A Way to Zion Sought out and Found for Believers

1. What an Ordinance of God is:

AN Ordinance of God, is an Injunction, Statute, Law or Commandment, given by God unto man, for man to observe, and yield obedience unto: It is an appointment of God. For to ordain, 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 ways, and works, wherein men must walk, and which they must do, Exod. 18.20. Levite. 18.4. The word is rendered 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. 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 God's Commands, and Christ's 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 Legal Ordinances which were abolished by the death of Christ.) Therefore the Magistrate is called God's 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 Christ's Ordinances are his Commandments, and his Commandments 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. And telleth them, if they do so, They shall abide in his love, Joh. 15.10. And therefore in 2 Joh. 6 he calleth this love, to walk after his Commandments; and not to desert them.

2. He saith, 1 Job. 2.4. He that keepeth not his Commandments, is a liar. And he 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, Mat. 28.20.

4. It is sinful and dangerous not to observe his Commands and Ordinances, Levite. 22.9. Such a one shall be the least in the Kingdom of heaven, Mat. 5.19. And he that turneth back from the holy Commandment, 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 hear and receive Commandments from God, Act. 10.33. And a blessed thing to keep his Commandments, 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 men's 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 Commandments 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 Commandments of Christ, then there would be a time wherein they need not believe, nor love the Saints, nor repent, nor children honor their Parents, nor men be tied to dwell with their wives; for all these are Commandments, 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 Christ's Commandments.

3. If there be a time wherein the Lord Jesus will be revealed from heaven in flaming fire, rendering 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 govern, and give Laws, and Commands, and to be King while this world continueth; Then there is no time of the ceasing of his Laws, or Ordinances, or Commands. But there is no such time; for the Government shall be upon his shoulder, and increase thereon forever, Isa. 9.6, 7. with many other Scriptures. Therefore his Commandments are to be kept.

But the Apostle Paul, 1 Cor. 11.2. calleth Ordinances Traditions; [Object. 1] It seemeth to be the same word; And we plead not against the Commandments of Christ, but against outward external 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 proof 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 days 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 mind of the Lord, but only 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]

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

I answer, Doth he mean believing on his Son Jesus Christ merely, 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 mean by this Commandment a bare believing or assent, without fruits or works; Then that Command, Rejoice in the Lord always, is no Command now: Do all to the glory of God, is no Command now: And then you will make Paul in a great mistake, Titus 3.8. that willeth it to be constantly affirmed, That they which have believed in God, be careful to maintain good works. But if it reach to faith, with all its works; Then we acknowledge it a Commandment after God's mind; we dare not curtal it, as some of them do because believing taketh in obeying too, Rom. 11.30, 31. And so it taketh in preaching; We believe, therefore speak (i. e.) from the Spirit of God, 2 Cor. 4.13. And so it taketh in Baptism with water; If thou believest with all thine heart, thou mayest, Act. 8.

Again, for love commanded there; Doth he mean love only in word, or in deed? Doth it not take in the whole Law of God, and every Precept under this one term? Did not the great Commandment, Thou shalt love the Lord thy God with all thy heart, &c. take in the particular Precepts, the 1, 2, 3, and 4. the Commandments of the first Table. And did not the second Commandment, Love thy neighbor, &c. take in the fifth, Honor thy father and mother, and the sixth, Thou shalt not kill? &c. For love will not dishonor them that are to be honored; Love will not kill, nor abuse their bodies, nor rob them of their estates, nor slander them, nor desire their enjoyments from them. Did Christ mean to cut off the particular Precepts, when he said these were the Commandments? And all the Law is fulfilled in one word, LOVE; did he mean in speaking the word, 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; for so saith James, Chap. 2.22. And so it taketh in Baptism, and the Supper, and Preaching, and Reading, and Hearing, and Prayer, &c.

But I find another Objection by a distinction in Mr. Saltmersh his Book, Page 245.

Others say (whereof he was one, as his Book showeth)

1 Let the Reader consider well, [Answer.] 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 believe things that are of mere man's distinguishing; mere consequences, which they (and this Author amongst the rest) confess 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 sin sure; for he calleth flesh sin, 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, We have one Law-giver that is able to save and to destroy. 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, • hill. 2.7, 8. and a Minister of Circumcision, and so he gave no commands; therefore this distinction is groundless.

4 If he mean 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 judgment 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 anointed to his Offices, and so was a King, and had power to give Laws, and Commands, and therefore they must be observed. Consider well, Luke 4.18.-21. He hath annointed me to preach, &c. to heal 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 bear him witness it was so; yea even then doth he tell his Disciples, The words that I speak unto you, they ARE Spirit, and life, John. 6. He doth not say, The words that I speak unto you after I am glorified, and more in Spirit, shall be Spirit, &c. but they ARE now, The words that I speak at the present ARE Spirit, and life. Legal 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, John. 3. was so; for though Christ baptized not with his own hands, but his Disciples, they did it by his command and commission; for the people tell John, He that was with thee beyond Jordan baptizeth; showing that he gave rules to them to do it. And that command for breaking bread among Disciples, Mat. 26. was Spirit, (i. e.) Spiritual, and not a legal 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 Baptism.

5 If he mean by Christ in Spirit, after his Resurrection, then he gave the commission to baptize, Mat. 28. which I have proved to be Baptism with water.

And if he mean after his Ascension, as in one place of his Book he saith,

then he gave command to Paul about the Supper, 1 Cor. 11. so that that will prove a command of Christ in Spirit also, or else he did not ascend out of Flesh into Spirit, as he saith; And he gave commands concerning his Kingdom, which his Disciples should teach and practice, between his Resurrection and Ascension; and if he were Christ in Flesh then, as pag. 105 affirmeth, it may as well be said, his kingdom is fleshly; but we are to look for no other commands, but what we find recorded in the New Testament, and practiced by the Disciples of Christ, to whom he revealed his will; for these commands are Spiritual, and to prove it, let that place be well considered, Act. 1.3. after he by the HOLY GHOST had given COMMANDMENTS to the Apostles whom he had chosen. That which is done by the Holy Ghost is Spiritual, but the commands of Christ to his Apostles, were given by the Holy Ghost before his Ascension, therefore they are Spiritual, and not legal, and of Christ in flesh.

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

If any s • y, he sent Paul to preach after his Ascension, and therefore that is Evangelical. I answer; he gave not Paul a new commission differing from the other, nor more Spiritual, but the same; neither did Paul preach another Gospel, but the same; as appeareth, Gal. 2.6.7, 8, 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 commandments 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 legal, then it will follow, that the Scriptures of the New Testament will be found legal 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 self.

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.

I answer; if he will allow us to walk as Christ did, in ordinances whilst we live in the body, the contention is ended. Did Christ say them down before he died? 2. Christ was circumcised, and baptized, to fulfill all righteousness both of the Law, and Gospel, and to yield 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 do but stick to these principles, and be against all preaching in the flesh, and 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 Baptism with water is a command of Christ appeareth, Mat. 28.18. All power is given to me in heaven, and earth; go ye therefore teach all Nations, baptising them, &c. That this is with water I have proved, and to this add that of the Apostle Peter, Acts 2.38. Repent, and be baptized, everyone of you. Here you see, it was Peters direction, and injunction in case they would embrace the Gospel, to repent, and be baptized. That this was Baptism with water, appeareth, 1. By Mr. Saltmarsh his own confession, in his first exception against the Anabaptists in (the smoke in the Temple) 2. Because it is joined with repentance, with which it went; as Mat. 3. which Doctrine John preached to those he baptized. 3. Because it is said to be a Baptism into the name of the Lord Jesus, which is the baptism with water, as appears, Acts 8.16. They w • re baptized in the name of the Lord Jesus; That was water Baptism, 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 think 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 mind of Christ, 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; Therefore let God be true, and every man a liar.

But some may say, This is not Christ's command; I answer, Apostles commands were Christ's commands; therefore saith the same man that giveth these commands, 2 Pet. 3.2. Be mindful of the commandment of us, the Apostles of our Lord and Savior; So that here is Apostolical command even of Christ in Spirit, and in that pure anointing; for Baptism with water.

If any object, Peter commanded them to be baptized, but that doth not reach us now. I answer. Let them prove by Scripture that it was commanded upon any special 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 everywhere to repent, Act, 17. That was then, but not now in after Ages, and so lay a ground for direct Atheism.

But I will show 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 always, 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 do, till the end of the world.

But Master Saltmarsh objecteth against this, pag. 134. and saith,

1 Mark here, he calleth them GOSPEL institutions, and administrations, whereas before he said, they were of the Law; so that he both denieth and confesseth the same thing. Therefore Reader bring things to trial, look 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 himself; let us see a Scripture proof where Christ hath put an end to preaching, and baptising, and other Gospel ordinances; all things instituted formerly stood, till he that instituted them did abolish them; and so must these Gospel institutions, and administrations now do.

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 Greek (that since are of that judgment) it is plain World, and not Age; and some other Greek Scholars say, the Greek is word for word; Loe, I am with you all days to the completion of time, which is all one with the English.

5 Suppose the reading be so, it is nothing material 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 Christ's coming 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 Son, 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 do not signify world, as the age doth, as I have shown, then it always meaneth a man's 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 all the Apostles did not die at one time, and so must needs be several Ages.

Again, if Baptism 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 Gospel: And then how it can be preached to every creature under Heaven, according to Mark 16. (which is the same Commission) I cannot see, unless every creature lived in that Age.

Again 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 enjoined 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. He had not commanded them gifts and miracles, but promised they should enjoy those gifts, and have power to do 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 work 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. 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 lieth in the Commission, to Preach and Baptise; Nay, it showeth they ought.

But why then do they not go 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 endued with power from on high, Luke 24. which was speaking with Tongues, as appeareth Acts 2. But in the mean 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 own 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 Christ's presence? If not, why do they preach till they have such a promise?

Page 134 he sai • h, Matth. 28 is.

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 baptize with the Holy Ghost, which I have proved, was only in Christ's power, and never given to any other: But this Baptism 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 express contrariety to the Commission; Can ye be baptized, &c. There they are passive, in the Commission they are active; and so ye shall be baptized with the Holy Ghost; he saith not, baptize yourselves, or others with the Holy Ghost. So that here is no congruity of speech at all, to prove his conclusion.

[Answer.]

1 I strange that all Translators, should be so blinded, that what Christ appropriateth as his peculiar in plain terms, 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 go, 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 only to go into all the world, a strange Commission • And if the second teaching was their act, then the first; and then the baptising also. But Mark maketh it plain, that it was their act; Go 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 clear Scripture, and Apostolical example [Object.]

In the Doctrine of Baptismes Page 14. is this saying,

(here Mr. Saltmarsh, and he differeth, I would have you go teach, And I teach, are two things)

1 He would prove this Name of God to be God himself, because it is said INTO the Name of Father, &c. I answer, Sometimes it is, [Answ.] but not always.

2 Into the Name of God was used at water Baptism, 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 baptized INTO the Name of the Lord Jesus; that is, saith he, They had only been baptized with Johns Baptisine, who only baptized with water, saying, That they should believe 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 laboreth 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 baptized INTO the name of Paul? so the Geneva, and Erasmus read it; The meaning is, you were baptized, and it is as undeniably affirmed as the other, and that into some ones name, which was (not Paul's ) but Christ; and that is all one, as Father, Son, and Holy Ghost; for all is carried on in the name of Christ, as I have proved. And this Scripture explaineth that of Matth. 28. to be meant of water Baptism, running in the same terms: But he hath not brought any Scripture to second his Interpretation of it, to be God himself, to prove where any of the Apostles did baptize into God. Now whether men will believe Scripture Interpretation or man's Interpretation, I leave it to the reader. And he, and M Saltmarsh, both confess this in the Corinthians to be water Baptism.

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 refer the Reader; so that notwithstanding all this, it standeth good, that Mat. 28 is meant of Baptism by water, so that into his Name, is into the profession of faith in him, and obedience to him.

4 He saith, Paul baptized but few with water; but many of those that believed, yea all those mentioned at Corinth, were baptized by some other Disciples, Acts 18.8. so that the thing was done. Besides, that Paul baptized none in the countries, kingdoms, 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 baptized them into the name of God; he meaneth in his own sense sure, for if he mean into the profession of the name of God, I say so too; if he mean into God, or the virtue of God; I say, that was never in Paul's commission, nor any Mans: But he giveth no Scripture proof for it at all, therefore I cannot believe it; I am not to think 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 baptism be not always named? Paul taught them, obedience and water baptism is commanded. But you see, these men that condemn others for using consequences, their strongest argument against ordinances, are but mere consequences.

2 Mark maketh it clear, it is to continue as long as preaching, and as long as believing; the one is of as large an extent as the other, Mar, 16.15, 16. now by the same reason they deny Baptism, they may deny preaching of the Gospel; and so we shall have neither faith, nor Christ, nor life, nor holiness; down-right Atheism presently.

2 That the Saints should break 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, took bread, &c. I delivered it unto you, saith Paul; and least any should think he did it of his own brain, he telleth them, he received it of the Lord. So that you see, it is the mind of Christ this ordinance should be practiced 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, 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 reveal such a carnal, external thing, such a shadow, a piece of flesh to Paul after his Ascension, and that such things were nailed to his Cross (as they say) and that Paul should so beat it upon them again in respect of the right use, when they abused it; and not rather tell them of the abolition of it. Which things considered, showeth it is an ordinance of Christ to continue. But if you look to the 26. Verse, it cleareth up the continuance of it; As often as ye eat this Bread, and drink this Cup, ye do show forth (or show ye forth) the Lord's death till be come. Where you see, he would have them observe it, till the coming 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 ask, How they will prove this interpretation? [Answer.] 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 believers, 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 witness of Christ, for testimony and witness is the same; or as testimony of Jesus is, Revel. 19.10. the Spirit of Prophesy: Now take it which way you will, here was a revelation of Christ, or the mind 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 comings: Therefore it must mean his coming at the last day, to Judgment, as 1 Cor. 15.23. 1 Thess. 4 15 and such a coming 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, look on it, and remember me till I come again; but if she should use it in remembrance of him when once he is come, he would think she was not wise in it. So it is in this case, when Christ is come, then we are not to use this remembrance anymore, neither need we.

