to be cloathed with Hu­mility, &c. Therefore the ORDINANCES also, by the same mans confession (if the Glasse continue, which is, saith he, these things) are to continue. And that we see in a Glasse while we live in this life, appeareth 2 Cor. 3. ult. We all with open face beholding as in a glasse, the glory of the Lord, &c. All that are beleevers, and professe the Gospell (for of such he speaketh) in opposition to such as live under Moses dispens [...]tion; of such as turne to the Lord, and have the vaile taken off of their hearts, as the place sheweth; Therefore that PERFECT is not come whilst we live here.

2 Consider he saith, NOW we know but i [...] part, and NOW we see through a Glasse, and NOW abideth saith, hope, charity. All these three are of one, and the same time: But faith, hope, charity abideth, and we have need of them whilst we live in this life: Therefore here in this life we know but in part, and so through a Glasse, which is through Grace, and Ordinances as Mr. Salimarsh, and others confesse. For faith and hope, when we have the end of our faith, and the thing hoped for then they cease, which is when we are perfectly glorified after this life: But love (saith Paul) never falleth away, 1 Cor. 13 8. But while faith and hope abideth, this Glasse is of use.

Object. If any say, That which is perfect is Christ; and when he is come in Spirit, then we see face to face.

I answer, Christ was come in Spirit to Paul; for God had revealed his Sonne in him, and to the Corinthians also, 1 Cor. 101. Then they should not have seene God through Faith, Love, Humility, Selfe­deniall, &c. But that is not so, therefore that is not the meaning; for so Christ was come to Abraham, Moses, and all beleevers of old, so that they should not then have used any Ordinance.

To that place of Phil. 3.13.14. I say, Another Argu­ment that the primitive mini­strations are ceased, is from our experience, we have not had their Doctrine taught for many hundred yeares &c. answered. The Apostle speaketh not one word nor syllable, of any Ordinance under the Gospell, as if those should be the things he did forget, which are behinde; but of his legall priviledges, duties, zeale, blamelesse walkings, &c. whereby hee thought to be justified, and made them his gaine, as appeareth in the former part of the Chapter. Other Scriptures are cited, and many more words added to this; but they are such empty things, that I will spend no more paper, and time upon them.

2 Another argument to prove the primitive ministrations ceased, in respect of externall practice (meaning Baptisme, the Supper, Preaching, Reading, Hearing, Conference, &c. for all these are externall practices, and more too) is, ‘By our owne experience finding of it so, which is a [Page 192]sufficient testimony to us; for where hath the Apostles Ministery beene put in practice this many hundred years? As first, where, or when hath their doctrine been taught? For their Ministery was a Ministery of full Salvation by Christ; But the Ministery that hath been, and yet is, is whorish; of salvation upon conditions and quali­fications of the creature, before Christ.’

I answer, If this objection speake true it is wofull experience in­deed; that since Doctrine was corrupted by Antichrist, the preaching of the Apostles Doctrine, which was free and full salvation by Jesus Christ, is ceased; and God hath done his worke in it, and laid it by, as the Objector saith; But it is Atheisticall to say, That God hath don [...] his worke in this Ministery, of preaching full and free salvation by Christ; Rev. 14.6. for this is preached in the Everlasting Gospel, which is to give glory to God: And he is glorified by receiving Salvation fully and freely at his hands through Christ; Eph. 2.8. ye are saved by grace. And how­ever this hath been corrupted, yet it is knowne many of Gods servants preach up this Doctrine without mixing it with conditions and quali­fications on the creatures part; But if this Doctrine might not be preach­ed, because it was corrupted by Antichrist, Then there can be no be­leeving, that God hath revealed; For Faith commeth by hearing, and hearing by the Gospell preached, Rom. 10. But the Doctrine of the Gospell hath been preached in all Ages, as I have proved before. By the rottennesse of this part of the Objection, the Reader may see the rottennesse of the rest.

‘Then for Baptisine, instead of Beleevers being baptised, they have set up a whorish Baptisme of Infants; And then for the end of it too, Christ appointed Baptisme to manifest beleevers; and it is used to make Beleevers.’ And what is this to prove Baptisme ceased, because a false Subject, and a false end, have been thrust upon it by some or most, when it is administred upon a true Subject, and to a true end againe?

‘And for the Lords Supper, It was appointed for communion of Saints in his death; and it is a communion for all the Lyars, Whores, Swearers, and all the filthy rabble of the earth; and so hath beene this many hundred yeares.’ But doth this make the use of it cease, without some speciall appointment of God, and now have the Saints no communion in such an Ordinance, because it hath been abused? where doth the Lord say, If a Lyar, a Whore, &c. partake of this Ordinance then it ceaseth, and the Saints are never to use it again? If God say not so, why will man say so? Must the children never taste bread more, because the servant that should have given them their portion in due season, Mat. 24.48, 49, 50. hath eaten and drunken with the drunken, and smitten them a while? I see no such rule, That when the purity of an Ordinance is corrupted, the Ordinance ceaseth; Did not Israell lose the purity of her Ordinances when she had corrupted them, and changed Gods [Page 193]Judgements more then the Nations, Ezek. 5. And yet they ceased not because of this, till Christ put an end to them.

3 He pleadeth, ‘The primitive ministery is ceased, because we have lost the power of them, and the glory that was in them, together with the offices, qualifications of the persons and ministers thereof; as first, they were endued with power from on high, commanding and au­thorising them. 2 There was a glorious power and spirit alwaies go­ing before them, leading them into the infallibility of truth. 3 A mighty and miraculous power testifying that they were in the truth, to the conviction of others. And then for qualifications, they were in­fallible in their Judgements; they had a spirit of discerning, to dis­cerne truth from error; they were filled with such wisdome and po­wer, as that they were able to confound all that ever opposed them. And then for offices, they had Apostles, Prophets, Evangelists, all which are ceased. So that we have neither the same power, nor the same qualifications, nor the same offices, nor the true and exact in­fallible form of it.’ Then what ground is there for us to revive those things? &c.

I answer; That the Church is to have the same offices, An Argument that they are ceased, because we have not the power, nor glory of the pri­mitive admini­strations, neither in qualifications, nor officers, nor in the true exact infallible form, answered. qualifica­tions, and ministery of that first Age, in all respects and particulars, I see no ground nor need; they were then to lay the foundation, and none other foundation can be laid, as 1 Cor. 3. we are to build upon it. But there were offices, qualifications, and ministers in the first times, which are to continue till the comming of Christ to judge quicke and dead; as appeareth in the first Epistle to Timothy, and those we are to have still, as I have proved before; and those qualifications men may have, and such a ministery: And that is it that we stand for, not for that which was to cease, but for that which is to remaine.

And to answer to the particulars;

1 We are indued with the same power Authorising us, as they had then; for Christ was he that did authorise them, Mat. 28.18. because all power was given him in heaven, and in earth; therefore he biddeth them goe preach, &c. And the same Christ authoriseth us; for that com­mand did not concerne the Apostles only, but Philip, and other Disciples that preached, Acts 8. and baptised by that Commission, as well as the Apostles; and the same Commission reacheth to Disciples still, as I proved: we have the word of Christ for our authority, as they had then.

2 For the Spirits going before them to leade them into the infallibi­lity of truth; I answer, Others administred, that did what they did from study, and Scriptures, and the teaching of the Apostles; as well as of the infallible Spirit; as I have proved before of Timothy, and Titus, Pag. 76. and o­thers: so doe we now. Besides, we are to speake no new Scripture, nor erect new ordinances; and therefore need not that infallible spirit which they had. Beside, though we have not that infallible Spirit, or rather [Page 194]not that measure, as we confesse; yet it is like these men have it, for they say, That which is perfect is come. And if they be not infallible, then they are not perfect, for that which erreth is not perfect But if they be infallible, then they may administer ordinances, as they did in the pri­mitive times: And so they doe ill to neglect their duty.

3 To the miraculous power testifying, &c. I answer, it was to con­firme their word, as I have shewed before; when we are called to speak and write another Scripture, then that power will be usefull; but not till then: In the meane time, those things were written that we might be­leeve, John 20. ult. And the Spirit is given to convince the world now, Joh. 16.8. and not miracles.

To the second, for their qualifications, 1. The infallibility of their Judgements: I answer, I finde no such qualifications either of Bishops or Deacons, which are officers to continue in the Churches, that they must be of infallible judgements, either in Timothy, or Titus. 2. They dis­cerned truth from errors then, so farre as was needfull for their worke, of writing new Scriptures, and preaching Christ, and planting Churches, &c. And so doe the Saints now; so farre as to preach Christ, gather the Saints into order, &c. according to the worke God calleth us to now; as they did according to the worke he called them to then: for we have the promise of the Spirit, to lead into truth, as well as they had. And either these men are in an error, as well as we; if they be in the truth, and discerne it from error, then why doe they not administer ordinan­ces, as the primitive Administrators did? Or if they erre, in denying ordinances of Baptisme, Supper, Preaching, Praying, Reading, Hea­ring, Scriptures, &c. Then let them give us leave (as seeing the truth) to administer ordinances commanded in the Scriptures of the New Testament.

To the third concerning offices of Apostles, Pag. 79, &c. &c. I have sufficiently answered before. And therefore I conclude, we have ground to re­vive this practise, which God yet never laid downe, but only was cor­rupted by men.

Againe, some plead the ceasing of them, by paralelling them with the ordinances of the Law; and paralelling the cause of the ceasing of the one, to be the cause of the ceasing of the other; as, 1. ‘Those of the Law ceased, 1. By the appearing of the substantiall Sacrifice Jesus Christ, held forth in them, Col 2.16, 17. 2. By bringing in a farre better, and more glorious Ministery, under which the Church was pla­ced and planted, 2 Cor. 3.7, 8, 9, 10. 3. By Gods with-drawing of his presence from it, whose presence was the life and beauty of it. Now let us parallel these, with the Apostles ministery. 1. The Apo­stles did not hold out their Ministery for eternity, but untill the Lord did come, so that they also expected the comming of Christ. And how? why in a more glorious ministery and manner; and their mi­nistration was limited to that time, as the other was limited to [Page 195]Christs comming in the flesh: So in 1 Cor. 11.26, 27. 1 Cor. 13.10. 2 Pet. 1.19. So that when Christ commeth in a more glori­ous manner, and ministery, then this hath done its worke, as the other had.’

I answer; 1. An Argument for ceasing of ordinances by paralelling them with the lawes, ordinances, and the cause of the ceasing of the one, the cause of the ceasing of the other, examined. He might have done well to have shewed us what that glorious ministery was, as the Prophets did of old shew how that mini­stery pointed at the Messia's comming in the flesh, as Isa. 6. To us a childe is borne, to us a Son is given, and the government shall be upon his shoulder, and his name, &c. And Chap. 7. A virgin shall be with childe, &c. And Mi­cah prophesied of his being borne in Bethlehem, &c. And Isay telleth us his name shall be Emmanuel; and this is directly preached to [...] by the Angel, Mat. 1. Tell us by as plaine infallible proofes when this comming is in a more glorious ministery; till then, you leave us in the darke. But let us examine the Scriptures he citeth.

The first is, 1 Cor. 11.26, 27. Here he speaketh only of the ministery of the Supper; not of Baptisme, nor preaching, nor any other part of their ministery: And this COMMING I have proved before, to be his comming at the last day in Person, as he Ascended; as is fore-told by the Angel, Act. 1.11. And when he so commeth, we will wait upon him alone for further direction; in the meane time, we desire to walke according to the rule of Scripture. 2. 1 Cor. 13.10. I have fully an­swered before also, proving that, not to be while the Saints live in this life. To that of Peter, 2 Pet. 1.19. I answer; This Scripture maketh nothing for the ceasing of the Aposiles ministery by a more glorious mi­nistery, for it speaketh nothing of the Apostles ministery, but of the Prophets ministery that lived before Christs comming in the flesh. For 1. He compareth it to a Candle shining in a darke place; so was the word then called, Psal. 119.114. Thy word is a light—and a Lantherne &c. And the darke place was under those darke types, and shadowes of the Law. 2. He speaketh, ver. 20. of Prophesies of Scriptures which were the old Prophesies, which were then in writing; the Prophesies of the New Testament were not now (or at least all of them) written; as that of the Revelation. Or if he meane not so, yet he intimateth to them, that what they spake may be compared with, and proved by Pro­phesies of old time: But it is most cleare, he speaketh of the former Pro­phesies among themselves, one interpreting another, and all by the Spi­rit of God. 3. He confirmeth it, ver. 21. where he telleth them, The Prophesie came not in OLD time, by the will of man, &c. 4. In the 2 chap. ver. 1. he telleth them, There were false Prophets among the people, even as there shall be false Teachers among you; which sheweth clear­ly he spake of former Prophesies, that spake of Christ to come; and if they were well searched into, they might see, they held out the same Christ to them as the Apostles did; and this he saith, they did well to take heed to, till they had clearer testimony upon their owne spirit, then they had for the present, for they were yet but weake; and therefore he [Page 196]exhorteth them to adde to their faith vertue, and to vertue knowledge, &c. 2 Pet. 1.5. So that this proveth nothing at all, that when Christ commeth in a more glorious Ministration, then the Apostles ministration was to cease.

‘It is done away in the same sense, by the bringing in a more glo­rious ministery, even the ministery of the Revelation; for that must have its time, as well as other ministrations: And hence it was that all the world was so blinded in that ministery, that scarce a man could tell a word in it, because it was sealed for 1360. dayes, untill the Lion of the Tribe of Judah did come to open it. And it is cleare that the time [...]opening and revealing of that ministery is come, for the Saints can many of them run and read the mystery of God in it. Now the Apo­stles ministery was to hold out the Mystery of Christs Man-hood in the fulnesse of it; this ministery of the Revelation is to hold out the My­stery of the God-head; the King of Kings, and Lord of Lords, Revel 19. Now the Apostles ministery was to hold out Christs Man-hood in the fulnesse of it, and to last till that was done, and no longer: And this will appeare not only by the Apostles common expressions in all their ministery, but also more fully in Ephes. 4.9, 10, 11, 12, 13. where the Apostle saith, That Christ had given gifts and offices to the Church, of Apostles, Prophets, and Evangelists, untill they all come; that is, All the Saints of that age did come to the perfect knowledge and unity of Christ, a perfect man. Now it cannot relate to any suc­ceeding Age of the Church, because we know that these offices and of­ficers have lasted no longer then the present state of the primitive Church: And Christ appointed them to remaine till all the Saints, that is of that time, did come to that knowledge; therefore that Mini­stery was limited to Christs Man-hood; and this in the Revelation to bring forth the fulnesse of Christs glory and God-head.’

To this I answer; That ordinances are ceased by bringing in a more glorious ministration, the ministration of the Revelation, answered. The objection being the same with the former, as he saith, The former answer might serve. But to follow it a little, I desire his proofe that the Revelation was sealed for, 1360. dayes, I know no Scripture saith so, And then Christ openeth it; but this I finde, Revel. 22.16. John is forbidden to seale the sayings of the Prophesie of that Booke, because the time was at hand. Now whether we shall beleeve the Scripture, or mans speech against it, I leave it to every one to judge. And for that little Book, the Lion of the Tribe of Iudah opened, doth clearly appeare by Revel. 5. was the event that fell out both in the Church, and world in after Generations, which was revealed to Iohn.

‘And because it was sealed (saith he) all the world was so blinde in that ministery, &c.’ I answer, It is true; So the WORLD is still; but the Saints have run as fast in it before, as now; witnesse Mr. Brightman, and others that have spoken rarely upon it; And many men speaking their fancies upon it, without comparing it with other [Page 197]Scriptures, doe not shew the time of that ministery is come. Beside, if it be come, that followeth not that the Apostles ministery is abolished by it; for there was preaching the Gospell: So is the Ministery of this booke, Revel. 14.6.

