forsake them Jam. 2. 10. 11. And thus much by the way I do now come to the point and do briefly assert Assert That it is the duty of true Christian Chuches joyntly consociate or assembled together not only to admonish and withdraw communion as hath been said And as it is granted by Mr. Cotton in the way of the Churches of N. E. pag. 109. Sect. 6. to wit That they look at it as their duty to be faithfull one Church to another in like sort as the brethren of one Church are called to be faithful one towards another In regard that Churches enjoy and professe communion one with another as well as brethren of a particular Church alledging Cant. 8. 8. 2 Cor. 11. 28. Look also Sect. 7. But that therefore it likewise follows even from their own argument That an assembly of Churches is also bound to deliver unto Satan in the Name of God and the Lord Jesus Christ and by his power c. any such Church as shall so deserve or the Officers or Ministers of any such Church who shall so deserve if their own Church shall neglect to do it else they deal not faithfully with such Ministers or brethren not with such a Church as in duty they are bound 1 Cor. 5. after the Apostles doctrine and example 1 Tim. 5. 19. 20. as hath been said Nay if they but call themselves brethren or Ministers of Christ Rev. 2. 2 20. 21. or Churches of Christ as Chap. 3. 9. yea Jews and are not They ought I say to be dealt with by Divine authority in the name of Christ as Synagogues of Satan as false Apostles as wicked Iezebels as lying brethren And so proclaimed joyntly by the Churches with one consent and delivered to Satan that they might learn not to blaspheme or not to seduce and deceive the servants and people of God nor call themselves Apostles and ministers of Christ when they are not or his Ministers and Embassadors in such things and messages wherein they are not as Revel 2. 2 20. or call themselves Jews or of the people of God and are nothing so as Chap. 3. 9. but do lye notoriously and that in the name of Christ I say the Censures of the Church ought to pass upon them in as publike and declarative a way and manner accoâ—ding to their sin as their sin shall deserve and that in the name of God and the Lord Iesus Christ whose judgement it is that ought to be administred and publikely held forth in his sacred Name with the grounds thereof from the Law and Testimony if men so deserve even to execration Reas For the like care and the like meanes in every respect is to be used held forth and exercised over such sister Churches whether false or true if they be so deemed through their own profession as is and ought to be used over particular brethren by a particular Church whether such brethren be false or true that through their own profession are deemed brethren or called brethren as 1 Cor. 5. 11. And if Admonition and in some cases Excommunication be Ordinances of God sanctified for the healing of the soules of Gods people gone astray it were a sacrilegious injury either to the Ministers or Elders or to whole Churches when they goe astray to deprive them of the benefit of such wholesome medicines when the estate of their souls stand in need thereof as so their own arguments doth plainly resolve in the way of the Churches of N. Eng. Pag. 101. Chap. 5. Sect. 6. But it cannot be denyed but even whole Churches may so far Apostatize and go astray either in life or doctrine or government c. as well as particular members of a Congregation Reas For suppose all the Congregation do not act so wickedly as to be Fornicators Idolaters or Adulterers c. yet they may be induced to connive and indulge and be accessary with such in a great measure as the Corinthians were with the Incestious person and therefore were sharply reprehended by the Apostle Paul And if after admonition in such cases as are proper for such gradual proceedings there follow not Repentance and Reformation or if any Church shall tollerate Idolatry Blasphemy or Prophaness all sister Churches ought in such cases to proceed roundly against them Look in the way of the Church of New Eng pag. 93. But for more certain testimony examine and compare these Scriptures following to wit 1 Cor. 5. 11. 2 Cor. 2. 6. Deu. 13. 5 6 c. to the end Exod. 33. 7. Acts 13. 45 46. Iudg. 20. Iosh 7. 13 24 25 26. Deut. 27. 15 c. Ioshua 22. 16 c. Iere. 48. 10 Mal. 1. 14. And such like many Prophetical Popular and National curses which are exemplary for us to use in like cases And they are no other but the express mind and will of God which being unchangeable ought to be published and declaratively held forth as occasion requires and the more publike and the more visible and general that it is and the more faithfully and emphatically that it is exprest and the better it is and the more likely that it should be effectual for the end thereof yea the more voyces that proclaim it or assent unto it with affection of minde and faith in God sutable thereunto and it is the more available and acceptable with God and efficacious and operative on the hearts of men to deter and restrain them from any such wickedness And what need we any more or more plaine injunction then the Apostle hath given us to wit If any man love not the Lord Jesus Christ let him be had in execration yea maranatha 1 Cor. 16. 22. 1 Tim. 1. 