Ans. It is true, after his last coming to Judgment, but where is this Simily grounded upon Scripture, that this ordinance is compared to a Picture, &c? But mark, Christ saith, Do 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 blood; till I come, till that body come again 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.

Again consider, the Scripture doth not say; Till he come to you Corinthians that believe, it may mean till he come to others that are in unbelief, if it should mean Spiritual coming; and therefore saith he, Shew ye forth the Lord's death, not to yourselves only, but to others that look on, that they may see Christ crucified in this ordinance, as well as hear of it in your preachings.

Again, 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 confess to God, which is at the last day.

Again, Shew ye forth the Lord's death TILL be come. He doth not say, and no longer; if it should be taken in their sense, 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 mean, 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 do 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 die, not then neither, Isa. 62.7. ye that are the Lord's 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? yea, at all times, continually; so saith the Scripture. And Hosea 10.12. Seek the Lord till he reign righteousness upon you; and after too, for we are to seek 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, that is a command, and to continue also; for, faith cometh 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 faithful 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, Baptism was before Christ, for it is of the Law, say they; now that which is of the Law, was before Christ: therefore by their own argument that must continue also.

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

3 Hearing is commanded, and to continue, saith Christ, He that hath ears to hear, let him hear, oftentimes; and, He that hath au ear, let him hear what the Spirit saith to the Churches, 7. times in Revel. 2. & 3. now then, while ears continue upon men's heads, men must continue hearing what the Spirit saith, &c.

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

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

But some say, To use prayer in society by word, 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 public assemblies appeareth, because he giveth him order in the Epistle concerning their public meetings, and Officers, and Doctrine to be taught in the former Chapter; and showeth, Chap. 1.3. the cause why he left him at Ephesus was, to charge some that they teach no other doctrine; and therefore he speaks of their meetings. And did not Paul pray by word in an assembly? Act. 20 36. He kneeled down 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; but David's prayers which he calleth forms, and that prayer Christ taught his Disciples, and Christ repeating the same words. Mr. Saltm. pag. 224 calleth weakness, and infancy, for he compareth praying by a form to this; well may Christians prayers be said to be weak, and nothing, when Christ's strong crying and tears are said to be weakness and infancy, &c.

He saith,

1 I confess, he that prayeth not from the Spirit of God in him, 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 cried, I am cast out of thy sight, Psal. 31.22. yet God heard his voice in mercy, and loving kindness, and he had the Spirit at that time. Therefore take heed of such distinctions as the Scripture will not bear out.

2 I would ask, whether he that hath the Spirit of God within him, may not perform his duty, to pray when the Church meeteth, according 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 press it from this consideration, Watch and pray, left ye enter into temptation; and Luke 18.1. He spake a Parable to the end men should always pray (i. e.) his people, his elect, as the Chapter showeth; and yet they are not always in the manifestation of God, and of Spirit, Psal. 88.7, 8, 9. Job 23.1, 2.

3 I would ask, 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 ask as we ought, but the Spirit it self helpeth our infirmities, &c. showeth, that we should do our duty, and wait upon the Spirit of God for assistance, and help of our infirmities, and not stay till we be in such clear manifestation of the Spirit.

5 As a man may pray three or four hours 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 far 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 shadows, and when the substance is come, what should we do with the shadow?

I say, 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 shadows. But consider well, the Scripture never calleth any ordinance a shadow, carnal, 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 shadows being abolished, Hebr. 8.5, & 10.1. And Cant. 2.17. with reference to Gospel times; all which speak of the shadows of the Law, and nothing of any Gospel ordinance, as the places are clear. So Paul calleth his Circumcision, and birth of Israel, and of the tribe of Benjamin, and zeal, and blameless legal walking, Fhil. 3. flesh: But it was when these were made nothing, by Christ's coming 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, Carnal, Hebr. 9. but never till they were abolished; and let any man show me by Scripture where these Ordinances that I plead for, are abolished, and then I will yield to them.

And if outward Ordinances are ceased upon this ground, 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 down; and the writings of most that write, cry them generally down, by the name of Externalls, Carnal, Shadows, Outwards, Flesh, perishing things, &c. Then you must preach in the Spirit only, for your words are outwards, Externalls, Carnal things, Shadows, Flesh, things that perish with the use. And prayer in Spirit only; 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 jointly 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 another's faces; but that is false, Heb. 10.25. Not forsaking the assembling of ourselves 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 victuals, or raiment, are but carnal, 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 carnal things, shadows, flesh: It must be written in the heart by the Spirit; what should we do 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 only to stoop to the weak: 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 external 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, 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 speak concerning Christ, and the Church. 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 believe if any Scriptures had treated of water Baptism, and then had added, This is a great mystery; But I speak of the Baptism 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 Baptism, and that is the Baptism 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 speak to that of the Ephesians more hereafter.

Nay, see if it do not clearly take off obedience to Magistrates, and throw down Magistracy; for Magistracy is an outward Ordinance, Obey Magistrates (i e.) in Civil 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 only. And so Mr. Salim. pleadeth, Pag. 135.

Then by this Reason, when Christ showeth his power, why should not the Magistrate cease, as well as any other Ordinance, which he saith, are Figures and Images of Spiritual things? And yet the Scripture holdeth forth directly obedience to Magistrates; To the King as supreme, or those that be appointed by him, &c. 1 Pet. 2.13, 14.

Nay, Mr. Saltm. maketh Christ himself a Figure, Page 13. he saith,

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 sin in the Saints, is the first Creation, Page 36. Let a man mark 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 everything that he had made, and loe it was very good; was the body of sin in the Saints ever said to be VERY GOOD? or did God ever create sin? I am sorry such eminent men should slip into such notorious gross 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 find the Ordinances of the Law called figures, and that of Christ, Heb. 9.9. I find the Ark, and Baptism called figures, 1 Pet. 3.21. I find the holy places made with hands, are said to be figures of the true: But I find not the true holy place, In which it pleased the Father all sulnesse should dwell, called a figure. They that will believe the Revelations of men, without warrent from Scripture, may: But I believe it not. The Scripture calleth not Christ anywhere a figure: It is a dishonor 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 business to be done, for that is an Ordinance or Command, 2 Thess. 3.12. Then the woman is to yield 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 Commandments 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 terms, Do or do not such a thing, is a Command: you may see it by the ten Commandments, 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 carnal, 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 fain know wherein these men differ from Heathens, if outward righteousness must cease; All outward Order, Ordinances, and Worships are flesh, carnal, &c. Where do these men's works shine before men, to be seen of them? Do they do anymore then the Heathens? Are not many of them temperate, kind, loving, meek, just, civil, fair in dealing with men? How shall I know a Saint from a Heathen, by this Tenet?

Jesus Christ fulfilled Baptism 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 in themselves; Is Christ's joy now at an end, or to end in other believers? 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 righteousness of the law might be fulfilled in us, who walk, &c. Is that put to an end, and no more righteousness to be looked after? But fulfilling in this place, is to perfect a thing, to make it complete, 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 Righteousness, and therefore hath now put an end to all Righteousness; which openeth a gap to all looseness.

But it will be further objected, [Object.] Baptism with water was Johns Baptism; and Johns Baptism was of the Law, and not of the Gospel, and therefore it is legal. Mr. Salim.

1 Johns Ministration was a Gospel Ministration, [Answ.] and therefore his Baptism 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 showeth it was Prophesied of both by Mallachy, and Isaiah; two Prophesies punctually speaking of Johus Ministry: The one calleth him Christ's Messenger; And the other, The voice of one crying in the wilderness, &c. Thirdly, he doth plainly declare according to these Prophets, Johns Ministry, Ver. 3. He baptized in the wilderness, and preached the Baptism of repentance for the remission of sins; 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 until John, since that time the Kingdom of heaven is preached; Since Johns time, not Johns death, but Johns ministration. The Kingdom of Heaven is preached (i.e.) the Gospel. Therefore Matth. 11.13. All the Law and Prophets Prophesied until John; Then they ceased Prophesying; for John preached Faith in Christ, as appeareth Acts 194.

And I shall prove Johns a Gospel Ministry, by two Arguments.

1 Because if Johns Baptism had been 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 Jews sent Priests and Levites (and these were of the Pharisees too, Ver. 24. and well versed in the Law) to John to ask him, Who art thou? And when he denied to be Christ or Elias, or that Prophet; they ask him thus, Why baptisest thou then, if thou he not the Christ, &c. Showing that Johns Baptism was a new thing, and not a legal 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 legal washings were, Heb. 9.10. Therefore it was of the Gospel, it could not have been so strange to men experienced in the Law else. And Doctrine of Baptismes, Page 7. confesseth, Johns Baptism was brought in beside the Ceremonies and Rites of the Law (then it was of the Gospel fare:) therefore a sign of a great change.

2 Because Christ reproveth the people, for not yielding to Johns Doctrine and practice; and that very sharply, Mar. 11.30, 31. Christ asked a Question, The baptism 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 believe him? Why, they knew the Law was from heaven John 9. We know God spake to Moses; They believed that and practiced it; but they were averse to John's Doctrine and practice, yea to his Baptism; which showeth this was not of the Law, but of the Gospel.

Object. But Baptism 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 mind of God to the Corinthians, being revealed to him after Christ's Ascension; and putteth it among the Commandments 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 legal is,

1 I ask, what extraordinary gift, or spirit had the Levites? but only 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, 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 baptize with water, because Abraham did circumcise.

3 If the Scripture do make record of none that did baptize with water, but some that had some extraordinary gift or spirit; how will it appear that others may not do it? where doth God tie the Administration of Ordinances by any Scripture to men of extraordinary gifts, as he tied the administration of legal Ordinances to Priests and Levites? Did not God give Plain directions who should administer? show us such a direction in this kind, and it will satisfy. Beside I ask, what extraordinary gift or spirit had John the Baptist? He did no miracle, Joh. 10.41.

saith he. I, and the Scripture saith, He that is least in the Kingdom of heaven, is greater then he; therefore by that reason, hath as proper and special a call to do that, as he.

4 Consider, if this do not hold in Preaching as well as Baptism, where did any preach under the Law, or in Christ's time, or the Apostles, but such as were properly and specially gifted or spirited for it? Therefore those that have no power to baptize, have none to preach: And how can Mr. Saltm call himself a Preacher of the Gospel, without an extraordinary special gift? And if he had this, why did he not baptize with water? Was not preaching administered 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 the Baptist, who preached, and were sent forth to preach.

I will only repeat his words, and where he puts baptising, I will add preaching all along, entreating 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.

(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 showeth it rather giveth them right to preach, then baptize; and indeed they were to confirm the word, and not to confirm administration of Baptism with water, Mark. 16. ult. Heb. 2.4.) (Yet he did no miracle at all; and what extraordinary gift he had, Mr. Saltm. hath not yet proved by Scripture;)

So that you see upon the same ground, and as firm ground we shall overthrow all preaching of the Gospel, because men want those extraordinary gifts. But he saith indeed,

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, 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 believed but such as had extraordinary gifts; according to that promise, Mar. 16.17. These signs shall follow those that believe, &c. And repent and be baptized, &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 Baptism: for by this reason believing may as well be ceased, as Churches, and Ordinances: They say, if we will have a Visible Church, and outward Ordinances, where are those gifts that they had then? I say, If they will have believers, true believers, 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 Ministry 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 Johns Ministry was a Gospel Ministry, to continue in that respect, and so his Baptism.

To that he saith,

I answer, Though he say the word washing in the Greek, is Baptism, there in Heb. 9. Yet Johns Baptism is not there meant; for that is of the Gospel, as I have shown: And those washings were not such as were strange to the Priests and Pharisees, but used by them, as appeareth by that place: But John's was not so. Besides those washings were to continue till the time of Reformation, and that was till John, as well as until Christ; For John came in the Spirit, and power of Elias, to turn the hearts of the Children to the Parents, &c. Therefore John's Baptism cannot be here meant.

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

To that 〈◊〉 the Doctrine of Baptismes, Page 16. I say, the Disciples of Christ did not baptize, because it was an honorable Ceremony, as some of them circumcised. None circumcised but Paul; and there is special 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 Jews in those parts, and if Timothies Father had not been a Greek; not because it was an honorable Ceremony. Neither did he ever command Circumcision but preached it down: But Peter commanded Baptism with water, and none of them ever p • eached it down. Therefore they did not use it upon that ground.

To that which he saith, Baptism wi • h water was legal as Circumcision. I say, Then all that were baptized with water, or at least stood for it, had no profit by Christ. For Paul telleth the Galatians, If ye be circumcised, Christ shall profit you nothing. But we never find them telling us any such danger of Baptism with water.

To that which he saith, they baptized upon John's account, Page 82. I answer, 1 Then they did it upon a Gospel account, for he was a Gospel Minister, Mar. 1.1. &c.

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

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

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

Ans. Then it seemeth it was not his extraordinary gift that en • ighted him to do it, but his Spiritual liberty; divers of the Saints had liberty to eat, or not to eat, &c. that had not extraordinary gifts; but Paul's meaning was, it was not the first or principal work that he was to do, as Joh. 6.27. Labor not for the meat that perisheth, but for that that endureth; shall I now say, that is their spiritual liberty, (and not their duty) to labor in their Calling? Joh. 12.40. He that believeth on me, believeth not on me, but on him that sent me. Shall I say, if a man believe on Christ, that is his Spiritual liberty? or he believeth 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 voice, &c. Shall I say now, burnt-offering, and sacrifice was their Spiritual liberty, and not their duty? but God meaneth he spake not of that only, or principally; but the other was chief, Obedience is better then sacrifice, &c. So it is here, you see, running directly as other Scriptures in a plain sense, Prov. 8.10. and if. Paul did it upon his Spiritual liberty, To the Jew I became a Jew, &c. then let any man prove where Paul had commission to do so, that he did well. I confess, such acts are related, Paul purified himself, and shaved his head, and circumcised Timothy, but where had Paul his warrant to do it? where had Paul his warrant to stay in Sodom, when he should go • ut? to stay in the grave, when Christ was risen, having nailed ordinances to his Cross? to stay in though Temple when the veil was rent? (these are his phrases.) Doth not this act of Paul's purifying himself, seem to be the same for which he reproved Peter? Gal. 2. and was he to be reproved, and had Paul liberty to do it? We must learn to distinguish between a Prophets or Apostles Doctrine, and actions; Jonah's Doctrine was truth, but his passion was not his Spiritual liberty.

