the Circumcision these were Preachers of the Gospel with Paul Col. 4.10 11. And they beeing Priests were Autorized by their former Calling to preach Therefore when the Text saies Act. 8.1 They were all scattered abroad except the Apostles this cannot bee meant of all the Church for there remained many housholds of them vers 3. but of them who did preach Christ at Jerusalem as Stephen had don these were especially aimed at in the persecution and they seeing how it fared with Stephen betook themselvs to preach abroad the Apostles that remained behinde were persecuted James was killed with the sword and Peter imprisoned Act. 12.2 4. Circumstance evidencing this Truth is that of Act. 11.20 where it is said that som of them were men of Cyrene and Cyprus who when they were com to Antioch spake unto the Grecians preaching the Lord Jesus By these wee may judg what the rest of them that preached were when 't is said som of them were men of Cyrene the rest were of the same rank though not of the same Cities But these men of Cyrene and Cyprus were they lawfully Called and sent forth to preach Quest Had they any special Calling I conceiv they had for these reasons Conclus 3 Reason 1 First Becaus they were the first that converted the people of Antioch unto the Faith Act. 11.21 22 24. And God gave testimonie to their word by signs and wonders vers 21. the hand of the Lord was with them viz. to heal the sick c. as was usual in the first planting of Churches If they had not an ordinarie Calling yet surely they had an extraordinarie one becaus their Doctrine was confirmed with signs following Heb. 2.4 Reason 2 Secondly These wonder-working Preachers continued at Antioch Act. 11.22 till Barnabas was sent thither unto them from Jerusalem to confirm the people in the Faith these men continuing at Antioch are expresly called Prophets and Teachers Act. 13 1. Now there were in the Church that was at Antioch certain Prophets and Teachers as Barnabas and Simon called Niger and Lucius of Cyrene and these ministred unto the Lord vers 2. Reason 3 Thirdly They that are called Prophets and Teachers Act. 13.1 are the verie same that fled and came first to Antioch and converted that people Act. 11.19 For 't is said vers 20. that they were men of Cyprus and Cyrene that came first to Antioch and preached and one of them Act. 13.1 is Lucius of Cyrene Lucius therefore of Cyrene called a Prophet Act. 13.1 was one of them that fled from Jerusalem upon that Persecution Act. 11.20 Hence I gather that seeing they that preached at Antioch and converted them were Prophets and Teachers And they that converted the Antiochians were the same that fled from Jerusalem upon that persecution therefore they that fled and preached were not men meerly Gifted but duly Called These Textual circumstances give sufficient ground to affirm that those which preached upon that scattering had som spiritual Calling thereunto far better grounds then can bee alleged to the contrarie Put altogether thus They all i. e. they which had kept companie with the Apostles and were of the seventie or of the converted Priests They are they that preached abroad 1. Becaus they onely are named 2. Becaus the seventie were appointed to preach in those places where they that were scattered did preach 3. Becaus they were men approved by signs and wonders 4. Becaus som of them are expresly Called Prophets and Teachers beeing the very same men that came to Antioch and fled from Jerusalem Let the same bee said of you and then preach in God's name els such a pattern will not justifie you nor bee a fit parallel for for your actions Conclus 3 Object 2 Answ Apollos was no ordained Minister See Church-members set in joint by Filo dexter Transylvanus against chillenden p. 17. yet hee preached Act. 18.24 Hee was an Autorized publick Preacher in the Church of Corinth for who is Paul or Apollos but Ministers by whom yee believ 1 Cor. 3.5 Paul speak's of him as his fellow-laborer and steward of the mysteries of God 1 Cor. 4 1 6. Yea it seem's that Apollos did Baptize as well as preach for the Corinthians were divided into Sects according to the Names and Number of them that taught and baptized them 1 Cor. 1.12 as Paul's misliking of them doe's import vers 13. were yee baptized into the Name of Paul And seeing som did call themselvs by the name of Apollo it follow 's that hee did also Baptize from which time they would call themselvs by the name of Apollo as others did of Paul ' Its true indeed Apollos preached at Ephesus before hee came to Corinth Act. 18.24 27. But seeing wee read that hee was a Minister and yet read of no new Ordination received after his coming to Corinth wee must conclude that hee was an autorized Preacher when hee preached at Ephesus Object But hee knew onely the baptism of John i. e. the Doctrine of John hee had been baptized onely with water in the name of Christ Sol. What of that Yet hee might bee as true a Minister of