19 20. They had once occasion to have used these curses in the name of God against some Members of famous Churches in New England and some it may be might finde occasion to use them here against such spies as bring an evill report upon the Land of Canaan the Spiritual I mean And doubtless if used in faith as they ought they would be effectual for many such Spies are culpable of judgement from the hand of God as wel as these who dyed of the plague before the Lord as Numb 14. 36 37. Yea good men whose souls shall be saved may yet deserve to be made exemplary by the hand of God in such a case for the terror of others as so no doubt were Nadab and Abihu and Vzza and others as we may well hope for even Aaron himself was admonished by Moses how to carry himself lest he also should dye before the Lord if he were provoked Numb 18 3. And this kinde of Divine Authority is far more awful and fit to be used in all such cases then carnal worldly and humane authority as the effects would prove if ministred in faith as James 1. 5 6 7 8. and by the power of our Lord Jesus Christ as 1 Cor 5. 4. to wit through faith in his name confidently
Spirit of God though measured out as it pleased him as 1 Cor. 12. We must not therefore expect the blessing because administred in such a way or in such a manner no nor by faithful men though we may the rather but because administred through faith indeed in the name of God whom we ought to acknowledg as the onely fountain and original spring from whence it is derived and variously disperst as it pleaseth him as Jam. 1. 16 17 18. and is not in the power or custody of men to give the encrease or blessing indeed as 1 Cor. 3. 7. And therefore all the Ordinances though never so purely and properly administred in respect of order and forms of Government or Administrations will be utterly vain invalid empty fruitless and unprofitable unless ministred in Faith yea through Faith in God and the Lord Jesus Christ and that in every particular for it is not sufficient that such administrators have Faith in God for the saving of their souls but they must have Faith to apprehend his promises concerning such particulars whatever they administer or desire of God to be done for them upon such occasions or else they may not expect to receive such things as Jam. 1. 6 7. And therefore the most faithful is weak enough for the meanest administration in the Church of God And therefore the end of ordination being the blessing the means to attain it should be so ordered as is most likely to attain unto or acquire this end we should so run that we might obtain For in such publique cases men often take Gods name in vain for want of ayming chiefly at the proper end of any service duty or ordinance that men take in hand But thus much briefly for this particular because I hope no man will contradict what is here asserted 2. A second thing that I have against the Independent Government is briefly this to wit That though they do allow of consociation of Churches for advice and counsel and for the help and encouragement resolving comforting c. or for the discouragement forsaking and conviction or withdrawing from as need requires Yet they do not allow of any authoritative acting by an Assembly of such Churches either for or against any particular Church though need require so to do but do account it sufficient to withdraw communion if they so deserve according to Mat. 18. as the direction is to deal with a brother in case of trespass not considering that this directory is onely given out how we ought to deal in case of trespass against man one brother against another and that in such trespasses as deserve not excommunication out of such a Church but a private withdrawing of brotherly fellowship by that particular man against whom the trespass is committed to wit Let him be unto thee as an heathen man and as a Publican Vers 17. It is not said that either such a man or any other for trespass properly against man should be excommunicated from the publique ordinances but they are first admonished to note such by a letter and have no company with them that they might be ashamed to see how that will work to bring them to repentance but they must not for such faults account them as enemies but admonish them as brethren as 2 Thess 3. 14 15. and bear them patiently yea though we think of them that they are evil men 2 Tim. 2. 24 25 26. For we may easily be deceived especially in our own cause and be apt to judg and censure without moderation And Excommunication ought onely to be administred in case of sin against God when we can scarce in the judgment of charity think any better of them but that they are wicked men cast out from amongst your selves That wicked man saith the Apostle 1 Cor. 5. 13. and of this sort also were Hymeneus and Alexander who had made shipwrack of Faith and fell to Blasphemy besides which or for such like gross and notorious sins and that against God we read not of any that were delivered unto Satan like those 1 Tim. 1. 