A Way to Zion Sought out and Found for Believers, Treatise · Objection 14

A Way to Zion Sought out and Found for Believers · Treatise · Objection 14

p. 182Object. from 2 Pet. 3.10.

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

Ans. 1. I shall require a Scripture, The objection from 2 Pet. 3.10 concerning heaven and earth, and Elements being consumed, answered.2 Pet 3:10where any Gospell ordinance is called either Heaven, or Element, or Earth; for I dare not take Scripture of a private interpretation.

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

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

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

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

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

I answer, 1 No Scripture saith so.

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

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

4 It is said, The Heavens being on fire shall be dissolved, &c. Mark it, the ordinances are never called Heavens. But if any say, men have made them their Heavens, and thought they could not be saved without them. I answer, in that fence, Heaven may passe away, and Elements, p. 184and Earth, Phil. 3.9 Psal. 18.2Phil 3:9Ps 18:2and all things; the Saints shall never rest upon them, to make them their foundation, nor trust, nor confidence, nor God. But this maketh no more for the CEASING of them, then because man hath made Gold his hope, Job 31.24Job 31:24therefore he shall never use Gold more; The making it his hope shall cease, but he may use it still. So it is in this case.

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

1 The Aire; therefore Fowles are called, Fowles of Heaven. Sometimes the Spheares where the Starres are; Rev. 19.17 The severall acception of heaven.Rev 19:17therefore called, the Starres of Heaven. Sometimes the holy place where God is, the high and holy place, Psal. 26.6. And so it is a state of happinesse and glory, Mat. 5.16. Sometimes for a state of dignity, a high state, Amos 9.2. Isa. 14.20. Sometimes for the Church of God, Rev. 6.14. & 12.1. Sometimes heavenly spirituall things, Phil. 3.20. Sometimes God himselfe, Mat. 19.21 Dan. 4.26. I finde no other acception of Heaven in Scripture. Now there is no reason can be shewed that God himselfe, or Spirituall things, or the Church of God, or happinesse and glory, or the high and holy places where God is said to dwell shall be dissolved: Therefore it must needs meane either the Airie or Starry Heaven, or the high and lofty state of man, either within them, or without them, exalted against Christ; but what is this to Institutions and Ordinances of Christ?

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

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

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

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

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

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

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

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

p. 1862 His second Reason, that God had done his worke in them is, because before he suffered them to be ruined, the Apostle saith, the man of Sinne did worke in his dayes, but was hindered of his purpose; for that which hath let, will let, untill it be taken out of the way, or removed, or withdrawne; And what is that? why it was the glorious power and presence of God, which did accompany that Ministery against all that should oppose it, or seek to destroy it, till The Lord had accomplished his pleasure in it, 2 Thess. 2.7.

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

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

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

I answer, Phil. 1.12, 13, 14 2 Tim. 2 9.Phil 1:12Phil 1:13Phil 1:142 Tim 2:9The destroying of persons that carry on a Ministery, putteth no end to the Ministery: Pauls being bound, did not binde the word of God; Sauls making havock of the Church, put not an end to the Church.

p. 1872 If he take this prevailing of the man of Sin, to put an end only to Baptisme and the Supper, I would see his proofes for those particulars: If to all the Apostles Ministery, that they ministred; Then see what followeth.

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

For 1 Paul charged Timothy, That the things he had heard of him, 2 Tim. 4.16, 17 expounded.2 Tim 4:162 Tim 4:17hee should also commit to faithfull men, that might be able to teach others also, 2 Tim. 2.2. So that after Generations were to preach the word, as well as that wherein Paul lived.

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

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

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

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

2 The Man of Sinne prevailing for a time, is no more testimony that that Ministery is ceased, then because the Babilonians prevailed against the Jewes, and Jerusalem, and destroyed it for a time, and burnt the House of the Lord, that therefore that Ministery was ceased; which notwithstanding did not cease, though Israel were Captives for a time, but was restored againe so soone as they were delivered: yea, and as much of that Ministery as God had not tyed strictly to Jerusalem, they acted in Babilon: They Circumcised in Babilon, **It appeareth because they did beget children by appointment from God, Jer. 29.4, 5, 6. And when they came to build the Temple at Jerusalem they did eate the Passe-over, and we read not of any Circumcising them after their returne, which sheweth it was done in Babilon, for no uncircumcised person was to eate of it.Jer 29:4Jer 29:5Jer 29:6They prayed, and fasted, Zach. 7. (though he say, They sate still, and acted no ordinance) But for Sacrifice, God had tyed them to HIS Altar, to Jerusalem, where he ††Levit. 17.3, 4. 1 King. 8.29.Lev 17:3Lev 17:41 Kgs 8:29placed his name; where his presence was. But now his presence is wheresoever two or three are gathered together in his name, a Mat. 18.Matt 18Therefore there they may carry on ordinances.