To the distinction of the mystery of Christs Man-hood, and God-head, that the one was revealed by the Apostles in their time, till the falling a­way, and the other revealed now of late; I finde no ground for such a distinction of Man-hood and God-head, to be revealed distinctly in se­verall ages: But the Mystery of Christ, is the Mystery of Man-hood and God-head both; and this was revealed by the Apostles ministery, Col. 2.2. The Apostle had a conflict for the Colosians, that they might know the mystery of God, and the Father, and of Christ; and he was not Christ as he was God alone, or man alone, but God-man: And Paul to Timothy, 1 Tim. 3.16. saith, Great is the mystery of godlinesse, God was manifest in the flesh, justified in spirit, seene of Angels, &c. and received up into glory: Is here no revealing of the mystery of his GOD-HEAD? was God mani­fest in the flesh, justified in the Spirit, seene of Angels, preached to the Gentiles, beleeved on in the world, and received up into glory, as he was man alone, or as he was God and man? The Apostle saith, Rom. 1.17. The righteousnesse of God is revealed in the Gospell that he prea­ched; this was something of the mystery of the God-head sure. And so, Ephes. 3.3-11. wherein you may see that what Paul had received of the Lord concerning the mystery of Christ by Revelation, he wrote to the Ephesians that they might understand it; and it was about calling of Soules to God, and revealing the unsearchable riches of Christ, to the admiration of principalities and powers in heavenly places: Was here nothing of the my [...]ery of the God-head? Yea, saith he, It was hid in GOD, from the Ages past, ver. 9. Did they reveale nothing but how he was made flesh, and dwelt in the world, and suffered, &c. which was the mystery of his Man hood? Did they speake nothing of his Spirit, and Scepter, and Glory? The Scripture throughout speaketh otherwise, Acts 5.31. Him hath God exalted to be a PRINCE, and a Saviour, to give Repentance, and remission; Is this nothing of his God-head? As he was man, he was not Ruler, nor Judge, nor gave Repentance, but as God. And in the beginning of most of their Epistles they make him one with the Father, as the fountaine of Grace, mercy, and peace to the Saints; and is not this of the mystery of the God-head?

But he seemeth to intimate the mystery of the God-head to be this, that he is Lord of Lords; and King of Kings, Revel. 19. And was not this revealed in the Apostles ministery till now of late? Doth not Peter say, Act, 2 God hath made him both LORD and CHRIST. And Act. 10 He is LORD of all. And Iames, chap. 2. calleth him, THE LORD of glory. And Paul revealeth him to be LORD of LORDS, and KING of KINGS, 1 Tim. 6.15.

Againe, the mystery of Christs man-hood is taught in the Revelation, [Page 198]as well as his God-head; for marke the first words, It is called, The Revelation of Jesus Christ, which GOD gave him. Now God gave him the Revelation not as he was God, but according to the man-hood; for according to the God-head he gave it. And saith John, I saw one like the Son of man; and John saw him as a Lamb slaine, as well as upon the white Horse LORD of LORDS, and King of Kings. And hee himselfe revealeth the mystery of his man-hood; for faith he, I was DEAD, and am alive, &c. Revel. 1.18. Therefore this is a groundlesse distinction.

He saith, ‘That the Apostles Ministery was to hold out the my­stery of Christs man hood, &c. appeared fully in Ephes 4.9, 10, 11, 12, 13.’

The Scripture is not so read as he readeth it; But till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulnesse of Christ (i.e.) not the knowledge of Christs man-hood, or the mystery of it, but so to the knowledge of him God and man, and the enjoyment of him by faith, that we are perfected in him, as the 12 ver. sheweth, The end of that Ministery is to perfect the Saints, that so we may bee established, and not moved, and carried every way with every wind of Doctrine, as the verse following: And whether this perfection be in this life or no, it is a great question.

To that, that he saith it cannot re [...]ate to any succeeding Age. I an­swer, Then they are in a poore case, for they have no benefit of Christs Ascention, for these gifts were given by vertue thereof: Neither can they looke to be edified, or perfected, or setled, or stablished; for that was the end of these gifts. But his ground is, because these Offices and Officers lasted no longer. I answer, we know no such matter; neither doth he prove it; Page 86. And I have proved the contrary before, we have them in their works, and writings, and some of them in their persons: Neither can he prove, that Apostles, Prophets, and Evangelists lasted in the Church in person (any otherwise then I have formerly proved) till the falling away prophesied of in the Thessalonians, which he saith put an end to their Ministery; and if not, how then were they per­fected after the Apostles times till then? Beside, the Revelation speaketh of holy Apostles and Prophets to rejoyce at the down-fall of the Whore; Rev. 18.20. Therefore that Ministery, and offices and officers, did not end in that Age

3 He saith, That these mini­strations are cea­sed, because God hath withdrawn his glorious pre­sence from them, answered. It is ended, because the glorious presence of God is withdrawne from that Ministery, and not to be found.

I answer, where is that proved, that God is withdrawne from his servants in the same Ministery, in respect of what he commandeth? He was then with them in preaching the Gospell, to shew himselfe mighty in converting soules, Act. 11.21. The hand of the Lord was with them, and a great number beleeved and turned to the Lord. And so he is still [Page 199]in bringing men over to himselfe; and in cheering, and comforting and rof [...]eshing them, by the appearing of himselfe in other Ordinan­ces administred; as the Saints can testifie; so that they goe away re­joycing as the Eunuch did: Act 8. And Gods t [...]king away power to worke miracles, and the gift of Tongues, &c is nothing to the purpose; for these were but to confirme their word to be Scripture, or sundamen­tall, and that Ministery we plead not for; Mar. 16, 17, 18. Heb. 2.2. let them prove that these miracles were to give them right to preach, or baptise, or break bread, if they can, and then we will yeeld to them.

Againe, The with drawings of God from his Ordinances in his glo­rious presence, doth not certainly conclude the cessarion of the Ordi­nances without restoring them againe. God with-drew from the Temple, and that worship when Israel had corrupted it; as appeareth, Ezek. 9.3. The GLORY of God went up from the Cherubims, to the threshold of the house, and that in anger, calling for ruine upon the people, and the Sanctu­ary; as appeareth by the verse, from thence he removeth to the East-gate of the Lords house, Ezek. 10.19. Againe, from the City, to the Mountaine on the East side of the City, Ezek 11.23. From thence quite away, as ver. 24. So that here, the glorious presence of God was gone from these Ordinances, yet no cessation of them neither; for the same Ordinances were made use of againe, In the same manner, To the same end. In the same place, and Gods presence seen in them again; Though he departed a while for their sins.

Object. ‘But wee doe not preach, pray, &c. Objection that we do not preach pray, &c. as Or­dinances, but as operations of God upon our soules, answered. as Ordinances of Apostolicall Institution, but as an immediate operation of God in the soul, &c.’

I answer, To act as an Ordinance instituted, without the moving of God in the soule, is to have the forme without the power; and so it is little better then lip service; for both must goe together: not the Or­dinance without the movings of God, nor the movings of God without his direction in his word to the matter moved unto: For how shall I know whether the motion be of God, but that I find the thing [...]n Scripture recorded, as the minde of God, that I am moved to? And so the Apostles themselves acted? They did the commands of Christ, and so did them as Ordinances, yet not without the operation of the Spirit in their hearts. So Paul preached at Athens, Act. 17. by the motion of the Spirit within, and yet by the vertue of the Commission given, Ma [...]. 28.18. also, and his particular Commission, Act. 9. And so they preached at Jerusalem; for they tell the Councell, We ought to OBEY God rather then men, (i.e.) in preaching; as appeareth by their forbidding them to preach in the Name of Jesus: And yet they did this from the operation of God in their hearts, and declared their experiences and enjoyments; for say they. We cannot but speake the things we have seen and heard. So when the Church come together, they pray by the operation of God in their hearts; and yet with relation to those commands that call for [Page 200]prayer, and among the rest, that in 1 Tim. 2.1. I will therefore that first of all prayers, and supplicatious, &c. be made for all men, &c. So the Dis­ciples meeting together to breake bread, did it by the operation of God in their hearts, yet with respect to that Command of Christ, Doe this as often as ye doe it in remembrance of me. So that these two cannot be separated.

And where the Objector saith, ‘They did it by the operations of God, That Israel ob­servel Ordinan­c [...]s in Babylon, proved Exod. 12 48. as I srael in Captivity did meet, and remembred Sion sometimes, but not as an Ordinance of God.’

I answer, They did things that were Ordinances, as circumcising their children, which appeareth, because when they came back to build the Temple, they did eat the Passeover; And no uncircumcised person was to eat thereof; Therefore they had circumcised in Babylon; And that was one Ordinance, Ezra 6.3.-20. Again, they fasted, and sought the Lord in the 7 month, all those 70 years according to the Com­mand, Lev. 23. And that was another Ordinance. Nay they fasted joyntly, Ester 4.16. and prayed openly, Dan. 6.10. And that they did remember Sion as an Ordinance from Command, as well as by the o­peration of God in their hearts, I thinke will appear in Jer. 51.50, 51. Ye that are afar off, let Jerusalem c [...]m [...] into your minde. There they are commanded in their Captivity to remember Sion; so that they did it as an Ordinance, and by the operation of God upon their hearts both.

Mr. Saltmarsh saith, page 114, 115. ‘All the time of the prevailing of the Beast, Answers to some sayings of Mr. Saltmarshes to this purpose. false Prophet, and Devill, is not a time of restitution, and restauration of the first ministery of Gifts or Ordinances, as was in the Apostles times; but of the state and persecution of the Lord Jesus in Spirit, and the time of the Womans being in the wildernesse; All things in this time seeming a waste and barren dis­pensation about her, not inhabited by the Spirit of God, &c.’

I answer, All this time of her being in the wildernesse, there was a Temple, and Altar, and worshippers therein So then there was Or­dinances, for the Temple and Altar were not without Ordinances, though more retired, and private then formerly, Revel. 11.1. And the Ordinances of those times, and people, were not without the Spirit of God inhabiting; for there was some appointed to feed her there, Rev. 12.6. Therefore there was preaching, which is an Ordinance, and so other Ordinances also.

He saith page 111. ‘The Spirit of God foreseeing God about to leave this ministration of Gospel glory to the world (he meaneth Gifts and Ordinances) and bring a night upon all that day of his Son, prophe­fied of the time to come, and to succeed that glory, &c. and citeth di­vers Scriptures, as 2 Tim. 3.2, 3, 4, 5. 2 Pet. 2.1, 2, 3. Jude 17. 1 Joh. 2.18 So that he saith, from these Scriptures we see the Apostles prophesied of a Spirit of iniquity to reigne among the Saints.’

I answer, This was but in those that were hypocrites, and hollow, and not the sincere hearted: And this was but in some men, not in all the Saints: Neither will it follow, that the Saints laid by the practice of the truth, because these fell backe, Paul 2 Tim. 3. speaketh of such as denyed the power of godlinesse, and onely had a forme; and com­pareth them to Jannes and Jambres, and calleth them evill men and se­ducers in the Chapter; Therefore they never were Saints. So saith Peter, There shall be false Teachers among you (not Saints) And MANY shall follow their pernicious wayes; (not all) some sticke to the truth still. So Jude speaketh of mockers, separating themselves from the Saints (not Saints, nor all that professe Religion (mockers, and separating themselves.) So that there was Churches still. So John saith, There are MANY Antichrists in the world (not all that professed Christ.) And if this were Gospell glory, to have hypocrites, and mockers, and Anti­christs undiscovered; And the discovery of these a bringing night upon the day; Then night is better then day: And this is all these Scrip­tures prove, and nothing to purpose for the matter they are cited for.

Page 116. he saith, ‘There is not one word appearing in all the Scripture, that that first Ministery of Gists and Ordinances shall in any measure be continued, though in part, or in reservation to be re­stored; as if that were the great worke the Lord intended to bring to passe, viz. A setting up a pure Ministery of gifts to teach his people, or restoring some legall Ordinances, as Baptisme with water the Church way, or Presbytery of Elders, &c. And all the glory of the last times and age, should be the bringing in these and taking them out of the hands of Antichrist: All which ariseth from a mistake of the type of the Jewish Apostasie and Captivity, which figured out the Spirituall Church, or New Jerusalem in Babylon, or Captivity to the flesh, or man of sinne, in all his dec [...]ivablenesse and power, &c. And in ano­ther place; There is no warrant in Scripture to expect any resto­ring of Offiers or Ordinances, according to the first patterne in Scripture.’

I answer, There is warrant in Scripture, The Objection That there is no warrant to re­store Ordinances, answered, and the contrary pro­ved. for men to returne to Or­dinances that they have forsaken; Christ having not put an end to them, Mal. 3. Ye are gone away from mine Ordinances (saith God) returne to me. So that falling away putteth not an end to Ordinances; but when men have fallen from them, God hath called upon them to returne to him: so that they may take them up againe, and re-assume them.

2 The Scripture plainly speaketh of restoring of Prophesying, Rev 10. Thou must prophesie AGAIN to People, and Nations and Kindreds and Tongues; And there can bee no Prophesying without Proph [...]ts, Therefore there it speaketh of restoring that Ordinance, and Officer, and so consequently of the rest. And in that he saith to John, THOU [Page 202]must prophesie again, It must needs meane men that have authority to carry on Ordinances, as he, and the rest in those times did.

3 There is charge to keepe Order and Officers till the appearing of Christ, 1 Tim. 6.14. And if Officers and Order, then Ordinances must needs be kept, Then it was their Sin to lose them; and shall not the Church rise out of Sin? was falling away a vertue or a vice? If a vice or sin, then to rise again must needs be a duty, and necessary.

Obj. But Christs appearing is, when he commeth more fully in spirit.

I Answer, Christ was then come in Spirit within them, and did ap­pear; that was, they had sweet enjoyments and full enjoyments of Christ and spake from sweet experiences, as Paul 2 Cor. 4. the latter end: And were so gifted by the spirit, that they could speak immediately from the same; and therefore it meaneth his comming, and appearing at the last day, and so it is 1 Cor. 11.26. and Mat, 28. ult. The end of the world is then.

But he saith, This Commandement (i.e.) that in the 12 Verse.

I Answer, How will that be proved, which of them, in the 12 ver. or the 11 ver? For if it be singled out, a man must tell us which, and prove it, that it respecteth that and no other. But I conceive it meaneth all the Epistle, concerning Doctrine, Worship, Order, and Officers. And therefore Ordinances may be taken up from Antichrist. And we have warrant in Scripture, to bring things to the first Institution, as I have pro­ved before, and to Repent, and do our first works, Rev. 2.5. therefore to restore Ordinances. And Mr, Salim. saith p. 107. The Administration of gifts, and Ordinances was a pure glory, and will not God have pure glory restored?

4 God calleth his people out of Babylon, Rev. 18.4. ‘And the myste­ry of iniquity (saith he) worketh as well without unto the world, as within, in the flesh of every Saint, pa. 114.’ Then by his own confession there is an outward comming out of Babilon, (as well as an inward) and not being a partaker of her sins. And her sins are false worships, and Of­ficers, and constitution of Churches, as well as inward corruptions. So he saith pa. 217. ‘That Antichrist from within, sheweth himself to the world in all idolatrous forms, in false interpretations of God, and of the Truth, as it is in Jesus.’ Therefore he calleth them to the forsaking of what was corrupted, and the restoring of the Truth, so far as it was in their power to restore it. For extraordinary gifts it was not in their pow­er, they were given upon some speciall reason; therefore not to be ex­pected. But there is no such speciall reason for Ordinances. And this hath been a Scripture way, to call things to the first institution, when they have been corrupted, So Christ doth by marriage, from the begin­ning it was not so, Mat. 19.8. and Malachi, He made one, (i.e.) one man for one woman, Mal. 2.15. And Paul in the Corinthians concerning the Supper; And God himself saith Isa. 1.26. I will restore thy Judges, as at the FIRST, &c.

And if there be no restoring of Ordinances, I wonder why he preached, or instructed; that is an Ordinance, and accompanied men that had gifts, and that was corrupted by Antichrist also. And when the people of God are come out of Babylon in outward things, shall the outward man doe nothing? How shall God bee glorified with our bodies then?

All along his booke he putteth Gifts and Ordinances together, and maketh the ceasing of the one, to be the ceasing of the other. A distinction be­tween Gifts and Ordinances. To which I say, That is not so; The one was for confirmation of the word, but not the other; but for the Saints to walk in, and which they were to keep till the appearing of Christ.

‘Page 118. He saith, That Revelation (there mentioned) is the Re­velation of Christ in Spirit, He and his Father being the light and temple of his people, for there shall be no other there: This shall be a glory without Sun, or Moon, or Stars, or any such low and faint appearances, as gifts and Ordinances, &c.’