19 20. Argu. But this directory of our blessed Saviour going no further but to private withdrawing in case of trespass brother against brother is not sufficient to direct the Church how she ought to deal in case of sins deserving that dreadful sentence of Excommunication but we must likewise take in for further direction that 1 Cor. 5. and many other Scriptures as you shall hear anon Consequ Therefore it follows That as a particular Church is bound as well to deal with offendors if they so deserve by that heavy sentence of Excommunication as withdraw their communion and fellowship from them in case of lesser sins Even so in like case Churches consociated ought to deal with offending Churches if they so deserve by that heavy sentence of Excommunication as well as withdraw their communion from them in case of lesser sins And the Churches censures of Excommunication ought not to be bounded within the verge of particular churches against particular persons but ought to be executed against whole Churches by the sister Churches consociated and assembled for that very end if their sin so deserve as in case of toleration of blaspemy or idolatry or Sabbath-breaking or adultery and such like gross prophaness in the Members of the Church as 1 Cor. 5. 10 11 12. and do not censure them for it And take notice by the way That I therefore say in the Members of the Church because such who are profane and never professed Repentance nor Faith in God and the Lord Jesus Christ though they come to the Church yet they are not capable of Excommunication because that even in the judgment of Charity they are as yet without in the Apostles sence and are not of such as are called brethren but being already without and in the power and slavery and captivity of Satan need no more casting out nor delivering unto him but it were gross foolery to spend the Churches censures upon such wicked men neither could it be expected to be effectual against them nor take impression on them And therefore the Apostle doth not for altogether inhibit our companying together with such as Vers 10. but with such amongst such as are called brethren with such a one that they should not eat Whereas in another place If any man that beleeved not invited them to a feast if they were disposed to go they might go for he giveth them no inhibition in that case but onely a directory how to carry themselves as 1 Cor. 10. 27. And it is but a foolish thing to bring men to the stool of repentance for some one particular notorious sin till they can also profess and seriously too as before God that they repent for all both secret and open and do hope for pardon And it is but a deluding of mens consciences to put them in hope of pardon for one till they repent for all and do resolve to
to the policy and government of the Church no Church can be too strict Pag. 20. Though in other respects they ought to joyn according to the rule of Charity and not of Certainty as in administration of the Word and Sacraments as 1 Cor. 16. 14. Chap. 13. Chap. 10. 32 33. 2. It is asserted That for the same ends and reasons and respects alledged in the former they are justly strict and conscientious and teach it as a duty That all that are found and known to be men of approved fidelity within convenient bounds should thus incorporate and joyn themselves and to engage themselves in Covenant unto God for better security and deeper engagement unto all brotherly and Christian duties and to deal impartially in all such business as concerns them all for the glory of God and the Churches good and to be wise as serpents though innocent as doves P. 21 22. 3. It is asserted and proved at large That the Principles of Independents are stricter and neerer to the Scripture rules for edifying of the Church in that they do not limit the holy one of Israel to speak in publique by the learned onely P. 22 to 47 For proving Whereof 1. It is asserted from 1 Cor. 12. 7 to 12. That naturally and manifestly flows from hence That to whomsoever the manifestation of the Spirit is given it is given to such to profit withall Pag. 23. 2. It is proved against an objection to the contrary That such who have the Spirit of God and are spiritualiz'd thereby may discern all things yea the deep things of God as 1 Cor. 2. 10. 15. yea though they be unlearned in the tongues And that the manifestations of the Spirit may be evident and demonstrable even in these our days to such who are spiritual though not unto others as vers 6 7 8 9 10. Pag. 23. 24. 3. The particular gifts or notes or qualifications or operations or administrations are the chief of them produced from sacred Scripture whereby the manifestation of the Spirit of God and of power c. may be evident and demonstrable in such as are not of those that are learned in the Tongues nor graduates in the Schools even in these our days yea and that in such who do no miracles Pag. 24. 4. It is asserted and proved against an Objection That these particular gifts and administrations which are reckoned up by the Apostle Paul cannot be so counterfeited by the carnal but they may easily be discerned by those that are spiritual P. 24 25. And to that purpose there is divers Notes from sacred Scripture which being found in any do prove for certain and do evidently demonstrate that it is indeed even the Spirit of God that speaketh in them yea though they do no miracles Pag. 25. 1. The first from John 7. 18. Ibid. 2. From John 10. 10. 28. Pag. 26. 3. From James 1. 17 18. Ibid. 4. From John 16. 8. Ibid. 5. From 1 Cor. 4. 5. Chap. 14. 24 25. Ibid. 6. From John 3. 21. Ibid. 7. From Phil. 2. 15 16. Ephes 5. 13 14. Ibid. But that the chiefest of all these particulars or any that can be exhibited is a clear understanding and knowledg of God and of the sacred Scriptures and the secrets thereof and of the secrets and mysteries of his sacred Kingdom Because without all controversie great is the mysterie of godliness as the Apostle saith Col. 1. 26. 27 28. Rom. 16. 25. Ephes 3. 9. 2 Tim. 1. 10. Titus 1. 