A Way to Zion Sought out and Found for Believers, Treatise · Part 1

A Way to Zion Sought out and Found for Believers · Treatise · Part 1

p. 1331. What an Ordinance of God is:

AN Ordinance of God, is an Injunction, Statute, Law or Commandement, given by God unto man, The definition of an Ordinance, and the continuance of them proved.for man to observe, and yeeld obedience unto: It is an appointment of God. For to ordaine, is to appoint what shall be done; as 1 Tim. 2.7. with 2 Tim. 1.11. Exod. 12.14 43. and 13.10. They are wayes, and works, wherein men must walke, and which they must do, Exod. 18.20. Levit. 18.4. The word is rendred to be Observations, Mal. 3.14. Therefore Statutes and Ordinances are put together, Exod. 15.25. Joshu. 24.25. And that it is a Law, or Command, see Num. 15.15.16. and 19.2. Isa. 24.5. and a Testimony, Psal. 99.7. That it is a Command, see plainly, 2 Chron. 33.8. Zach. 3.7. Ordinance is called the Lords charge.Zech 3:7For they will take heed to all that I commanded them, according to the whole LAW, and the STATUTES, and the ORDINANCES, by the hand of Moses, 2 King. 17.37.

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

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

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

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

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

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

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

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

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

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

p. 135But the Apostle Paul, 1 Cor. 11.2. calleth Ordinances Traditions; Object. 1 The Objection that Paule. …eth Ordinances Traditions, answered.It seemeth to be the same word; And we plead not against the Commandements of Christ, but against outward externall Traditions, which the Saints shall not trouble themselve… to observe.

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

2 There are Ordinances or Traditions of God, and such things Paul speaketh of; and these were things which they had not in the Scriptures of the Old Testament, but were revealed by Christ to them, when he conferred with them forty dayes after his Resurrection, Act. 1 And these Paul taught, before all the Scriptures of the New Testament were written; as you may see, 2 Thess. 2.15. and 3.6. And these were the minde of the Lord, but onelyonly 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. 2The Commands of beleeving and love, Joh. 3.23 explained.John 3:23

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

I answer, Doth he meane beleeving on his Son Jesus Christ meerly, without fruits of faith, or works? Then it is a dead faith, Jam. 2. ult. But he meaneth there, a lively faith, that worketh, Gal. 6. For if you meane by this Commandement a bare beleeving or assent, without fruits or workes; Then that Command, Rejoyce in the Lord alway, is no Command now: Do all to the glory of God, is no Command now: Phil. 4.4 2 Cor. 10.31.Phil 4:42 Cor 10:31And then you will make Paul in a great mistake, Titus 3.8. that willeth it to be constantly affirmed, That they which have beleeved in God, be carefull to maintaine good workes. But if it reach to faith, with all its workes; Then we acknowledge it a Commandement after Gods minde; wee dare not curtal it, as some of them do because beleeving taketh in obeying too, Rom. 11.30, 31. And so it taketh in preaching; Wee beleeve, therefore speak (i. e.) from the Spirit of God, 2 Cor. 4.13. And so it taketh in Baptisme with water; If thou beleevest with all thine heart, thou mayest, Act. 8.

Againe, for love commanded there; Doth he meane love onelyonly in word, or in deed? Doth it not take in the whole Law of God, and every Precept under this one terme? Did not the great Commandement, Thou shalt love the Lord thy God with all thy heart, &c. take in the particular Precepts, the 1, 2, 3, and 4. the Commandements of the first Table. And did not the second Commandement, Love thy neighbour, &c. take in the fifth, Honour thy father and mother, and the sixt, Thou shalt not kill? &c. For love will not dishonour them that are to be honoured; Love wil not kill, nor abuse their bodies, nor rob them of their estates, p. 136nor slander them, nor desire their enjoyments from them. Did Christ mean to cut off the particular Precepts, when he said these were the Commandements? And all the Law is fulfilled in one word, LOVE; did he meane in speaking the word, Gal. 5.14Gal 5:14and talking of it, as many of these men do, are doing it? Sure it taketh in love, with all the appurtenances; It taketh in as well relieving of a brothers wants, as to give him fine words, and an humble carriage, and to tell him I love him; for what doth it profit else? So Faith taketh in works, or else it is not perfect; Jam 2.15, 16Jas 2:15Jas 2:16for so saith James, Chap. 2.22. And so it taketh in Baptisme, and the Supper, and Preaching, and Reading, and Hearing, and Prayer, &c.