1 Then I hope, he will allow us a Temple, till that time come, for Rev. 11.1. There was a Temple. And he saith, that Ordinances are ceased now; and yet he expoundeth the Temple to be formes of wor­ship, page. 211.

2 If there shall be no light but the Father and Christ in his sense, then not of Mr. Saltmarshes, or any other mans preachings, or bearing witnesse to God; for that is but low and faint: why do they not lay downe their preaching with other Ordinances.

5 It is said, John Baptist came in the Spirit and power of Elias, to turne the heart of the fathers to the children, &c. And he is said to RESTORE all things, as Eliah did the worship of God of old, Mar. 9.12. And the Scripture saith, He that is least in the Kingdome of heaven is greater then he; which cannot be, if he hath not power to restore lost, or corrupted Ordinances, as John had.

6 The two witnesses, Rev. 11. are set out by allusion to men that re­stored Religion in their times; As Moses and Aaron did restore Religion to Israel when they had brought them out of Egypt. Elijah, and Elisha, that restored Religion from Baals Idolatry. Jehoshua and Zerubbabel, that restored Religion after Babylons Captivity. Therefore the wit­nesses are such as restore it so far as they can, from Antichrist that hath polluted it.

7 When things have been corrupted, the word of God, the Scripture hath been sufficient for the restoring of Ordinances; for so Hezekiah restored worships according to the law of Moses, 2 Chron, 29.25, with 28, 24. and 29.6, 7. And so the building of the Temple after the Cap­tivity, was according to the Law of God, Ezra 4.25. and 5.1. And the dwelling in Booths, as soon as they found it in the Law, they did not wait for an extraordinary Prophet, or new Institution (though it had been neglected many Generations, even from Joshuahs time:) But pre­sently [Page 204]sently set upon their duty, N [...]hem. 8.10 &c. which sheweth, Th [...]t when we see what is our duty in the Scripture, we are to set upon it; And the Scripture will bear us out in doing it.

To that which he saith, is a mistake, ‘The taking of Ordinances out of the hands of Antichrist, from the Jewish Apostasie.’

I answer, No mistake at all; For if Antichrist be in outward things to the world, as well as in inward (as he saith) Then so farre as the over­spreading hath beene in outward things, so farre their restoring is alike.

Page 49. he saith, ‘The Ministery that shall destroy Antichrist shall be more powerfull and mighty then the Ministery of gifts: And this (he saith) shall be the Lord Jesus Christ, that Prophet whom we are to heare, Act. 3. and the God of whom we shall all be taught; Ye shall all be taught of God, &c. And he saith, This Ministery of Christ, the Angell of the Covenant, is through his people, his An­gell, Contradictions. &c And yet marke, he saith, The Ministery of gifts was in pure Spirit, and they spake as the Oracles of God; Page 122. And we cannot now minister as the Oracles of God, Page 123.’ How shall the Ministery bee more glorious when they mini­stred as the Ora­cles of God, and he saith we can­not? And (I say) Christ was the Prophet to bee heard then; And he was the Minister through his people then, for the Lord wrought with them: And it was the hand of the Lord in all times to bring in his people, and destroy Antichrist then, for then were many Antichrists. Was not Simon Magus a great Antichrist, when he was generally taken for the great power of God, just like the Beast? And all gave heed to him from the least to the greatest, as to the Beast. And did not the Mini­stery of gifts, or those that had gifts, or Christ in his people destroy him, and many other such, and sinne and corruption which is against Christ and false-worship and Idolatry, which is against Christ? I won­der how it will be made good that it shall be a more powerfull Mini­stery then it was then? That the Mini­stery that shall destroy Anti­christ shall be more glorious then that of gifts, answered. All that beleeved, were all taught of God then, Joh. 6. Every one that hath heard and learned of the Father COM­METH to me. So that he would make us beleeve that some Scrip­tures referre to after times, that were as truly made good then, as they shall be in after times. And consider, Jesus Christ was the Minister then, as well as now: He doth not mean Jesus Christ as a man I con­ceive, because he writeth against his personall reigne, as some under­stand it; And if it be Jesus Christ in his word and people, so Jesus Christ administred then, and so it is the same Ministery. Though I confesse, Jesus Christ revealeth himselfe more fully when, and to whom he pleaseth. And to that, Ye shall be all taught of God; If hee meane immediately by the Spirit. Then he is against the Scriptures, as some are in these dayes. But he saith, It is in his people and Saints; But whe­ther he meane these Saints shall speake from the pure Spirit without the helpe of Scripture, he doth not explaine; but leaveth us in the dark.

But he would prove that Ministery, to excell that of gifts by Argu­ments, Page 51.

1 ‘That Ministery was of some (meaning that of gifts)’ This of all

I answer, The Ministery that destroyed Antichrist then (especially Antichrist in their sense, that is sin and corruption within) was in all the Saints then; Therefore no more excellent.

2 ‘That of MEN more immediately, This of JESUS CHRIST more immediately.’

I answer, This seemeth to crosse what he said before; This Ministery (saith he) is Christ in his people; And is not that of man more imme­diately? If he meane Christ immediately by himself, Then it is not in his people; If he meane Christ in his people, so it was then, 2 Cor. 10.4. The weapons of our warfare are—mighty through God to pull downe strong holds, &c. And without me (saith Christ) ye can doe nothing, Joh. 15. Loe I am with you (saith Christ) to the end of the world. Mat. 28. u [...]. Therefore it was then of Christ, as much as afterward.

3 ‘That was of some gifts which might be in those that are carnall, This in none but such as are one with Christ.’

I answer, Fither he meaneth here, There is nothing of Antichrist without (which is contrary to what he acknowledgeth, that divers cor­rupt forms of worship, mens inventions are against Christ;) or if there be, Then Antichrist now, and hereafter may be weakned, and in put destroyed by some that professe Religion, and yet are not one with Christ.

He saith, Page 267. ‘The Gospell is the Tydings or Revelation of God in Love, Grace, or Mercy to his; or God manifest in the flesh; or making his Tabernacle with men, Rev. 14.6.’

I answer, The proofe to prove his definition, sheweth it is mans duty, as well as Gods love; Feare God, and give glory to him, &c.

Page 268. he saith, ‘The Gospell is no other then the mystery of salvation, revealed or declared in Spirit to men; And all outward Ordinances are rather the cloathing of the Gospel, &c.’

1 I answer, If so, Mr. Saltmarsh distinction of Gospel, and Go­spel cloathing examined, and the Gospel de­fined. How could this man call himselfe a Preacher of the

1 I answer, If so, How could this man call himselfe a Preacher of the Gospell? Could he reveale salvation in Spirit to men? It was but by word sure; Beside, I thinke he was not anointed with that pure anoint­ing, that infallible Spirit as the Apostles were; And let him shew one that is called Preacher of the Gospell, that was not so gifted: And unlesse he were so gifted, I wonder he would assume that Title, and be so against it. That he was not so gifted, I shall make appeare after, by his contradictions to himselfe, and others; and mistakings of Scriptures, &c. And he that wrote (The Doctrine of Baptismes) is against him; for he saith, The word preached is the Gospell, Page 19.

Againe, he mistaketh in his definition here; For it is the mystery of Salvation declared in word to man. Mar. 16.15. Go preach the GOSPEL &c. And he himself saith, No man could disciple men; Then they could not reveale the Gospel to the spirits of men, or in spirit to men: But Christ sent out his Disciples to preach the Gospel, and he did not mock them when he sent them out. And Paul saith Rom. 15.16. that he mini­steed the Gospel. But he could not do it to the Spirit. And 1 Cor. 9.18. that I might make the Gospel without charge; meaning the preaching of the same, by word of mouth, Gal. 2.2. he saith, he communicated unto them the Gospel. Yea, and these very wayes that the Apostles preached, and practised, they called the Gospel, Phil. 4.15. The Gospel was from the beginning, but the beginning of this way of administration, or disco­very, is that which he calleth the Gospel. So saith he again, 1 Thess. 1.5. our Gospel came not to you in word only, &c. but he saith not, not in word at all. And saith 1 Thess. 2.4. They were put in trust with the Gos­pel. Yea, the maintainance for the Minister, is called the Gospel, 1 Cor. 9 14. There is abundance of places in the New Testament, speak of preaching the Gospel: And what was that? why, that which Christ sent them out to preach. What was that? Repentance, and Remission of sins through his name, buk. 24.47. Peace by Jesus Christ. Act. 10.36. Teaching obedience to all things, he commanded his Disciples in that time, Mat. 28. ult. This is the Gospel the Scripture manifesteth. The Scripture calleth the Inward work rather the blessing of the Gospel, Rom. 15.29. Or the mystery of the Gospel, Ephes. 6.19. So that this distincti­on of cloathing of the Gospel, will not be made good from Scripture: It is called the Gospel, though it be not so properly the blessing of the Go­spel, till it be brought to the heart.

Yea, here he maketh the Scripture but part of the cloathing, Parables, Figures, &c. Whereas indeed, part of the Scriptures are Parables, but not all; as he would have us understand, and citeth John 16.24. to prove it; but it doth not prove it. He readeth it, Hitherto have I spoken to you in Proverbs: But the word is, These things have I spoken, &c. meaning, some things that he spake immediately before. For when he expounded the Parable of the Sower, was that Exposition a Parable? He spake to the people in Parables, to his Disciples alone, plainly; and that they con­fesse presently after, John 16.29.

Pag, 271. He saith upon his distinction, which is not proved by Scrip­ture, (and Philosophy or Reason may deceive) ‘That the distinction used concerning Ordinances, when they are called Gospel Ordinances, Gospel Commandements, in contra-distinction to the legall Ordinan­ces, is a great mistake, &c. for all the Ordinances under the Law, were Gospel Ordinances, or Ordinances holding forth a Christ; And so the Ordinances of the New Testament; and are all alike literall, outward, and visible, &c. And would prove them the same, from 1 Cor. 10.3, 4. They did all eat the same spirituall meat, &c.’

[Page 207] 1. I Answer, Though they be all outward, that will never prove them to be the same: Circumcision was outward, and Baptisme outward, That Ordinances of the Gospel are not the same with those of the law, as some would have them. yet not the same. The Preaching of the Law by Moses, and the preaching of Christ by the Apostles, both outward, yet not the same.

2 Neither do they figure out one and the same thing. The one were shadows of Christ to come in the flesh, of his death, sufferings, &c. The other remembrancers of the same done, fulfilled, and perfected, as in 1 Cor. 11. concerning the Supper, and that not till he come in the flesh to suffer, but till he come in person, the second time to judgement.

3 The Scripture he bringeth to prove it, is mistaken, for Paul doth not say, the Israelites Rock, and Manna, were the same Ordinances the Corinthians had, Their Baptisme in the Sea, the same Baptisme that they were under, &c. But he sheweth, that the unbeleeving Israelires, did eat of the same spirituall meat that the Beleevers did, and yet fell in the W [...]idernesse: And so the formall professours among them, might par­take of the same outward Priviledges of the Gospel, as the true Chri­stians did; and yet perish notwithstanding all this; as appeareth ver. 12. Wherefore, let him that thinketh he standeth, take heed least he fall.

Pag. 272. ‘But he concludeth, 1 Cor. 10 7: Manifestly wrested out I hope not wilfully, but mightily mista­ken. be ye not Idolaters as were some of them, for they sate down to eate and drink, and rose up to Play; (i.e.) They did Idol [...]ze those outward administrations, as their Manna, Water out of the Rock, and Passeover, which they did eat and drink, and rose up to play, that is, lived in the meer refreshments of such formall par­ticipation, and communion with meer outward things, and Ordinances, &c. Thus they rose up to play, after their Idolatry with those Admini­strations.’

I answer: This Scripture is utterly mistaken, for this rising up to play, is not to be attributed to such refreshments by ordinances here spoken of; but after their Idolatrous feast, as you may see, Exod. 32.6. it was not their being refreshed with water and Manna, nor any of Gods administrations: But with their Golden Idol Calfe. I am amazed to heare such a thing affirmed by such a man; search the Scripture, and see whether it be so. Think not of men above what is written.

He saith, pag. 332. ‘There is no little mistake concerning that in Heb. 6. (about Baptisme with water) where the doctrine of Baptismes is reckoned among the first principles of the doctrine of Christ; whereas those first principles are reckoned in the Hebrewes, not as if all of them, were things to be for ever the principles of every Christian; but of the Doctrine of Christ in some of those things as to that Age, those things being first brought forth in the ministration of Christ then: for if it were otherwise, and all they of necessity, as the first principles, then where is the other baptism of gifts, there mentioned in the words? for the word is Baptismes, and not Baptisme. And further, the Apostle doth rather call Christians up higher, more into Spirit: wherefore lea­ving [Page 208](saith he) the Doctrine of Christ, let us goe on unto perfection, or unto that which is perfect, which is Christ himselfe; as it he should say, Let us be no more weake Christians, but such as seeke higher, and more excellent things.’

I answer: The plea a­gainst Baptisme with wat [...]r from Heb. 6.1, 2. eximined and refuted. 1. Why may not I divide the officers, Eph [...]s. 4. some for a time, and some for afterward; as well as he here divided these prin­ciples?

2 I answer: These principles are to be the first principles of every Christian. Faith, and Repentance from dead workes, and Resurre­ction from the dead, and eternall Judgement, are for every Christi­an; And why not the other too? And Baptisme in Mr. Saltmarshes owne sense (into Christ) and why not Baptisme with water too, seeing the word is baptismes?

Quest. ‘But where is the baptisme of gifts there mentioned?’

I answer: There is the baptisme of the Spirit, and that is both gifts and fruits: for else we are not baptised by one Spirit into one bo­dy, 1 Cor. 12, 13. for we all have not those gifts. And so saith he that wrote the Doctrine of Baptismes, pag. 9. & 22. ‘The Baptisme of the Spirit, is Gods dwelling in us by the worke of the Spirit. And Master Saltmarsh saith, pag. 39. that 1 Cor. 12, 12 is being baptised into his Spi­rituall Body.’ It is a great Question, whether the baptisme of the Spirit be the baptisme of gifts only, and not the inward worke of the Spirit al­so? for had Cornelius, and his company only gifts when the Holy Ghost fell upon them? I conceive their hearts were wrought upon also: There­fore though the Baptism of the Spirit did consist partly in gifts, yet not wholly. And so we have the Baptisme of the Spirit still, though not in the same outward, What the Bap­tisme of the Spi­rit is. extraordinary gifts as they had. And Mr. Saltmarsh maketh them but one; for pag. 34. he saith, ‘Mat. 28.18. Goe teach all Nations, baptising them into the name, &c. is the baptisme of the Ho­ly Ghost, or gifts, &c. And pag. 37. he saith, It is the Baptisme of Christ, whereby all true Christians are baptised into fellowship with him, and onenesse with him, and so become wholly washed in the new Creature, or new Man, or baptised into the very name of Fa­ther, &c.’ Then, either these are both one by his confession, or else here is direct contradiction. But to take off this, he saith, ‘That of the Holy Ghost was a signe of this,’ but here is no Scripture to prove it; therefore he that beleeveth it, hath but the word of man only for his faith. Pag. 274. he saith, ‘The pure, spirituall, glorious assurance of Salvation, commeth from the knowledge of God, or the pure manifesta­tion of the Spirit of God, bearing witnesse, or giving testimony that we are the Sons of God;’ and this, saith he, is the unction whereby we know all things, 1 Ioh. 2.20. And yet he saith in another page, The unction is those extraordinary gifts of the Spirit. So that by his owne confession, it is not only in gifts, but in Graces and fruits; And so we have Baptismes truly in Scripture sense, and all the Baptismes it speaketh of.

And for the Doctrine of laying on of hands, it belongeth to every Christian in one sense or other; as I have proved in my Answer to the Exceptions.