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, he shall teach y • u all things? Did Christ fail 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, and Peter baptized 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 Jewish Disciple.

And what of that? had he not a Vision? and if it were not the mind of God, could he not have revealed it in the Vision? Did Ananias command Paul to be baptized by his own authority, or from God? if from his own authority (for he reproveth him for his slackness, Why tarriest thou? and calleth upon him for his duty, arise, and be baptized ) I find not the Scripture discommending and blaming him for it; and Paul obeyed, 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 God's mind; and Master Saltmarshes belief contrary to this, is contrary to Scripture. And he confesseth here, and pag. 80. That Ananias baptized Paul with water.

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

2 He was more Jewish before his Conversion, for he could boast more of his Jewish privileges 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 Christ's Disciples baptized with water in John's Ministry, partly in honor to John's Ministry, I answer; That Scripture, John. 3. showeth otherwise, for John (when some told him, Christ baptized, and all men came to him) saith, I must decrease, and he must increase; Ye yourselves bear me witness, I said, I am not the Christ, &c. so that was in honor to Christ, and not to John.

2 He saith,

To the Jew I became a Jew, &c.

1 Then they would never have commanded it, [Answ.] before they knew whether they were weak or strong, as they did, Act. 2.38.

2 If it had not been the mind of Christ, one would have thought those immediately inspired should have refused it, Act. 10. Those that had received the Holy Ghost, those extraordinary gifts, sure these were not weak; and yet these are commanded to be baptized 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 showeth it to be a truth; and if God revealed it to him by immediate revelation, it showeth clearly it was the mind of God, and not a Jewish shadow.

3 We find they did circumcise, and observe things of the Law, always upon some special 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 commandments were Christ's commandments, 1 Cor. 14.37.

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 falsely.

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

Objection.

But baptism with water must needs be ceased, because none may baptize with water, but he that teacheth the Gospel 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 work Miracles. To this purpose Mr. Saltmarsh to Mr. Knollis, pag. 328. & 174:

1. [Answ.] Then Mr. Saltmarsh had no more commission to preach then to baptize, for he saith,

2 I answer, He that may preach may baptize, 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 baptize, but infallible men, then see what will follow.

1 That he that affirmeth this tenet was no preacher of the Gospel, as he styleth himself, because not an infallible man; for he that may not baptize, 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 baptize.

2 That Christ hath promised his presence to none that preach, and baptize, except they were infallible men; for upon this, that they go and teach, and baptize, he promiseth; And loe, I am with you always. And none can teach now, say some of them; none can preach infallibly, say all: then there is no expectation of Christ's presence, and then it will follow, that none of these men have any of Christ's presence with them in their preaching. So that by their own doctrine, they do deliver Visions of their own hearts, and not the mind of Christ; then how can they be believed when they say, it is of God.

3 Then none can now believe, because none can so preach as to beget faith, or not preach at all; for when preaching ceaseth faith must cease; for faith cometh by hearing the Word preached, Rom. 10.14.17. For there have been 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 believers 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 speak not infallibly, because some men differ from them in Judgment: [for if so, then Paul, and other Apostles might have been taxed for no infallible men, for divers opposed them.

5 Every Believer 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. That there is one God; That Christ is the Son 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 believeth 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 Gospel, 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 believed, as well as by Paul. So that rule, 1 Thess. 5. Prove all things, &c. showeth that fallible men may preach, and the Saints may hear 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 showeth that fallible men may Preach, or Prophesy: And he that can so preach as to make Disciples, may baptize, Mat. 28.

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

I answer, where hath any fall • ble man more warrant to declare his judgment then he hath to preach? where doth the Scripture mention any such thing? Paul in 1 Cor 7.40. declared his judgment, 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 judgments, 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 beautiful 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. Again look to Psal. 40. 〈…〉 . I h •• PREACHED rightcousvesse in the great Congreg • ion; And what them I have not REFRAINED my lips, O Lord thou knowest, I have NOT HID, I have DECLARED, I have NOT CONCEALED, &c. 1 John 1.3. That which we have seen 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 Council 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 speak, or preach, seeing God had commanded them to witness to Christ, &c. So that you see, it is one and the same thing to teach, preach, declare, witness to God, Speak the truth, &c. For can these men declare their experiences, or witness to God, and publish, or declare nothing? and Reveal nothing? and not speak? If not, they do preach. but that men are sick about words, as Paul speaketh to Timothy, whereof cometh envy, railings, backbitings, evil 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 neighbor, saying, 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 took 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 God's 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 break the Covenant, 2 Tim. 4.2. and 2.2. But they obeyed God, as Peter maintaineth, Act. 4. and 5. Therefore it cannot mean, Man shall not teach as an instrument in God's hand; for the words are, Ye shall all know me, and they shall be taught of God. Now God teacheth two ways, Either immediately by himself alone, or mediately by means, 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 God's sending, is as truly taught of God, as he that is taught immediately.

2 It may mean. They shall not teach every man his Neighbor, and Brother, upon the Old Testament terms, Do, and live, Do not, and die; Cursed be everyone that continueth not in all things written in the Law: for here is the new Covenant opposed to the old; and the enjoyments of the one against the other: They shall not now fright them to duty by threatenings; but draw them to it by a way of Love.

3 Therefore the meaning is, The teaching of man shall not be the chief or principal teaching or only teaching; But GOD'S. As divers Scriptures that run in the like phrases are to be taken, as I instanced before, John 6.27. Labor not for the meat that perisheth, but for that that endureth; (i.e.) as Matthew expoundeth it, Chap. 6.33. Seek first the kingdom of God &c. John 12 44. Joel 2.13. Rent your hearts, and not your garments; why but renting of the Garment was used then; But not only, But your hearts also, Ier. 49 12. They whose judgment 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, 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 sin entered into the world. But he meaneth the MAN was not first deceived, but the woman. So it meaneth here, God's teaching is the chief, or principal teaching; that is, with a Covenant knowledge experimentally: They shall not only know me by the instructions and teachings of men to the ear; but by sweet feelings in their hearts. For saith he, proving that they shall know him, Their sins and iniquities will I remember no more. So that he meaneth, They shall know my love, and goodness, and mercy, and pardon, and Covenant experimentally. For if he meant no man should teach as an Instrument; Then he did ill to teach in this Epistle, but to have let them alone to God's teaching only.

And so that in John 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 needless. But he meaneth, They having the Spirit • , need not rest only 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 John 4.1, 2, 3.

Objection out of Col. 2.20, 21, 22.

Wherefore if ye 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 endeavoreth to take them off from Ordinances, and things perishing with the using, As Baptism with water, Breaking bread, &c.

For answer to this, I shall positively affirm, That the Apostle here meaneth Ordinances of the Law; And not of the Gospel: And I shall prove it thus;

1 By comparing this Verse with the 14 Ver. of the same Chapter, there he saith, Christ took away the hand-writing of Ordinances, and' nailed them to his Cross; Here he saith, If ye be dead with Christ from them, &c. which showeth he speaketh of the same thing. Now 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 threatenings; 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 yoke that we cannot bear, Act. 15. it is called, Enmity, Ephes. 2.15. It is called there, the Law of Commandments; and lest any should think he meaneth the Ten Commandments that God wrote, he saith, It is contained in ordinances, not in the Moral substance of obedience; And lest any should plead, it is Gospel ordinances, he saith, It is the LAW of Commandments, or the Commandments 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 Cross, Crucified with him; therefore it must needs be those Legal ordinances of Moses, and not any Gospel ordin • nce, for all those were Crucified with him: as Ephes. 2.15, 16 he showeth there, it was the ordinances of the Law, for he calleth them, the middle wall of partition between Jew and Gentile, and saith, he slew the enmity, (i. e.) the Law, in his flesh, or himself; meaning when he was Crucified. So Hebr. 9.10, 11, 12. there also he speaketh of such ordinances that the coming 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 baseness 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 again. And this base title agreeth with the ordinances of the Law, Gal. 4.9. they are called there, Beggerly and weak rudiments: That this is ordinances of the Law appeareth clearly in the next words; Ye observe days, and months, and times, and years: Days of Fasting and Feasting commanded in the Law; Months, New Moons, and months of uncleanness. Times, for divers services, and abstaining from things now allowed you. And years, seven years Sabbath, and fifty years Jubilee, &c. So they are called carnal 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 Gospel times, which lived after that time of reformation. And so Paul all over the Epistle to the Galatians, laboreth to draw them from the Laws observances throughout, Circumcision, &c. And these are called, Jewish fables, and commandments of men, that turn 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 vain talkers, and deceivers, specially they of the Circumcision; and so he goeth on: And now verse. 14. Not giving heed to Jewish fables, that the Circumcision teachers would have brought in. So that the title agreeing with other Scriptures that speak of legal ordinances, showeth these ordinances to be of the Law.

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

Answ. This hindereth not, but they may be of the Law, and be Jewish ordinances, for so Paul calleth them in Tit. 1.14. And if he should mean there, the ordinances of man, as washing of Cups, and Platte • s, &c. these were Jewish also. But all the rest, when God's 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, verse. 24. We gave them no such commandment; so that though they taught the Law, it was but a commandment of man, God having abolished it by Christ, and they having no Apostolical commandment to do it. But the ordinances of the Gospel cannot be called the commandments of men, as I have proved.

3 The phrases in the Parenthesis, Touch not, taste not, handle not: show 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 Baptism, 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 unclean thing, it will defile you, Levite. 11.8. Taste not such and such meat, it is unclean; that is, Eate not such Beasts, Fowls, Fishes, &c. Levite. 11. For God never spake so, nor his Apostles; for God himself, Acts 10. Rise Peter, kill and eat, &c. And Paul saith, Whatsoever is set before you eat, and whatsoever is sold in the Shambles eat, &c. 3. Handle not, meddle not with the holy things of God, at such seasons as you are unclean, Levite. 12.4. Numb. 4.15. touch not the Ark, as Uzzah did.

To handle a thing, is sometimes to be experienced in a thing, to know it certainly, 1 John. 1.1. Sometimes to make trial 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, Baptism, the Supper, &c. for this is against the Apostles practice and preachings, that taught people both to hear and obey, and call for audience oftentimes; Men and Brethren, and Fathers hearken, &c. Nor that he should mean, make no trial of what you hear or read; the Bereans are commended for it. Or be not active and doing in Baptism, or Supper, or preaching, reading, praying, hearing; when he taught, Freach the Word, be instant in season, &c.

Again, consider this, Touch not, &c. calleth for abstinence; and this he saith, is after the Commandments and Doctrines of men. This is just according to the false Teachers; Forbidding us to speak to the Gentiles, saith Paul to the Thessalonians. FORBIDDING to marry, and to abstain 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 lawful, 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 Baptism with water, bread, and wine, preaching, reading, hearing; But in forbearing flesh, and good meat, that he might freely eat of. As was among the Jews.

Master Saltmarsh saith, pag. 40.

I answer, I would fain have him show me where any New Testament ordinance is called, a Rudiment? for there he laboreth to take them off from legal ordinances.

2 I would know, whether the Scriptures written with Paper and Inke, be not as mere 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 joined with traditions and commandments of men: And so are not the ordinances that Christ, and his Apostles instituted, or commanded.

This is another Reason, to prove Baptism with water Jewish, it seemeth by Mr. Saltmarsh his Book; but we shall find it no reason at all for it is not so out of doubt (as he saith) that John spake of that part of his Ministry, that was his washing or baptism; The Scripture saith not so, nor any circumstance that clearly holdeth out such a thing: And if the question was about Christ's and John's Ministration, why did not preaching Faith and Repentance, wear out as a Jewish Ceremony, as well as baptism with water? for that was John's Ministration as well as the other. Why doth not casting down Mountains, and raising up Valleys, to make the way of the Lord strait, wear out; for that was John's Ministration. And yet that continueth, 2 Cor. 10.4. casting down immaginations, &c.

But I think if the Scripture be looked well into, the meaning will appear to be thus. There came some to John, that seemed to be troubled that so many flocked after Christ; insomuch that (it should seem) John was not in the same estimation now, as he was formerly; (for all held John as a Prophet) But now they flock after Christ, and neglect John, Joh. 3.26. wherefore they thought that John's reputation would go down; as Joshua did concerning Moses, when Eldad and Medad prophesied in the Camp; ) John's answer importeth this, John 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; ye yourselves bear me witness, I said, I am not the Christ; ye think highly of me, and think none should be esteemed above me; But I ever denied that I was the Christ, and he that is Christ is to have the preeminence. He that hath the Bride, is the Bride-groom; But the friend of the Bride-groom which standeth & heareth the Bride-grooms voice, rejoiceth; this my joy therefore is fulfilled. As if he should say, He is the Bride-groom, I am but his friend: and I rejoice 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 less esteemed. Men have looked upon me as a Prophet, and questioned whether I was the Christ or no, John 1.19, 20. It will appear 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 Christ's excellency, to persuade 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 Lamb of God, to occasion his Disciples to go after him, and they did so; and yet not flight the Baptism of John neither, in regard of the excellency of his person, and office, above Johns.

3 I would fain have him prove, that the fire sucking up the Barrels of water, was a figure of the Baptism of fire, which was to lick up that of water: where doth the Scripture show it was a Figure of any such thing? If not, this is but Master Saltmarshes consequence, which himself calleth, a tradition of man, a false invention, Will-worship, &c. in his Exceptions. The Scripture is clear, it was for another end, to show who was God: whether God or Baal.