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

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

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

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

3 But he seemeth to mean as under the Law; for so he saith. If he mean, as Christ obeyed, or served the Law, so he gave no Commands; for he gave Commands as a Law-giver, and not as a Law observer; and as a King, not as a Subject; and as a Lord, not as a servant: for saith James, James. 4, 12Jas 4:12We have one Law-giver that is able to save and to destroy. p. 137And that is the Lord, Isa 33.22. who is called there, a Statute-maker, or Law-giver; now Christ as under the Law was a Servant, …hil. 2.7, 8. Rom. 15.8Rom 15:8and a Minister of Circumcision, and so he gave no commands; therefore this distinction is groundlesse.

4 If he meane by under the Law, while he was in the human Nature, or Body; even then, and so, he was the Christ of G…d; as Peter confesseth, Matth. 16.16 Thou ART Christ, &c. And all judgement was then committed to him, John 5.22. And all things were delivered to him of his Father, Mat. 11.7. and then was he anoynted to his Offices, and so was a King, and had power to give Lawes, and Commands, and therefore they must be observed. Consider well, Luke 4.18.-21. He hath annoynted me to preach, &c. to heale the broken-hearted, &c. And then ver. 21. saith Christ, This day is this Scripture fulfilled, he doth not say, it shall be; I am yet under the Law, and not Christ in Spirit, I am yet in flesh; but he saith, it IS, and they all beare him witnesse it was so; yea even then doth he tell his Disciples, The words that I speak unto you, they ARE Spirit, and life, Ioh. 6. He doth not say, The words that I speake unto you after I am glorified, and more in Spirit, shall be Spirit, &c. but they ARE now, The words that I speake at the present ARE Spirit, and life. Legall things now; I… seemeth so by this objection; But the Scripture speaketh otherwise; … if his words THEN were, SPIRIT and life, then it must needs follow, that the command for Baptising with water, Ioh. 3. was so; Joh. 4.1.2.John 4:1John 4:2for though Christ baptised not with his owne hands, but his Disciples, they did it by his command and commission; for the people tell Iohn, Joh. 3.26John 3:26He that was with thee beyond Iordan baptiseth; shewing that he gave rules to them to doe it. And that command for breaking bread among Disciples, Mat. 26. was Spirit, (i. e.) Spirituall, and not a legall command, but a command of Christ in Spirit; for I never read he was out of it, nor that the Holy Ghost went from him after it descended upon him at his Baptisme.

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

And if he meane after his Ascention, as in one place of his Booke he saith, Christ aseended out of Flesh into Spirit, page 105. then he gave command to Paul about the Supper, 1 Cor. 11. so that that will prove a command of Christ in Spirit also, Acts 1.3.Acts 1:3or else he did not ascend out of Flesh into Spirit, as he saith; And he gave commands concerning his Kingdome, which his Disciples should teach and practise, between his Resurrection and Ascention; and if he were Christ in Flesh then, as pag. 105 affirmeth, it may as well be said, his kingdome is fleshly; but we are to looke for no other commands, but what we finde recorded in the New Testament, and practised by the Disciples of Christ, to whom he revealed his will; for these commands are Spirituall, and to prove it, let that place be wel considered, Act. 1.3. after he by the HOLY GHOST had p. 138given COMMANDMENTS to the Apostles whom he had chosen. That which is done by the Holy Ghost is Spirituall, but the commands of Christ to his Apostles, were given by the Holy Ghost before his Ascention, therefore they are Spirituall, and not legall, and of Christ in flesh.