the New Testament as John Baptist himself for John taught the people that they must repent and believ on Jesus Christ and so hee baptized them Act. 19.4 The same Doctrine did Apollos preach Act. 18.25 28. Hee taught diligently the things of the Lord and mightily convinced the Jews that Jesus was Christ The Baptism of John and of Christ distinguished Act. 19.4 5. are not two Baptisms of water but onely one with water which is called John's Baptism Act. 19.3 and the Lord's Baptism Act. 8.16 But Christ's Baptism in distinction from John's Act. 10.44 46. was the pouring forth of the holy Ghost upon the Apostles and others in those daies as S. Peter doe's expound it Act. 11.15 16. saying That as I began to speak the holy Ghost fell on them as on us at the beginning then remembred I the words of the Lord how hee said John indeed baptized with water but yee shall bee baptized with the holy Ghost compare Act. 8.15 16. when Peter and John were com to Samaria they praied for them that they might receiv the holy Ghost for as yet hee was fallen upon none of them onely they were baptized in the Name of the Lord Jesus Conclus 3 This Baptism of the holy Ghost shed on them was usually don by the laying on not of water but of hands Act. 8.17 Act. 19.6 Object 3 Paul saie's 1 Cor. 14.31 yee may all prophecie one by one that all may learn for the ministration of the Spirit is given to every one to profit withal Chap. 12.7 therefore all that bee able may preach Answ Paul's purpose there is to give directions concerning the use of spiritual gifts specially that of Tongues and Prophecie And becaus some used their gifts for ostentation not for edification therefore hee telleth them that in what kind soëver
that Covenant to Abraham and to the Nations hee gave withal a Commandment Gen. 17.12 that the initial mark of the Covenant should bee set upon all whom hee had taken into Covenant both Jews and Gentiles and their Infants The Covenant it self and the mark of the Covenant are alike extended to all the same persons whether yong or old Note farther that when Christ renewed and established that Covenant in his own blood though hee changed the Sign yet hee repealed not that Commandment Nay Mat. 28.19 hee added a new commandment enjoining the new Sign Baptism to bee given to all Nations without exception of any persons formerly received into Covenant so that wee are under a twofold Commandment to Baptize our Infants one of God who first made the Covenant and gave that Commandment the which is still so of force that if Christ the Lord of the hous had not changed it wee were all bound at this day to bee Circumcised and seeing hee hath changed that Sign into Baptism but not the Covenant it self nor the Commandment thereto annexed it followeth that by the old Commandment enjoining Infants to bee marked and by Christ's new Commandment enjoining Baptism to bee that mark all that are not excepted out of the Covenant stand bound to recei it In like manner as the fourth Commandment injoining one day of seven for an holy Rest to the Lord doth binde us to observ our Lords-day the Commandment stand's of force though the first day bee changed so the Commandment for signing of the Nations whom God received into Covenant and their seed doth still oblige us to set the New Seal upon them especially seeing wee are again commanded by Christ so to do without any exception of Infants Hence I thus argue Argument 1 All that are taken into the Covenant of Grace ought to receiv the judicial Sign of the Covenant what ever the Sign be that God shall chuse and that according to the Commandment of God and our Lord Jesus Christ But Infants are taken into Covenant with their Parents as is proved therefore by the Commandment of the Lord they ought to recev the Sign which God hath enjoined to bee used and that Sign is Baptism Or thus If Infants have a right to the Covenant and the initial sign thereof then it is a wrong to deny them But Infants have a right to the Covenant and the initial Sign thereof both by God's Original Grant Gen. 17.11 14. And by Christ's confirmation of that Covenant made with the Fathers Rom. 15.8 therefore it is a wrong to deny it to them The Covenant under which wee are is the Gospel-Covenant made long since with us Englishmen and our Infant-seed with a command of giving them the Sign which at first was Circumcision and now Baptism by the same Divine Autoritie enjoyned and commanded to bee given without any exception of any within the Covenant Argument 2 My second Argument is grounded on Act. 2.38 39. then Peter said Repent and bee baptized c. In which passage of Scripture I note three things 1. Who the persons were of whom Peter saith The promise is to you and to your children they were a mixt multitude of many Nations as appears vers 10. strangers of Rome Jews Proselyts Creets and Arabians Note 2. What promise that is of which S. Peter saies it belongs to such people and their children