A Way to Zion Sought out and Found for Believers, Treatise · Objection 13
Object. out of Ephes. 4.
Master Saltmtrsh saith, pag. 38. The Baptisme of Christ is, Obj. from Ephes. 4.5. One Baptisme, which say they, is the Baptisme of the Spirit, therefore that of water is ceased, answered.that one Baptisme spoken of, Ephesians 4. One Lord, one Faith, one Baptisme. Hence they argue, This one Baptisme is the Baptisme of Christ, or of the Spirit, and there is only this; therefore Baptisme by water is ceased.
I answer; All those ones, are with respect to the unity of the Spirit, which he exhorteth them to keep; now in keeping the unity of the Spirit, which is the bond of peace, there is,
1 ONE Body, yet this hindered not but in visible order of walking, there was at that time many Bodies, 1 Cor. 12.27. Paul telleth the Corinthians, they were the Body of Christ. Rom. 12.7. he saith, We being many are one body in Christ, speaking of the Romans that were Saints: The Ephesians were a Body, Ephes. 4.16. for the body was to be edified in love, by the members: now, no one member could edifie the universall Body (except an Apostle by his writings;) but this Exhortation concerneth every particular member; therefore he meaneth such a body, where the members had communion so as they might edifie one another. The Scripture speaketh of such Bodies which had administrations among them, which have in them, some to see, called, an Eye. Some to hear, called, the Eare. Some to administer, called, the Hand. Some to support, called, the Foot; which cannot be done in the generall, but in a particular body walking together; and yet all these are but one body in Christ, in the unity of the Spirit. So there were severall Bodies in Asia, Revel. 2. & 3. and in Gal. 1.1. and he himselfe confesseth particular Bodies, or Churches, pag. 306. yea and visible Churches, pag. 145. & 175. yet all but one, in unity of the Spirit. So Paul calleth Christ, The Apostle of our profession, Hebr. 3.1. yet this hindered not the being of twelve Apostles in those times: And they are to be acknowledged Apostles of our Profession too. So that this arguing is but a sound without substance.
2 ONE SPIRIT in the unity of the Spirit; and yet this hindereth not, but there are seven Spirits also, Revel. 1.4. And seven Spirits of God too, Revel. 4.5. There is a spirit of Adoption, Rom. 8.15. a spirit of burning, Isa. 4.4. the Spirit of Christ, 1 Pet. 1.11. the spirit of Councell, Isa. 11.1. the Spirit of God, the Spirit of Glory, 1 Pet. 4.14. the Spirit of Grace, and supplications, Zach. 12.10. the spirit of Judgement, Isa. 4.4. the spirit of knowledge, Isa. 11.2. the spirit of life, Rev. 11.11. the Spirit of the Lord, the spirit of meeknesse, 1 Cor. 4.21. the Spirit of promise, Ephes. 1.13. the Spirit of Prophesie, Revel. 19.10. the spirit of truth, 1 Joh. 4.6. the spirit of understanding, Isa. 11.2. the spirit of wisdome, Ephes. 1.17. And there be divers operations and administrations, yet the same spirit, 1 Cor. 12.4. &c. There is the Spirit, and the manifestation of the Spirit in severall gifts; the word of wisdome, the word of knowledge, faith, miracles, healings, &c. yet all one in the unity of the Spirit. So this Baptisme, though there be severall Baptisms, as baptisme with water, baptisme with the Holy Ghost, baptisme of sufferings; yet but one, because they flow all from Christ, as their Author, and maintainer. And thus the fruits of the Spirit, love, joy, peace, &c. and the gifts of the Spirit, the word of wisdome, the word of knowledge, faith, miracles, healing, &c. are but one Spirit; and yet you see, a spirit of wisdome, a spirit of judgement, a spirit of promise, but in unity of Spirit but one.
3 There is ONE HOPE of your calling, yet the Scripture mentioneth more. Sometimes Christ is called our hope, 1 Tim. 1.1. Sometimes the expectation of the Saints, concerning any particular they looke should be made good to them; so the expectation of the Resurrection of the dead, both just and unjust is called, their hope towards God. Acts 23.6To wait for a thing we expect, is called, Hope, Rom. 8.24. and this is begotten by experience, Rom. 5.4. therefore it is the grace of waiting, and not Christ himselfe; sometimes the Saints in the presence of the Lord at his comming, are said to be their brethrens hope, 1 Thess. 2.19, 20 yet all these three are one in unity of Spirit; and none of them ceased, because there is ONE hope of our calling.
4 ONE LORD. Why, saith the Apostle, Rom. 13.There are Lords many, yea and lawfull Lords too; Kings, Magistrates, Governours; yea the Husband is the Wives Lord, 1 Pet. 3.6. yet all these but one in unity of spirit; and none of them ceased because of this.