And for the Apostles calling Christians higher, more into Spirit, The word [leave] Heb. 6 expounded. Gal. 3.11. lea­ving, saith he, &c. Doth he meane, they should leave Repenting from dead workes, or leave faith, &c. or that they should grow and thrive? I cannot see how they should leave faith; for the just shall live by faith: And beside, Mr. Saltmarsh saith, that perfection was Christ, and that the Hebrewes were come to, Hebr. 12. ye ARE come to Jesus the Mediator of the new Covenant, &c. and if they should leave faith towards God, then they should fall from Christ againe; so that it appeareth plainly, he calleth them to growth, and not to cast it off: And how will it make for casting off the other? To leave, is one thing; and to leave off, is a­nother thing. To leave off, is to forsake quite, Iob 9.27. But to LEAVE, is sometimes to goe about some other necessary, or more excellent thing, and so returne againe; not to forsake it quite, and not to be con­tinually, but sometimes exercised in it, Mat. 5.24. Leave there thy gift, goe and be reconciled to thy brother, then come and offer thy gift, Mat. 18.12. He leaveth the ninety nine, and goeth after that which was lost, &c. But he meaneth to returne to them againe, Mat. 19.5. A man shall leave his father, and mother, and cleave to his wife. Doth he meane, he must never doe ought for his Father and Mother more? No; but he must be more intimate and conversant with his wife, Act. 6.2. So it is here; we will not be alwaies exercising our selves in these principles, but in higher matters also: But he meineth not by leaving them, to throw them quite off.

Object. from Revel. 11.2.

But the outward Court which is without the Temple leave out: The objection from Rev. 11.2. concerning the outward Court, answered. and measure it not; for it is given to the Gentiles. Whence they argue, That the outward Court is ordinances, outward externall things, which were not to be measured, nor cared for; but given to the Gentiles and worldly professors, and not for the sincere Saints of God to be exercised in. Thus Mr. Saltmarsh: and Mr. Sedgwick, and divers others, they most of them agree here.

I answer; How will this appeare that it is Baptisme, and the Supper on­ly? If not, that it reach all outward ordinances, How commeth it to passe they preach, or conferre, or beare witnesse to God, or give testi­mony to God, as Mr. Saltmarsh calleth it? Is not that outward? Why is not that given to the Gentiles? Nay, is not the written Scripture out­ward? Why doe they not trample that under foot? And indeed some of them doe, some that I have conferred with; and others in their wri­tings, as Mr William Sedgwick, in his Book entitled, Some Flashes of the lightnings of the Son of man, Pag. 191, 192, 193. of his book. saith, The outward Court (among other things he nameth) is SCRIPTVRES. And he giveth this advice, ‘Leave them out, measure them not, take no paines about it, cast it off, owne it not, acknowledge it not, measure it not, for it is not worth the mea­suring.’ [Page 210](I have set downe his word at large before:) so that you see whither this exposition of the outward court tendeth; that those that make use of the Scriptures are Gentiles, carnall worldly Christians; and not Spirituall men as they are. And is not prayer by word of mouth out­ward? yea, say some of them, it is an invention of man; And is not marriage with women outward too? and Magistracy outward? Why doe they not trample all under foot? Consider,

2 Contradiction among their say [...]gs. They say in other places, The Temple meaneth ordinances. And if so, then here is ordinances taken care for; for here the Temple and Al­tar is to be measured. What will they have this Temple? There was outward ordinances performed as well at the Altar, and in the Temple, as in the outward court: were not the Sacrifice at the Altar? And was not Incense offered in the Temple, and blood sprinkled there? And was not there a Table, and Candlestick, and Shew bread, &c. And did not the Priests goe performe services there? So that here is a paradox: Out­ward ordinances cast out, and outward ordinances taken care for, by their owne exposition: So that they contradict themselves.

But by Temple of God, is meant the true Church of God: as the Co­rinthians are called, The Temple of the living God. Yea the true visi­ble Church; for it had worshippers therein, which are the members, true worshippers of God, in the true visible Church constituted accor­ding to Gospell order; for such a Church was Corinth: And this Tem­ple had worshippers in it also.

The Altar, signifieth the true Spirituall Altar Christ, upon whom all their prayers, and praises are offered, Heb. 13. Now these are allusions to the Temple, and Altar, and Court which was at Jerusalem: As all things almost in the Revelations are spoken by allusion to the old types.

Now in the Temple the Priests performed service, as Luk. 1.9. So the people of God are Spiritual Priests, 1 Pet. 2.5. without in the Court stood the whole multitude of people, good and bad, all Israell according to the flesh, Luke 1.10. signifying the false Church, and congregations Nationall of good and bad, pretenders to Christ, These should be cast out to the Gentiles, (i. e.) carnall Christians should have such a Church and constitution. And the holy City, (i. e.) the Church of the Jewes after the flesh, which rejected Christ, which formerly were a holy City, legally holy: was to be trampled under foot. This way the allusion runneth cleare, but not the other. For there were outward ordinances in the Temple, as well as in the outward Court.

Object. from Revel. 21.22.

And I saw no Temple therein, (i. e. in the City) No formes of worship say they, Objection from Rev. 21.22. answered. in the Church, no outward Administration.

I answer: This cannot be no Church of God; as the Temple is called, but worship, And then it meaneth, I saw no Jewish wor­ships, [Page 211]such as were used in the Temple, which many preached up in the Apostles times; and which many weak Jews stood for, though they beleeved, Act. 21.20. and which were to cease; according to Jer. 3.16, 17, 18. when Jerusalem shall be the Throne of the Lord, according to Rev. 21. and 22. Then (saith he) they shall say no more the Arke of the Covenant of the Lord; neither shall it come into minde, nor remember it, nor visit it, nor do that any more.

I shall onely adde some Observations and Answers unto some sen­tences in these Books, as I finde them set downe; for I cannot keepe the method I desire, because I finde them brokenly placed without order, as they came to hand (as Mr Saltmarsh saith) and so I must speak to them.

And first, consider, These men say they doe what they doe, Some sayings in Mr. Saltmarsh book set downe, and answered as they come to hand by the motions of the Spirit of God: Mr. Saltmarsh saith, He wrote this Book as it came to hand, and not according to man; meaning as God gave it by his Spirit; in the Epistle to the Reader, hee saith, ‘Hee wrote briefly, and not in the common method of Paraphrases, and tedious Discourses, because much of man is seene in that, and not the Spirit of God;’ and he received this according as it is written. And Mr. Sedg­wick saith, ‘He preached his Sermons as God gave them in, without premeditation, or to that purpose.’

To which I say, I would advise men to take heed what they cast up­on the Spirit of God, for it speaketh like it selfe: And in their Bookes are direct contradictions; Therefore all they say and write extempore, cannot be of the Spirit.

Mr. Saltmarsh saith, the two witnesses were MEN, Contradictions amongst them­selves are evi­dent, therefore all they say is not of the Spirit of God, as they give out. that prophesied ac­cording to the measure that God had given them. Mr. Sedgwick saith, They were Christ in flesh, and Christ in Spirit. Now these two, say they were both guided by the Spirit, and yet they give severall Inter­pretations, one contrary to another. If this be true, that they were both guided by the Spirit, here will be an imputation cast upon the Spirit one way or other; If these Interpretations, or one of them be not true, then the Spirit is wronged to have them both cast upon it; If they were both of the Spirit, then the Spirit will be found to contradict it selfe, which cannot be; Joh. 16.13. for it is the Spirit of Truth So that the Spirit is wronged, by these mens casting all that they deliver upon the Spirit; when they deliver some things contradictory to themselves, and also one to another; And yet the Spirit must be the Author. And in this parti­cular (I conceive) Mr. Sedgwick mistaketh; For this is the Revelation of Jesus Christ Revel. 1.1. And he here saith, MY two witnesses; Mr. Sedgwick mistaken about the two witnes­ses. shew­ing it could not be he himselfe, especially in flesh; for so he was before this Revelation was given, and was ascended before (Mr. Saltm. saith) out of flesh into Spirit; And the Revelation was of things to come. Nor it could not be Christ in Spirit, but in men witnessing to him; It could not be Christ in flesh; for he was dead, buried, risen, and ascen­ded, [Page 212]before this Revelation was given to John; yea he was buried, so was not these witnesses; Beside, these lay dead three dayes and a halfe, but he rose againe the third day. And it could not be Christ in Spirit, because Christ in Spirit cannot dye, Rev. 1.18. nor lye dead, nothing being left but a carcasse.

It is not possible but these men must wrong the Spirit, in making him the Author of all they deliver; because they say they are not infallible: But if they be not infallible, How dare they say that what they deliver is as God giveth it in, and from the Spirit? If they be infallible, why will they deny it, and so dishonour the Spirit, to make men they dare not so confidently rest upon them, which they might do, did they know they were infallible? And so the Spirits testimony is questioned by their owne words; for they say, That they deliver is bearing witnesse to God, and it is by the Spirit of God; and yet they are not infallible: And how can they maintaine the one, and not the other?

Mr. Saltmarsh in his Epistle to the Reader,

Saith, ‘God is in all his severall dispensations and measures; and Christians are not to hasten out of any, Replyes to some sayings of Mr. Saltmarsh in the Epistle to the Reader. till God himselfe say, Come up hither.’

Whence observe;

1 God hath his severall dispensations, and is in them: But Bap­tisme by water is his dispensation; for Peter commanded it, Act. 10. And breaking bread, is his dispensation, 1 Cor. 11. Therefore (by HIS owne confession) God is in them: And therefore we are to continue in them.

2 ‘We are not to hasten, &c.’ Then those that hasten out of them to the Taverne, and Ale-house, to lye drinking there commonly; and to loosenesse of life, cannot say God hath called them up: This is downe sure. And those that hasten from Ordinances, backe to their common old road, to communion with Antichrists ministery, and members; to pay and receive Tythes, which they say they can doe, which is of the Law; is not comming up, but going down.

Againe he saith, ‘He is not against Ordinances, so they proceed from their right principles, to their right ends. And page 55. For my part (saith he) I am farre from denying any Gospell forme, or way which appeareth to be the practice of the Saints then, because I conceive the Saints so gathering and practising, &c. And page 281. God is seen in Ordinances, as in created things. And 287. Christians enjoy God sweetly in them.’

See how he speaketh here. And yet he saith, page 119. ‘It shall be as much apostasie in the Saints to goe back to the first Ministery of Gospell times, which was the Ministery to the first discovery of the mystery hid from Ages, as it would be in them to goe back to Jewish Temple and Priesthood, &c.’ But hee proveth none of all this, nor [Page 213]much more that he speaketh after: for this is to deny Christ came in the flesh, and so to be an Antichrist. And saith Paul, If ye be circumcised, Christ shall profit you nothing, Gal. 5. See how strangely he contradicteth himselfe; confesseth truth, and then denyeth it againe.

I reply a word or two more.

If God be seen in Ordinances, Then he hath not left them, Ordinances maintained from his own sayi [...]gs. as hee saith elsewhere, And it is lawfull to eye God in created things, Psal. 19.1 Rom. 1.20. But God is seene in Ordinances more then in created things, even in instituted things, for those ends that God hath ordained them.

And if it be not against them, why doth he plead against them so in his Booke? This very confession intimateth that in his conscience he was convinced that Christians ought to walke in them, and make use of them. But in the same Epistle it seemeth he counteth Baptisme with water, breaking bread, &c none of Gods dispensations: for saith he, ‘I have spoken of the liberty of some that are spirituall, in some things of worship and discipline without sinne, yet of no other, but as the wis­dome of God shall direct to edification, and care of offence, and Scriptures allow, 1 Cor 9.22. To the weake I became weake, &c. Those words under the Law containe liberty to things once Instituted;’ [So that there he maketh Ordinances of the New Testament of the same nature of those under the Law, as Circumcision, &c. or as Idolls] ‘Those words, without Law, to things not Instituted (saith he) there­fore an Idoll is nothing in the world.’ [All outward forms of worship, are matters of liberty it seemeth; Liberty whether a man will preach, or declare Gods goodnesse, though there be a Command, Mar. 16 for that is a forme of words: And though Paul say, 2 Tim. 1.13. 1 Cor. 9. Woe is me if I preach not the Gospell. And a forme of wholesome words are to be held fast. Li­berty whether a man will use words of prayer, or exhortation, or ac­knowledgement of God; for al these must be done in one form or other. So it seemeth it is in a mans liberty whether he will performe any out­ward service to God in his body or no: So that now it seemeth Christ hath no Commands, but hath left all things to mens liberty.] And to that purpose he pleadeth in his Book, as I have shewed.

He seemeth to intimate that, That under the Law, and without Law, was liberty to things of former Institution by God, and of no Institu­tion.

But is there liberty from things of later Institution, I meane since Christ revealed in the flesh? or liberty to things forbidden by God, as Idol-worship? &c. which he seemeth to plead for; for in that place of the Corinthians, We know an Idoll is nothing in the world; 1 Cor. 8. Paul speaketh not to excuse those who worshipped the Idoll, or performed an Idola­trous service; But of such as did eat meat that was of the Idols sacrifice, the over-plus sold in the Shambles.

‘He saith, There are two things make Ordinances in divine right [Page 214]stood for. 1. There is an opinion that there is a very modell in Scrip­ture, to be discovered; which is to reduce Christians to bondage a­gaine, and to a forme without those very gifts, which are not to be found in the same.’ Meaning (as I gather by his Booke) Apostolicall extraordinary gifts, speaking with Tongues and Miracles.

1 There is a Modell in the Scripture, Answ. how God will be worshipped; what the Church is, (I meane the visible Church) what members, and order, and ordinances, as in the first Epistle to Timothy; which charge he commandeth to keep till the appearing of Christ.

2 I deny that ever the Scriptures of the New Testament were called the Letter: What the Letter in the true sense of it is. This is an unwholsome word, we have not footing for it in the Booke of God; so applyed. I confesse, I finde the outward part of the Ceremoniall Law, or Commandments of enmity contained in ordi­nances called, the Letter, as Rom. 2.27.29. Letter and Circumcision. Those outward ordinances of the Law. But that is Circumcision in the Spirit, not in the LETTER (i. e.) in the outward part according to the Law. And so Rom. 7.6. We are delivered from the Law, (meaning the Ceremoniall Law; for from the substance of the Law contained in love they were not delivered) that we should serve—not in the old­nesse of the LETTER (i. e.) not in the Law; but according to the Gospell or Spirit. And so, 2 Cor. 3.6, 7, 8, 9, 10, 11. where that which he calleth the LETTER, ver. 6. he calleth, The ministration of death, ver. 7. of condemnation, ver. 9. That which was made glorious, ver. 10. which is done away, ver. 11. And that which is called, Spirit, ver. 6. is called, The ministration of the Spirit, ver. 8. of Righteousnesse, ver. 9. That which excelleth in glory, ver. 10. That which remaineth, ver. 11. And the discourse from ver. 13. to the end, sheweth the Apostle speaketh of Law and Gospell; and not of outward parts, and inward. And so his conclusion is true, the modell in the Letter (that i [...], in the Law, and so himselfe expoundeth it, pag. 240.) tendeth to reduce Christians to bon­da [...]e. But the Modell in the Scriptures of the New Testament, or Gos­pell, is a part of their Christian Liberty, which they are to maintaine, Gal. 5.1.

Another opinion is (saith he) ‘That the setting up of such a forme is an immediate way of fixing God and his Spirit upon it, which is a finer kinde of Idolatry, to conceive that God entereth into outward things, and conveyeth his all glorious, and Almighty Spirit by them; when as they are only signes, &c.’

I answer; What he calleth a fine kinde of Idolatry, an­swered. For my part I know none that hold this opinion; if Mr. Saltmarsh did, he might have done well to have laid open who they had been, and not to have made all that stand for ordinances to be reproach­ed, because he hath written this: I make them not immediate wayes, (for that cannot be, seeing there is meanes used it cannot be immediate) nor mediate; but waite upon God in the use of them, for the discovery of himselfe, how, and when he pleaseth; And to discover to men my readinesse to obey God in whatsoever he commandeth, as Abraham in [Page 215]that command of offering his Son, went about it, Heb. 11.17. Gen. 22.2, &c. not as an immediate way of fixing God to it, but obeying God in what he commanded. A man may look upon God, and the enjoyment of God, and all for selfe, Isa. 58.2. But we use ordinances to manifest to men our obedience to God, whe­ther we enjoy God in them or no.