and is applied to his hearers as the ground of their beeing baptized It is that grand promise made to Abraham to bee a God to him and his seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Gospel-promiss of good tidings gratuitum Dei promissum quatenùs opponitur legi saith Beza in a word it is that promiss of blessedness Jer. 31.34 which consists in remission of sins to bee obtained by the promised Messiah Object Nay Why not rather understand it of the promise of the gifts of the holy Ghost promised Joel 2.27 and given by laying on of the Apostles hands especially becaus it is said in the end of vers 38. Bee baptized and yee shall receiv the gift of the holy Ghost Answ The promise here spoken of cannot bee understood I conceiv of the miraculous gifts of the holie Ghost 1. Becaus Peter's bearers received no such gifts and therefore S. Peter made no such promise to them for doubtless they received what was promised 2. Such a promise must here bee understood as belongs to Parents and their children and to all that shall bee called to the worlds end But there is no such promise in all the Scripture that the miraculous gifts of the holie Ghost shall fall upon Parents with their children and all that are to bee converted to the worlds end 3. A promise of such gifts seems not sutably applied to Peter's hearers comfort for their Question was what shall wee do to bee saved And Peter gives them 1. A direction 2. And a Promise A direction to repent and to acknowledg Christ to bee head and foundation of the Covenant of Grace and that life and remission of sins is in his blood where of Baptism is the Seal And then hee recites and applies to this comfort the promises of the Covenant q. d. yee shall receiv the benefit of the Covenant remission of sins and also the gift of the holie Spirit the Seal thereof those first motions now begun in your hearts shall bee followed with increas of Sanctification of spiritual light of joy comfort and assurance This interpretation doth exactly agree with the Apostles discours Gal. 3.14 where speaking of the blessing of Abraham to com on the Gentiles hee saith that wee being delivered from the Curse and restored into God's Grace by Christ shall receiv the promise of the Spirit through Faith i.e. the spirit of Grace which is the Seal of the promises of the new Covenant the gifts of the holie Spirit which had been so often and so solemnly promised by the Prophets Es 44.3 I will pour water upon him that is thirstie as Peters hearers now were and Floods upon the drie ground I will pour my spirit upon thy seed and my blessing upon thine off-spring and one say I am the Lords and another shall call himself by the name of Jacob with Ezek. 11.19 cap. 36.27 A new spirit will I put within you I will take the stonie heart out of your flesh and give you an heart of flesh Act. 2.38 Gal. 3.2 14. So that the gift of the Spirit in Peter's Sermon and the promise of the spirit in the Galatians and in the Prophets is all one thing for substance As for that place Joel 2.27 S. Peter expounds it Act. 2.17 of the descending of the holy Ghost upon the Apostles in fierie Tongues and it may well have relation to all those upon whom in like manner it did descend But if any man conceivs that that place hath a farther accomplishment in the New Testament in the larger pouring forth of the gifts of the spirit of illumination
excluded God's grace is not straitned by Christ's coming therefore our Infants are not excluded Reason 3 Our last Reason is grounded on 1 Cor. 7.14 The Aposile there speaks of such an Holiness which belongs to the Corinthians children from this ground that one of the Parents is a Believer and whereof the children of Parents beeing both unbelievers are not capable but remain unclean Now this cannot bee meant of a civil holiness or cleaness for so the children of unbelieving Parents were holie as well as the children of Believers seeing holie Matrimonie is not an Ordinance peculiar to the Church And no where in Scripture are children called holie becaus their Parents are joined in holie Wedlock and may lawfully live together Federal holiness what But it is meant of a Federal holiness whereby the children are joyned with God in Covenant dedicated to his Service have right to the means of salvation and the sacrament of Baptism and whereby they are distinguished from Heathens Turks Apollonius p. 84. and such other Infidels This Federal holiness is transferred from the Parents to the children not by Generation or Legitimation but by the merciful will of God whereby hee promiseth to bee a God to them and their Seed Thus the whole Church both yong and old by virtue of God's Covenant with them are severed from other Nations dedicated to God's pure Worship and Service and for that caus are counted holie Deut. 14.1 2. Thou art an holie people unto the Lord with Ezra 9.2 the holy Seed had mingled themselvs with the people of those Lands the Jews