5 ONE FAITH; Faith is taken in severall acceptations, as sometimes for the Gospell, the word of the Gospell, Acts 13.8. Gal. 1.23 1 Tim. 1.19. & 5.8. Jam. 2.1. Sometimes the faith of God (i. e.) his Truth and Righteousnesse towards man, Rom. 3.3. sometimes a fruit of the Spirit, whereby a man receiveth Christ, and beleeveth on him, Gal. 5.22. The substance of things hoped for, the evidence of things not seene, Heb. 11.1. Sometimes to be convinced who is the Christ, is called, faith, or beleeving, Joh. 2 23, 24, 25. Sometimes the profession of him is called faith, as that of Simon Magus, Acts 8. & John 6. There were many that did beleeve in profession, and did not beleeve in truth; the stony grounds profession is called, beleeving, Luke 8.13. And we are exhorted to hold fast the profession of our faith, Hebr. 10.23. And there is faith, that is receiving of Christ, John 1.12. And yet there is but one faith in the unity of the Spirit. There is faith, and the profession of faith, yet all these flow into one in unity of spirit.
6 There is ONE GOD, saith the Apostle, There are gods many, 1 Cor. 8 Psal. 82and lawfull gods too; I said, yee are gods; speaking of Magistrates: yet in unity of spirit but one God.
7 ONE FATHER, yet there be true reall Fathers upon earth, Heb. 12that many of the Saints acknowledge, and honour; Fathers of our flesh; Honour thy father and mother. And those that beget them to the faith are called, their Fathers. So Paul calleth himselfe, the Corinthians father, 1 Tim. 1.2 Philemon 10.1 Cor. 4.15. And calleth Timothy, his owne Sonne, and Onesimus, whom he begot in his bands; and yet but one father in unity of Spirit. But will all this, or any thing from this Scripture, prove that which Mr. Saltmarsh driveth at; That because there is one Baptisme, therefore baptisme with water is ceased? Did it prove, that baptisme of gifts was ceased, when Paul wrote this? for he saith, there IS one Baptisme; he saith not, there shall be but one. And that of gifts was then in being, and that of water too; But they are all one in unity of spirit, being either administred by the Spirit, or revealed and Authorized, by the Spirit in Scripture.
Againe observe, he saith, there is one (he doth not say, there is BUT one) when he saith, there is one Body, doth he meane but one. There was the Body, the Church; there is the bodies of the Saints, which are the Temples of the Holy Ghost. He doth not say, which he meaneth there. There were then severall Bodies, or Societies of the Saints, there is one body, saith he; Doth he meane the visible Church at Corinth, Ephesus, Galatia, the seven Churches of Asia were false Churches, or no Churches, or ceased now? Why then doth the Spirit in Scripture call them Churches? And if they were all true Churches, and yet but one Body then; And the severall Baptismes I named, all true; and yet but one Baptisme then: What hindereth that it may not bee so now?
And when he saith there is one Spirit, doth he meane, the severall administrations, and operations, and gifts, and manifestations of the spirit were then ceased? Were not they the Spirit of Christ? Was the spirit of wisdome, and of a sound minde, and the spirit of promise, and spirit of Prophesie, &c. false spirits, or ceased now? Truly no such thing, the Scripture speaketh contrary; and yet one Spirit.
And when he saith, There is one hope of your calling, (i. e.) Christ our hope; was the waitings of the Saints, and their expectations, yea and the Saints themselves nothing now? Were they abolished, ceased, a shadow, &c? No such matter. Why, but this will follow upon as good reason as the other.
And because he saith, There is one Lord, were Magistrates ceased? and Husbands ceased? And because he saith, There is one faith, was preaching of the Gospell ceased? Or conviction who is the Christ, or profession of him ceased? Or because there is one God, was Authority of Magistrates ceased? And because there is one Father of all, were men, fathers of their children ceased? or begetting men to the faith ceased? But if these follow not, as they doe not; neither will it follow, That because there is one Baptisme, that therefore the Apostle must needs meane here there is but one; and the baptisme of water is ceased: or that the Saints are to acknowledge no more, or practise no more; for all the other will follow upon as good consequences as this, and this is but a consequence. But that would be a manifest falshood, if we should say it, and directly against the Scripture. Therefore so must the other be.
He saith, pag. 127. upon Ephes. 4. That where it is said for the perfecting of the Saints, &c. It hath relation to the tenth Verse, that speaketh of Christ ascended, that he might fill all things; and this of the perfecting of the Saints is only an exposition, or interpretation of the tenth Verse in the worke of the Ministery, or the glorious and spirituall administration of himselfe upon his, and to bring them all into the unity of the faith, &c.