2. pag. 27. To which a Reason is rendred drawn from the contrary Luke 8. 10. Mark 4. 33 34. Mat. 13. Ibid. And a Consequence gathered backed with 1 Cor. 4. 5. Matth. 10. 19. Ibid. And an Objection answered to satisfie such who count it immodesty pag. 28. 1. And another to satisfie such who object That speaking unto men to Edification and Exhortation and Comfort is not properly to prophecy because prophecying is foreshewing of things to come which is fully answered and clearly vindicated that it is properly prophecying as the Apostle asserteth it from Heb. 11. 1. John 10. 10. 1 John 5. 11 12 13. 1 Cor. 14. 1 3 4. And the chief of all for the perfecting of the Saints and for the work of the Ministry and for the edification of the body of Christ Ephes 4. 11 12 13 14 15 16. pag. 29. 2. And secondly That it is a more present evidence and demonstration of the Spirit then shewing of things to come as Agabus did for till the things be come they do not manifest the Spirit of God pag. 29 30. 3. And thirdly The danger is shewed to those that despise or resist and disparage these things or ways c. or them that use them or to any authority that will not suffer it and give liberty to all them whose spirit God hath raised to build up the Churches in their most holy faith lest wrath be upon them from the Lord as Ezra 1. 5 6. Chap. 13. 16 23. Chap. 8. 22 23. Psal 2. pag. 31. 32 33. Yea that it is matter of dangerous consequence either to act or comply with such shew'd by many Reasons and all Objections answered fully which are too many and too large to abreviate pag. 47. 4 Assertion is concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to the 23. Chap. 4. 1 2. 12. with the Reasons that necessarily engage them so to stand which are unanswerable pag. 47. to 53. 5 Assertion is concerning their maintaining the Power and Kingdom and Supremacy of Christ in which it is shewed that they necessarily assume Democracy to maintain his Monarchy against Antichristian tyranny and usurpation pag. 53. to 56. 6 Assertion is That they are justly stricter in keeping themselves within their own sphere in not judging those that are without in the Apostles sense 1 Cor. 5. 12. in a spiritual way as Mat. 18. 15. to 21. pag. 56. 57 58. Having done with the Presbyterians for the time present here is three grand particulars instanced in against the Independents and punctually argued from Scripture grounds 1. First Concerning Ordination of Ministers and other Officers pag. 58. to 63. 2. Secondly Concerning the authoritative acting of an Assembly of Churches in the Name of God and the Lord Jesus Christ wherein is proved that withdrawing of Communion is not sufficient but they ought to proceed even to Excommunication yea even to Execration if their sin so deserve as for toleration of Idolatry Blasphemy and such haynous sins in their Church-Members or Officers pag. 63. to 68. 3. Thirdly Concerning their strictness in tryal of all whom they admit to partake of the Sacraments which is named pag. 68. but prosecuted and argued against them from pag. 72. to the end of the Book But betwixt pag. 68. and pag. 72. the Authors apprehensions partly abreviating what hath formerly been said are proposed briefly
the rest and to offer for themselves though not for others as the rest of the Priests as Numb 18. 1 2 3 4 5 Chap. 16. 45. So that whatsoever concerned but themselves onely they might come neer and approach to do it whereas no stranger might intermeddle though they might do no service that concerned the Tabernacle till they came to years But of this more fully in another place 2. And secondly As they are stricter with whom they do incorporate and joyn themselves for these respects Even so for the same ends and respects they are very strict and conscientious and ought so to be that all that are found and known to be men of approved fidelity should thus incorporate and joyn themselves I say their principles are that all ought so to do that live not too remote but within convenient bounds and in convenient numbers for frequent assembling of themselves together and to engage themselves in Covenant unto God in these respects and unto all brotherly and Christian duties for better security and deeper engagement both to God and men not to deal unfaithfully in all such business as concerns them all but without partiality or respect of persons as before God and the Lord Jesus Christ and the Elect Angels And all the account will be little enough in things that concern the good of their souls and the souls of posterities that may yet succeed to the end of the world for whom they ought to provide and be careful for that the Gospel of peace and of glad tydings and all the Ordinances might be preached and administred when they are gone in power and purity as well as to themselves And to beware of dogs and evil workers and wolves c. and as much as possible to keep them out least ungodly men being crept in should turn the grace of God into wantonness c. And this Gospel of peace being a pearl so invaluable as it were easie to shew in every respect can never be guarded with too great security or deep engagement nor too strictly kept from being soyled or defiled with the hands of men And though it be true that the men of this world are wiser in their generations and for conservation of their own liberties priviledges pearls and estates and to confirm and secure them even to their posterities after them if possible for ever then the Children of light as Luk. 16. 