were the holy Seed the Heathens unholy not becaus they were illegitimate or wanted a civil holiness but becaus they were without God's Covenant as Paul describeth the State of all Heathens Ephes 2.11 Remember that in time passed yee were Gentiles in the flesh without Christ Aliens from the Commmon-wealth of Israël and strangers from the Covenant of Promisses Quest Som at Corinth thought themselvs defiled by their marriages with Infidels though contracted before their conversion and thereupon moved a question Whether it were lawful to continue their marriage with the unbelieving partie or whether they must not seek a separation 1 Cor. 7.1 12. Answ Paul is utterly against separation vers 12.13 Let not him put her away and let not the Wife leav her Husband His reason is vers 14. Becaus the unbelieving Wife is sanctified by the believing Husband though the unbelieving partie bee unclean before God and is not made an holy Person yet the use of Matrimonie with her is Holy to the believing partie and of this truth the holiness of their children is brought for an evidence to this sens that seeing the Lord counted their children holy and in Covenant with him the believing partie might rest assured that their abode together and the use of their marriage is not polluted but acceptable in the sight of God Object The sanctification of the Wife is but a civil sanctification in that place i. e. shee is sanctified to his use that hee ought not to put her away Again the holiness there spoken of is a fruit of that sanctification of the Wife whereof it will follow That seeing the effect cannot bee greater then the Caus the Caus cannot produce a greater effect then it self the Caus beeing onely a civil sanctification Of Christ exalted p. 166. the holiness of the children must bee the same thus argueth Tho Collier Answ 1. The question was Whether the Believer were polluted by his unbelieving Wife the Apostle saie's No quia pluris est pietas unius ad sanctificandum conjugium Calvin in loc quà m alterius impietas ad inquinandum i. e. the faith of the Believer is of greater force to sanctifie their present cohabitation then the unbelief of the other to pollute it This hee proveth from a greater effect and fruit of the Husband's faith viz. The holiness of the children born of such a Husband by such a woman The children are holy not onely civilly as beeing born of lawful Wedlock but federally as beeing severed from all children of unbelievers by special prerogative holy to the Lord consecrated unto him whereas by nature they were Aliens and unclean according to that of Paul Rom. 11.16 if the root bee holy so are the branches The faith of the believing partie sanctifieth the unbelieving Wife to bear not onely a lawful but an holy Seed yea it sanctifie's the children and severeth them from the common condition of other children which are prophane and unclean without the Church without God in the World 2. Note That the Holiness of the child received from one of the Parents believing is more then the sanctification of the Wife by her believing Husband becaus such a Wife is not taken into Covenant with her husband but the child is and therefore the Apostle saie's not that such as is the sanctification of the Wife such is the holiness of the child But thus Such as is the holiness of the believing partie such is the childs holiness in respect of Church-membership and so the faith of the believing Husband is the caus of both these effects viz. That his coupling with his Wife is not impure and also that his children are holy And this latter an evidence of the former And thus the holiness of the childe is a sign of the mother's sanctification to holy cohabitation and an effect of the Father's Faith by virtue of God's Covenant To have said That their children were lawful was no more then to have said That their marriage was lawful which was not the question But to say that the children of their lawful marriage were holy This did inferr not onely the lawfulness of their marriage but the sanctified Use As Mr Baily hath well observed of Anabaptism p. 138. Lastly If by holy bee onely meant a civil holiness then on the contrarie by unclean must bee meant a civil uncleanness But when Paul saie's els were your children unclean his intent is not to make them all as an unclean birth and impure off-spring which were born at Corinth of unbelieving Parents but to shew that they are not comprehended within God's Covenant And so when hee saie's but now are they holie hee notes som preheminence of the children of Christians above the Heathens children Though in civil respects in respect of a lawful birth both sorts of children were equal yet that civil holiness beeing common to both there is a preheminence of the Christians child above the Heathens The child of an Infidel at Corinth is to day unclean and the next day holie in case his Parents turn Christians And what 's the reason of this so sudden alteration It must needs bee in regard of the Covenant into which the partie now believing is taken with his children his unbelieving Neighbor with his children still remaining unclean Hence I conclude with Calv. in loc Seeing our children are exempted from the common condition of lost mankind