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

If any s…y, he sent Paul to preach after his Ascention, and therefore that is Evangelicall. Acts 22, 14, 15 & 26.17, 18Acts 22:14Acts 22:15Acts 26:17Acts 26:18I answer; he gave not Paul a new commission differing from the other, nor more Spirituall, but the same; neither did Paul preach another Gospel, but the same; as appeareth, Gal. 2.6.7, 8, 1 Cor. 11.231 Cor 11:239. and then I hope they will grant the observation of the Supper to be a command from Christ in Spirit, for that was given to Paul; and the maintaining of order, and fellowship, and ordinances too, for he gave commands concerning these things, 1 Cor. 11.2. &c. and the 14. Chapter thoughout, and affirmeth the things that he wrote to them were the commandements of the Lord, 1 Cor. 14.37.

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

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

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

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

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

1. That Baptisme with water is a command of Christ appeareth, Baptisme with water proved a command of Christ. page 149, &c.Mat. 28.18. All power is given to me in heaven, and earth; goe ye therefore teach all Nations, baptising them, &c. That this is with water I have proved, and to this adde that of the Apostle Peter, Acts 2.38. Repent, and be baptised, every one of you. Here you see, it was Peters direction, and injunction in case they would embrace the Gospel, to repent, and be baptised. That this was Baptisme with water, appeareth, 1. By Mr. Saltmarsh his own confession, in his first exception against the Anabaptists in (the smoake in the Temple) 2. Because it is joyned with repentance, with which it went; as Mat. 3. which Doctrine John preached to those he baptised. 3. Because it is said to be a Baptisme into the name of the Lord Iesus, which is the baptisme with water, as appeares, Acts 8.16. They w…re baptised in the name of the Lord Jesus; That was water Baptisme, for as yet the Holy Ghost was not fallen upon them. And so Act. 10.48. & 19.5. so that there is another command for baptising with water. And let not any man thinke this was Peters ignorance, for Peter did it by an infallible Spirit, even while he sp…ke in the gift of the Holy Ghost, spoken of in that Chapter; therefore he spake it as the minde of Christ, Ioh. 14.26John 14:26and as being the thing meant in the commission, Mat. 28. for if he understood not his commission, the Spirit had not taught them all things, and Christ promised it should; Rom. 3.4Rom 3:4Therefore let God be true, and every man a lyar.

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

If any object, Peter commanded them to be baptised, but that doth not reach us now. I answer. Let them prove by Scripture that it was commanded upon any speciall reason that concerned them only, if they can, and then I shall further consider of it. I may as well say, But NOW he commandeth all men every where to repent, Act, 17. ††And that which they confesse a command of Christ, 1 Ioh. 3.23. to beleeve on Christ, and love one another concerneth them, only, and not us now.1 John 3:23That was then, but not now in after Ages, and so lay a ground for direct Atheisme.

But I will shew some grounds of Baptisms continuance.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 142Page 134 he sai…h, The Objection that Mat 28. is baptise them into the Mystery of God, Auswered.Matt 28Matth. 28 is. Baptise them into the name, or Mystery of God, because the word Baptise, is a figure that Christ useth to expresse the depth of Spirituall mysteries; as in that, Can ye be baptised with the Baptisme that I am baptised with? And he shall baptise you with the Holy Ghost.

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

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

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

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

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

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

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

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

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

4 He saith, Paul baptised but few with water; but many of those that beleeved, yea all those mentioned at Corinth, were baptised by some other Disciples, Acts 18.8. so that the thing was done. Besides, that Paul baptised none in the countries, Ioh. 20.30.John 20:30kingdomes, villages, people, as he affirmeth, he cannot prove; all that was done was not written, but so much as is necessary for faith and obedience.