4 As I said before, so I say again, If he mean by Decreasing of Johns ministration, all Johns ministration; and so consequently Baptism with water; Then preaching by word of mouth was to decrease, And repentance, and bringing forth fruits: 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 •• there his Message and Ministration as he was Christ's 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 Ministry did increase, in that those after that time could say, All is finished and fulfilled that • ndeth to the work of Redemption: he is not only come, but hath do • e the work, and is gone into Heaven. But this doth not pro •• that Baptism 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, and not in any outward Ordinance.

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

2 He doth not say, within in Spirit only, neither doth he tie them from worshipping at Jerusalem; for they did worship there after, Act. 2. And those that prayed for Peter, it was at Jerusalem; much less doth he here intend to tie them from Gospel Ordinances; for saith he, The hour cometh, 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 do these men offer to speak any sound of words, to instruct, or pray, or preach, or declare, or deliver their judgments, or exhort, or confess God's goodness, or declare Christ's love, &c. by word? Is their word Spirit, and Truth? Then why may not another man's word be Spirit and Truth also? and so any outward Ordinance of the Gospel, by the same rule.

4 I would ask, what is meant by SPIRIT and TRUTH; whether a man's own spirit, or God's Spirit?

If a man's own spirit; Then this was a sin in time of Jerusalem's worship, to worship God in their own spirits, as well as now, 1 King. 12. ult.

If any say, the Spirit of God within a man, or that his spirit should 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 took them not off from observing legal Ordinances then; No more doth worshipping God in Spirit and Truth, take the Saints off from observing Gospel Ordinances now: as Paul saith, Rom. 1.9. He served God in his Spirit, in the Gospel of his Son; and yet this man preached, and conferred, and prayed by word, and brake bread, Act. 20. And was baptized with water.

If it be in Spirit, (i.e.) the Spirit of God; Then I would ask, whether the Spirit of God do not speak in Scripture, as well as in these men's 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 speak 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 Ministry 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 only 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 speak Truth; Truth, in opposition to perverseness.

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

1 I say, this is contrary to the tenor 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. saith,

And Mr. Salim. Page 294 saith, But you must take these men's 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 Desert: The Church (say they) is in the wilderness, 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 is this, but to be in the Desert where Israel was, where was no outward fruits to sustain 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 himself; his Church is in the Wilderness, or Desert; and he is in his Church, and there you must have him. But saith Christ, Go 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 Desert.

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 midst of the seven Churches of Asia, Single fellowships. 2. Apply this to others which say, Christ is in the Chambers; All within in heart and spirit secretly; he is not openly seen in Ordinances now, but privately enjoyed between God and a man's own soul, in spirit only. Is not this to have him in the Secret Chambers? But saith Christ, Believe it not. And the next words, Ver. 27. show, that Christ's coming (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 mark 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, 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; Believe 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 do so for the general, cry out, that those that use Ordinances, are low, and weak, they are not yet come to those high enjoyments as they are; So that by their own, 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 Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost: Whence some argue, The Kingdom of God standeth not in outward, Ordinances, but in inward enjoyments. [Answer.]

1 I would ask, whether the Apostle mean there by meat and drink, Gospel Ordinances, or some other thing? The Chapter speaketh not a word of Ordinances. But by meat and drink 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 lawful for them to buy in the Shambles, and eat, and yet some forbare, as verse. 24, 25.

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

3 I would ask, whether he that rejoiceth that the Word of God goeth forward, and others walk in the Truth, do not rejoice in the Holy Ghost, as well as he that rejoiceth in his own feelings and assurances? according to 3 Joh. 3, 4.

4 I affirm, in some sense, The Kingdom of God doth consist in meat and drink, in these outward things, 1 Cor. 10.32 Whether ye eat or drink, or whatsoever you do, do all to the glory of God. Now, the glory of God is part of his Kingdom, and Paul saith, If meat make my brother to offend, I will eat 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 God's goodness, and Christ's love, and witnessing to God, and declaring our Judgments, our Experiences, &c. be not as clearly taken off, as other ordinances, 1 Cor. 4.20. saith the Apostle, The Kingdom of God standeth not in WORD, but in power. You see, there is as little of the Kingdom of God in word, as in meat and drink. Why do they use any words at all, concerning God, or Christ, or the Gospel, seeing it standeth not in word, but in power? And their word is not power upon men's hearts, as Mr. Saltmarsh confesseth; And yet any man may see, the preaching of the Gospel is called, the WORD of the KINGDOME, Mat. 13.19.

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

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

And saith he,

Then not these men's preachings, or testifying to God; for that is outward, and but outward: Nay, Paul's preaching was not of the Kingdom 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 Paul's preachings.

I answer; a Ceremony is a command of God, to be observed in its time; so that Faith, without any work at all to appear before men. And the Spirit without any fruit to appear before men, is suffi •… nt. See if here be not looseness maintained by this Doctrine, though I cannot say, it was this man's intention.

The Kingdom of God is within you, Luke 17. The Kingdom of God is righteousness, &c. Rom. 14.

Here he acknowledgeth, that the Kingdom of Christ is the Kingdom of God, contrary to his pleading in his exceptions; And mark it, it is Righteousness, as well as peace; and that is, in conversation, as well as in affection: The Grace of God teacheth that; to deny all ungodliness 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.

If he mean Churches, and Societies, as he seemeth, he may as well exclude Saints, unless he will take in all the men of the world to his Kingdom; for if it be in the Saints, it must be here and there. But Christ meaneth, it cometh not with that outward pomp of the world, as the Pharisees imagined.

As the Lightening, &c.

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

Objection from 1 Tim. 4.8.

Bodily exercise profiteth little; But Godliness, &c. and all outward things are bodily exercise, as Baprisme with water, the Supper, &c. [Answ.]

1 Doth this Scripture say, That by bodily exercise is meant Gospel ordinances? I find no such word, nor anything to maintain it from the circumstances of the place.

2 You may plainly see, it is bodily exercise, opposed to godliness wherein there is nothing of God: Now there is something of God in his own appointments: God meeteth his people in his way, Isa. 64 5. Th • u meetest him that rejoiceth and worketh righteousness, to such as remember thee in thy ways. And will any man say, that no outward ordinance is called godliness? If they do, consider that place, 1 Tim. 3.16. and there you may see preaching to the Gentiles, is a part of the Mystery of Godliness: And so by bodily exercise here, may be meant, things that are merely of man, having no warrant from God, as appeareth, ver. 7.

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

4 O ••• der, if he do not here mean bodily exercise only of it self; the mere form without God, and the power, according to 2 Tim. 3.5. Having a form of godliness, 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 voice then shook the earth, but now he hath promised, saying, Yet once more, I shake not only 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 remain but spiritual 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 voice THEN shook, &c. We read of divers Earthquakes; The Earth quaked at the giving of the Law, Exod. 19.18. There was an Earth-quake at Jonathan and his Armor-bearers smiting the Philistines 1 Sam. 14.15. An Earth-quake at the destruction of old Babylon, Isa. 13.13. An Earth-quake in the wilderness of Beersheba in Elijah's time, 1 King. 19.11. Another in the days 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 mark it, Whose VOYCE then shook the earth; And then the very voice of God shook the earth; see Exod. 19.18. Psal. 68.8. and 77.18. But I read of no voice from God at the death of Christ.

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

Heaven and Earth shook at the destruction of Babylon, Isa 13.13. And Heaven and Earth shook at the death of Christ. The Earth quaked, and the veil of the Temple was rent: And so the Holy of Holies was discovered, which was a figure of Heaven; and so Heaven shook: And then he took 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 self; look to the former verses, and among the rest of the terrible things there spoken of, he speaketh of a terrible voice of words, ver. 19. And to the voice of words, which voice those that heard, entreated that the word should not be spoken to them anymore. 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, showing 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 coming of Christ? The desire of Nations shall come, &c. at his coming, 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 Gospel: 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 mean 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.

1 I would ask by what Scripture it will appear, that by Sun, [Answer.] and Moon, and Stars, are meant Ordinances? I know none; nor can find none.

Consider the acceptations of Sun, Moon, and Stars.

Objection, Dan. 12.4.

They shall run to and fro, and knowledge shall be increased, say some, They shall run to Ordinances, and from Ordinances; meaning Baptism, and the Supper.

A very likely Exposition; They shall run 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 ran from the Command, and knowledge was increased. But mark, his running from, was Satan's persuasion; and knowledge was increased to his sorrow, Gen. 3.5. So it is here, This persuasion cometh not of him that calleth us to run forward, and then backward again. That which was a cursed design of Satan, to increase knowledge in running from God's 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 emptiness, the nothingness of them. And so by running from them again: They cleave more to Christ, and partake more of Christ. Or else Ordinances of the Law, which many that were dead did run to, And yet in time were taken off from them again; But what is this to Ordinances of the Gospel.

Again consider to run to and fro, signifieth 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 again; signifying also a motion in the thing; So 2 Chron. 16.9. The eyes of the Lord run TO and FRO, through the earth, &c. Doth it mean, his eyes run to his people, and from his people? No; but he is in every place watching over all his people; it showeth his care and watchfulness 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 only a Motion, as appeareth, Joh. 1.7. & 2.2. A restless condition, Job 7.4. Psal. 107.27. A thing in motion, Job 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 people's power is scattered, if they mean 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 forms: 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, Sacrifices and oblations; such ordinances that were used of the Jews in the time of the Law. This speaketh not a word of ordinances since the Law. When were ever-any Gospel 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 Book of the Hebrews, especially the 9. and 10. Chap. but especially the 10. Sacrifice and Offering, and burnt offering, and offering for sin thou wouldest not; then said I, Loe, I come, &c. (i. e.) Christ.

Or if it mean not the Messiah, but the Prince that shall come ( ver. 26) shall cause the Sacrifice to cease, as it may do; for the violence of War, 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 Gospel ordinances; no more then Nebuchadnezzar's prevailing against the Jews formerly, proved a Cessation of Legal ordinances.

Object. out of Ephes. 4.

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, 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 edify the universal 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 edify 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 general, 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 several Bodies in Asia, Revel. 2. & 3. and in Gal. 1.1. and he himself 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 Council, 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 Judgment, 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 meekness, 1 Cor. 4.21. the Spirit of promise, Ephes. 1.13. the Spirit of Prophesy, Revel. 19.10. the spirit of truth, 1 Joh. 4.6. the spirit of understanding, Isa. 11.2. the spirit of wisdom, 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 several gifts; the word of wisdom, the word of knowledge, faith, miracles, healings, &c. yet all one in the unity of the Spirit. So this Baptism, though there be several Baptisms, as baptism with water, baptism with the Holy Ghost, baptism 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 wisdom, the word of knowledge, faith, miracles, healing, &c. are but one Spirit; and yet you see, a spirit of wisdom, a spirit of judgment, 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 the expectation of the Saints, concerning any particular they look 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. 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 himself; sometimes the Saints in the presence of the Lord at his coming, are said to be their brethren's 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, There are Lord's many, yea and lawful Lord's too; Kings, Magistrates, Governors; 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 several acceptations, as sometimes for the Gospel, the word of the Gospel, 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 Righteousness towards man, Rom. 3.3. sometimes a fruit of the Spirit, whereby a man receiveth Christ, and believeth on him, Gal. 5.22. The substance of things hoped for, the evidence of things not seen, Heb. 11.1. Sometimes to be convinced who is the Christ, is called, faith, or believing, 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 believe in profession, and did not believe in truth; the stony grounds profession is called, believing, 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, and lawful gods too; I said, ye are gods; speaking of Magistrates: yet in unity of spirit but one God.

7 ONE FATHER, yet there be true real Fathers upon earth, that many of the Saints acknowledge, and honor; Fathers of our flesh; Honor thy father and mother. And those that beget them to the faith are called, their Fathers. So Paul calleth himself, the Corinthians father, 1 Cor. 4.15. And calleth Timothy, his own Son, and Onesimus, whom he begot in his bands; and yet but one father in unity of Spirit. But will all this, or anything from this Scripture, prove that which Mr. Saltmarsh driveth at; That because there is one Baptism, therefore baptism with water is ceased? Did it prove, that baptism of gifts was ceased, when Paul wrote this? for he saith, there IS one Baptism; 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 administered by the Spirit, or revealed and Authorized, by the Spirit in Scripture.

Again observe, he saith, there is one (he doth not say, there is BUT one) when he saith, there is one Body, doth he mean 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 several Bodies, or Societies of the Saints, there is one body, saith he; Doth he mean 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 several Baptismes I named, all true; and yet but one Baptism then: What hindereth that it may not be so now?

And when he saith there is one Spirit, doth he mean, the several administrations, and operations, and gifts, and manifestations of the spirit were then ceased? Were not they the Spirit of Christ? Was the spirit of wisdom, and of a sound mind, and the spirit of promise, and spirit of Prophesy, &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 Gospel 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 do not; neither will it follow, That because there is one Baptism, that therefore the Apostle must needs mean here there is but one; and the baptism of water is ceased: or that the Saints are to acknowledge no more, or practice 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 falsehood, if we should say it, and directly against the Scripture. Therefore so must the other be.

I answer, That he perfecteth the Saints, it is true: but the means by which he perfecteth them, is by the gifts he gave; and therefore they are to continue till we come to the unity of the faith, and not to cease; I mean the ordinary Pastors and Teachers. 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 himself. 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 himself, is pleased to expound another Scripture, Mat. 28.18. He baptizeth saith he, in their ministration, so I say, he filleth in their ministry, &c. And he saith again, pag: 128, & 129. none can perfect the Saints but Christ, not Apostles, &c. I answer; As instruments others may, but not as the main 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, meaning as an instrument in God's 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 wait 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 break bread, &c.

Answ. Joshua did not wait for a new Institution to Circumcise, because Circumcision had been corrupted, and lost; for it was not lost: for though they had not Circumcised after they came into the Wilderness, yet there was Circumcised persons among them; Joshua, and Caleb.