by their unwearied diligence the Orthodox after sound Confutation of their Heresie sitting down content with that discharge of their dutie And surely if ever our glorious lights of the sanctuarie bee put out and new ones set up in their stead next unto God's wrath penally inflicting such a judgment for a Peoples unthankfulness it will bee ascribed to our laziness and their unwearied diligence rather then to any truth of their Caus or excellence of their Arguing For they do not or will not know when they are confuted but after their Arguments answered ten times over they are as brisk to offer new disputation insisting upon their old bald Arguments as if never uttered before their diligence should provoke us to the like if not their diligence yet love to their souls should 2 Tim. 2.25 remembring that of Paul in meekness instructing those that oppose themselvs if at any time God will give them repentance to the acknowledging of the truth that they may recover themselvs out of the snare of the Divel wee must not give over a Patient while there is hope no not though they oppose themselvs but with long-suffering they must bee instructed becaus as the gift of grace so the time of grace is in God's hand alone It is a great skill to discern who are to bee forborn and who to bee opposed they that make Divisions and parties in the Church and scandalize the Doctrine are to bee avoided Rom. 16.17 others that walk humbly and peaceably under that weakness and dissenting Opinion from their brethren are to bee forborn loved and cherished till wee meet in heaven where Luther and Calvin and all whose Faith and hearts do center in the Lord Christ shall for evermore bee fully agreed To his Grace I commend you who is able to establish you and rest Yours and the Churches servant in the Gospel of Jesus Christ WILLIAM LYFORD AN APOLOGIE FOR Our Publick MINISTERIE TOuching the Office and Calling of Ministers and Lay-men's preaching the Question is not Whether Christians may and ought privately to edifie one another by admonitions counsels reproofs repetition of Sermons reading of good Books and other Christian conferences all this I grant and commend to practice from these Scriptures Heb. 3.13 1 Thes 4.8 1 Thes 5.11.14 Rom. 15 14. But the whole state of the controversie may fitly bee reduced to these three heads Quest 1. Whether the work of a Minister in the Administration of the Word and Sacraments bee a Calling Office and work distinct from the rest of the people Whether there bee any such Calling or Office for that holy work in the New Testament Affir 2. Whether Ordination of Ministers for Administration of Word and Sacraments bee an Ordinance of Christ in the New Testament Affir 3. Whether it bee lawful for men uncalled and unordained to Take upon them the preaching of the Word in the Name and with the autoritie of the Lord Jesus or the Administration of the Sacraments Neg. The answer and determination of these three Questions will clearly state the Caus which I shall do in three Conclusions Concl. 1 1. The Ministerie is a distinct Calling and Office which they are bound to attend unto and None but they can or ought to perform Concl. 2 2. Ordination of Ministers by imposition of hands of other Ministers for the Administration of the Word and Sacraments is an Ordinance of Christ in the New Testament Concl. 3 3. No man uncalled and unordained can with good Conscience intrude or enter upon that Work and Office it is a great sin so to do Of these I will speak in order The first Conclusion in Answer to the first Question viz. that the Ministerie is a distinct Office and Calling is proved 1. By express words of the Text 1 Tim. 3.1 if any man desire the Office of a Bishop hee desireth a good work The Text tell 's you that Bishop or Presbyter is an Office a good Office and hee that is made a Bishop is a man in high Office even to take care of the Church of God ver 5. and in him there are required manie qualifications which are not required in other Believers Again Paul writing to the Philippians doth plainly distinguish the Bodie of Saints from the Officers To all the Saints which are at Philippi with the Bishops and Deacons Phil. 1.1 By Bishops there all understand Ministers of the Gospel in Office of Teaching distinct from the people who were Saints but not Bishops So in the Church of Ephesus the like distinction between Pastor and People in respect of Office and Calling is obferved Act. 20. Paul called for the Elders of the Church vers 17. Hee minde's them of their Office vers 28. Take heed to all the flock over which the holy Ghost hath made you overseers or Bishops to feed the Church of