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

I answer; This Argument, with the proofes, That ordinances are ceased by bringing in of a more glorious Ministery, answered.make but an empty sound without substance. There is not a word spoken in Revel. 19. of the ceasing of any Ministery, except the ministery of the Whore, in the beginning; the rest of the Chapter treateth of the Marriage of the Lamb, and the trimming of his Wife, and his conquering of his enemies: But not a word of any ministery ceasing. And all this was in its measure then, in the Apostles dayes; He might have done well to have shewed the verse, or words, for the ground of his Argument. That that ministration was then on foot is cleare; the Apostle saith, 2 Cor. 5.162 Cor 5:16They know Christ no more after the flesh; Then it seemeth was the ministery of his God-head, and that is alwaies glorious; for God and glory cannot be seperated: 1 Pet. 4.141 Pet 4:14Therefore those that see him are said to be changed into the same Image from glory to glory. And they that beleeve in him, are said to rejoyce with glorious joy; yea, and the glory of the God-head of Christ did appeare very glorious in the dayes of his Flesh, John 1.14. The ministery of his God-head was seene in his people then, so it is now: 2 Cor. 3. ult. 1 Pet. 1.82 Cor 31 Pet 1:8And he was married then, to those he tooke into Covenant; and then opposed, and tooke vengeance upon his enemies (though there be severall seasons in which he doth things more fully, and clearly then at some other times) so that the same Ministery was afoot in its measure in Iohns time; therefore we are said to be changed into the same Image from glory to glory. 2 Cor. 3.

To that, that the Apostle pleadeth for further growth; That he doth in many places: But what is this to the ceasing of an outward ministration? when Iob saith, Iob 17.9. He that hath cleane hands shall grow stronger and stronger; doth he meane, that the former strength shall cease, and a new strength possesse that man? Or doth he meane, there shall still be an addition of strength to that which he had? He doth not meane, the former strength must be laid by, and another strength taken; but more added: Iob 1.5Job 1:5neither doth he meane that his sacrificing should cease because he groweth stronger and stronger. When a Childe groweth towards mans stature, and strength, he doth not first lese that small stature or strength, which he had; but findeth an addition of more to that which he had. So when Paul exhorteth the Thessalonians to abound in love more, 1 Thess. 4.101 Thess 4:10he doth not meane he should lay by love in that measure or kinde they had it; but adde more to it. So that this will not prove the laying by a ministration, but an addition of more glorious discoveries of God, to that which the Saints have formerly.

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

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

1 For that in the Corinthians, That Scripture 1 Cor. 13.8.-12. Concerning seeing in a glasse and the time when, opened. …1 Cor 13:8–12It saith indeed, Here we know but in part, and prophesie in part; but when that which is perfect is come, then that which is in part shall be done away; But the Question is, when the time is, that that which is perfect is come? I say, it is after this mortall life is ended, when we live with God in immortall glory for ever: And I shall prove it thus:

1 That which is imperfect remaineth whilst we know in part, and see through a glasse darkly; And that is while we continue in this life, for all this while we know but in part: There is a flesh lusting against the Spirit. A law in our members rebelling against the law of our minde. Gal. 5.17. Rom. 7.23.Gal 5:17Rom 7:23There is such opposition that we cannot doe the things that we would; yea, and these will never be perfectly cured while we continue here, as Rom. 7. ult. Hee concludes these corruptions he speaketh of, were irremediate, So then with my minde I serve the …aw of God, but with my flesh the Law of sinne. And if we say (saith John) we have no SIN, we deceive our selves, and the truth is not in us, 1 Joh. 1.8. Now Sinne is darknesse; and so far as we have sin, so far we are darkened; and so far we know but in part. And the flesh hangeth upon us while we live here; therefore while we live here we know but in part, and in the life to come, we know as we are knowne. I never yet faw that man, that could make it manifest, that he knoweth God, as God knoweth him, 1 Joh. 3.2.1 John 3:2with absolute perfection; without the least imperfection at all. And now saith he, We see through a glasse darkly; (i.e.) wee see God through something else, as a man that seeth another through a Glasse, or in a Glasse afarre off, in a prospective Glasse, &c. he seeth him darkly. What is the Glasse? Let Master Saltmarsh tell us, page 281. The graces or appearances of the Spirit, as Faith, Repentance, Love, Selfe deniall, Humility, &c. which was the ministration of the first Gospell times under the Old Testament, before Christ came in the flesh; and now in the New Testament, since his comming, and this is said to bee as in a Glasse. And page 278. he saith, Ordinances is the Glasse. Page 294. he saith, The Administrations and gifts in the primitive times, was but a Ministery in part, and darkly as in a glasse. And page 297 All that pure administration of Ordinances and Gifts, wherein God is seen, as in a glasse. Page 264. He calleth graces and gifts a Glasse. p. 191Where you see, he maketh Graces and Gifts, and Ordinances, Baptisine, the Supper, Preaching, Prayer, Conference, &c. Faith, Love, Humility, Repentance, Selfe-deniall, all is the Glasse; and the one to continue while the other continueth: But here in this life, Gal. 2.20. Mat. 18.3. Mat. 8.34. 1 Pet. 5.Gal 2:20Matt 18:3Matt 8:341 Pet 5we must live by faith, have need of repentance in regard of our failings. Every follower of Christ is called upon to deny selfe, to be cloathed with Humility, &c. Therefore the ORDINANCES also, by the same mans confession (if the Glasse continue, which is, saith he, these things) are to continue. And that we see in a Glasse while we live in this life, appeareth 2 Cor. 3. ult. We all with open face beholding as in a glasse, the glory of the Lord, &c. All that are beleevers, and professe the Gospell (for of such he speaketh) in opposition to such as live under Moses dispens…tion; of such as turne to the Lord, and have the vaile taken off of their hearts, as the place sheweth; Therefore that PERFECT is not come whilst we live here.

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

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

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

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

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

I answer, If this objection speake true it is wofull experience indeed; that since Doctrine was corrupted by Antichrist, the preaching of the Apostles Doctrine, which was free and full salvation by Jesus Christ, is ceased; and God hath done his worke in it, and laid it by, as the Objector saith; But it is Atheisticall to say, That God hath don… his worke in this Ministery, of preaching full and free salvation by Christ; Rev. 14.6.Rev 14:6for this is preached in the Everlasting Gospel, which is to give glory to God: And he is glorified by receiving Salvation fully and freely at his hands through Christ; Eph. 2.8.Eph 2:8ye are saved by grace. And however this hath been corrupted, yet it is knowne many of Gods servants preach up this Doctrine without mixing it with conditions and qualifications on the creatures part; But if this Doctrine might not be preached, because it was corrupted by Antichrist, Then there can be no beleeving, that God hath revealed; For Faith commeth by hearing, and hearing by the Gospell preached, Rom. 10. But the Doctrine of the Gospell hath been preached in all Ages, as I have proved before. By the rottennesse of this part of the Objection, the Reader may see the rottennesse of the rest.

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

And for the Lords Supper, It was appointed for communion of Saints in his death; and it is a communion for all the Lyars, Whores, Swearers, and all the filthy rabble of the earth; and so hath beene this many hundred yeares. But doth this make the use of it cease, without some speciall appointment of God, and now have the Saints no communion in such an Ordinance, because it hath been abused? where doth the Lord say, If a Lyar, a Whore, &c. partake of this Ordinance then it ceaseth, and the Saints are never to use it again? If God say not so, why will man say so? Must the children never taste bread more, because the servant that should have given them their portion in due season, Mat. 24.48, 49, 50.Matt 24:48Matt 24:49Matt 24:50hath eaten and drunken with the drunken, and smitten them a while? I see no such rule, That when the purity of an Ordinance is corrupted, the Ordinance ceaseth; Did not Israell lose the purity of her Ordinances when she had corrupted them, and changed Gods p. 193Judgements more then the Nations, Ezek. 5. And yet they ceased not because of this, till Christ put an end to them.

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

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

And to answer to the particulars;