2 This was no new Institution, but only a command, minding them of, and quickening them to their duty; and calling Joshua to do 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 look for no more new Commands, but what we find in Scripture: for so saith the Lord, Revel. 22. If any man add to the words of the Prophesy of this Book, God shall add to him all the plagues written therein. But that Prophesy speaketh of no new commands, which were not then in force.

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

4 Circumcision was omitted upon a special reason, as may appear; because they were in their travel, and journey; and while they were sore they were unfit to travel, as appeareth, ver. 8. And in their journey they were to wait upon the Lord's motion, when the cloud removed, whether by day, or by night: Therefore till they were come to be settled in Canaan they omitted it, as being prejudicial 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 years in the Wilderness, &c. The reason why Joshua Circumcised, is given, because they were not Circumcised, from the days of Egypt; the reason why they were not circumcised is given, their walking in the Wilderness, their travels and journey. So that when this special 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 Passover, Exod. 12.44.48, &c. he intimateth, That either the Passover was not eaten, after the first eating of it in the Wilderness, till they came into the Land of Canaan; for at the first eating thereof, they that came out of the Land of Egypt were circumcised; and he saith, No uncircumcised person shall eat thereof. And besides, he speaketh of Strangers joining themselves to them, and eating thereof, which was done in the Land, for I read not of any Stranger joining to them in the Wilderness; or else, if it was eaten after the first time in the Wilderness, then it is more clear that Circumcision was neglected upon that special reason of their travels, which they could not do, and wait upon God's removes; and therefore it was let alone upon a special reason, as it should seem by special dispensation, till they came into the Land of Canaan. But we have a Law given by Christ to walk by, and need not walk by tradition: which is ground for us, to use those ordinances that have been corrupted by Antichrist, though we have no new institution of special 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 Thief in the night, in the which the Heavens shall pass away with a great noise, and the elements shall melt with servant heat; the earth also, and the works 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 himself more fully to the Soul, the Heavens (i. e.) ordinances, shall pass away with a noise, with great stirs and combustions: And the Elements with heat, (i. e.) the fire of the Spirit shall burn up all these observances.

And the fire is the trial 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, where any Gospel 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 external ordinances, and himself also that driveth at the same thing; for external ordinances are not IN a Christian.

3 Consider, the scope of the Scripture is to show 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 general 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 speak 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 form of Heaven and Earth was for the present quite marred, and nothing but ruin 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 material water at the Flood; And therefore what reason can be shown that here should not be meant also, material fire for the destruction of this?

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

I answer, 1 No Scripture saith so.

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

3 If I should grant them that this is meant Ordinances; I think all that understand themselves, will confess, 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 judgment, and perdition of ungodly men: Therefore unless they can prove the day of Judgment, &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 pass away, and Elements, and Earth, 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, 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 Air; therefore Fowls are called, Fowls of Heaven. Sometimes the Spheres where the Stars are; therefore called, the Stars of Heaven. Sometimes the holy place where God is, the high and holy place, Psal. 26.6. And so it is a state of happiness 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 spiritual things, Phil. 3.20. Sometimes God himself, Mat. 19.21 Dan. 4.26. I find no other acception of Heaven in Scripture. Now there is no reason can be shown that God himself, or Spiritual things, or the Church of God, or happiness and glory, or the high and holy places where God is said to dwell shall be dissolved: Therefore it must needs mean 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 Baptism, and Supper, &c. thus.

1

I answer; I never read that the sinfulness of man, or his falling away, put an end to any ordinance of God; but by God himself: for if so, then Judah's corrupting God's 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 Judah so often, in respect of pure worship; therefore saith God, Mal. 3.7. From the days of your fathers ye 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 show. So that you see, man's falling away from God's ordinances, doth not put an end to them; for God calleth upon them to RETURNE.

2 That place in the Thessalonians, doth not show an end put to the primitive Administrations; for then there must be an end put to preaching, and believing also; For faith cometh by hearing, and hearing by the word preached; and that was a primitive Administration. And the Scripture saith expressly, 1 Tim. 4.1. Some shall depart from the faith: And Doctrine was corrupted by the man of Sin, 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 Gospel, and faith; which is false: For the Gospel is to be preached to every creature under heaven: And every creature lived not before the falling away. So that you see this is deceitful arguing.

The first Reason he showeth,

I answer, The consequence is unsound, and followeth not; For God suffered Israel 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 cross 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 God's own 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 God's pleasure done in it, no more then because the Stony-ground-hearers fell away, it putteth an end to the preaching of the Gospel, 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 ministry of Faith. And because many follow the pernicious ways of false Teachers, therefore it putteth an end to the way of truth.

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

2

1 I answer, It is more likely that he that letteth (though the power and hand of God is chief in all) was the Roman Emperors, that hindered the rising of the Popes, or showing of themselves in such a way of Authority as they do, till they were taken out of the way; for till then, the Popes had not got both powers, Ecclesiastical and Civil, for he saith, He will let, until 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 himself out of the way: But this word TAKEN showeth some other Let, that God had appointed to hinder for a time.

2 In this revealing of the wicked one, or man of Sin, 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 recompense for their wickedness, as appeareth, 2 Thess. 2 10, 11, 12. He shall come with all deceiveableness of unrighteousness 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 unrighteousness. 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 believe a lie. Not to put an end to the ministrations of the primitive times, but as a just punishment of hypocritical, and false-hearted Professors: Therefore he exhorteth the Thessalonians, and in them all other believers, 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.

I answer, The destroying of persons that carry on a Ministry, putteth no end to the Ministry: Paul's being bound, did not bind the word of God; Saul's making havoc of the Church, put not an end to the Church.

2 If he take this prevailing of the man of Sin, to put an end only to Baptism and the Supper, I would see his proofs for those particulars: If to all the Apostles Ministry, that they ministered; Then see what followeth.

1 It putteth an end to preaching the Gospel; for that was part of their Ministration; and so he saith,

But this is a false conclusion.

For 1 Paul charged Timothy, That the things he had heard of him, he should also commit to faithful 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 known; It doth not say the Ministry is ended, but that Paul might do all the work he was appointed of God to do, and then it was fully known by him, that HE might fulfill HIS Ministry, as he exhorteth Timothy to do his: And the preaching was not fully known by Paul's mouth alone; Therefore it meaneth either that which he was to do, or else that he might live till he had set things in order, and taken order that preaching the Gospel might be carried on after his death, 2 Tim. 4.5, 6. saith he to Timothy, Make full proof of (or fulfill) thy Ministry; Why? For I am ready to be offered up, &c. So that there was a Ministry of preaching after Paul's, and therefore that Ministry not ended by him, nor the preaching fully known: And the Geneva Translation readeth it, That the preaching might be fully BELEEVED; and I hope it will be granted there were believers both when the man of Sin prevailed, and since: If not, then the men that maintain this Tenet are no believers. Other Translations read it, That the preaching might be fulfilled to the uttermost. That was Paul's own preaching, and then Paul must die: But what is this to the ceasing of the preaching of the Gospel?

Again, If God had done his work in the Apostles Ministry, when the man of Sin was revealed according to the Thessalonians, and so it was to cease, Then God had done his work in reconciling sinners to himself; for their Ministry was a Ministry of reconciliation, 2 Cor. 5.18. And prayer is ceased, and preaching of the word, for this was their Ministry, Act. 6.4. Then God hath no work in converting of Souls, for this was their Ministry, Act. 21.19. Then God hath done his work with the New Testament and the Spirit; for this was their Ministration, 2 Cor. 3.6. with 4.1. Then God hath done his work of perfecting the Saints, and of edifying the body of Christ; for this was their Ministry, Eph. 4.11. Then Christ hath done writing his Epistle in the heart of his people; for this was their Ministry, 2 Cor. 3.3. Then God hath done his work in relieving of the Saints; for this was their Ministry, 2 Cor. 8.4. But all this is untrue, therefore the other is as untrue and groundless from that Scripture, or any other Scripture. But if he mean in outward gifts or Miracles, I confess God had done his work in them, for confirming the word then spoken: so the Man of Sin prevailed against them, and they ceased for the present. But for other things, the Scripture hath not so much as a shadow of proof. Paul must fulfill his Ministry, 2 Tim. 4.17. Timothy must fulfill his Ministry, ver. 5. Tychicus must fulfill his Ministry, Col. 4.17. So other Spiritual men; but this proveth nothing that that Ministry is ceased: But when they had done their work, others must carry it on.

1 I answer; God did not with-draw his irresistable power from that Ministry, unless 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 Sin prevailing for a time, is no more testimony that that Ministry is ceased, then because the Babylonians prevailed against the Jews, and Jerusalem, and destroyed it for a time, and burnt the House of the Lord, that therefore that Ministry was ceased; which notwithstanding did not cease, though Israel were Captives for a time, but was restored again so soon as they were delivered: yea, and as much of that Ministry as God had not tied strictly to Jerusalem, they acted in Babylon: They Circumcised in Babylon, They prayed, and fasted, Zach. 7. (though he say, They sat still, and acted no ordinance) But for Sacrifice, God had tied them to HIS Altar, to Jerusalem, where he placed his name; where his presence was. But now his presence is wheresoever two or three are gathered together in his name, Therefore there they may carry on ordinances.

2

I answer; This Argument, with the proofs, make but an empty sound without substance. There is not a word spoken in Revel. 19. of the ceasing of any Ministry, except the ministry 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 ministry ceasing. And all this was in its measure then, in the Apostles days; He might have done well to have shown the verse, or words, for the ground of his Argument. That that ministration was then on foot is clear; the Apostle saith, They know Christ no more after the flesh; Then it seemeth was the ministry of his God-head, and that is always glorious; for God and glory cannot be separated: Therefore those that see him are said to be changed into the same Image from glory to glory. And they that believe in him, are said to rejoice with glorious joy; yea, and the glory of the God-head of Christ did appear very glorious in the days of his Flesh, John 1.14. The ministry of his God-head was seen in his people then, so it is now: And he was married then, to those he took into Covenant; and then opposed, and took vengeance upon his enemies (though there be several seasons in which he doth things more fully, and clearly then at some other times) so that the same Ministry was afoot in its measure in John's 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 Job saith, Job 17.9. He that hath clean hands shall grow stronger and stronger; doth he mean, that the former strength shall cease, and a new strength possess that man? Or doth he mean, there shall still be an addition of strength to that which he had? He doth not mean, the former strength must be laid by, and another strength taken; but more added: neither doth he mean that his sacrificing should cease because he groweth stronger and stronger. When a Child groweth towards man's 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, he doth not mean he should lay by love in that measure or kind they had it; but add 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.

I answer, The Scriptures cited, prove no such thing as they are cited for. For the thing to be proved is, That the Apostles Ministry, 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 Ministry; which Ministry is now, as the Author of this plea intimateth; for else why doth he plead they ARE ceased? We shall examine the Scriptures.

1 For that in the Corinthians, It saith indeed, Here we know but in part, and prophesy 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 mortal life is ended, when we live with God in immortal glory forever: And I shall prove it thus:

1 That which is imperfect remaineth whilst we know in part, and see through a glass 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 mind. There is such opposition that we cannot do the things that we would; yea, and these will never be perfectly cured while we continue here, as Rom. 7. ult. He concludes these corruptions he speaketh of, were irremediate, So then with my mind I serve the • awe of God, but with my flesh the Law of sin. And if we say (saith John ) we have no SIN, we deceive ourselves, and the truth is not in us, 1 Joh. 1.8. Now Sin is darkness; 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 known. I never yet faw that man, that could make it manifest, that he knoweth God, as God knoweth him, with absolute perfection; without the least imperfection at all. And now saith he, We see through a glass darkly; (i.e.) we see God through something else, as a man that seeth another through a Glass, or in a Glass afar off, in a prospective Glass, &c. he seeth him darkly. What is the Glass? Let Master Saltmarsh tell us, page 281.

Page 264. He calleth graces and gifts a Glass. Where you see, he maketh Graces and Gifts, and Ordinances, Baptisine, the Supper, Preaching, Prayer, Conference, &c. Faith, Love, Humility, Repentance, Self-denial, all is the Glass; and the one to continue while the other continueth: But here in this life, we must live by faith, have need of repentance in regard of our failings. Every follower of Christ is called upon to deny self, to be clothed with Humility, &c. Therefore the ORDINANCES also, by the same man's confession (if the Glass continue, which is, saith he, these things) are to continue. And that we see in a Glass while we live in this life, appeareth 2 Cor. 3. ult. We all with open face beholding as in a glass, the glory of the Lord, &c. All that are believers, and profess the Gospel (for of such he speaketh) in opposition to such as live under Moses dispens • tion; of such as turn to the Lord, and have the veil taken off of their hearts, as the place showeth; 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 Glass, 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 Glass, which is through Grace, and Ordinances as Mr. Salimarsh, and others confess. 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 Glass 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 Son in him, and to the Corinthians also, 1 Cor. 101. Then they should not have seen 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 believers of old, so that they should not then have used any Ordinance.

To that place of Phil. 3.13.14. I say, The Apostle speaketh not one word nor syllable, of any Ordinance under the Gospel, as if those should be the things he did forget, which are behind; but of his legal privileges, duties, zeal, blameless walkings, &c. whereby he thought to be justified, and made them his gain, 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 external practice (meaning Baptism, the Supper, Preaching, Reading, Hearing, Conference, &c. for all these are external practices, and more too) is,

I answer, If this objection speak true it is woeful 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 work in it, and laid it by, as the Objector saith; But it is Atheistical to say, That God hath don • his work in this Ministry, of preaching full and free salvation by Christ; 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; ye are saved by grace. And however this hath been corrupted, yet it is known many of God's 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 believing, that God hath revealed; For Faith cometh by hearing, and hearing by the Gospel preached, Rom. 10. But the Doctrine of the Gospel hath been preached in all Ages, as I have proved before. By the rottenness of this part of the Objection, the Reader may see the rottenness of the rest.

And what is this to prove Baptism ceased, because a false Subject, and a false end, have been thrust upon it by some or most, when it is administered upon a true Subject, and to a true end again?