8. Mat. 7. 24 25. And may justly also rise up in judgment and condemn our folly and carelessness herein Yet no man will say but that the children of light ought to be as wise in their generations and in their precious things and in the things of God and that concern their souls for so we ought even to be wise as servants though innocent as Doves And therefore to incorporate such as stand approved and are men of fidelity within convenient bounds is doubtless the duty of all and every such in times of liberty for publique administration of the Ordinances of God and for Government and Discipline And in times of persecution at the least privately they ought so to do without being restrained by the civil State and limited and kept within parochial bonds against their Christian liberties and duties also both to God and men 3. And thirdly The principles of Independents are stricter and neerer to the Scripture rules for edifying of the Church They do not limit the holy one of Israel to speak in publike by the learned onely For first as the Apostle saith The manisestation of the Spirit is given to every man to profit withal 1 Cor. 11. 7. Assertion From whence it naturally and manifestly flows That to whomsoever the manifestation of the Spirit is given it is given to such to profit withal It is objected That the manifestation of the Spirit are not so evident and perspicuous in these days as in the primitive times and the witnessing thereunto by miracles is ceased and therefore we may easily be deceived especially such who are unlearned and unstable are easily deceived Ans 1. I answer first Whether any now adays hath the manifestations of the Spirit yea or no yet this assertion is true for it doth not assert either Ans 2. Secondly I answer That if the manifestations of the Spirit be not evident and demonstrable in these days how can even the learned Ministers preach as they ought and as the Apostles did in the clear evidence and demonstration of the Spirit and of power That so mens faith might not need to stand in the wisdom of men but in the power of God 1 Cor. 2. 4. 5. Ans 3. Thirdly Though for want of the witnessing thereunto by miracles those who are carnal and do not beleeve cannot discern the manifestations of the Spirit and the power of God whereby men speak as Vers 8 14. Yet for all that they may speak wisdom among them that are perfect yea even the wisdom of God in a mystery even the hidden wisdom which God hath ordained before the world unto their glory and those secret mysteries which eye hath not seen neither ear heard c. which God hath prepared for them that love him he doth reveal unto such by his Spirit Vers 6 7 8 to 16. Consequence Such therefore though they be unlearned in the Tongues I mean who having received the Spirit of God are thereby spiritualiz'd may discern all things as Vers 10 15. yea even the deep things of God Therefore it follows That the manifestations of the Spirit may be evident and demonstrable even now in these days to such who are spiritualiz'd through faith in God though not to the carnal or worldly c. who do account these spiritual things foolishness as Vers 14. and wanting an eye of Faith cannot discern them because they are invisible For as the light of the body is the eye Matth. 6. 22 23. so the light of the Soul whereby and where-through it understandeth or discerneth spiritual and invisible things is the eye of Faith For as God himself being invisible is only seen or comprehended and known through Fatih so are also the things of God undiscernable without Faith Heb. 11. Quest 1. But in what particular gifts or qualifications or administrations or operations are the manifestations of the Spirit of God and of power evident and demonstrable in any that are not learned in the tongues now in these days Answ I answer that many of those yea and the chief of all those that are reckoned up by the Apostle and are by him asserted as manifestations of the Spirit 1 Cor. 12. 8 9 10. and Chap. 13. 3. are doubtless evident and demonstrable in some unlearned in the tongues even in these days As 1. The word of Wisdom 2. The word of Knowledg 3. Faith 4. Prophesying to wit in speaking unto men to edification and exhortation and comfort which is the chief of all 5. Discerning of Spirits 6. Interpretation of Scriptures that are dark and mysterious and
this he only meaneth that they are outwardly to be accounted unclean for he doth not so judge as if all were Reprobates that are borne of such parents but that they are not to be admitted as the children of the Church to the outward priviledges till their hearts be purified through faith in God when they come to years and therefore this Doctrine is quite contrary to the Apostles assertion I answer briefly That I list not to be contentious in this matter for in this case as no man ought to be compell'd to bring his children unto Christian Baptisme so no man ought to be compell'd to Baptize any but to doe in these things as their charitable judgments shall engage them in conscience of their duty unto God and to their Christian neighbours and to the Church c. For there is strong arguments on both sides the quintessence whereof I shall briefly propose on both parties and leave them to their consciences to engage them to either as they think best And first then for answer to this precedent Objection I do confesse that this argument were unanswerable if it were certain that the Apostle spak it of such beleevers as have true visible saving and justifying faith and that such as they can likewise demonstrate for satisfying of the Church that they are such beleevers But if the Apostle only mean it of such a faith as upon profession whereof the Ennuch was admitted to wit a beleeving that Jesus Christ is the Son of God And that there is no name given under heaven by which we can be saved but the name of Jesus Christ. If such as these I say be the beleevers intended by the Holy Ghost in this place then we remain still in the same dubitations as we were before And so all that profess yea or do but confess that Jesus Christ is the Son of God must be accounted in the judgement of charity as born of God because that Flesh and bloud could never have revealed so much unto them as 1 John 4. 