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

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

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

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

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

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

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

The first is, 1 Cor. 11.26, 27. Here he speaketh only of the ministery of the Supper; not of Baptisme, nor preaching, nor any other part of their ministery: And this COMMING I have proved before, to be his comming at the last day in Person, as he Ascended; as is fore-told by the Angel, Act. 1.11. And when he so commeth, we will wait upon him alone for further direction; in the meane time, we desire to walke according to the rule of Scripture. 2. 1 Cor. 13.10. I have fully answered before also, proving that, not to be while the Saints live in this life. To that of Peter, 2 Pet. 1.19. I answer; This Scripture maketh nothing for the ceasing of the Aposiles ministery by a more glorious ministery, for it speaketh nothing of the Apostles ministery, but of the Prophets ministery that lived before Christs comming in the flesh. For 1. He compareth it to a Candle shining in a darke place; so was the word then called, Psal. 119.114. Thy word is a light—and a Lantherne &c. And the darke place was under those darke types, and shadowes of the Law. 2. He speaketh, ver. 20. of Prophesies of Scriptures which were the old Prophesies, which were then in writing; the Prophesies of the New Testament were not now (or at least all of them) written; as that of the Revelation. Or if he meane not so, yet he intimateth to them, that what they spake may be compared with, and proved by Prophesies of old time: But it is most cleare, he speaketh of the former Prophesies among themselves, one interpreting another, and all by the Spirit of God. 3. He confirmeth it, ver. 21. where he telleth them, The Prophesie came not in OLD time, by the will of man, &c. 4. In the 2 chap. ver. 1. he telleth them, There were false Prophets among the people, even as there shall be false Teachers among you; which sheweth clearly he spake of former Prophesies, that spake of Christ to come; and if they were well searched into, they might see, they held out the same Christ to them as the Apostles did; and this he saith, they did well to take heed to, till they had clearer testimony upon their owne spirit, then they had for the present, for they were yet but weake; and therefore he p. 196exhorteth them to adde to their faith vertue, and to vertue knowledge, &c. 2 Pet. 1.5.2 Pet 1:5So that this proveth nothing at all, that when Christ commeth in a more glorious Ministration, then the Apostles ministration was to cease.

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

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

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

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

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

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

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

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

To that, that he saith it cannot re…ate to any succeeding Age. I answer, Then they are in a poore case, for they have no benefit of Christs Ascention, for these gifts were given by vertue thereof: Neither can they looke to be edified, or perfected, or setled, or stablished; for that was the end of these gifts. But his ground is, because these Offices and Officers lasted no longer. I answer, we know no such matter; neither doth he prove it; Page 86.And I have proved the contrary before, we have them in their works, and writings, and some of them in their persons: Neither can he prove, that Apostles, Prophets, and Evangelists lasted in the Church in person (any otherwise then I have formerly proved) till the falling away prophesied of in the Thessalonians, which he saith put an end to their Ministery; and if not, how then were they perfected after the Apostles times till then? Beside, the Revelation speaketh of holy Apostles and Prophets to rejoyce at the down-fall of the Whore; Rev. 18.20.Rev 18:20Therefore that Ministery, and offices and officers, did not end in that Age

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

I answer, where is that proved, that God is withdrawne from his servants in the same Ministery, in respect of what he commandeth? He was then with them in preaching the Gospell, to shew himselfe mighty in converting soules, Act. 11.21. The hand of the Lord was with them, and a great number beleeved and turned to the Lord. And so he is still p. 199in bringing men over to himselfe; and in cheering, and comforting and rof…eshing them, by the appearing of himselfe in other Ordinances administred; as the Saints can testifie; so that they goe away rejoycing as the Eunuch did: Act 8.Acts 8And Gods t…king away power to worke miracles, and the gift of Tongues, &c is nothing to the purpose; for these were but to confirme their word to be Scripture, or sundamentall, and that Ministery we plead not for; Mar. 16, 17, 18. Heb. 2.2.Mark 16:17Mark 16:18Heb 2:2let them prove that these miracles were to give them right to preach, or baptise, or break bread, if they can, and then we will yeeld to them.

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

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

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

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

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

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

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

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

p. 201I answer, This was but in those that were hypocrites, and hollow, and not the sincere hearted: And this was but in some men, not in all the Saints: Neither will it follow, that the Saints laid by the practice of the truth, because these fell backe, Paul 2 Tim. 3. speaketh of such as denyed the power of godlinesse, and onelyonly had a forme; and compareth them to Jannes and Jambres, and calleth them evill men and seducers in the Chapter; Therefore they never were Saints. So saith Peter, There shall be false Teachers among you (not Saints) And MANY shall follow their pernicious wayes; (not all) some sticke to the truth still. So Jude speaketh of mockers, separating themselves from the Saints (not Saints, nor all that professe Religion (mockers, and separating themselves.) So that there was Churches still. So John saith, There are MANY Antichrists in the world (not all that professed Christ.) And if this were Gospell glory, to have hypocrites, and mockers, and Antichrists undiscovered; And the discovery of these a bringing night upon the day; Then night is better then day: And this is all these Scriptures prove, and nothing to purpose for the matter they are cited for.