2 Where God hath promised his presence, or Spirit, or comforts in the use of ordinances, or outward things, (as some terme them) I may expect his making it good, without any fine kinde of Idolatry at all, Prov. 1.23 Turne you at my reproofe; Behold, I will poure out my Spirit unto you, &c. Men are to heare his reproofs which he proclaimeth; and in hearing this, there is hope of turning; and turning he promiseth there to poure out his Spirit, and make knowne his Word. It is no fine kinde of Idola­try therefore to heare the Word, Rom. 10. and waite at the posts of Wisdomes doores when she cryeth: Faith commeth by hearing, and hearing by the Word preached, and yet an outward thing; and this way the Galatians received the Spirit, Gal. 3. And yet not blamed for fine Idolaters for hearing the Word, and having faith wrought that way; and why should it be a fine kinde of Idolatry to waite for Gods discoveries in other ordi­nances, that are no more outward then that? And he himselfe confes­seth, God is enjoyed sweetly in them? Was not Peter one of these finer kinde of Idolaters, Act. 2. When he biddeth them repent, and be bapti­sed, and they should receive the gift of the Holy Ghost? And doth not Mr. Saltmarsh say, God gave them the Holy Ghost in the Apostles mini­stery, and it was promised (saith he) in the commission, Mat. 28? And was it a fine kinde of Idolatry therefore to expect it there? Thus you see when men run from Scripture, how they contradict themselves in what they write; Contradiction. when God had promised his presence betweene the Cheru­bims, over the propitiatory, was it any fine kinde of Idolatry to expect it there? See this mans owne confession, pag. 108. he saith, God did appeare in wayes of outward Administrations, as Tabernacle, Tem­ple, &c.

‘He saith, That of Gods appearance and conveyance of himselfe in outward things, according to this opinion, is such as the Papists hold as to Images, and things conferring grace, Ex opere operato; and all Ido­laters accordingly, &c.’

Doth Mr. Saltmarsh look upon the ordinances of Christ, and his Apo­stles instituting, which is all one; as an Image made by a Papist, or a Golden Calfe, made by Idolatrous Israel, directly against Gods com­mands? Then certainly they are to be rejected: And he saith, they are not, in the next words, in the same page, where he saith, ‘Christians sweetly partake of them, and God maketh heavenly things appeare by earthly; as Thomas, may see and beleeve.’ But what heavenly thing doth God make appeare by Papists Images, or Israels Golden Calfe? or how sweetly did they partake of them, or of God in them? or what Para­bles, figures, or types of Spirituall things were they? If ordinances be [Page 216]such, away with them, grind them to powder: The people of God are far from partaking of spirituall things in them; and from seeing any thing of Christ in the sides of an Image, and so to beleeve as Thomas did. If they be not alike; Then I wonder that men should make such similitudes, to work the hearts of people (who idolize their persons, and take all they say as an Oracle) to a base esteem of the Ordinances of God, by such unequall comparisons.

‘He speaketh of a mystery of Satan; It is (saith he) to fortifie corrupt nature against the Spirit of God, and therefore counterfeiteth the spirit by false revelations, and appearances, as casting reproach upon the Spi­rit of God; as praying by the spirit, and preaching by the spirit, and new revelations, and new light; thus making the world blaspheme, and the weaker Saints afraid of the glory of the spirit, lest it prove a delu­sion.’

1 He saith, Satan counterfeiteth false Revelations, and appearances, And such Revelations and appearances there is, not onely in the world, but among such as are against Ordinances. For when they hold forth things directly contradicting one another, the one must needs be a false revelation or delusion. As to say, I own the Scripture to be the word of God; Contradictions noted. and the same man to say, I know no other word of God but Christ; the one of these is a delusion, unlesse there be a further explication of the sayings.

2 He saith ‘It maketh the world blaspheme, and weaker saints afraid of the glory of the spirit.’

I Answer, no; They are not afraid of that, but of receiving delusions for Truth. All the Saints are commanded to try the spirits, and not to beleeve every spirit; And because weaker Saints (as they please to tearm them that walk in the use of Ordinances, assuming strength to them­selves) dare not receive every thing that they say is by the spirit, (though there be meer contradictions to Scripture, and their owne sayings one a­mong another,) This argueth not that they are afraid of the glory of the spirit, but that they desire to glorify the spirit.

Mr. Saltmarsh saith, ‘The perfecting of the saints, Ephes. 4. was in all A­ges, D.P. and therefore that hath relation to Christ, and not to the gifts spoken of there.’ Another of them saith, the perfecting of the saints, was for that Age only, because Apostles, &c. do not continue. Here is a contradiction one against another.

Mr. Saltmarsh maketh the Baptisme of the spirit, to be the Baptisme of gifts, page 33. and yet pag. 39. he saith, it is the being Baptised into Christs spirituall body, 1 Cor. 12.13. By one spirit are we all Baptised, &c. That is another Baptisme, for we all have not those gifts. And if he mean they are one and the same, Why doth he distinguish them? If they be not one, why doth he make them one? So that here is contra­diction.

Mr. Saltmarsh saith, that the Gospel is the revelation of the mystery of [Page 217]salvation in spirit only, in one place. And pag. 68. he calleth the Gospel Graces, or the second Heaven. pa. 106. He calleth the Gospel Christ. And Doctrine of Baptisms pa. 19. saith, The word preached is the Gospel. Here is contradiction againe.

One saith, the ministery of the revelation is come, which he saith, D. P. is the ministery of Christs God-head, Lord of Lords, and KING of KINGS And Mr. Saltmarsh pag. 123. saith, it is not the time of Christs reign.

He that writeth the Doctrine of Baptismes, pa. 5, saith, speaking of those Act. 19. this Baptisme into the name of Christ, was not the repeating of any Water. Mr. Saltmarsh saith, it was alwayes with Water, and proveth it; and the Scripture is clear for it. Here is contradiction.

He saith pa. 6. The greatest glory of the New Testament is, the Baptism of the spirit, which is that of gifts, as he instanceth in Act. 2. Mr. Saltmarsh saith, the glory of the spirit in after times is greater. Here is one against another.

He saith pag. 14. The Commission is, I would have you go teach all Nations. Mr. Saltmarsh saith, it is, Goe ye into all the world, I Disciple the Nations, and Baptise them. Here is contradiction among them­selves.

He saith pag. 19. Teaching the word, was the outward means of Bap­tising with the spirit, and saith Mat. 28. sheweth it; Others make the lay­ing on of hands the outward meanes: So here is contradiction among themselves.

But the truth is, Mat. 28. with Mar. 16 shew, That teaching the word, is the outward meanes of begetting faith, and then those Beleevers have right to water Baptisme; That it sheweth: So Mark. 16. Go preach the Gospel—He that beleeveth and is Baptised shall be saved. I have noted these contradictions for this end; That the Reader may take no­tice, that all that men say is of the spirit, is not so. TRY THE SPIRITS 1 John 4.1.

I shall now come to speak to some sentences in Mr. Saltmarsh his book. He saith pag 15. ‘That is the true Church or body of Christ, Some sentences in M. Saltmarsh book, answered. which is Baptised by one spirit, into onenesse, or unity of spirit; An unity or in­corporation with Christ, being made perfect in one, even in one, as thou Father art in me, and I in thee.’

I Answer, The Scripture speaketh also of particular Churches, that are true Churches But he saith, they were types of this, but bringeth no proof for it.

He saith pag. 17. ‘This Church was the pillar and ground of Truth.’ I Answer, so were particular Churches, 1 Tim. 3.15. for such a one was Timo­thy in, the Church of the Ephesians, 1 Tim. 1.3.

Pag. 18, 19. He saith, ‘This Church is not to be divided by any outward thing, which is of this creation, which are visible, outward, or perishing. Col. 2.20, 21. Or by any fellowship, or Ordinances, below the glory of the spirit, which are part of the first Tabernacle.’ [But the Ordinances [Page 218]of the Gospel are no part of it.] ‘And therefore whatsoever fellowship in pretence of Church notion, or Baptisme notion, or Presbiteriall notion, shall cast it self into any modell of the Letter’ [That is of the Law.] ‘which alloweth not communion with other Beleevers in spirit,’ [How shall we know them but by their works? Neither do we deny fellowship in spirit, with any that are in spirit,] ‘in whom the power of the spirit can­not be denyed, but to be visible and apparent beleevers; though not in the practice of some particular Ordinance; such fellowships will in the day of our Lord Jesus Christ, or clearer revelations of Christ, see how they have offended many little ones.’

So will he that hath written to beat down Ordinances of Christs in­stituting; as appeareth plainly in Scripture. And whether doth he of­fend most, that dare not walk contrary to what he findeth to be the rule of Scripture; or he that refuseth so to do, and will have no fellowship in Ordinances at all. ‘Whom in these outward things they ought to have pleased to edification; The law of love, and spirit, and life, being more excellent then any worldly rudiment whatsoever,’ Col. 2.20. [That is not Gospel Ordinances.] And why ought not they in these outward things to please their weak Brethren to edification, to walk in the use of them?

If Baptism by water, and the Supper, be a signe and figure; and so le­gall; and particular Churches, a signe and figure of the true Church; (as he saith it) is not the Scripture written also, a figure of the Law written in our hearts? And so when the spirit is revealed, the Scripture is flesh, of the first creation, &c. And Mr. Saltmarsh his Preaching, is but a type or figure of the Preaching of Christ, the true Prophet; And so his preach­ing the Gospel was but Flesh, Carnall, a type of the first creation, &c.

‘Pag. 31. He saith, Therefore we are said to be Circumcised with him in Baptism, Col. 2.12.’ The Spirit guided him not here; for it saith, BU­RIED with him in Baptism.

He saith, ‘Christ Baptized none, but his Disciples, John 4.1. so as his Disciples Baptised not as his only ministration, but from John; and as in his ministration, unto the Lord Jesus; as a ministration that was so acceptable to the Disciples;’ And Pag. 80. he saith the same: (The Scripture saith it was Christs act, Joh. 3.23. & 4.1, 2, 3.

He saith, pag. 33. ‘The Baptisme of water was called the Baptisme of Repentance, and manifestation to Israel; because the comming of Christ in the flesh, was the first opening of the mystery of Christ in the flesh to those who were under sin and bondage, as the Jews and Gentiles were, Act: 19.4. Joh. 1.32.’

He might have done well to have proved his reason from Scripture, we are not bound to beleeve it else; And are not Jews and Gentiles under sin and bondage now, as well as then? And therefore his reason holdeth good now as well as then. Beside, I conceive it is, That hee might be made manifest to Israel, The reason is, because he was to come to Israel after the flesh; and Israel looked for the Messiah; Therfore it was rea­son [Page 219]he should be made manifest to Israel. And beside, the word of grace was first tendered to Israel, and he was first sent to Israel. Acts 13. Mat. 15. And he calleth it the Baptisme of Repentance, because the Subjects of this Baptism were such as repented; for they confessed their sins, Mat. 3.

Pag. 35. ‘The Baptisme of God, or the Holy Ghost, was administred from Christ, in the Apostles ministration; Be Baptised, and ye shall receive the gift of the Holy Ghost, Act. 2.’

This was, be Baptised with water; for if it had been the Baptisme of the Holy Ghost, it had been non-sense; Bee Baptized with the Holy Ghost, and ye shall receive the gift of the Holy Ghost.

Pag. 37, 38, 39, 40. He defineth what the Baptisme of Christ is, which he calleth. ‘His owne proper, and spirituall, and only ministration.’

We doe not affirm that the Baptisme with water, is the Baptisme of Christ in this sense, because it is his own proper, and spirituall, and only ministration: But a thing ordained, and instituted by Christ, and so it is the Baptisme of Christ, as truly as the other. And so the Disciples prea­ching was truly the teaching of Christ, they being sent out to do it, as truely as his teaching the heart; though it was not his proper, and spiri­tuall, and only ministration. So the sufferings of the Saints, are called the sufferings of Christ, 2 Cor. 1.5. So the Churches are called, the Churches of Christ, yet gathered, and planted by the Apostles and Disciples mini­stery, and not by his owne proper, and spirituall, and only ministration, Rom. 16.16. Christ is said to work, and the works that he did are called, the works of Christ, Mat. 11.2. And yet the work that Epaphreditus did is called, the work of Christ too, Phil. 2.30. So a man is called, a mini­ster of Christ, not that he ministreth Christ himselfe, but is appointed of Christ to minister in the things of Christ, Col. 1.7. So the word of Christ is not only his owne proper, and spirituall, and only ministration; But the word of the Gospell, written by the Apostles, and Evangelists, and preached to us, Col. 3.16.

He saith, ‘The Baptisme of Christ thus administred, in his own spi­rituall nature upon his, is the very Baptisme by which we are in the fellowship of his sufferings and death.’ Phil. 3.10. Rom. 6. [And yet he acknowledgeth that, that Rom. 6. is the Baptisme with water in his Ex­ceptions] here is contradiction.

He saith page 44. ‘That Apostles, Prophets, and Evangelists, Pa­stors, and Teachers, were knowne to be such, both by the Saints and people of God, to whom they did according to their gifts administer; And to themselves, they administring in the knowledge of such gifts of spirit as were in them;’ [If they were so certainly knowne to the Church, How came the Churches so far out of conceit with Paul, as the Corinthians? 2 Cor. 1.1. And to fall into faction concerning men? 1 Cor. 1. I am of Paul, and I am of Ap [...]llo, &c. And the Galathians to be Pauls enemy, Gal. 4.

He saith, page 47. ‘All gifts now, are either naturall, or artificiall, or [Page 220]purely spirituall; upon that account, not upon any account of distin­ction of gifts, and offices, as at the first, &c.’ [All gifts come from God, both officers and order for them: But for officers they are ei­ther sent immediately by Christ, or chosen by the Church; and that remaineth still.

Page 48. he saith, ‘Then the Spirit of God was powred out in gifts, and the Disciples were taught from God, and Prophesied and Preach­ed from the meer Gift, and Spirit received: But now Prophets and Pastors are taught from another account, viz. upon a more artificiall, and industrious, and humane account, and their regenerate nature;’ then they ministred and spake as the Oracles of God.

And did they not use Industry and Art then? What meaneth Paul to bid Timothy STUDY to shew himselfe a man approved, 2 Tim. 2.15. 1 Tim. 4.13. 2 Tim. 4.13. and give at­tendance to reading, &c. And to charge Timothy to bring him the Books and parchments that he left at Troas?

2 Is not their regenerate nature, and their enlightnings of the Spirit that way; and their gift by that means a gift of the Spirit, as well as the others?

3 If he meane by that phrase ‘(Then they taught as the Oracles of God)’ infallibly, as he seemeth to import in his Epistle to Mr. Knollis page 328. where he sheweth he meaneth infallibly, purely, and im­mediately from the Spirit: I would faine have him shew me where he hath any warrant to teach or preach now; seeing I conceive, he will not say, he teacheth infallibly, by a pure spirituall gift immediately: for there is a Command, that every man that speaketh, speake as the Oracles of God: and I would fain have him give me a Scripture proofe that any man spake otherwise, that was allowed of God to teach in all the New Te [...]stament, where the proofe is that any may teach that cannot so speake, if his argument hold against it?

And if there be no restoring of those gifts (as he saith) why will they undertake to doe as they doe, to professe they have the same gift? for they say they speake not by Art or study, but as the Spirit moveth, and God giveth them utterance: And if so, then the gift is restored in them one way, though they deny it another way; If they have not that gift, why doe they cast all they say upon the Spirit then?

Saltm. Page 52. ‘The present Ministery of men among all the Chur­ches, &c.’ [This man would have but one Church before and now he himselfe acknowledgeth CHURCHES at this day.]

Page 53. he saith, ‘This principle of local Separation, he findeth is both Jewish, and Legall, and Literall; and is sucked in by the Saints from the first Gospell discovery, and from the Law, and Mosaicall principles of Separation.’ I answer, what is this, but to charge Paul that writeth to the Corinthians the Commandements of the Lord, to hold Legall, and Mosaicall principles? for he writeth to them to separate locally [...] Cor. 6.17.

Page 54. he saith, ‘All the Law of outward order and forme, is one­ly a supplement to the absence of the Spirit of God, and to order their outward man among men, to their fellow Saints, and 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.’

I answer, 1 They had the Spirit of God gloriously in the primitive times, and outward order too: Therefore it could be no supplement to the Spirit.