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

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

2 That the Saints should breake Bread, 2. It is Christs command to use the Supper, or breake Bread.or partake of the Supper, is an ordinance, or command of the Lord; and to continue, 1 Cor. 11. I received of the Lord (saith Paul) that which I delivered unto you, to wit, that the Lord Jesus in the night he was betrayed, tooke bread, &c. I delivered it unto you, saith Paul; and least any should thinke he did it of his owne braine, he telleth them, he received it of the Lord. So that you see, it is the minde of Christ this ordinance should be practised by his Churches. Now Paul received it of the Lord, not while Christ was in the flesh upon earth (for he was ascended before Paul was converted) but by revelation from Heaven, Gal. 1.1 Eph. 3.3Gal 1:1Eph 3:3as he received the Gospel, this being part of it. Now if Christ would have outward ordinances to cease, and not to be used by his people; it is a wonder he would reveale such a carnall, externall thing, such a shadow, a peice of flesh to Paul after his Ascention, and that such things were nailed to his Crosse (as they say) p. 145and that Paul should so beat it upon them againe in respect of the right use, when they abused it; and not rather tell them of the abolition of it. Which things considered, sheweth it is an ordinance of Christ to continue. But if you looke to the 26. Verse, it cleareth up the continuance of it; As often as ye eate this Bread, and drinke this Cup, ye doe shew forth (or shew ye forth) the Lords death till be come. Where you see, he would have them observe it, till the comming of Christ, or the Lord. Object.

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

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

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

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

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

Againe, Phil. 2.9, 10, 11 with Rom. 14.10, 11, 12.Phil 2:9Phil 2:10Phil 2:11Rom 14:10Rom 14:11Rom 14:12till HE come; Who? why the Lord, intimating that he will come as Lord, when every knee shall bow to him, and every tongue shall confesse to God, which is at the last day.

Againe, Shew ye forth the Lords death TILL be come. He doth not say, and no longer; if it should be taken in their sence, it may mean till he come, and afterward too; for so the phrase importeth often times in Scripture, 1 Tim. 4.13. Till I come give attendance to reading, to exhortation, to doctrine; doth Paul meane, when he was come he should read no more, nor exhort, nor preach doctrine? it cannot be; but when he was come he would instruct him more fully, that he might doe it better, Psal. 123.2. Our eyes wait upon God, till he have mercy upon us; and no longer; are the Saints ever freed from waiting upon him: But the meaning is, we will not give over waiting. So Isa. 22.24. This iniquity shall not be purged from ye till ye dye, not then neither, Isa. 62.7. yee that are the Lords remembrancers give him no rest, till he establish, and till he make Jerusalem a praise in the earth. And must not the people of God pray then? 1 Thess. 5.17 Luk. 18.1, &c.1 Thess 5:17Luke 18:1yea, at all times, continually; so saith the Scripture. And Hosea 10.12. Seeke the Lord till he reigne righteousnesse upon you; and after too, for we are to seeke the Lord continually, Psal. 105.4. So Mat. 12.20. & 13.33. & 21.44. In all these places the meaning is, till the time spoken of, and after too; but only it is a phrase that presseth the duty: so it may be here.

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

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

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

2 I say, preaching the Gospell to all Nations, to every creature under Heaven, was not before Christ, nor after Christs revealing in the flesh for a time; and if they preach the Gospell from example, or command before Christ, then they must get them to the Family of Abraham, to that people, Hearing commanded. Mark 13.9Mark 13:9and not meddle here among the Gentiles.