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

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

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

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

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

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

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

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

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

p. 203And if there be no restoring of Ordinances, I wonder why he preached, or instructed; that is an Ordinance, and accompanied men that had gifts, and that was corrupted by Antichrist also. And when the people of God are come out of Babylon in outward things, shall the outward man doe nothing? How shall God bee glorified with our bodies then?

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

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

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

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

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

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

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

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

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

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

p. 205But he would prove that Ministery, to excell that of gifts by Arguments, Page 51.

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

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

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

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

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

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

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

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

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

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

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

p. 206Againe, he mistaketh in his definition here; For it is the mystery of Salvation declared in word to man. Mar. 16.15. Go preach the GOSPEL &c. And he himself saith, No man could disciple men; Then they could not reveale the Gospel to the spirits of men, or in spirit to men: But Christ sent out his Disciples to preach the Gospel, and he did not mock them when he sent them out. And Paul saith Rom. 15.16. that he ministeed the Gospel. But he could not do it to the Spirit. And 1 Cor. 9.18. that I might make the Gospel without charge; meaning the preaching of the same, by word of mouth, Gal. 2.2. he saith, he communicated unto them the Gospel. Yea, and these very wayes that the Apostles preached, and practised, they called the Gospel, Phil. 4.15. The Gospel was from the beginning, but the beginning of this way of administration, or discovery, is that which he calleth the Gospel. So saith he again, 1 Thess. 1.5. our Gospel came not to you in word only, &c. but he saith not, not in word at all. And saith 1 Thess. 2.4. They were put in trust with the Gospel. Yea, the maintainance for the Minister, is called the Gospel, 1 Cor. 9 14. There is abundance of places in the New Testament, speak of preaching the Gospel: And what was that? why, that which Christ sent them out to preach. What was that? Repentance, and Remission of sins through his name, buk. 24.47. Peace by Jesus Christ. Act. 10.36. Teaching obedience to all things, he commanded his Disciples in that time, Mat. 28. ult. This is the Gospel the Scripture manifesteth. The Scripture calleth the Inward work rather the blessing of the Gospel, Rom. 15.29. Or the mystery of the Gospel, Ephes. 6.19. So that this distinction of cloathing of the Gospel, will not be made good from Scripture: It is called the Gospel, though it be not so properly the blessing of the Gospel, till it be brought to the heart.

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

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

p. 2071. I Answer, Though they be all outward, that will never prove them to be the same: Circumcision was outward, and Baptisme outward, That Ordinances of the Gospel are not the same with those of the law, as some would have them.yet not the same. The Preaching of the Law by Moses, and the preaching of Christ by the Apostles, both outward, yet not the same.

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

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

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

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

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

I answer: The plea against Baptisme with wat…r from Heb. 6.1, 2. eximined and refuted.Heb 6:1Heb 6:21. Why may not I divide the officers, Eph…s. 4. some for a time, and some for afterward; as well as he here divided these principles?

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

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

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

p. 209And for the Doctrine of laying on of hands, it belongeth to every Christian in one sense or other; as I have proved in my Answer to the Exceptions.

And for the Apostles calling Christians higher, more into Spirit, The word [leave] Heb. 6 expounded. Gal. 3.11.Heb 6Gal 3:11leaving, saith he, &c. Doth he meane, they should leave Repenting from dead workes, or leave faith, &c. or that they should grow and thrive? I cannot see how they should leave faith; for the just shall live by faith: And beside, Mr. Saltmarsh saith, that perfection was Christ, and that the Hebrewes were come to, Hebr. 12. ye ARE come to Jesus the Mediator of the new Covenant, &c. and if they should leave faith towards God, then they should fall from Christ againe; so that it appeareth plainly, he calleth them to growth, and not to cast it off: And how will it make for casting off the other? To leave, is one thing; and to leave off, is another thing. To leave off, is to forsake quite, Iob 9.27. But to LEAVE, is sometimes to goe about some other necessary, or more excellent thing, and so returne againe; not to forsake it quite, and not to be continually, but sometimes exercised in it, Mat. 5.24. Leave there thy gift, goe and be reconciled to thy brother, then come and offer thy gift, Mat. 18.12. He leaveth the ninety nine, and goeth after that which was lost, &c. But he meaneth to returne to them againe, Mat. 19.5. A man shall leave his father, and mother, and cleave to his wife. Doth he meane, he must never doe ought for his Father and Mother more? No; but he must be more intimate and conversant with his wife, Act. 6.2. So it is here; we will not be alwaies exercising our selves in these principles, but in higher matters also: But he meineth not by leaving them, to throw them quite off.