2 We are to order our selves among men, to the Saints and world, that they may see our good workes, and glorifie God, Mat. 5.16. as well as those in those times; Therefore we are to stand for outward order as well as they. I must see a mans life ordered by the Spirit as well as hear him speake spiritually, else I shall question whether it be the Spirit of God, seeing [...]athan can transforme himselfe into an Angell of light. 2 Cor. 11.

He saith page 55. ‘I am far from thinking these Administrations to be our glory, and high point of reformation; which our brethren of the Independent, and Baptisme, and Presbyteriall way do.’

I answer, For some of them of Baptisme way, I can testifie they think no such matter; but they thinke the high point of reformation lyeth in heart and spirit, to have that spirituallized and filled with the enjoy­ments of Christ, and so to live upon him dependingly and derivingly, and to live unto him obedientially in heart and life, But we do not think this is no point of reformation, to maintaine that order, and those Ordi­nances Christ hath left us upon record in the New Testament; for to make no matter how and where we worship, or what worships we are in, we think it is a point of no reformation: Seeing we are tyed in Scripture to glorifie God with our bodies, as well as with our spirits. 1 Cor. 6.20.

He saith, page 56. ‘It is cleare our living in such administrations is our bondage; and citeth 1 Cor. 13.8, 9, 10, 11, 12. to prove it, Now we see darkly through a glasse, and see in part, and when that which is more perfect is come, then that which is in part shall be done away.’

I answer, 1 The words are not truly read; He saith, when that which is MORE perfect is come. Answer to 1 Cor. 13.8, 9, 10, 11, 12 cited by M. Salt. All the Translations in English that I can finde say, When that which IS perfect, not MORE perfect: Not as if when a man is a little more drawne up into spirit, then he must throw off use of Ordinances: But when that which IS perfect, which is not in this life, as I shewed before. For saith the Apostle, Here we know but in part; Then it seemeth we must have greater knowledge when we cast off Ordinances, then ever Paul had in all his life; for he used them.

And when that perfect teaching is come, that we have no need of Mr. Saltmarsh, nor other mens teaching; Then I conclude such a perfect Baptisme is come, that we shall not need water Baptisme.

2 I leave it to the judgement and consideration of any man of judge­ment to conclude, whether that [THEN] be in this life or no, [Page 222]while the flesh lusteth against the Spirit, in Tabernacles where we groan to be delivered; Gal. 5.17. 2 Cor. 5.1, 2. or when we shall see face to face, and know perfectly as we are knowne; seeing this knowledge cannot be while we are in this body, 1 Joh. 3.2.

3 The Apostle speaketh not of the utter abolishing those things that are but in part; for he knew but in part, and prophesied but in part: Now he meaneth not, when that which is perfect is come, his knowledge shall be done away, for it shall be much more inlarged and glorious.

Pag. 60. Speaking of different Administrations, and having spoken to Johns, which I have answered before; he saith ‘The other ministration was the Gospel in the flesh of Christ, &c.’ [Johns ministration was the Gospel, Mar. 1.1-5. and Luk. 16.16. The Law and the Prophets were untill John, since that time the Kingdome of Heaven is preached, &c. TILL John, that is strictly observed till then; not till the end of Iohns ministration, but till the beginning: as appeareth, not only by Luk. 16.16. but clearly by Mat. 11.11. All the Prophets prophesied till Iohn, And this is intimated also by Christ, Mat. 5.17. Thinke not that I am come to destroy the Law and the Prophets, &c. Why should Christ intimate such a thing to them, but that he knew they took occasion to think so from som­thing which Iohn had revealed, which they saw not in the Law and Pro­phets before, concerning a new ministration under the Gospel, both in his Preaching and Baptising? And men pressed into the Kingdome, (i. e.) into the Gospel under Iohns ministration; which made them think that Christ intended sure to destroy the Law and the Prophets: And so Christ speaketh to their thoughts, as Iohn Baptist did to the Pharisees and Sadu­ces, Mat. 3.9. And Christ to his Disciples, Mat. 10.34.

2 If the finishing of Iohns ministration put an end to the Law, and Le­gall ministrations: Then were the Administrations of the Law ended before the death of Christ, for Iohn was beheaded before Christs death. But that is false, Col. 2.14. Therefore the other.

Pag. 61. ‘Another ministration (saith he) is in the Graces, operati­ons, and fruits of the Spirit, as of Faith, Repentance, Self-deniall, Hu­mility, Meeknesse, &c. Gal. 5 22.’ [And this ministration was also in time of the Law, and under gifts and ordinances, and now also; and shall be while this world standeth: when will the time be that a man is not to be humble, or to deny selfe, &c?

Pag. 62. He speaketh of the ministration of Angels, Revel. chap. 1. & 2. whether any man on earth shall have any such Administration to him, remaineth to be proved.

He speaketh of another ministration of patient bearing, suffering, and doing good to enemies. [And this also was under the administration of Ordinances, both of Law and Gospel.]

He saith, pag. 66. concerning the last ministration, which he calleth, ‘The mere full and naked ministration of God by himselfe in Spirit;’ he saith, ‘It is not only at the last day, done upon the whole Body of [Page 223]Christ, but is fulfilled in its particular accomplishments in the Saints here.’

[But I see no Scripture proofe for it. He citeth, Revel. 22.22, 23. but telleth us not the meaning of the text; and if it doe not meane as he mea­neth, then it doth not prove the thing. For we may ask, 1. To what time that relateth? 2. To what Church, or people? 3. What he meaneth by Temple? If he say, Gifts, and Ordinances, and Baptisme by water, &c. Then he himselfe contradicteth himselfe, for he saith, these are the Court of the Temple given to the Gentiles.

Pag 69. saith he, ‘As Christ was in the world, so is every Christian; he was made under the Law, under Circumcision, &c.’ [It is true, Gal. 4.4] ‘under Baptisme, and the Supper of Bread, and Wine;’ [The Scripture revealeth no such thing] ‘and then he crucified all that flesh he walked in under those dispensations, and entred into glory: For thus it behooved Christ to suffer, and to enter into his glory, Luk. 22.’

I answer; 1. That every Christian is made under Circumcision with hands, I know no Scripture affirmeth it. He saith, ‘As Christ was in the world, so, &c.’ I say, every Christian was in the world. But if he meane un­der the same dispensations, I say, No: for then every Christian must come into the Temple, and be Circumcised the eighth day.

2 And then (saith he) he crucified all that flesh, &c. And if he will but allow us, that which he seemeth here to allow; That we shall be as Christ was under Baptisme, and the Supper of Bread and Wine till we dye, as the Scriptures cited proveth he was, why will he plead against it so? And this may serve for answer to the like thing affirmed, pag. 260.

Pag. 70. He saith, ‘And while God lived in each ministration, quick­ning, and glorifying, and acting it for himselfe, the presence of God, and of Spirit, was to the Disciples like the Sun in Summer shining up­on them; the candle of the Lord shining upon their heads, and his se­cret upon their Tabernacle: But when the line of Gods season was run out to its point, and extremity, that he would no longer stay there, nor have his glory inhabite in such and such a ministration; then that ministration became a place of desolation, a solitary place, for the Satire to dwell in, and the Scritch-owle to sing in (i.e.) for the spirit of Apo­stasie and Antichrist to possesse, and act in, &c.’ And so he goeth on shew­ing we should not abide in a ministration, when God hath left it.

I say so too, when God hath utterly left it. But he hath not yet proved the ministration of Baptisme by Water, and the Supper, and other Ordi­nances are left of God. Where is the Bill of divorce that God hath given them? Is there no Christian under Baptism with water? if there be, Doe all his experiences faile him, that tell him, that he enjoyed God in that ordinance, and doth still sweetly in the use of the Supper? And if God have left these, and the Spirit also, why doth he tell Mr. Knollis, he is not against the Baptism of water; and it occasioneth abundance to fall off from their obedience, and some to loosenesse of life, and look upon Or­dinances [Page 224]as an Odium, by his writing this Book? And if God be gone from those Ordinances, and those that use them be possessed with a spirit of Apostasic, and Antichristianisme or iniquity; as he intimateth those are that continue in Ordinances when God is gone, or that they finde such a spirit dancing or singing there; How durst he say, he was not against it? For my part, I think all Christians should be against a spirit of Aposta­sie, and Antichristianisme, and Iniquity; and if God be not gone, but be still found there, how can he prove they be ceased, and carnall, and flesh, and only for the age of the Apostles?

From Pag. 84-93. He maketh a discourse of the life of outward or­dinances, as he saith, and telleth us, what the new Creature is, and the true spirituall ministery by which he groweth up; and the true spirituall Baptism, and the Supper of the Lord; and Minister, and Pastor, and El­ders, and Church, and Keyes, and Excommunication, and Gospel order, and Government, and Covenant, and Ordination, and Trial of gifts.

I answer; If he meane there is no outward ministery, nor Baptism, nor Supper, nor Minister, nor Pastor, nor Elder, nor Church, nor Keyes, nor Excommunication, nor Gospel-order, &c. And that all is false but that which he nameth; then it is against the cleare Scriptures of the New Testament; or else these Scriptures will prove of no use. As for exam­ple; ‘The true Spirituall Minister is Jesus Christ,’ saith he, &c. Was Paul and Apollo false Ministers therefore? If so, then Paul abuseth the people of God when he saith, 1 Cor. 4.1. Let a man so account of us as Mi­nisters of Christ: And yet these were not Christ. If he meane these things are truly Spirituall in way of preheminency to the outward, the life of them; not condemning the outward, I yeeld to him: But that I think is not his meaning; and then see whether this tendeth. There is no Church to be seen outwardly, if the Christian be the minde only; as Mr. George Hassell would have it; nor no outward order. What is being in the Church then, Job 10. ult. but as being in the Grave, a place where there is no or­der? So that in the Thessalonians, 2 Thess. 3. That reproveth idlenesse in outward calling as a disorderly walking, is nothing; idlenesse may be: that is no disorder now. Sins that both Law and Gospell condemneth are no disorder now. If they be, then there is a true Spirituall order out­wardly, as well as the members differing one from another in glory, and spirit, and power. And he seemeth, pag. 90. to be of George Hassels mind, that the Spirit only is the Christian; ‘Christ being a spirituall head, hath a spirituall body.’ It is true. But by his discourse he seemeth to meane a body only in spirit, and nothing outward; and so the outward members of the outward man may doe what he will, and walk loosly in all sin, for they are no part of Christs Body; yet he confesseth outward excommunication. pag. 306.

Pag. 100. He saith, ‘There have been Christians in severall formes and worships, under Episcopacy, Prelacy, Presbitery, &c. in all places among Jewes, and Gentiles.’ [I yeeld to this, yet give us leave to say [Page 225]according to Scripture truth, The Churches which are false, are false; in their constitution, order, &c. Beare with us, for your censure of Ad­ministrations possessed with a spirit of Apostacy, Antichristianisme, and iniquity, is as harsh. We confesse true Christians, possessed with the Spirit of God, though living in Churches of false constitution, as Gentile Idolatrous societies were; and though God had his people there, this will not warrant their staying there, when once they see the evill of it.

Pag. 109. He saith, ‘Before the Administrations God was in, as Ta­bernacle, Temple, Priests, Prophets, &c. which God laid by, he never appeared in them more: Nor Christ when he had once ended his Administration in the flesh, he never restored it in that very way againe.’

I say no; he never did, nor intended to suffer more: But he declared to his Disciples the things concerning his Kingdome, in his Body, before his Ascention, Act. 1.4.

‘And so in all reformations, respectively to these former Administra­tions, they never returned back, or re-assumed the same againe, after once God refused it, or laid it by: When Christ came in the flesh, he did not make it his work to settle the Priesthood againe, &c.’

I answer; When God layeth by an Administration utterly, forever; then indeed the people of God are to lay it by, and re-assume it no more; but not till then. Now where hath God laid by preaching of the Gospel, or baptisme with water, of the Supper?

Againe, the Priests, &c. were types of Christ, and his comming in the flesh was to put an end to them; among other ends, Heb. 10. so that if he had setled them againe, he had fought against himselfe in it. Prove the same of these Ordinances or Administrations.

He saith, ‘The falling away hath put an end to them.’

I answer; Where will any Scripture prove, that Apostacy, or the creep­ing in of Anti-christ putteth a finall end to any Administration of God? This is an enemy to God, and the Saints; and when enemies have spoyled them of administrations, they have taken them up againe; as the Jewes, concerning their first and second Temple. But when Christ putteth an end to them, then they are no more to be used. Israel Apo­stated and fell away from the worship of God often-times under Idola­trous Kings: yet the godly Kings re-assumed it againe, till Christ came, and put an end to that kinde of service. Israell Apostatized from dwel­ling in Booths; yet finding it in the Word as their duty, they took it up againe: And there was no end put to it by their Apostacy, till Christ came, who was the end of those types and shadowes. And if we have figures and types now under the Gospell, as he saith we have; then it must be Christs comming must lay them by, and not Apostasie. Israell being recovered from Babilon, built her Temple againe, and set up her Administrations: And though God was gone, as in Ezekie. I proved be­fore, [Page 226]yet he came againe when it was built againe. So the Israell of God recovering from mysticall Babilon, may take up her Ordinances a­gaine, though they have been corrupted by Anti-christ, and God gone in that respect: till Christ reveale otherwise. And since the people of God have re-assumed them, God hath come againe, and been seen and enjoy­ed in them; and they have found God in Sodome, and Christ in the Grave; if Ordinances be Sodom, and the Grave (as he intimateth.) And for those extraordinary gifts which the Church hath not, she cannot take them unlesse God give them.

2 Is not Preaching an administration that was from Christs time to the falling away? And was not Doctrine corrupted by Anti-christ, as well as other Ordinances? 2 Pet. 2.1, 2. And were not gifts gone from false Doctrine as well as from false Worships? Did not false Teachers creepe in, and bring in damnable Heresies, as well as false Worships, and corrupt Or­dinances? What warrant is there then to re-assume Doctrine, but to wait upon the higher teachings of the Spirit, seeing this was laid by at the time of Apostasie and corruption, as well as other Ordinances?

Pag. 110. He saith, ‘The falling away was no more, but the Lord ga­thering up, and taking in the out-goings and operations or gifts of the Spirit, in such ministrations.’

I answer; When the Lord gathereth up his Spirit, no man can have it in any ministration; that is true. But the gathering up of those gifts did not prove the ceasing of Ordinances, as Baptisme with water, preach­ing the Gospell, the Supper: Neither hath the Lord said any where, they shall cease; neither hath he revealed it, that they were ordained upon some speciall Reason, and then to cease; as gifts and miracles were for confirmation of the word then spoken, Mar. 16. ult. Heb. 2.2. There­fore the one might cease, and God gather up one? and the other con­tinue, that was not given for that end.

2 It seemeth by this affirmation, it was long of God that men fell a­way, whereas the Scripture sheweth it was their owne corruption; Be­cause iniquity aboundeth, the love of many shall wax cold, and because of false Teachers, 2 Pet. 2.1, 2. And Heb. 3. Take [...]eed least therebe in any of you an EVILL heart of unbeleefe, in departing from the living. God. And indeed God gathered up his Spirit because of sinne, Gen. 6. My Spirit shall not alwaies strive with man for that he also is flesh, and the imaginations of his heart are only evill continually.

Pag. 114. He calleth the Saints, ‘Spirituall vessels, or Golden cups of the Lords Temple, carried away captive, and live under the flesh.’

I answer; If so, then when the Lord bringeth them out of Captivity, they may returne and build their Temple; I meane, not only Christ in Spirit; but all those Ordinances that he left them in his Word to walke in.

He saith, pag. 121. ‘All that pretended refomatrion by gifts and [Page 227]Ordinances, which tendeth to the reducing of us to that first Ministe­ry of the Apostles times, which they of the Presbytery, Independency, and Baptisme endeavour; is but a building up those things which the Lord would have destroyed, &c.’

I answer; 1. This is not proved; and beside, we have warrant from Christ to reduce things to their first purity, so neare as we can, when they are out of order; as I have shewed.