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

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

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

But some say, To use prayer in society by word, That the Saints are to pray by words, cleared.is but an invention of man. I answer; The Scripture commandeth prayer by word, when the Church meeteth, 1 Tim. 2.1. I exhort that first of all prayers, and supplications, &c. That this is in publicke assemblies appeareth, because he giveth him order in the Epistle concerning their publick meetings, and Officers, and Doctrine to be taught in the former Chapter; and sheweth, Chap. 1.3. the cause why he left him at Ephesus was, to charge some that they teach no other doctrine; and therefore he speakes of their meetings. And did not Paul pray by word in an assembly? Act. 20 36. He kneeled downe and prayed WITH them all, and they all wept sore, &c. It seemeth he spake words that they understood. And Christ prayed by word, Joh. 17.1, &c. and at his Passion, saying the same words; Mat. 26.44.Matt 26:44but Davids prayers which he calleth formes, and that prayer Christ taught his Disciples, and Christ repeating the same words. Mr. Saltm. pag. 224 calleth weaknesse, and infancy, for he compareth praying by a forme to this; well may Christians prayers be said to be weake, and nothing, when Christs strong crying and teares are said to be weaknesse and infancy, &c.

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

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

2 I would aske, whether he that hath the Spirit of God within him, may not performe his duty, to pray when the Church meeteth, according p. 148to command? and pray in time of trouble? Psal. 50.15. and expect the moving of the Spirit, and manifestation thereof in performance of his duty? Christ seemeth to presse it from this confideration, Watch and pray, left ye enter into temptation; and Luke 18.1. He spake a Parable to the end men should alway pray (i. e.) his people, Mat. 26.41Matt 26:41his elect, as the Chapter sheweth; and yet they are not alway in the manifestation of God, and of Spirit, Psal. 88.7, 8, 9. Job 23.1, 2.

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

4 That in Rom. 8. We know not what to aske as we ought, but the Spirit it selfe helpeth our infirmities, &c. sheweth, that wee should doe our duty, But rather seeke the manifestations thereof, Luk. 11.13 Ioh. 16.24. Col. 1.9, 10, 11 and many other places. Acts 17.11 1 Ioh. 4.1.Luke 11:13John 16:24Col 1:9Col 1:10Col 1:11Acts 17:111 John 4:1and wait upon the Spirit of God for assistance, and helpe of our infirmities, and not stay till wee be in such cleare manifestation of the Spirit.

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

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

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

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

Nay consider, whether this Opinion, doth not clearly take off Marriage with a woman, it being an outward externall thing: The Marriage with Christ is the substance of it, and life of it. And the Scripture speaketh more to take off from that, and deny that; then either Baptism, And see also if it take off from eating and drinking. What is Ordinary food, but outward carnall, &c. Doth not Christ say, Joh. 6.50. This is the bread that came downe from heaven, speaking of himselfe, &c. Marke how he seemeth to take his Disciples off from outward meat, Joh. 4.32, 33, 34. When his Disciples pray him eat, be telle…h them, It was his meat and drink to do the will of his Father. Intimating that th…se that a…e spirituall as Christ is, they must eat spirituall meat, and not feed upon such outward carnall meat as the Disciple… bought in the City.John 6:50John 4:32John 4:33John 4:34or the Supper, or preaching &c. Eph. 5.25.-30. whe… …he Apostle hath treated of Marriage love, and duties between Husband and Wife; he faith, This is a great mystery, but I speake concerning Christ, and the Church. p. 150As if he should say, This outward Marriage is nothing: Neither is a man bound to his wife, when once he is married to Christ. Then he hath the substance; and what shall he do with the shadow? I beleeve if any Scriptures had treated of water Baptisme, and then had added, This is a great mystery; But I speake of the Baptisme of the Spirit, we should then hear of it to purpose. And yet this doth not take off the use of outward marriage, nor marriage duties, 1 Cor. 7.10.11. Heb. 13.4 And yet some plead thus, There is one Baptisme, and that is the Baptisme of the Spirit, Eph. 4. Therefore say they, there is none by water to be used. May not I with as much reason plead, there is one Covenant between God and the Soul, and therefore a marriage Covenant, between Man and Woman, is not to be used? But I shall speake to that of the Ephesians more hereafter.