But doth this make the use of it cease, without some special 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, 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 Israel lose the purity of her Ordinances when she had corrupted them, and changed God's Judgments more then the Nations, Ezek. 5. And yet they ceased not because of this, till Christ put an end to them.

3 He pleadeth,

Then what ground is there for us to revive those things? &c.

I answer; That the Church is to have the same offices, qualifications, and ministry 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 coming of Christ to judge quick 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 ministry: And that is it that we stand for, not for that which was to cease, but for that which is to remain.

And to answer to the particulars;

1 We are endued 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 go preach, &c. And the same Christ authorizeth us; for that command did not concern the Apostles only, but Philip, and other Disciples that preached, Acts 8. and baptized 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 lead them into the infallibility of truth; I answer, Others administered, 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, and others: so do we now. Besides, we are to speak 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 not that measure, as we confess; 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 do ill to neglect their duty.

3 To the miraculous power testifying, &c. I answer, it was to confirm their word, as I have shown before; when we are called to speak and write another Scripture, then that power will be useful; but not till then: In the mean time, those things were written that we might believe, 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 Judgments: I answer, I find no such qualifications either of Bishops or Deacons, which are officers to continue in the Churches, that they must be of infallible judgments, either in Timothy, or Titus. 2. They discerned truth from errors then, so far as was needful for their work, of writing new Scriptures, and preaching Christ, and planting Churches, &c. And so do the Saints now; so far as to preach Christ, gather the Saints into order, &c. according to the work God calleth us to now; as they did according to the work 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 discern it from error, then why do they not administer ordinances, as the primitive Administrators did? Or if they err, in denying ordinances of Baptism, 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, &c. I have sufficiently answered before. And therefore I conclude, we have ground to revive this practice, which God yet never laid down, but only was corrupted by men.

Again, 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.

I answer; 1. He might have done well to have shown us what that glorious ministry was, as the Prophets did of old show how that ministry pointed at the Messia's coming in the flesh, as Isa. 6. To us a child 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 child, &c. And Micah prophesied of his being borne in Bethlehem, &c. And Isaiah telleth us his name shall be Emmanuel; and this is directly preached to 〈◊〉 by the Angel, Mat. 1. Tell us by as plain infallible proofs when this coming is in a more glorious ministry; till then, you leave us in the dark. But let us examine the Scriptures he citeth.

The first is, 1 Cor. 11.26, 27. Here he speaketh only of the ministry of the Supper; not of Baptism, nor preaching, nor any other part of their ministry: And this COMMING I have proved before, to be his coming at the last day in Person, as he Ascended; as is fore-told by the Angel, Act. 1.11. And when he so cometh, we will wait upon him alone for further direction; in the mean time, we desire to walk 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 ministry by a more glorious ministry, for it speaketh nothing of the Apostles ministry, but of the Prophets ministry that lived before Christ's coming in the flesh. For 1. He compareth it to a Candle shining in a dark place; so was the word then called, Psal. 119.114. Thy word is a light—and a Lantherne &c. And the dark place was under those dark types, and shadows 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 mean 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 clear, 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 Prophesy 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 showeth 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 own spirit, then they had for the present, for they were yet but weak; and therefore he exhorteth them to add to their faith virtue, and to virtue knowledge, &c. So that this proveth nothing at all, that when Christ cometh in a more glorious Ministration, then the Apostles ministration was to cease.

To this I answer; 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 proof that the Revelation was sealed for, 1360. days, I know no Scripture saith so, And then Christ openeth it; but this I find, Revel. 22.16. John is forbidden to seal the sayings of the Prophesy of that Book, because the time was at hand. Now whether we shall believe the Scripture, or man's speech against it, I leave it to everyone to judge. And for that little Book, the Lion of the Tribe of Judah opened, doth clearly appear by Revel. 5. was the event that fell out both in the Church, and world in after Generations, which was revealed to John.

I answer, It is true; So the WORLD is still; but the Saints have run as fast in it before, as now; witness Mr. Brightman, and others that have spoken rarely upon it; And many men speaking their fancies upon it, without comparing it with other Scriptures, do not show the time of that ministry is come. Beside, if it be come, that followeth not that the Apostles ministry is abolished by it; for there was preaching the Gospel: So is the Ministry of this book, Revel. 14.6.

To the distinction of the mystery of Christ's 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 find no ground for such a distinction of Man-hood and God-head, to be revealed distinctly in several ages: But the Mystery of Christ, is the Mystery of Man-hood and God-head both; and this was revealed by the Apostles ministry, 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 godliness, God was manifest in the flesh, justified in spirit, seen 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, seen of Angels, preached to the Gentiles, believed 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 righteousness of God is revealed in the Gospel 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 Souls 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 reveal 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 speak 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 Savior, 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 fountain 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 Lord's; and King of Kings, Revel. 19. And was not this revealed in the Apostles ministry 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 James, chap. 2. calleth him, THE LORD of glory. And Paul revealeth him to be LORD of LORD'S, and KING of KINGS, 1 Tim. 6.15.

Again, the mystery of Christ's man-hood is taught in the Revelation, as well as his God-head; for mark 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 slain, as well as upon the white Horse LORD of LORD'S, and King of Kings. And he himself revealeth the mystery of his man-hood; for faith he, I was DEAD, and am alive, &c. Revel. 1.18. Therefore this is a groundless distinction.

He saith,

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 fullness of Christ (i.e.) not the knowledge of Christ's 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. showeth, The end of that Ministry is to perfect the Saints, that so we may be 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 poor case, for they have no benefit of Christ's Ascension, for these gifts were given by virtue thereof: Neither can they look to be edified, or perfected, or settled, 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; 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 Ministry; and if not, how then were they perfected after the Apostles times till then? Beside, the Revelation speaketh of holy Apostles and Prophets to rejoice at the down-fall of the Whore; Therefore that Ministry, and offices and officers, did not end in that Age

3 He saith, It is ended, because the glorious presence of God is withdrawn from that Ministry, and not to be found.

I answer, where is that proved, that God is withdrawn from his servants in the same Ministry, in respect of what he commandeth? He was then with them in preaching the Gospel, to show himself mighty in converting souls, Act. 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. And so he is still in bringing men over to himself; and in cheering, and comforting and rof • eshing them, by the appearing of himself in other Ordinances administered; as the Saints can testify; so that they go away rejoicing as the Eunuch did: And God's t • king away power to work miracles, and the gift of Tongues, &c is nothing to the purpose; for these were but to confirm their word to be Scripture, or sundamentall, and that Ministry we plead not for; let them prove that these miracles were to give them right to preach, or baptize, or break bread, if they can, and then we will yield to them.

Again, The with drawings of God from his Ordinances in his glorious presence, doth not certainly conclude the cessarion of the Ordinances without restoring them again. 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 ruin upon the people, and the Sanctuary; as appeareth by the verse, from thence he removeth to the East-gate of the Lord's house, Ezek. 10.19. Again, from the City, to the Mountain 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 again, In the same manner, To the same end. In the same place, and God's presence seen in them again; Though he departed a while for their sins.

Object.

I answer, To act as an Ordinance instituted, without the moving of God in the soul, is to have the form without the power; and so it is little better then lip service; for both must go 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 mind 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 virtue of the Commission given, Ma • . 28.18. also, and his particular Commission, Act. 9. And so they preached at Jerusalem; for they tell the Council, 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 speak 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 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 break bread, did it by the operation of God in their hearts, yet with respect to that Command of Christ, Do this as often as ye do it in remembrance of me. So that these two cannot be separated.

And where the Objector saith,

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 Passover; 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 jointly, Ester 4.16. and prayed openly, Dan. 6.10. And that they did remember Zion as an Ordinance from Command, as well as by the operation of God in their hearts, I think will appear in Jer. 51.50, 51. Ye that are afar off, let Jerusalem c • m • into your mind. There they are commanded in their Captivity to remember Zion; so that they did it as an Ordinance, and by the operation of God upon their hearts both.

Mr. Saltmarsh saith, page 114, 115.

I answer, All this time of her being in the wilderness, 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.

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 back, Paul 2 Tim. 3. speaketh of such as denied the power of godliness, and only had a form; and compareth them to Jannes and Jambres, and calleth them evil 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 ways; (not all) some stick to the truth still. So Jude speaketh of mockers, separating themselves from the Saints (not Saints, nor all that profess 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 Gospel 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,

I answer, There is warrant in Scripture, for men to return 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) return 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 return to him: so that they may take them up again, and re-assume them.

2 The Scripture plainly speaketh of restoring of Prophesying, Rev 10. Thou must prophesy AGAIN to People, and Nations and Kindreds and Tongues; And there can be 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 must prophesy again, It must needs mean men that have authority to carry on Ordinances, as he, and the rest in those times did.

3 There is charge to keep 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 virtue or a vice? If a vice or sin, then to rise again must needs be a duty, and necessary.

Obj. But Christ's appearing is, when he cometh 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 coming, 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 Commandment (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.

Then by his own confession there is an outward coming out of Babylon, (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. 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 special reason; therefore not to be expected. But there is no such special 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 do nothing? How shall God be glorified with our bodies then?

All along his book he putteth Gifts and Ordinances together, and maketh the ceasing of the one, to be the ceasing of the other. 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.

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 forms 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 man's preachings, or bearing witness to God; for that is but low and faint: why do they not lay down their preaching with other Ordinances.

5 It is said, John the Baptist came in the Spirit and power of Elias, to turn the heart of the fathers to the children, &c. And he is said to RESTORE all things, as Elijah did the worship of God of old, Mar. 9.12. And the Scripture saith, He that is least in the Kingdom 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 Babylon's 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 Joshuas time:) But presently sently set upon their duty, N • hem. 8.10 &c. which showeth, 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,

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 far as the overspreading hath been in outward things, so far their restoring is alike.

Page 49. he saith,

And (I say) Christ was the Prophet to be 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 Ministry of gifts, or those that had gifts, or Christ in his people destroy him, and many other such, and sin 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 powerful Ministry then it was then? All that believed, were all taught of God then, Joh. 6. Everyone that hath heard and learned of the Father COMMETH to me. So that he would make us believe that some Scriptures refer 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 personal reign, as some understand it; And if it be Jesus Christ in his word and people, so Jesus Christ administered then, and so it is the same Ministry. Though I confess, Jesus Christ revealeth himself more fully when, and to whom he pleaseth. And to that, Ye shall be all taught of God; If he mean immediately by the Spirit. Then he is against the Scriptures, as some are in these days. But he saith, It is in his people and Saints; But whether he mean these Saints shall speak from the pure Spirit without the help of Scripture, he doth not explain; but leaveth us in the dark.

But he would prove that Ministry, to excel that of gifts by Arguments, Page 51.

1

This of all

I answer, The Ministry 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

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

3

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, men's inventions are against Christ;) or if there be, Then Antichrist now, and hereafter may be weakened, and in put destroyed by some that profess Religion, and yet are not one with Christ.

He saith, Page 267.

I answer, The proof to prove his definition, showeth it is man's duty, as well as God's love; Fear God, and give glory to him, &c.

Page 268. he saith,

1 I answer, If so, How could this man call himself a Preacher of the

1 I answer, If so, How could this man call himself a Preacher of the Gospel? Could he reveal salvation in Spirit to men? It was but by word sure; Beside, I think he was not anointed with that pure anointing, that infallible Spirit as the Apostles were; And let him show one that is called Preacher of the Gospel, that was not so gifted: And unless 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 appear after, by his contradictions to himself, 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 Gospel, Page 19.

Again, 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 reveal 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 ways that the Apostles preached, and practiced, 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 maintenance 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 clothing 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 clothing, 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 confess presently after, John 16.29.

Pag, 271. He saith upon his distinction, which is not proved by Scripture, (and Philosophy or Reason may deceive)

1. I Answer, Though they be all outward, that will never prove them to be the same: Circumcision was outward, and Baptism outward, 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 judgment.

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 Baptism in the Sea, the same Baptism that they were under, &c. But he showeth, that the unbelieving Israelires, did eat of the same spiritual meat that the Believers did, and yet fell in the W • idernesse: And so the formal professors among them, might partake of the same outward Privileges 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.

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 God's administrations: But with their Golden Idol Calf. I am amazed to hear 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.

I answer: 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 works, and Resurrection from the dead, and eternal Judgment, are for every Christian; And why not the other too? And Baptism in Mr. Saltmarshes own sense (into Christ) and why not Baptism with water too, seeing the word is baptisms?

Quest.

I answer: There is the baptism of the Spirit, and that is both gifts and fruits: for else we are not baptized 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.

It is a great Question, whether the baptism of the Spirit be the baptism of gifts only, and not the inward work 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 Baptism of the Spirit still, though not in the same outward, extraordinary gifts as they had. And Mr. Saltmarsh maketh them but one; for pag. 34. he saith, Then, either these are both one by his confession, or else here is direct contradiction. But to take off this, he saith, but here is no Scripture to prove it; therefore he that believeth it, hath but the word of man only for his faith. Pag. 274. he saith, and this, saith he, is the unction whereby we know all things, 1 John. 2.20. And yet he saith in another page, The unction is those extraordinary gifts of the Spirit. So that by his own 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, leaving, saith he, &c. Doth he mean, they should leave Repenting from dead works, 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 Hebrews 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 again; 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, Job 9.27. But to LEAVE, is sometimes to go about some other necessary, or more excellent thing, and so return again; not to forsake it quite, and not to be continually, but sometimes exercised in it, Mat. 5.24. Leave there thy gift, go 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 return to them again, Mat. 19.5. A man shall leave his father, and mother, and cleave to his wife. Doth he mean, he must never do 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 always exercising ourselves 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: and measure it not; for it is given to the Gentiles. Whence they argue, That the outward Court is ordinances, outward external 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 appear that it is Baptism, and the Supper only? If not, that it reach all outward ordinances, How cometh it to pass they preach, or confer, or bear witness 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 do they not trample that underfoot? And indeed some of them do, 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, saith, The outward Court (among other things he nameth) is SCRIPTURES. And he giveth this advice,

(I have set down 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, carnal worldly Christians; and not Spiritual 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 do they not trample all underfoot? Consider,

2 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 go perform services there? So that here is a paradox: Outward ordinances cast out, and outward ordinances taken care for, by their own 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 Gospel order; for such a Church was Corinth: And this Temple had worshippers in it also.