He saith, ‘And therefore the Lord suffered the Man of Sinne to pre­vaile upon it, &c.’ I answer; Did it follow, that because the Babilonians of old prevailed over the people of Israel, and destroyed their Temple, and worships; that therefore it was Gods minde to have it utterly de­stroyed for ever? No such matter. Neither doth it now follow, that because the Man of Sin prevailed through the negligence of the Church, therefore God would have his Ordinances in the first purity destroyed. This is but reason, and he that writeth it giveth no Scriptuie proofe for it.

Page 115. In describing what is the Beast, and false Prophet, and Whore, he saith, ‘This is the Whore too; for when the Spirit is de­parted from God, and the life of God, is become an Adultresse; having lost its first love, or husband, even the Lord himselfe; and sitteth upon a Beast, even the flesh, &c.’

I answer, This is the Spirit of whoredome, but there is whoredome in act also; And so he confesseth, ‘That Antichrist worketh as well with­out to the world, as within in the flesh of every Saint.’ And therefore though the false Prophet, and Beast, and Whore, be within in the spirits of false Prophets, Beasts, Whores; yet they are without also.

Page 132. He asketh, Where are those gifts of pure anointing now?

I answer, In the Scripture: And so farre as Pastors and Teachers teach the truths of Scripture, so farre they teach the pure Anointing.

Page 249. He affirmeth, ‘That the Jewes were but figures of the children of the Bona-woman, and of Christians under the Apostasie, in meer letter, and corrupt formes of worship: And as the Jews were reckoned before to be the people of meer Ordinances, &c.’

I reply, The Apostle speaketh of calling that very people that were broken off, Rom. 11.1. Hath God cast away his people whom he foreknew? God forbid, saith Paul. How doth he prove he hath not? For I also (saith he) [...]m an Israelite, &c. A man may easily see he meaneth that people, of the seed of Abraham according to the flesh. And so he goeth on to shew that as God had a remnant of them in Elijahs time, when the rest were fallen to Baals Idolatry; So at this time (saith he) God hath a remnant of the same people, Rom. 11.5. Againe he speaketh of such Jewes, that the Gentiles, other Nations were opposed to, such as were the Romans, as ver. 12, 13.30. 4 He speaketh of a people which he calleth, ver. 14. them that are his flesh, whom he desired to provoke to emulation, and save some of them; Therefore it is that people: And this may serve for answer to that that he saith, Page 250. ‘That the [Page 228]calling of the Jewes is nothing else but bringing the Christian from Letter to Spirit.’

Page 254. he saith, ‘Christ in us, is when we are made the Anointed of God, which is the Christ, or the whole entire Christ as one spiri­tuall new man, 1 Cor. 12.12.’ [So that by this Doctrine we are as much Mediator, Redeemer, Justifier, as Christ, that was borne of the Virgin Mary, and suffered at Jerusalem. Beside, the place of Scripture he citeth calleth the Church Christ, in relation of body to Head; and not that every Saint is as whole entire Christ as he.

Page 256. He maketh the fiery triall spoken of by Peter, ‘To be a going out of more Legall administrations, to lesse Legall, or more Gospell, &c.’ Whereas the Apostle speaketh of persecutions, of being reproached for the Name of Christ, and suffering not as a murtherer, nor theefe, &c. but as a Christian, 1 Pet. 4.14.16. This is the fiery try­all he speaketh of, and not the other.

Page 265. he saith, ‘The six dayes were a figure of Christians under bondage, or working administrations, as those of the Law and Gospell are; as all Forms of worship, duties, graces, prayers, or Ordinances, &c.’ And some say, All outward things are Forms. So that by this Tenet, All outward duties, graces, prayers, ordinances, are ceased, to them that are in God or Christ. If they mean dissolved, and with Christ, as Paul speaketh, I say so too; but else I require their Scripture proofe for it.

2 Consider, here is affirmed, that all duties and graces too, are bondage; so that all acts of righteousnesse and holinesse, all spirituall qualifications are a bondage; here is either loosenesse or nothing.

Page 246. he saith, ‘The New Covenant, or God revealed in his, is not by any outward way, or ministration, or means, but by the in­ward, or unction, or anointing; Ye are all taught of God, Heb. 8. No man shall teach his Neighbour or Brother, saying, know the Lord: And all conference, or discovery in letter or speech, is but meer witnes­sing to the Lord, and discovery of God of what we are taught, not any Ministery (as formerly) for teaching.’

I answer 1. That ye shall be all taught of God, is teaching men to be­leeve, and come to Christ; as appeareth clearly, Joh 6.44, 45, 46, 47, 48. And it is true, God alone teacheth the heart to beleeve, but yet by out­ward means; For faith commeth by hearing, and hearing by the word of God, Rom 10.17. (i. e.) not by Christ alone, as some would have no o­ther word of God; but by the word of Faith, or Gospell preached, as appeareth ver. 14.15. and 1 Cor. 1.21. Yea the whole sequell of the Chapter, Rom 10. maketh it cleare, witnesse the saying of Isay to prove that Israel heard the word of God. Concerning Heb. 8. I have answer­ed it, in the objection upon Heb. 8. And in the objection that none may preach but infallible men.

Page 247. he saith, ‘No outward Ordinance or ministration of the [Page 229]creature, or of the letter, can convey, or conferre, or bring in pure spirituall things, Joh. 3.8. There is a great mistake in that; they are but signes and shadows of spirituall things; and they are to the Spirit in the New Testament, as the shadows in the Old were to the flesh of Christ, figures, and perishing things, and to be fulfilled in Spirit, and in the comming of Spirit, Col. 2.20.1 Cor. 11.26.’

See how he here overthroweth preaching; is not that an outward Ordinance? And saith he, They are to be fulfilled in Spirit, and the comming of the Spirit, and citeth 1 Cor. 11. which some plead for lay­ing downe breaking of bread. And saith he, No outward Ordinance, &c. I wonder why they doe not lay down preaching, exhorting, instructing, witnessing to God; their words are but outward things.

Beside, we say not, They can convey pure spirituall things; but God can convey them in the use of outward Ordinances: As faith commeth by hearing.

Page 265. he saith, ‘The first patterne in Scripture of Offices and Ordinances, was but a more purely legall dispensation or a discovery of the Gospel, rather as to Christ after the flesh then after the Spirit, and a discovery, as to the weaknesse both of Jewes and Gentiles then, respectively to visible administrations, and gifts of Spirit.’

I answer, It was the minde of Christ concerning his Kingdome; for the Apostles preached it up, and acted it, and that by Commission from Christ; for in the forty dayes he conversed with them, Act. 1. he spake of things concerning the Kingdome of God.

He saith, ‘God never set up any Administration, or Office, but for a time and season, and used it as a temporary dispensation, as the Ta­bernacle, Temple, Law, Priesthood, &c. and then left them never to be restored; So the first Gospell administration of Ordinances, Gifts, &c. And yet he saith, page 278. There is a knowledge of God by outward Ordinances, and duties.’ Here is contradiction. If God have left them, How can he be known by them?

Now I shall speake briefly to some things in, The Doctrine of Bap­tismes, and so conclude. An answer to the most mat [...]rial passages in the Doctrine of Bap­tismes.

Page 2. he saith, Johns Baptisme was NEW and famous. [Therefore I conclude from his saying, it was not of the Law.

Page 4. He proveth Johns Baptisme, and Christs distinct (one was water, and the other fire) by Arguments. 1 They have distinct ap­pellati [...]ns or names, That of water was still called Johns. [I say water Baptisme was not alway called Johns, neither Joh. 3 nor Act. 10.

And speaking of the honour of Johns Baptisme, he saith, ‘Christ himselfe who was borne under the Law, and subject to the Law, sub­mitted himselfe to the Baptism of John, as to the last and liveliest Ce­remony, Mat. 3.13.’

It is strange, And we read not in the whole Law of any such Cere­mony; But it was a thing as he confesseth, immediately revealed from [Page 230]God, at which the people stranged, and was new and famous, page 2. the Scripture saith, J [...]h. 1. Mar. 1.1. The Law was given by Moses; but Moses spake not a word of this; Therefore this is of the Gospell, as Mark saith

Page 5. He saith, Paul preacheth the Doctrine of faith to them, Act. 19. And Paul repeateth only Johns Doctrine.

He maketh a long Discourse to prove the Baptisme of John and Christ distinct; [which need nor be, we acknowledge it; but when we mention the Baptisme of Christ, and mean water; we mean not that Christ admi­nistred that Ordinance; we can distinguish of such things, The teaching of Christ by his Spirit, and the teaching of Christ by his Servants, and yet both the teachings of Christ, as Jer. 31.33. So the Baptisme of Christ administred immediately from Christ by his Spirit, and the Baptisme of Christ by water, administred by Christs Servants by his Commission; and yet both the Baptisme of Christ.

Page 6. He saith, ‘So far as John preached Christ spiritually, he did it not as Baptist, but as John a beleever.’ [Was not John a Baptist as he was a beleever? Was he not sent from God to Baptise? And doth he send unbeleevers upon any spirituall worke about his worship? And did not God give him a Commission to Preach and Baptise both, as he was a beleever? Here is a needlesse distinction.

Page 9. He saith, ‘Some baptised with Johns Baptisme, did not know the way of God perfectly; that is (saith he) had no certaine know­ledge of Christ, the way of God, as Apollo, Act. 18.’ [This is contrary to Scripture; for it saith, He taught diligently the things of the LORD; And saith, in the same place, He was instructed in the WAY of the LORD.] ‘And some of them did not so much as know whether there were any Holy Ghost, Act. 19. much lesse had received the Spirit.’ [How could they beleeve then? Gal. 5.22. Is not faith a fruit of the Spirit? But they did not know those gifts of the Holy Ghost that afterward they received]

He saith, ‘Repentance and Remission of sins is the work of Christs owne Baptisme,’ which is the Baptisme of the Spirit, [But this is not the Baptisme of fire which he said was Christs owne Baptisme, and came upon the Apostles at Penticost; for they had Repentance and Remis­sion of sins before, That onely was gifts.

Page 10. Mat. 19 28. Luke 10.20. He saith, ‘Sin was remitted in hope onely in Johns Bap­tisme, but really in Christs.’ [It seemeth then by this, That the Apostles that followed Christ in the regeneration, it was onely in hope; And their names written in the Booke of life onely in hope, till Penticost: But the Scripture speaketh no such thing. And we are not to think of men above what is written.

'The Kingdome of God is a Spirituall Kingdome, saith he [It is and spiritually outward, as well as inward: It consisteth in Righteousnesse, &c. And Righteousnesse is not all inward, but outward Righteousnesse in life, as well as in heart, And Baptisme of water is acknowledged by [Page 231]Christ to be a part of Righteousnesse: So that it was of the Kingdome.]

He saith, ‘It hath been the mistake of many Ages, that have made Johns Baptisme equall to Christs.’ [I thinke never any so simple to make water equall to the Spirit: But to make water Baptisme of Christs Institution, and so Johns the same, is no mistake.

Page 11. Speaking of the duration of Johns Baptisme he saith, ‘It was very short, It continued till Christs Ascention.’ [But where doth the Scripture say, or shew, it ended then, or that John was a type of Christ? He was Christs Messenger before his face not his type. And for water Baptisme, the Scripture is cleare it continued after Christs Ascention, as Act. 2.38. when the Spirit was come to teach them all things, and did doe its office sure; I dare not think otherwise: yet Peter commandeth them to be Baptised. And Act. 10.48 and Act. 8.12 and 18.8. and 19.

He saith, ‘Johns temporary Ministery had a temporary Baptisme: But the everlasting Gospell, which is the word in our flesh, hath an everlasting Baptisme.’ [1 Marke it, He maketh Faith and Repen­tance, and casting down mountaines, and exalting vallyes a temporary Ministery; for this was Johns. 2 The everlasting Gospel is the word preached as well as Christ within us, Rev. 14.6. Having an everlasting Gosbel to PREACH to men.

John (saith he) was to deliver up all to Christ. [And so Johns to end, It seemeth then he was to deliver up preaching to Christ, and we must look for no p [...]eaching now by word of mouth; for that was creature preaching word preaching, and not preaching to the heart.

Page 12. He saith, ‘Water Baptisme hath been an unlawfull mix­ing or blending of he Church and world together, so that they could not [...] differenced from each other, to the great prejudice of the Congregation of Christ.’ [And since men have endeavoured to throw down water Baptisme, I mean of Beleevers (his speech I conceive is of Infants, ours is contrary) the world and the Congregation of Christ have been mixed together; for many of them can joyn with any body, and run to the world, and have communion with them.

He saith, ‘One single man with the word may very sawfully and justly contradict the whole world without it.’ [I say it is very true; but he meaneth in disproving water Baptisme, &c. But fine elegant similitudes formed by man are not the WORD: And he hath brought no other to prove it.

He saith, ‘Christ bringeth no temporall and earnall thing into his spirituall, and everlasting Kingdome.’ [So that Christ bringeth no preaching by word of mouth into his Kingdome; for that is but a tem­porall thing, nor prayer by word, nor conference, nor confession of God; all these are but temporall things: But that is not so, The word preached, is called the word of the Kingdome, Mat. 13.

Page 16. He saith, ‘They circumcised for their sakes who were weak.’

I say so too; but so they did not baptise with water, for you cannot say, those that had the extraordinary baptism of the Spirit, in those gifts of speaking with Tongues, and Prophesying, were weake: And yet such Peter commanded to be baptised with water baptism, Act. 10. but he ne­ver commanded Circumcision. And there is another difference.

Pag. 17. He saith, ‘We finde Paul preaching in Christs Kingdom but one baptism, and this of the Spirit, Ephes. 4.’ [Paul doth not preach BVT one in Christs kingdom: But in unity of Spirit he saith, there IS one, not but one. See my answer to this before.]

‘Wherefore (he saith) seeing these things are so,’ The Anabaptists have been mightily mistaken, who have made their water-washing so essentiall a work of the New Testament. [Seeing these things are not so, the Anabaptists have not been mistaken, &c.

He maketh this one Baptisme to be the Baptisme of the Spirit. [If he meane that which Mr. Sal [...]marsh calleth, the Baptism of the Spirit, (i.e.) of gif [...]s; that concerneth not us, we having it not; and so we have not this one baptism; (I meane Miracle [...], Tongues, and those gifts) and it seem­eth he meaneth so, because he saith in the next words, ‘This spirit Bap­tism did not goe along with Iohns water baptism, but followed it some four years after; that was the baptism of gifts:’ And we have not that bap­tism, and so by his conclusion are none of Christs body. For he citeth, Act. 1.5 & 2.1, 2, &c. & Ioh. 7.38. The holy Ghost was not yet given; and these Scriptures speake all of the baptism of gifts.

Pag. 19 He saith, ‘This is the baptism wherein all the Church of the New Testament are to partake with Christ, that is the Spirit, not water.’

I say, Then many beleevers are in a bad case, that dyed and never had this baptism that he mentioneth; of the gifts of the Spirit, which all the Scriptures that be citeth speaketh of.

And he saith, ‘We have no more comfort in being one with Christ in water baptism, then Iudas had, going along in the same ship, &c.’ I an­swer; We have none in this Fire Baptism spoken of in these Scriptures that he citeth, because we have it not in this Age of ours.

He saith, Ephes. 5.16. with the washing of water by the Word; ‘Is the spirits baptism.’ [This is not it that came upon the Apostles, Act. 2. nor upon the Samaritans, Act. 8. and that is it that he treateth of; for they be­leeved, and their hearts were purified before, and were washed before by Christ: 2 Ioh. 1. And so the water in the Ephesians should rather be the blood of Christ, then the Spirit; for the blood of Christ cleanseth from all sinne. So that you see how he confoundeth things together, that the Scripture maketh distinct.

Pag. 20, 21. He sheweth, ‘This baptism of the Spirit’ (which as he explaineth it, is nothing but regeneration, or conversion to Christ, being made one with him by faith and the baptism of fire, or spirit that he na­med before) he saith, ‘This giveth us a new nature, a new name, en­treth us into a new world, enableth us to the ministery of the New [Page 227]Testament, to preach as it did Christ.’ [Then I hope converted men may preach: Some say no, except they be infallible; so they contradict themselves here also.] ‘For he began to preach from his spirits Baptism. Saith he, We are all one with Christ who partake of it.’ [Divers of the fore-mentioned things belong to Regeneration, or Conversion; Contradiction. and that all that we read of, that were baptised with water had (or at least ap­peared to have) before they were baptised with water: And this is that we stand for, concerning the Spirits baptism, that enabled Christ to preach, and the Apostles too, was a greater measure of the Spirit, and some were eminent and excellent gifts; and this Baptism some had al­lo, before they had water baptism, and yet were commanded to be bapti­sed with water, Act. 10. So that all these things are but flourishies which darken the truth to some, which by cleare Scripture will stand against all oppositions whatsoever.