God for so did Christ ordain and set in the Church som Pastors and Teachers for the work of the Ministerie Ehes 4.11.12 e.i. to bee Guides to the Flock to feed them with wholsom Doctrine Heb. 13.7 17. Remember them which have the Rule over you who have spoken unto you the Word of God and submit your selvs for they watch for your souls In which places you see that Ministerie of the Word is a name of Office given to certain men designed and singled out to that work as a special work not common to others take one clear place more viz. 1 Thes 5.11 Comfort and edifie one another there 's the peoples mutual dutie in private But vers 12. know them which labor among you and are over you in the Lord and admonish you there 's the Pastor's Office and dutie who though they may bee but even with you in respect of Gifts and Graces yet they are over you in the Lord in respect of their Office and Work they are over all even over them which were able Concl. 1 privately to admonish one another and the people's dutie is to know i.e. to acknowledg them as such and to esteem them very highly for their work 's sake becaus God hath set them over you in that Office By all which places of Scripture it is evident that in the Churches of Christ Som are Pastors and Elders to feed Some are Guides and Rulers Som are Sheep the flock to bee fed Som are Guided and Ruled Som are single Saints Som are Bishops over them in the Lord. There is a work wholly to bee attended and men appointed to attend that work wholly Names of Office without an Office are meer mockeries the Names of a King of a Steward Pastor Bishop Guide c. without their respective Offices are not given in Scripture In the places now cited you finde those distinctive Titles and Names joyned with the work it self I demand then with the Apostle Are all Teachers 1 Cor. 12.28 Rom. 14.4 are all Bishops are all Guids and Pastors The Minister and his Work are as precisely distinguished by the
our studies 2 Tim. 2.4 Paul saie's wee must not intangle our selvs in worldly imploiments But you say a man may follow a Trade all the week Vers 15. and yet preach the Lord's day True after a wilde fashion but not like a workman that need not bee ashamed rightly dividing the word of truth Answ 3 To the third part of the objection I say it is a mere deluding of people to set the Spirit of God against God's means in and by which his Spirit doth usually work The Spirit is it which worketh effectually in the ministerie of us all Gal. 2.8 the sufficiencie and efficiencie is not of us but of God but yet the Spirit worketh by such Gifts as himself bestoweth 1 Cor. 12.4 There bee diversities of Gifts but the same Spirit and by the right use of those Gifts the Spirit doth work to the edifying of the Churches For the manifestation of the Spirit is given to every one to profit withall i.e. Whosoëver hath any Gift manifesting the miraculous power of the Spirit it is given not for ostentation or to bee admired but for this onely end for the profit of all vers 7. Now the Gifts then given to profit the Church withall in the way of instruction are reckoned up six 1. Sapientia wisdom to applie Christian Doctrine to Practice and Use of believers 2. Scientia a knowledg of Principles and deep points of Religion 3. Prophecie i.e. a Gift to expound the prophecies and secret things of Scripture 4. Discerning of spirits viz fanatick and counterfeit inspirations from true 5. Divers kindes of tongues that all Nations and languages might hear and understand the Gospel 6. Interpretation of tongues wherewith others did speak and wherein the Scripture is written These Gifts of the Spirit are useful and profitable for the Church they were miraculous for the manner of coming by them but the Doctrine taught was the same which was before revealed These Gifts may either bee acquired or infused At first they were infused immediately both for the honor of the Gospel and the speedier spreading of it Afterwards they are continued for the good of the Church by the Help of studie or praier Even as the Gift of Healing is now continued by the studie and Art of Physick without the Gifts of wisdom science and tongues wee can never soundly nor fruitfully make known the mysteries of Scripture and hee that by studie and praier doe's attain the use of any of these Gifts in preaching hee preacheth by the Spirit if the Things which wee preach bee the things Conclus 2 which the Spirit hath revealed in the written word and the Gifts by which wee preach bee the Gifts of the Spirit then whether the means by which wee com by those Gifts bee extraordinarie as by inspiration or ordinarie as by studie and praier the matter is the same Wee preach by the Spirit i.e. by the illumination and guidance of the Spirit leading us into the truth which himself hath revealed Wee pretend not yea wee detest all pretensions of new and immediate inspirations whereby the holie Ghost is made the Autor of disorder