The Altar, signifieth the true Spiritual 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 Israel according to the flesh, Luke 1.10. signifying the false Church, and congregations National of good and bad, pretenders to Christ, These should be cast out to the Gentiles, (i. e.) carnal Christians should have such a Church and constitution. And the holy City, (i. e.) the Church of the Jews after the flesh, which rejected Christ, which formerly were a holy City, legally holy: was to be trampled underfoot. This way the allusion runneth clear, 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 forms of worship say they, 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, such as were used in the Temple, which many preached up in the Apostles times; and which many weak Jews stood for, though they believed, 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 Ark of the Covenant of the Lord; neither shall it come into mind, nor remember it, nor visit it, nor do that anymore.

I shall only add some Observations and Answers unto some sentences in these Books, as I find them set down; for I cannot keep the method I desire, because I find 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 do what they do, 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, he saith,

and he received this according as it is written. And Mr. Sedgwick saith,

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

Mr. Saltmarsh saith, the two witnesses were MEN, 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 several 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 self, which cannot be; for it is the Spirit of Truth So that the Spirit is wronged, by these men's 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; showing it could not be he himself, 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, before this Revelation was given to John; yea he was buried, so was not these witnesses; Beside, these lay dead three days and a half, but he rose again the third day. And it could not be Christ in Spirit, because Christ in Spirit cannot die, Rev. 1.18. nor lie dead, nothing being left but a carcass.

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 dishonor 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 own words; for they say, That they deliver is bearing witness to God, and it is by the Spirit of God; and yet they are not infallible: And how can they maintain the one, and not the other?

Mr. Saltmarsh in his Epistle to the Reader,

Saith,

Whence observe;

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

2

Then those that hasten out of them to the Tavern, and Ale-house, to lie drinking there commonly; and to looseness of life, cannot say God hath called them up: This is down sure. And those that hasten from Ordinances, back to their common old road, to communion with Antichrists ministry, and members; to pay and receive Tythes, which they say they can do, which is of the Law; is not coming up, but going down.

Again he saith,

See how he speaketh here. And yet he saith, page 119.

But he proveth none of all this, nor 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 himself; confesseth truth, and then denieth it again.

I reply a word or two more.

If God be seen in Ordinances, Then he hath not left them, as he saith elsewhere, And it is lawful to eye God in created things, Psal. 19.1 Rom. 1.20. But God is seen 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 Book? This very confession intimateth that in his conscience he was convinced that Christians ought to walk in them, and make use of them. But in the same Epistle it seemeth he counteth Baptism with water, breaking bread, &c none of God's dispensations: for saith he,

[So that there he maketh Ordinances of the New Testament of the same nature of those under the Law, as Circumcision, &c. or as Idols] [All outward forms of worship, are matters of liberty it seemeth; Liberty whether a man will preach, or declare God's goodness, though there be a Command, Mar. 16 for that is a form of words: And though Paul say, Woe is me if I preach not the Gospel. And a form of wholesome words are to be held fast. Liberty whether a man will use words of prayer, or exhortation, or acknowledgement of God; for all these must be done in one form or other. So it seemeth it is in a man's liberty whether he will perform 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 men's liberty.] And to that purpose he pleadeth in his Book, as I have shown.

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 mean 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 Idol is nothing in the world; Paul speaketh not to excuse those who worshipped the Idol, 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.

Meaning (as I gather by his Book) Apostolical extraordinary gifts, speaking with Tongues and Miracles.

1 There is a Model in the Scripture, [Answ.] how God will be worshipped; what the Church is, (I mean 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: This is an unwholesome word, we have not footing for it in the Book of God; so applied. I confess, I find the outward part of the Ceremonial 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 Ceremonial Law; for from the substance of the Law contained in love they were not delivered) that we should serve—not in the oldness of the LETTER (i. e.) not in the Law; but according to the Gospel 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 Righteousness, ver. 9. That which excelleth in glory, ver. 10. That which remaineth, ver. 11. And the discourse from ver. 13. to the end, showeth the Apostle speaketh of Law and Gospel; and not of outward parts, and inward. And so his conclusion is true, the model in the Letter (that i • , in the Law, and so himself expoundeth it, pag. 240.) tendeth to reduce Christians to bonda • e. But the Model in the Scriptures of the New Testament, or Gospel, is a part of their Christian Liberty, which they are to maintain, Gal. 5.1.

Another opinion is (saith he)

I answer; 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 ways, (for that cannot be, seeing there is means used it cannot be immediate) nor mediate; but wait upon God in the use of them, for the discovery of himself, how, and when he pleaseth; And to discover to men my readiness to obey God in whatsoever he commandeth, as Abraham in that command of offering his Son, went about it, 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 self, 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 term them) I may expect his making it good, without any fine kind of Idolatry at all, Prov. 1.23 Turn you at my reproof; Behold, I will pour out my Spirit unto you, &c. Men are to hear his reproofs which he proclaimeth; and in hearing this, there is hope of turning; and turning he promiseth there to pour out his Spirit, and make known his Word. It is no fine kind of Idolatry therefore to hear the Word, and wait at the posts of Wisdomes doors when she crieth: Faith cometh 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 kind of Idolatry to wait for God's discoveries in other ordinances, that are no more outward then that? And he himself confesseth, God is enjoyed sweetly in them? Was not Peter one of these finer kind of Idolaters, Act. 2. When he biddeth them repent, and be baptized, 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 ministry, and it was promised (saith he) in the commission, Mat. 28? And was it a fine kind of Idolatry therefore to expect it there? Thus you see when men run from Scripture, how they contradict themselves in what they write; when God had promised his presence between the Cherubims, over the propitiatory, was it any fine kind of Idolatry to expect it there? See this man's own confession, pag. 108. he saith, God did appear in ways of outward Administrations, as Tabernacle, Temple, &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 Calf, made by Idolatrous Israel, directly against God's 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,

But what heavenly thing doth God make appear by Papists Images, or Israel's Golden Calf? or how sweetly did they partake of them, or of God in them? or what Parables, figures, or types of Spiritual things were they? If ordinances be such, away with them, grind them to powder: The people of God are far from partaking of spiritual things in them; and from seeing anything of Christ in the sides of an Image, and so to believe 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 unequal comparisons.

1 He saith, Satan counterfeiteth false Revelations, and appearances, And such Revelations and appearances there is, not only 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; and the same man to say, I know no other word of God but Christ; the one of these is a delusion, unless there be a further explication of the sayings.

2 He saith

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 believe every spirit; And because weaker Saints (as they please to term them that walk in the use of Ordinances, assuming strength to themselves) dare not receive everything that they say is by the spirit, (though there be mere contradictions to Scripture, and their own 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,

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 Baptism of the spirit, to be the Baptism of gifts, page 33. and yet pag. 39. he saith, it is the being Baptized into Christ's spiritual body, 1 Cor. 12.13. By one spirit are we all Baptized, &c. That is another Baptism, 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 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 again.

One saith, the ministry of the revelation is come, which he saith, is the ministry of Christ's God-head, Lord of Lord's, and KING of KINGS And Mr. Saltmarsh pag. 123. saith, it is not the time of Christ's reign.

He that writeth the Doctrine of Baptismes, pa. 5, saith, speaking of those Act. 19. this Baptism into the name of Christ, was not the repeating of any Water. Mr. Saltmarsh saith, it was always 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, Go 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. showeth it; Others make the laying on of hands the outward means: So here is contradiction among themselves.

But the truth is, Mat. 28. with Mar. 16 show, That teaching the word, is the outward means of begetting faith, and then those Believers have right to water Baptism; That it showeth: So Mark. 16. Go preach the Gospel—He that believeth and is Baptized 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.

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.

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,

[But the Ordinances of the Gospel are no part of it.] [That is of the Law.] [How shall we know them but by their works? Neither do we deny fellowship in spirit, with any that are in spirit,]

So will he that hath written to beat down Ordinances of Christ's 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.

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 sign and figure; and so legal; and particular Churches, a sign 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, Carnal, a type of the first creation, &c.

The Spirit guided him not here; for it saith, BURIED with him in Baptism.

He saith,

And Pag. 80. he saith the same: (The Scripture saith it was Christ's act, Joh. 3.23. & 4.1, 2, 3.

He saith, pag. 33.

He might have done well to have proved his reason from Scripture, we are not bound to believe 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 he 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; Therefore it was reason 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. And he calleth it the Baptism of Repentance, because the Subjects of this Baptism were such as repented; for they confessed their sins, Mat. 3.

Pag. 35.

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

Pag. 37, 38, 39, 40. He defineth what the Baptism of Christ is, which he calleth.

We do not affirm that the Baptism with water, is the Baptism of Christ in this sense, because it is his own proper, and spiritual, and only ministration: But a thing ordained, and instituted by Christ, and so it is the Baptism 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 truly as his teaching the heart; though it was not his proper, and spiritual, 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 ministry, and not by his own proper, and spiritual, 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 ministereth Christ himself, but is appointed of Christ to minister in the things of Christ, Col. 1.7. So the word of Christ is not only his own proper, and spiritual, and only ministration; But the word of the Gospel, written by the Apostles, and Evangelists, and preached to us, Col. 3.16.

He saith,

Phil. 3.10. Rom. 6. [And yet he acknowledgeth that, that Rom. 6. is the Baptism with water in his Exceptions] here is contradiction.

He saith page 44.

[If they were so certainly known 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 Galatians to be Paul's enemy, Gal. 4.

He saith, page 47.

[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 they ministered and spake as the Oracles of God.

And did they not use Industry and Art then? What meaneth Paul to bid Timothy STUDY to show himself a man approved, 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 enlightenings of the Spirit that way; and their gift by that means a gift of the Spirit, as well as the others?

3 If he mean by that phrase

infallibly, as he seemeth to import in his Epistle to Mr. Knollis page 328. where he showeth he meaneth infallibly, purely, and immediately from the Spirit: I would fain have him show me where he hath any warrant to teach or preach now; seeing I conceive, he will not say, he teacheth infallibly, by a pure spiritual gift immediately: for there is a Command, that every man that speaketh, speak as the Oracles of God: and I would fain have him give me a Scripture proof that any man spake otherwise, that was allowed of God to teach in all the New Te • stament, where the proof is that any may teach that cannot so speak, if his argument hold against it?

And if there be no restoring of those gifts (as he saith) why will they undertake to do as they do, to profess they have the same gift? for they say they speak 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 do they cast all they say upon the Spirit then?

Saltm. Page 52.

[This man would have but one Church before and now he himself acknowledgeth CHURCHES at this day.]

Page 53. he saith,

I answer, what is this, but to charge Paul that writeth to the Corinthians the Commandments of the Lord, to hold Legal, and Mosaical principles? for he writeth to them to separate locally • Cor. 6.17.

Page 54. he saith,

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 ourselves among men, to the Saints and world, that they may see our good works, and glorify God, as well as those in those times; Therefore we are to stand for outward order as well as they. I must see a man's life ordered by the Spirit as well as hear him speak spiritually, else I shall question whether it be the Spirit of God, seeing • athan can transform himself into an Angel of light.

He saith page 55.

I answer, For some of them of Baptism way, I can testify they think no such matter; but they think the high point of reformation lieth in heart and spirit, to have that spiritualized 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 maintain 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 tied in Scripture to glorify God with our bodies, as well as with our spirits.

He saith, page 56.

I answer, 1 The words are not truly read; He saith, when that which is MORE perfect is come. All the Translations in English that I can find say, When that which IS perfect, not MORE perfect: Not as if when a man is a little more drawn 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 shown 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 men's teaching; Then I conclude such a perfect Baptism is come, that we shall not need water Baptism.

2 I leave it to the judgment and consideration of any man of judgment to conclude, whether that [THEN] be in this life or no, while the flesh lusteth against the Spirit, in Tabernacles where we groan to be delivered; or when we shall see face to face, and know perfectly as we are known; 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 enlarged and glorious.

Pag. 60. Speaking of different Administrations, and having spoken to Johns, which I have answered before; he saith

[ Johns ministration was the Gospel, Mar. 1.1-5. and Luk. 16.16. The Law and the Prophets were until John, since that time the Kingdom of Heaven is preached, &c. TILL John, that is strictly observed till then; not till the end of John's ministration, but till the beginning: as appeareth, not only by Luk. 16.16. but clearly by Mat. 11.11. All the Prophets prophesied till John, And this is intimated also by Christ, Mat. 5.17. Think 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 something which John 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 Kingdom, (i. e.) into the Gospel under John's ministration; which made them think that Christ intended sure to destroy the Law and the Prophets: And so Christ speaketh to their thoughts, as John the Baptist did to the Pharisees and Sadducees, Mat. 3.9. And Christ to his Disciples, Mat. 10.34.

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

Pag. 61.

[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 self, &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,

he saith,

[But I see no Scripture proof for it. He citeth, Revel. 22.22, 23. but telleth us not the meaning of the text; and if it do not mean 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 Baptism by water, &c. Then he himself contradicteth himself, for he saith, these are the Court of the Temple given to the Gentiles.

Pag 69. saith he,

[It is true, Gal. 4.4] [The Scripture revealeth no such thing]

I answer; 1. That every Christian is made under Circumcision with hands, I know no Scripture affirmeth it. He saith,

I say, every Christian was in the world. But if he mean 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 Baptism, and the Supper of Bread and Wine till we die, 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 so he goeth on showing 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 Baptism 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, Do all his experiences fail 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 looseness of life, and look upon Ordinances 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 Antichristianism or iniquity; as he intimateth those are that continue in Ordinances when God is gone, or that they find 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 Apostasy, and Antichristianism, and Iniquity; and if God be not gone, but be still found there, how can he prove they be ceased, and carnal, 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 spiritual ministry by which he groweth up; and the true spiritual Baptism, and the Supper of the Lord; and Minister, and Pastor, and Elders, and Church, and Keys, and Excommunication, and Gospel order, and Government, and Covenant, and Ordination, and Trial of gifts.