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

Nay, Some grosse things maintained by the Objectors.Mr. Saltm. maketh Christ himselfe a Figure, Page 13. he saith, God manifest in Christ was a FIGURE of the mystery of godlinesse in us, or God becomming an Emmanuel, or God with us; Well may all other things be made Shadows and Figures, when Christ the substance and body, is made a Figure. That he is the substance, and no figure appeareth, Col. 2.17. The Scripture calleth the first Adam a Figure, Rom. 5.14. But I never read that the second Adam was a Figure before. The Scripture owneth no such thing. But this is as true as his affirmation, that Adam was not the first man in whom all stood and fell, p. 20 … And that the body of sinne in the Saints, is the first Creation, Page 36. Let a man marke these, they are directly and flatly against Scripture: The first is directly against Rom. 5.12. &c. And the second directly against Gen. 1. ult. God saw every thing that he had made, and loe it was very good; was the body of sinne in the Saints ever said to be VERY GOOD? or did God ever create sinne? I am sorry such eminent men should slip into such notorious grosse things: Neither should I have noted these things, but because people take whatsoever he saith for an Oracle, as it were. And so, that Christ was a figure, is of the same stamp: I finde the Ordinances of the Law called figures, and that of Christ, Heb. 9.9. I find the Ark, and Baptisme called p. 151figures, 1 Pet. 3.21. I finde the holy places made with hands, Let no man plead Isa. 7.14, 15.16. to prove Christ a sigure …r signe; f…r 1. This was … the dispensation of the Law, when figures and signes were in use. 2 It was but Propheticall before his manifestation in the flesh, but he was never really a signe. 3 He that conside…eth the place, may see it is a Virgins bringing forth a childe, that is the signe, and not the childe. It was a signe thus onelyonly, That if God could make a Virgi… conceive with childe, and yet be a Virgin, he could deliver Israel out of any trouble, But I require a proof of his being a sign since his manifestation in the flesh.Isa 7:14Isa 7:15Isa 7:16are said to be figures of the true: But I finde not the true holy place, In which it pleased the Father all sulnesse should dwell, called a figure. They that will beleeve the Revelations of men, without warrent from Scripture, may: But I beleeve it not. The Scripture calleth not Christ any where a figure: It is a dishonour to him to be pulled so low as a figure, who is the body and substance of all figures.

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

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

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

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

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

1 Johns Ministration was a Gospel Ministration, Answ. The Objection That Baptisme with water, is Johns Baptisme and soof the Law answered. And Johns ministration proved Evangelicall.and therefore his Baptisme must needs be so, Mar. 1 1-7. In the 1 Vers. saith he, The beginning of the GOSPEL of Jesus Christ. Mark it, not the end of the Law: And what then? Ver. 2. he sheweth it was Prophesied of both by Mallachy, and Isaiah; b Mal. 3. … Isa. 40 3.Mal 3Isa 40:3two Prophesies punctually speaking of Johus Ministery: The one calleth him Christs Messenger; And the other, The voice of one crying in the wildernesse, &c. Thirdly, he doth plainly declare according to these Prophets, Johns Ministery, Ver. 3. He baptised in the wildernesse, and preached the Baptisme of repentance for the remission of sinnes; and so he goes on. So that Johns baptising, and preaching repentance, he calleth the beginning of the GOSPEL of Jesus Christ, according to the Prophets; and John was more then a Prophet, even a Gospel Minister. And Luke 16.16. The Law and the Prophets were untill John, Mat 11.9.Matt 11:9since that time the Kingdome of heaven is preached; Since Johns time, not Johns death, but Johns ministration. The Kingdome of p. 153Heaven is preached (i.e.) the Gospel. Therefore Matth. 11.13. All the Law and Prophets Prophesied untill John; Then they ceased Prophesying; for John preached Faith in Christ, as appeareth Acts 194.

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

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

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

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

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

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

2 What extraordinary gift or spirit had Abraham, Mat. 15.28. Mat. 8.10.Matt 15:28Matt 8:10to enable him for Circumcision, that can be made out by Scripture? He is commended for his faith; so is the woman of Canaan, and the Centurion; yea for great faith, and greater then any God found in Israel: Then it will follow, that one that hath the faith of Abraham, may baptise with water, because Abraham did circumcise.