2. as Christ said unto Peter Provided always that such their Profession be serious and cordial at the least outwardly Object But it will be objected That Abraham recived the signe of circumcision a seal of the righteousness of Faith which he had when he was uncircumcised Rom. 4. 11. Conseq Therefore it followes That their Seal of the now Covenart to wit Baptisme should not be administred unto any but such or to their seed that have faith before as Abraham had to set this seal to Answ I answer That this Argument migh likewise hold the better If the Faith here spoken off vers 3. were beleeving in God to justification But it is but as the other before spoken off It is but said Abraham beleeved God and it was imputed to him for righteousness Now beleeving God that what ever he promiseth shall come to passe And beleeving in God unto justification are far different for the Devils had the first but only the Elect do attain to the second For even Abraham himself as the Apostle saith was justified declaratively by works and not by faith onely Namely when he had offered his Sonne upon the Altar James 2. 19 20 21 22 23 24. Conseq Therefore it follows that this faith also though it was imputed unto him for righteousness and shall also be imputed to all that so beleeve God Yet it is of it self but a bare historical and only an outward historical profession in the sight of men and it is no more but such as the devils have and therefore tremble but it is not saving and justifying faith till men can apply the promises of God through Jesus Christ peculiarly to themselves as to beleeve that God is their God and that Christ is their Saviour which many of the Elect can hardly attain to till their death beds their faith is so weak but we must not destroy their weak faith for whom Christ dyed we must not quench any smoaking flax nor break asunder the brused reeds nor turn aside that which yet halteth out of the way but it should rather be healed or bound up or blown and kindled by all such Ordinances as might incourage them to hold on or that might strengthen their faith for they ought to be dealt with as children by such doctrines and principles as are accounted the first principles of the Oracles of God because they have need of milk more then of strong meat and what is Baptism but one of the first Principles as Heb. 5. 12 13 14. Chap. 6. 1 2. Yea Baptism is such an Ordinance as the Apostle Paul asserteth plainly That he was not sent to baptize but to preach the Gospel accounting Baptism a more inferior Ordinance then preaching of the Word though they sometimes minister it For the Ministry of the Word is a more spiritual Ordiance and Ministration for it is not Baptism that now saveth us to wit not the putting away of the filth of the flesh which is but the outward sign but the answer of a good conscience when our hearts are purified through faith by the Holy Ghost And the Word is called the Word of Faith which the Apostles preached and they did attend more constantly on the Word and commanded others to administer Baptism that were of less esteem for the Ministry of the Word that they might not be hindred neither by that nor by serving of tables from that spiritual Ordinance for the saving of souls And it is plain from John the Baptists Confession that even his Baptism was far inferior to that of Christs by his holy Spirit and it is plainly said that there went out unto him Jerusalem and all Judea and all the region round about Jordan confessing their sins yea such whom he accounted generations of vipens were likewise baptized of him for by a continued discourse by way of admonition he speaketh even to them saying Vers 11. indeed baptize you with water to repentance c. I Mat. 3. 5 6 c. But it may be objected That even John the Baptist prophesied of Christ that he should baptize them with the Holy Ghost and with fire and so he also did within a few days after his ascension and that his fan is in his hand and that he will throughly purge his floor and gather his wheat into his garner but will burn up the chaff with unquenchable fire as Vers 12. And therefore it follows that though John admitted all that came in a promiscuous manner yet Christ will purge more throughly and blow away the chaff when he hath gathered his wheat and therefore it appears that it is his mind that his floor should be throughly purged and all his wheat garner'd I answer true but heed must be taken that none of the wheat be lost it were better to retain the chaff and all then lose any wheat and there is sometimes wheat so clothed with the chaff that it cannot be unclothed by the threshing instrument