I answer; If he mean there is no outward ministry, nor Baptism, nor Supper, nor Minister, nor Pastor, nor Elder, nor Church, nor Keys, nor Excommunication, nor Gospel-order, &c. And that all is false but that which he nameth; then it is against the clear Scriptures of the New Testament; or else these Scriptures will prove of no use. As for example;

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 mean these things are truly Spiritual in way of preeminency to the outward, the life of them; not condemning the outward, I yield 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 mind only; as Mr. George Hassell would have it; nor no outward order. What is being in the Church then, but as being in the Grave, a place where there is no order? So that in the Thessalonians, 2 Thess. 3. That reproveth idleness in outward calling as a disorderly walking, is nothing; idleness may be: that is no disorder now. Sins that both Law and Gospel condemneth are no disorder now. If they be, then there is a true Spiritual 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; It is true. But by his discourse he seemeth to mean a body only in spirit, and nothing outward; and so the outward members of the outward man may do what he will, and walk loosely in all sin, for they are no part of Christ's Body; yet he confesseth outward excommunication. pag. 306.

Pag. 100. He saith,

[I yield to this, yet give us leave to say according to Scripture truth, The Churches which are false, are false; in their constitution, order, &c. Bear with us, for your censure of Administrations possessed with a spirit of Apostasy, Antichristianism, and iniquity, is as harsh. We confess 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 evil of it.

Pag. 109. He saith,

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

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 baptism with water, of the Supper?

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

He saith,

I answer; Where will any Scripture prove, that Apostasy, or the creeping in of Anti-christ putteth a final end to any Administration of God? This is an enemy to God, and the Saints; and when enemies have spoiled them of administrations, they have taken them up again; as the Jews, 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 again, till Christ came, and put an end to that kind of service. Israel Apostatized from dwelling in Booths; yet finding it in the Word as their duty, they took it up again: And there was no end put to it by their Apostasy, till Christ came, who was the end of those types and shadows. And if we have figures and types now under the Gospel, as he saith we have; then it must be Christ's coming must lay them by, and not Apostasy. Israel being recovered from Babylon, built her Temple again, and set up her Administrations: And though God was gone, as in Ezekie. I proved before, yet he came again when it was built again. So the Israel of God recovering from mystical Babylon, may take up her Ordinances again, though they have been corrupted by Anti-christ, and God gone in that respect: till Christ reveal otherwise. And since the people of God have re-assumed them, God hath come again, and been seen and enjoyed in them; and they have found God in Sodom, 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 unless God give them.

2 Is not Preaching an administration that was from Christ's time to the falling away? And was not Doctrine corrupted by Anti-christ, as well as other Ordinances? And were not gifts gone from false Doctrine as well as from false Worships? Did not false Teachers creep 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 Apostasy and corruption, as well as other Ordinances?

Pag. 110. He saith,

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 Baptism with water, preaching the Gospel, the Supper: Neither hath the Lord said anywhere, they shall cease; neither hath he revealed it, that they were ordained upon some special 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 showeth it was their own 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 there be in any of you an EVILL heart of unbelief, in departing from the living. God. And indeed God gathered up his Spirit because of sin, Gen. 6. My Spirit shall not always strive with man for that he also is flesh, and the imaginations of his heart are only evil continually.

Pag. 114. He calleth the Saints,

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

He saith, pag. 121.

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

He saith,

I answer; Did it follow, that because the Babylonians of old prevailed over the people of Israel, and destroyed their Temple, and worships; that therefore it was God's mind to have it utterly destroyed forever? 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 proof for it.

Page 115. In describing what is the Beast, and false Prophet, and Whore, he saith,

I answer, This is the Spirit of whoredom, but there is whoredom in act also; And so he confesseth,

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 far as Pastors and Teachers teach the truths of Scripture, so far they teach the pure Anointing.

Page 249. He affirmeth,

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 show that as God had a remnant of them in Elijah's 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. Again he speaketh of such Jews, 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.

Page 254. he saith,

[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 trial spoken of by Peter,

Whereas the Apostle speaketh of persecutions, of being reproached for the Name of Christ, and suffering not as a murderer, nor thief, &c. but as a Christian, 1 Pet. 4.14.16. This is the fiery trial he speaketh of, and not the other.

Page 265. he saith,

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 proof for it.

2 Consider, here is affirmed, that all duties and graces too, are bondage; so that all acts of righteousness and holiness, all spiritual qualifications are a bondage; here is either looseness or nothing.

Page 246. he saith,

I answer 1. That ye shall be all taught of God, is teaching men to believe, and come to Christ; as appeareth clearly, Joh 6.44, 45, 46, 47, 48. And it is true, God alone teacheth the heart to believe, but yet by outward means; For faith cometh 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 Gospel preached, as appeareth ver. 14.15. and 1 Cor. 1.21. Yea the whole sequel of the Chapter, Rom 10. maketh it clear, witness the saying of Isaiah 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,

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

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

Page 265. he saith,

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

He saith,

Here is contradiction. If God have left them, How can he be known by them?

Now I shall speak briefly to some things in, The Doctrine of Baptismes, and so conclude.

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

Page 4. He proveth Johns Baptism, and Christ's 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 Baptism was not always called Johns, neither Joh. 3 nor Act. 10.

And speaking of the honor of Johns Baptism, he saith,

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 God, at which the people stranged, and was new and famous, page 2. the Scripture saith, The Law was given by Moses; but Moses spake not a word of this; Therefore this is of the Gospel, 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 Baptism of John and Christ distinct; [which need nor be, we acknowledge it; but when we mention the Baptism of Christ, and mean water; we mean not that Christ administered 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 Baptism of Christ administered immediately from Christ by his Spirit, and the Baptism of Christ by water, administered by Christ's Servants by his Commission; and yet both the Baptism of Christ.

Page 6. He saith,

[Was not John a Baptist as he was a believer? Was he not sent from God to Baptise? And doth he send unbelievers upon any spiritual work about his worship? And did not God give him a Commission to Preach and Baptise both, as he was a believer? Here is a needless distinction.

Page 9. He saith,

[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. ] [How could they believe then? 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,

which is the Baptism of the Spirit, [But this is not the Baptism of fire which he said was Christ's own Baptism, and came upon the Apostles at Penticost; for they had Repentance and Remission of sins before, That only was gifts.

Page 10. He saith,

[It seemeth then by this, That the Apostles that followed Christ in the regeneration, it was only in hope; And their names written in the Book of life only in hope, till Penticost: But the Scripture speaketh no such thing. And we are not to think of men above what is written.

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

He saith,

[I think never any so simple to make water equal to the Spirit: But to make water Baptism of Christ's Institution, and so Johns the same, is no mistake.

Page 11. Speaking of the duration of Johns Baptism he saith,

[But where doth the Scripture say, or show, it ended then, or that John was a type of Christ? He was Christ's Messenger before his face not his type. And for water Baptism, the Scripture is clear it continued after Christ's Ascension, as Act. 2.38. when the Spirit was come to teach them all things, and did do its office sure; I dare not think otherwise: yet Peter commandeth them to be Baptized. And Act. 10.48 and Act. 8.12 and 18.8. and 19.

He saith,

[1 Mark it, He maketh Faith and Repentance, and casting down mountains, and exalting valleys a temporary Ministry; 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,

[And since men have endeavored to throw down water Baptism, I mean of Believers (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 join with anybody, and run to the world, and have communion with them.

He saith,

[I say it is very true; but he meaneth in disproving water Baptism, &c. But fine elegant similitudes formed by man are not the WORD: And he hath brought no other to prove it.

He saith,

[So that Christ bringeth no preaching by word of mouth into his Kingdom; for that is but a temporal thing, nor prayer by word, nor conference, nor confession of God; all these are but temporal things: But that is not so, The word preached, is called the word of the Kingdom, Mat. 13.

Page 16. He saith,

I say so too; but so they did not baptize 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 weak: And yet such Peter commanded to be baptized with water baptism, Act. 10. but he never commanded Circumcision. And there is another difference.

Pag. 17. He saith,

[ Paul doth not preach BVT one in Christ's kingdom: But in unity of Spirit he saith, there IS one, not but one. See my answer to this before.]

The Anabaptists have been mightily mistaken, who have made their water-washing so essential a work of the New Testament. [Seeing these things are not so, the Anabaptists have not been mistaken, &c.

He maketh this one Baptism to be the Baptism of the Spirit. [If he mean 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 mean Miracle • , Tongues, and those gifts) and it seemeth he meaneth so, because he saith in the next words,

And we have not that baptism, and so by his conclusion are none of Christ's body. For he citeth, Act. 1.5 & 2.1, 2, &c. & John. 7.38. The holy Ghost was not yet given; and these Scriptures speak all of the baptism of gifts.

Pag. 19 He saith,

I say, Then many believers are in a bad case, that died 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,

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;

[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 believed, and their hearts were purified before, and were washed before by Christ: 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 sin. So that you see how he confoundeth things together, that the Scripture maketh distinct.

Pag. 20, 21. He showeth,

(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, [Then I hope converted men may preach: Some say no, except they be infallible; so they contradict themselves here also.] [Divers of the fore-mentioned things belong to Regeneration, or Conversion; and that all that we read of, that were baptized with water had (or at least appeared to have) before they were baptized 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 baptized with water, Act. 10. So that all these things are but flourishies which darken the truth to some, which by clear Scripture will stand against all oppositions whatsoever.

Pag. 21.

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 baptized 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 outside, 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 own confrquences, and give counsel 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 himself flieth from them.

He saith, pag. 22.

[This is not the baptism of gifts, and therefore he should have distinguished. And if he mean, 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 underfoot; If he mean 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 showeth, 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.

[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; Righteousness in the Spirit, putteth an end to all acts of Righteousness done by the outward man, either towards God, or man; compassion and kindness in the Spirit, putteth an end to all outward kindness to them that are in wants: But all these are false, therefore the other upon that ground]

[Yet faith cometh by hearing, and hearing by the Word of God preached, Rom. 10. And preaching is an outward thing, and he himself saith, out of the Ephes. We are washed with water, through the word, which be saith, is the Gospel PREACHED, pag. 19.]

(that is, the Gospel preached as he explaineth it) which is an outward thing. So here he contradicteth himself. [That is true: we stand for outward and inward of the second Testament; This cup of the NEW Testament, in MY blood, saith Christ, not the first Testament. It seemeth by this conclusion, that the baptism of gifts is no baptism of the New Testament, for that was without us, an external thing. There appeared to them cloven tongues like as of fire, and it sat 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 man's conclusion) was not of the New Testament; for their speaking was outward.

He said,

[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 pass. But he saith, [That is not at all, for Paul doth not there put an end to it; for that was Christ's work, 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 showeth 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 Savior, I have declared, and saved, &c. & Isa. 45.21. A just God and a SAVIOR, 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 confess their sins over the Goat, or Sacrifice, and Aaron should make atonement 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 plain terms, Hebr. 10.5, 6, 7, 8, 9. And so doth the Scripture concerning all the Legal Sacrifices. But no such Scripture concerning either baptism with Water, the Supper, Preaching, &c.

Pag. 25. He saith,

[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 ye believed? Not sufficient to save: That is Christ, without us.

But what sufficiency doth he mean? Iufficiency to enable us to good works, I confess it: For we have it not of ourselves, 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 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 returns to God in way of obedience, (2 Cor. 2.16. Who is sufficient for these things? ) that we may glorify 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, which are God's. And he is sufficient to enable us to this also; but no sufficiency freeth us from obedience.

I shall hereto add 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,

And so he goeth on to show that while Paul preached up Ordinances, and Rudiments (as he calleth them) they received him as an Angel of God; but when he came to preach up a Ministration above Ordinances, then they counted him their enemy: And saith he, [To that he saith, Came to them in a Ministration above Ordinances, I say, above legal 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 weakness, in allowing them for a time some legal Ordinances, as To the Jew, I became a Jew, &c. But what is this to Gospel 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,

[And was not Christ formed in Paul till then? There he contradicteth himself; for he saith, Chap. 1.16. When it pleased God to reveal his Son IN me, that I might preach him among the heathen, &c. So that before ever Paul preached, Christ was formed in him. And for his living in the third heaven, one of his own judgment saith, It was not a ministration then, 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. So that they • ontradict themselves in this also.

[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 blood; so high in spirit before ever he preached the Gospel, and it was the same Gospel the other Apostles preached, as appeareth Gal. 2. [So he did afore when he preached the Gospel through infirmity of the flesh; for then he knew it, he knew and see the just one at his conversion, before he preached the Gospel, Act. 22 14, 15. [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 brief 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 legal things, and they joined 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 only when I am present with you; showing 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 marvel ye are so soon removed to another Gospel! (So that he led them not higher, but endeavored to establish them in the the same that he had preached.) And what these men were, that did so zealously affect them, that endeavored to exclude the Apostles out of their affections, and get in themselves; he showeth, Chap. 6.12, 13. Such as made a fair show in the flesh, and would contstrain 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 Gospel 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 Legal circumcision teachers creeping in, their minds began to be alienated, both from the plain simplicity of the Gospel, and from him the Minister of it; And that he told them, they were justified by Christ alone, and freed 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 coming in lower Administrations at first, and after in higher Administrations above Ordinances (as he falsely allegeth) for he came in the same Gospel as he did at first, else he had desired his own accursing, Chap. 1.8.

The last Objection.

But these outward things have bred a great deal of controversy in the world, among the people of God, while they stand for this form, and that form, 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 men's corruptions, I am. 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 foul 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 men's corruptions that will not yield to truth, and not because of Order and Ordinances, if the Scripture might judge: But this I say as Christ did, Search the Scriptures, They are they that testify 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 condemn 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 profess 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 profess that Tenet are a shame to the rest by their looseness, and labor to draw others to the like; And if anything 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 God's Bar, not man's, 1 Cor. 4.3 • 4, 5.