3 If the Scripture doe make record of none that did baptise with water, but some that had some extraordinary gift or spirit; how will it appeare that others may not doe it? where doth God tye the Administration of Ordinances by any Scripture to men of extraordinary gifts, as he tyed the administration of legall Ordinances to Priests and Levites? Did not God give Plaine directions who should administer? Exod. 28.1 And elsewhere.Exod 28:1shew us such a direction in this kinde, and it will satisfie. Beside I aske, what extraordinary gift or spirit had John Baptist? He did no miracle, Joh. 10.41. But he was more then a Prophet, saith he. I, and the Scripture saith, He that is least in the Kingdome of heaven, is greater then he; therefore by that reason, hath as proper and speciall a call to do that, as he.

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

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

Nor is there any extant in all the New Testament, who did (administer Baptisme) (PREACH) but they were such as by a Power and gift, more then ordinary, could make demonstration of their calling to the administration of (water) (PREACHING) which was first in the way of Doctrine performed by him, then whom a greater Prophet hath not risen, even by John, who (Baptised) (PREACHED:) And so Philip, and Ananias; the one working glorious Miracles in Samaria: the other had a vision, to warrant and glorifie his call to the (Administration) (PREACHING) (upon) (UNTO) Paul; and so all the Apostles, and seventy Disciples, were men that went p. 155about doing Miracles, as men excellently gifted for (administration:) (PREACHING:) (And mark it, he cannot prove that either the twelve or seventy, went about baptising in their first sending out, and yet they worked miracles, which sheweth it rather giveth them right to preach, then baptise; and indeed they were to confirme the word, and not to confirme administration of Baptisme with water, Mark. 16. ult. Heb. 2.4.) And as the Scripture maketh mention of some Disciples, as those with Peter, who did not appear to doe any thing more then others; Nor Phillip, nor Ananias, at the time of their Administration of (water;) (PREACHING) it ought to be sufficient to us, that the Scripture doth set forth John Baptist. (Yet he did no miracle at all; and what extraordinary gift he had, Mr. Saltm. John 10.41.John 10:41hath not yet proved by Scripture;) and the Apostles and Disciples, that were more then ordinarily gifted; and Phillip and Ananias, who had sufficient warrant to themselves, by such glory upon them, for the Office, and Administration of (Water) (PREACHING) (upon) (UNTO) any; And for those other Disciples, surely we read enough to tell us in those that are so gifted; and in them, and their gifts, there is light enough to shew us the glory of those (Baptists;) (PREACHERS) that did undertake to (Administer) (PREACH) which in the Scripture method, is sufficient for all others, of whom the Scripture is silent.

So that you see upon the same ground, and as firme ground we shall overthrow all preaching of the Gospell, because men want those extraordinary gifts. But he saith indeed, No man can reach now, or preach according to the Commission. I wonder then by what power, or authority, either he or any other man preached without Commission? Then they are false Prophets, ran, and he sent them not, Jer. 23.22.32.Jer 23:22Jer 23:32and so never profit the people they preach to; for they cannot be Instruments to beget faith, except they be sent, Rom. 10.14,

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

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

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

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

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

To that which he saith, Baptisme wi…h water was legall as Circumcision. I say, Then all that were baptised with water, or at least stood for it, Gal. 5.2.Gal 5:2had no profit by Christ. For Paul telleth the Galathians, If ye be circumcised, Christ shall profit you nothing. But we never finde them telling us any such danger of Baptisme with water.That Christs Disciples bapt sed upon Johns account, answered.

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

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

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

p. 157His second Reason; Because Paul telleth the Corinthians, he was not sent to baptise, but to preach, he did it upon his spirituall liberty; To the Iew I became a Iew, &c.