Pag. 21. ‘By the true Baptism of the New Testament we doe actually put on Christ, Gal. 3.27.’ I answer; There is as much for water bap­tism as the Spirits (as he calleth it) for the word saith not ACTVAL­LY (it may be professedly) it saith only, Put on Christ: And they were baptised into his name by water, and so put him on in profession. And putting on is a metaphor taken from a Garment, and Garments are on the out-side, which signifieth profession: they have not defiled the it garments. His actually, is but a consequence, mine of profession is as probable. I wonder men will so peremptorily conclude truth from their owne confrquences, and give counsell as he doth in the beginning of the book, not to rest upon men. bud [...] stick to the WORD, and that word he explaineth to be the Scriptures too: And yet he himselfe flyeth from them.

He saith, pag. 22. ‘By the spirits baptism we are all one with the Church in body, 1 Cor. 12, 13.’ [This is not the baptism of gifts, and therefore he should have distinguished. And if he meane, the work of the Spirit in their hearts, they had this before water baptism; and yet this did not oc­casion them to neglect it, nor trample it under foot; If he meane the o­ther (that he so often mentioneth) of gifts, we have not that: And if there be no other making us one with the body, we are none of the body in this time.

Pag. 23. He sheweth, by citing Tit. 3.5. he meaneth the work of Rege­neration (as I have said) by the baptism of the Spirit. I say, This was not the fiery [...]ongues, this they had before baptism with water, and com­monly before baptism with the Holy Ghost.

Pag. 24, 25. He telleth us what put an end to water baptism, &c. A Scripture ci­ted to prove wa­ter baptism ceased 1 Pet. 3.20. an­swered. ‘There is another Scripture witnesseth the same thing, and it is, 1 Pet. 3.20. a few, that is, eight soules were saved by water, to which sigure, baptism answering, doth now also save us; not that where by the filth of the flesh is cast away; but whereby a good conscience answereth well to God, by the resurrection of Jesus Christ. Peter having said that baptism answer­eth [Page 234]to the floud, and saveth the Church now, as the floud did the Church then, yea, saith he, but I meane not the outward baptism, or the wash­ing away of the filth of the body; but the answer of a good conscience towards God by the resurrection of Jesus Christ. Which place is diffi­cult; but I thus c [...]nceive it. The officasie of Christs resurrection is the gift of the Spirit, and the Spirit of Christ in a beleever rectifieth his conscience and maketh it good, so that it can returne a sweet answer to God upon every word of his; for the work of the Spirit in the heart, an­swereth every word of faith spoken from God particularly: It can say, I was filthy and uncleane throughout; but I am now washed, and justi­fied, and sanctified in the name of the Lord Jesus, and by the Spirit of my God; and this Spirit Baptism is that that saveth, and not the water, which put away the filth of the flesh only, but leaveth the filth of the spi­rit as much as ever. So that in this place Peter putteth an end to baptism in the flesh, as Paul, Rom. 2.28. putteth an end to Circumcision in the flosh, saying, He is not a Iew which is one outwardlys neither is that eircum­cision which is in the flesh, &c. that is, saith Paul, In the kingdom of Christ where all things are spirituall, circumcision in the Spirit, putteth an end to cir­cumcision in the flesh;’ [By the same rule teaching in the Spirit putteth an end to teaching in the flesh; or by word of mouth; Conference in the Spirit, to conference in the flesh, or among men; Prayer in the spirit, to prayer by word; Righteousnesse in the Spirit, putteth an end to all acts of Righteousnesse done by the outward man, either towards God, or man; compassion and kindnesse in the Spirit, putteth an end to all out­ward kindnesse to them that are in wants: But all these are false, there­fore the other upon that ground] ‘and in the same kingdome faith Peter, baptism in the Spirit, putteth an end to baptism in the Flesh; for be is not a Christian that is one outwardly, neither is that baptisme which is in the flesh, but, &c. for under the Gospell, which is the ministration of the Spirit, we finde nothing among all outward things, through the use and exercise whereof we may attaine the cleansing and purity of righte­ousnesse in our natures.’

[Yet faith commeth by hearing, and hearing by the Word of God preached, Rom. 10. And preaching is an outward thing, and he himselfe saith, out of the Ephes. We are washed with water, through the word, which be saith, is the Gospell PREACHED, pag. 19.] ‘By the Word the Spirit is given, and the word cleanseth by the spirit, and the spirit by the word;’ (that is, the Gospell preached as he explaineth it) which is an outward thing. So here he contradicteth himselfe. ‘And therefore Christ hath put an end to all outward, and carnall, and earthly things of the first Testament;’ [That is true: we stand for outward and inward of the second Testament; This cup of the NEW Testament, in MY bloud, saith Christ, not the first Testament. ‘And by his owne death and re­surrection only, not without us, but within us, through the power and efficasie of the Spirit, all the Baptisme of the New Testament is [Page 235]fully and perfectly performed;’ It seemeth by this conclusion, that the bap­tism of gifts is no baptism of the New Testament, for that was without us, an externall thing. There appeared to them cloven tongues like as of fire, and it sate upon (not in) each of them, &c. And what then? They spake with tongues as the Spirit gave them utterance. So that either this baptism (or at least the effects of it, by this mans conclusion) was not of the New Testament; for their speaking was outward.

He said, ‘Baptism saveth the Church now, as the Floud did the Church then.’ [Then it seemeth it was outward Salvation; for that was so: And then it may be outward baptism] for his Comment upon it, let that passe. But he saith, ‘Peter put an end to baptism in the flesh, as Paul, &c.’ [That is not at all, for Paul doth not there put an end to it; for that was Christs worke, Col. 2.14. Ephes. 2.15.

But I conceive by his speech he meaneth, Peter declareth an end put to it. But the text saith, nor sheweth no such thing. All that can be gathered is, That the putting away the filth of the flesh doth not save: and I know no Anabaptist for my part that affirmeth it saveth. But doth this declare that there is an end put to water baptism, because it saveth not? Where Paul saith, Act. 4.12. neither is there Salvation in any other, doth this prove that Paul put an end to all things under Heaven among men, not to be used, because they did not save? By this Argument an end had been put to Cir­cumcision, and all the Sacrifices long before they were ended. Mark what God saith, Isa. 43.11. Besideme there is no Saviour, I have declared, and saved, &c. & Isa. 45.21. A just God and a SAVIOVR, there is none beside me. Now if one had said here, Isaiah put an end to all outward Ceremonies, Sacrifi­ces, Circumeision, should not he have wrested this Scripture? It was a Law in Israel, that the people should confesse their sins over the Goat, or Sacri­fice, and Aaron should make attonement for them, Now saith God, Isa. 43.25. I am he that blotteth out thine iniquity for my names sake; should I reason according to truth, if I should say, God put an end to putting the Hand upon the head of the Sacrifice, he will take away sin himself? And this is not the saying of Isaiah, but God himself. But Christ put an end to them, and declared that God would have them no longer in plaine termes, Hebr. 10.5, 6, 7, 8, 9. And so doth the Scripture concerning all the Le­gall Sacrifices. But no such Scripture concerning either baptisme with Water, the Supper, Preaching, &c.

Pag. 25. He saith, ‘The Baptism of the Spirit is sufficient now in the dayes of the Gospel and New Testament, as Christ himself only is suffi­cient to the faithful, without Iohn, &c.’ [So he was without Paul, or Peter, or any of their Epistles, or Scripture; Are these things not to be used there­fore? Who is Paul, or who is Apollo, but Ministers by whom yee beleeved? 1 Cor. 3. Not sufficient to save: That is Christ, without us.

But what sufficiency doth he meane? Iufficiency to enable us to good workes, I confesse it: For we have it not of our selves, as Paul saith; but mark it, Christ is sufficient to enable us, but yet he taketh in the Scriptures also, 2 Tim. 3.16, 17. God is sufficient, and Al-sufficient to be the Creatures [Page 236]portion, Gen. 17.2. And his grace is sufficient for his people in temptations and straits, 2 Cor. 12.9.

But there is a sufficiency of returnes to God in way of obedience, (2 Cor. 2.16. Who is sufficient for these things?) that we may glorifie him before men, for that he calleth for: And that must be by inward and outward obedience according to the rule of Scripture and Spirit, Glo­risie God in your bodies and spirits,1 Cor. 6.20.which are Gods. And he is sufficient to inable us to this also; but no sufficiency freeth us from obedience.

I shall hereto adde an Answerto one or two passages in Mr. George Hassals book, which some admire, and use the same words.

The Apostle (saith he) in Gal. 4. saith, ‘He preached the Gospell through infirmity of the flesh, An answer to a Scripture mista­ken in Mr. Has­sals booke, and indeed the whole booke hath little truth in it. being then under a low and fleshly dis­pensation, &c.’ And so he goeth on to shew that while Paul preached up Ordinances, and Rudiments (as he calleth them) they received him as an Angell of God; but when he came to preach up a Ministration above Ordinances, then they counted him their enemy: And saith he, ‘They are so fast glewed to their formes, they cannot endure sound Doctrine; And Paul was counted their enemy, because he came not to them in the same Ministration that formerly he came to them in, but in a higher, and more spirituall,’ [To that he saith, Came to them in a Ministration above Ordinances, I say, above legall Ordinances, but no other. And so he did at first, even in a dispensatioa of Spirit. And that which he calleth infirmity of the flesh, is either persecutions or troubles which he endured for the Gospels sake, and so it seemeth to be by the next verse; for saith he, My temptation which was in the flesh ye despised not; And persecutions are called temptations, Jam. 1.3. Or else he stoopeth to their weaknesse, in allowing them for a time some legall Ordinances, as To the Jew, I became a Jew, &c. But what is this to Gospell Ordinances?

To that he saith Paul came not to them in the same Ministration, &c. I say he did; for Paul preached not another Gospel: He biddeth them, If be or an Angel from heaven preached any other Gospel then that he MAD preached; (Not that he NOW preached as if he changed his preaching, but that he preached at first) let him be accursed, Gal. 1. 8, 9.

Now saith he, ‘This blessed Apostle, after Christ was formed in him, and that he was brought to live in the third heavens in Spirit, how earnest and desirous is he to have all them that formerly he had had society with, and had preached the Gospell through infirmity unto, to have the like spirituall enjoyments in them, and to be brought up to the same perfection and unity of spirit with himselfe;’ [And was not Christ formed in Paul till then? There he contradicteth himselfe; for he saith, Chap. 1.16. When it pleased God to reveale his Son IN me, that I might preach him among the heathen, &c. So that before ever Paul preached, D. P. Christ was formed in him. And for his living in the third heaven, one of his owne judgement saith, It was not a ministration then, [Page 237]but Paul saw it in a vision; This man saith, he lived in it then in spirit; And Mr. Saltmarsh saith, It was the ministration in Spirit. Contradiction. So that they [...]ontradict themselves in this also.

‘Now Paul was made partaker of the divine nature, saith he;’ [And not till now, not before? I had thought he had been partaker of the divine nature when Christ was revealed in him, and he was taken a­bove all conferring with flesh and bloud; so high in spirit before ever he preached the Gospel, and it was the same Gospell the other Apostles preached, as appeareth Gal. 2. ‘He could as well comprehend the Sea in the hollow of his hand as conceale it. The divine nature is love; and here you might see this nature in Paul, for after he knew the onenesse and unity of the Saints with the Father, he must make it knowne unto them.’ [So he did afore when he preached the Gospell through infirmity of the flesh; for then he knew it, he knew and see the just one at his conversion, before hee preached the Gospell, Act. 22 14, 15. ‘And yet they kept close to their old formes.’ [That is not so, for that was Idolatry: But the false teachers would have led them to Jewish forms, which were abolished by Christ. And so he goeth on, adding more words to this purpose.

But to give a briefe Answer, beside what is inserted, which might suffice; I say, The Gallathians had men crept in among them which did preach up Circumcision, and keeping the Law, like those spoken of Act. 15. Yea that they could not be justified nor saved, except they kept the Law; for that was their Doctrine, as appeareth, Act. 15.1.5. And that such were among the Gallatians now, appeareth by the whole Epistle. Consider well, Chap. 1.6, 7, 8. and 2, 3, 4, 5. and 4.3.4, 5, 21, &c. and 5.2, 3, 4. And see clearly that they had men that taught these le­gall things, and they joyned them with Christ, to Justification and Sal­vation, Chap, 4.17, 18. It is good, saith he, to be zealously affected in a good thing, and not onely when I am present with you; shewing by means of these men they were fallen from what they professed when he was present, or in danger of falling: for saith he, Chap. 1. I marvell ye are so soon removed to another Gospell! (So that he led them not higher, but endeavoured to establish them in the the same that he had preached.) And what these men were, that did so zealously affect them, that endeavoured to ex­clude the Apostles out of their affections, and get in themselves; hee sheweth, Chap. 6.12, 13. Such as made a faire shew in the flesh, and would constraine them to be circumcised, and yet themselves kept not the Law. So that you see clearly the meaning of Paul is, That the Gal­latians receive the Gospell which he preached to them, and were so glad of him the Messenger of Christ, that they would have plucked out their eyes to have done him good: But now, by these Legall circumci­sion teachers creeping in, their mindes began to be alienated, both from the plaine simplicity of the Gospell, and from him the Minister of it; And that he told them, they were justified by Christ alone, and freed [Page 238]from the Laws observances in that point; Therein they looked upon him as their enemy; and this was the truth he telleth them in this E­pistle; and not one word of comming in lower Administrations at first, and after in higher Administrations above Ordinances (as he falsely alleadgeth) for he came in the same Gospell as he did at first, else he had desired his owne accursing, Chap. 1.8.

The last Objection.

But these outward things have bred a great deale of controversie in the world, Last Objection, Ordinances have bred division a­mong Christians, answered. among the people of God, while they stand for this forme, and that forme, and order of Ordinances; whereas if these were down, and men more in Spirit, there would be more love and unity, then is now; so Mr. Sal [...]m. pag. 54.

I answer, The Scripture saith not so, That Order and Ordinances breed differences; but that it is mens corruptions, Iam. 4 1. &c. Whence are wars and wranglings amongst you? are they not hence, even of your lusts that war in your members? &c. Those that cast the cause of divisions up­on Ordinances and Order, would throw Christ out of the world, and fall foule upon the Apostles themselves: Did not Christ say, Think not that I am come to send peace on the earth? I tell you nay, but rather division, Mat. 10.

And were there not great divisions upon the Apostles preachings: It is by reason of mens corruptions that will not yeeld to truth, and not because of Order and Ordinances, if the Scripture might judge: But this I say as Christ did, Joh. 5.39. Search the Scriptures, They are they that testifie of me, saith he; They restifie of truth. And though I know I shall have many a bitter censure, from some of them for writing these things; yet I have written that which I apprehend (from clear light of Spirit and Scripture which are both one in that respect) to be truth, And the Do­ctine of Baptismes saith pag. 12. ONE, SINGLE MAN WITH THE WORLD, MAY LAWLULLY AND JUSTLY CONTRADICT A WORLD WITHOUT IT. So I hope upon good ground they will not condemne me, for doing that which themselves allow.

And in all this that I have written, or whatsoever passage may seem, or be interpreted by them to be tart or sharp; I professe in the presence of God that searcheth the heart, I bear no hatred to the men; I respect that of God that I see in any of them: But some that professe that Te­net are a shame to the rest by their loosnesse, and labour to draw others to the like; And if any thing be sharp, I have spoken it with relation to such, and not in the least to those that do what they do out of consci­ence to God; apprehending it to be truth: And therefore if I for this be called a persecutor (as some of those Professors give out words) which I matter not, I answer, I shall be judged at Gods Bar, not mans, 1 Cor. 4.3 [...] 4, 5.

FINIS.

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