I answer, That he perfecteth the Saints, it is true: but the meanes by which he perfecteth them, is by the gifts he gave; and therefore they are to continue till we come to the unity of the faith, and not to cease; I meane the ordinary Pastors and Teachers. Mr. Saltmarsh his exposition of Christs perfecting the Saints, Ephes. 4.10 Examined.And this to fill all things, may as well be read to fulfill all things; and so it hath relation to the fulfilling of the Scripture that Prophesied of his Ascension, and giving gifts, Psal. 68.18. and not only of his filling the Saints from himselfe. And therefore for the perfecting of the Saints, &c. dependeth upon the words fore-going more properly, then upon the tenth Verse. And so Mr. Saltmarsh himselfe, is pleased to expound another Scripture, Mat. 28.18. He baptiseth saith he, in their ministration, so I say, he filleth in their ministery, &c. And he saith againe, pag: 128, & 129. none can perfect the Saints but Christ, not Apostles, &c. I answer; As instruments others may, but not as the maine workers: And so the Scriptures, are said to make the man of God perfect, 2 Tim. 3.16. And so the Apostles are said to be workers with God. And so Paul telleth the Corinthians he had begotten them, 1 Cor. 4meaning as an instrument in Gods hand. And so they may as well perfect, as beget. But this by the way, because I was answering an Objection grounded upon that Chapter.
Some say, they waite for an Administrator, for a new command, as Joshua when he circumcised, after Circumcision had been neglected, Joshua 5. For a new institution to Baptise, and breake bread, &c.
Answ. Ioshua did not waite for a new Institution to Circumcise, That some waite for a new institution, or command to Baptise, and breake Bread, answered. Wherein Josh. 5.2. &c. is cleared.because Circumcision had been corrupted, and lost; for it was not lost: for though they had not Circumcised after they came into the Wildernesse, yet there was Circumcised persons among them; Ioshua, and Caleb.
2 This was no new Institution, but onelyonly a command, minding them of, and quickning them to their duty; and calling Ioshua to doe that which had been neglected: not an Institution to that which was not before. For that is an institution, when that is commanded that was not done before the first Command. And we must looke for no more new Commands, but what we finde in Scripture: for so saith the Lord, Revel. 22. If any man adde to the words of the Prophesie of this Booke, God shall adde to him all the plagues written therein. But that Prophesie speaketh of no new commands, which were not then in force.
3 Circumcision was not lost through the over-spreading of Idolatry, Antichristianisme, Corruption; for if so, then it had been more likely to have been lost in Aegypt: But neglected for a time; therefore here was no new institution.
4 Circumcision was omitted upon a speciall reason, as may appeare; because they were in their travell, and journey; and while they were sore they were unfit to travell, as appeareth, ver. 8. And in their journey they were to wait upon the Lords motion, when the cloud removed, whether by day, or by night: Therefore till they were come to be setled in Canaan they omitted it, as being prejudiciall to their journey. This reason is clearly given (though some deny it) in the fifth and sixth Verses; they were not circumcised, for the Children of Israel walked sorty yeares in the Wildernesse, &c. The reason why Ioshua Circumcised, is given, because they were not Circumcised, from the dayes of Aegypt; the reason why they were not circumcised is given, their walking in the Wildernesse, their travailes and journey. So that when this speciall reason was taken away, that they were come into Canaan; then he Circumcised.
5 The case was not with them as it is with us, we have now a written Word, the Scripture to be our rule; they had none but by tradition, or extraordinary revelation, till the Law was given upon Mount Sinai. And when God minded Moses of ordering and eating the Passeover, Exod. 12.44.48, &c. he intimateth, That either the Passeover was not eaten, after the first eating of it in the Wildernesse, till they came into the Land of Canaan; for at the first eating thereof, they that came out of the Land of Aegypt were circumcised; and he saith, No uncircumcised person shall eate thereof. Exod. 12.48And besides, he speaketh of Strangers joyning themselves to them, and eating thereof, which was done in the Land, for I read not of any Stranger joyning to them in the Wildernesse; or else, if it was eaten after the first time in the Wildernesse, then it is more cleare that Circumcision was neglected upon that speciall reason of their travailes, which they could not doe, and wait upon Gods removes; and therefore it was let alone upon a speciall reason, as it should seeme by speciall dispensation, till they came into the Land of Canaan. But we have a Law given by Christ to walke by, and need not walke by tradition: which is ground for us, to use those ordinances that have been corrupted by Antichrist, though we have no new institution of speciall revelation from Heaven, but the movings of the Spirit of God, and the Scripture, to our duty.