Ans. Then it seemeth it was not his extraordinary gift that en…ighted him to doe it, but his Spirituall liberty; That they that baptised with water were more Jewish, or did it upon their Spirituall liberty, answered.divers of the Saints had liberty to eat, or not to eat, &c. that had not extraordinary gifts; but Pauls meaning was, it was not the first or principall worke that he was to doe, as Joh. 6.27. Labour not for the meat that perisheth, but for that that endureth; shall I now say, that is their spirituall liberty, (and not their duty) to labour in their Calling? Joh. 12.40. He that beleeveth on me, beleeveth not on me, but on him that sent me. Shall I say, if a man beleeve on Christ, that is his Spirituall liberty? or he beleeveth not only on him? Jerm. 7.22. For I spake not unto your Fathers, nor commanded them—concerning burnt-offerings, and sacrifices, but I said, obey my voyce, &c. Shall I say now, burnt-offering, and sacrifice was their Spirituall liberty, and not their duty? but God meaneth he spake not of that only, or principally; but the other was chiefe, Obedience is better then sacrifice, &c. So it is here, you see, 1 Sam. 15.22.1 Sam 15:22running directly as other Scriptures in a plaine sence, Prov. 8.10. and if. Paul did it upon his Spirituall liberty, To the Jew I became a Iew, &c. Act. 21.26 Act. 16.3Acts 21:26Acts 16:3then let any man prove where Paul had commission to doe so, that he did well. I confesse, such acts are related, Paul purified himselfe, and shaved his head, and circumcised Timothy, but where had Paul his warrant to doe it? where had Paul his warrant to stay in Sodome, when he should goe …ut? to stay in the grave, when Christ was risen, having nailed ordinances to his Crosse? to stay in tho Temple when the vaile was rent? (these are his phrases.) Doth not this act of Pauls purifying himselfe, seeme to be the same for which he reproved Peter? Gal. 2. and was he to be reproved, and had Paul liberty to doe it? Jonah 3.4. with 4.9.Jonah 3:4We must learne to distinguish between a Prophets or Apostles Doctrine, and actions; Ionahs Doctrine was truth, but his passion was not his Spirituall liberty.

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

It is strange, that because he was the Apostle of the Circumcision, or to Israel, therefore he was under more bondage to outward things then others. Doth not Christ promise, that when the Spirit of truth is come, Joh. 14.26John 14:26he shall teach y…u all things? Did Christ faile of his promise? or the Spirit of his work? Did he not teach them that these outward ordinances of the Law were abolished? If not, he did not teach them all things; for that was something. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Act. 2.1, &c.2 Cor 3:17Acts 2:1and Peter baptised not with water, till the Holy Ghost was come upon him; And yet was he under bondage? or had Paul more of the Spirit? the Scripture saith not so; it saith, They were ALL FILLED with the Holy Ghost, Act. 2. therefore their liberty was alike, and their teaching by the Spirit a like.

p. 158And Ananias a Iewish Disciple.

And what of that? had he not a Vision? and if it were not the minde of God, could he not have revealed it in the Vision? Did Ananias command Paul to be baptised by his owne authority, or from God? if from his owne authority (for he reproveth him for his slacknesse, Why tarriest thou? and calleth upon him for his duty, arise, and be baptised) I finde not the Scripture discommending and blaming him for it; and Paul obeyed, Nay consider, Acts 9.6. saith God to Saul, Arise, and go into the City, and there it shall be told thee what thou must doe; And Ananias telleth him, he must doe this: Arise, and be baptised. So that it is cleare it was from God.Acts 9:6and he is not blamed for it neither. Who, can say, but Ananias act of baptising Paul was revealed from God to him, by the Vision, as well as what he should say to him? Therefore it appeareth from Scripture, that this was Gods minde; and Master Saltmarshes beleefe contrary to this, is contrary to Scripture. And he confesseth here, and pag. 80. That Ananias baptised Paul with water.

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

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

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

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

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

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

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

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

p. 1594 This is to tax the Spirit of God; for saith Christ, The comforter when he is come shall teach you all things; and if the Spirit should teach them to command that which Christ would have abolished, it should teach them falsly.

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