and confusion or a cloak for ignorance non-sence and Heresie Conclus 2 Our second Conclusion in Answer to the second Question in this viz. Ordination of ministers by imposition of hands of the Presbyterie for the Administration of the Word and Sacraments is an Ordinance of Christ in the New Testament The work of the ministerie is an Office and Calling as you have heard and Ordination is Christ's Ordinance whereby fit and approved persons are set apart and Commissioned for the execution of that Office in the Name and with the Autoritie of Jesus Christ Droved 1. by example The weight of the Controversie lieth upon this Conclusion which is directly proved 1. By example Wee finde in the New Testament four descents of men sent and ordained 1. Christ himself was sent of his Father 2. The Apostles were sent and ordained by Christ Mark 3.14 3. The Apostles sent and ordained Timothie and others of their own time 4. And they that lived in the Apostles times did in like manner ordain others to survive and do the Office of Ministers when they were dead and this succession of Ministers is to last to the end of the world 1. Christ was sent and had his Commission from his Father Joh. 20.21 22 23. My Father hath sent mee Christ himself was sent and Autuorized to preach els hee had not not taken that honor to himself Heb. 5.4 5. 2d. Descent Christ send 's the Apostles As my Father sent mee so sent I you there 's their Commission hee committed the ministerie to their execution which himself had received viz. a power to Preach and Baptize to binde and loos Job 20.23 with Matth. 28.19 Go yee therefore Teach all Nations and Baptize them The Man Christ could do nothing but by Commission from the Father nor the Apostles except Christ had given them Commission both Christ and his Apostles were solemnly inaugurated into their Office of Teaching Conclus 2 3d Descent The Apostles ordained Timothie and others of their own time 2 Tim. 1.6 Stir up the Gift of God which is in thee by the putting on of my hands and the hands of the presbyterie 1 Tim. 4.14 By Gift there is meant that Ghostly power or Office which Timothie received at his ordination by the laying on of the Apostles hands in the presence and with the consent of the presbyterie who joined with Paul in that action Again wee finde Paul and Barnabas ordaining Elders in every Church where they went Acts 14.23 4th Descent Timothie and Titus did ordain others as theniselvs had been ordained and that by the Apostle's own appointment Tit. 1.5 for this caus was Titus left in Crete that hee should ordain Elders in every Citie So likewise Timothie is directed how to lay on hands not suddenly but with good advisedness 1 Tim. 5.22 As Timothie was entrusted with the word of Christ so Hee must commit the same trust to faithful men able to teach others also that so there may bee a succession of Teachers 2 Tim. 2.2 Thus yee have recorded in Scripture four descents 1. Christ 2. His Apostles 3. Timothie and Titus 4. Elders at Creet and Ephesus and other Churches where the Gospel was planted all sent and ordained the two later by ordination in the ordinarie way thus the Apostles in their own Practice admitted men into the ministerie and thus they appointed for succeeding times And can any think that Ordination ended with that Age Is there not the same caus necessitie use and reason for it in after Ages as in the first times of the Church when there were as yet extraordinarie Gifts stirring in the Church which are now ceased and therefore the more need of a standing ministerie Secondly 2 From Scripture-Rules This Conclusion is proved by Scripture Rules and Precepts given touching Ordination and the manner thereof
and understanding in the mysteries of Christ and his Kingdom more generally upon all sorts and conditions of people and in a greater measure so that all sorts and sexes now shall have as much or more light and illumination then the Prophets had in the old Testament the common light of the Elect now under the Gospel shall bee clearer and better then that of prophecie of old according to that of Zach. 12.8 Hee that is feeble shall bee as David and the hous of David as the Angel of the Lord. I shall not withstand him and so that place of Joel in this large sens doth contain a part of the promises of the new Covenant whereof Baptism is a Seal But as for those miraculous gifts of the holie Ghost I no where finde them communicated with or annexed unto Baptism Sometimes they were poured forth before Baptism received at the Apostle's preaching as upon Peter's hearers that were with Cornelius Act. 10.45 47. Somtimes after Baptism by another Ceremonie of laying on of hands as Act. 8.16 17. Act. 19.6 Somtimes upon their fervent praiers as Act. 4.31 And upon these considerations it is that I take the promiss here spoken of and applied to Peter's hearers and their children to bee the promise of blessedness made to Abraham and all Converts The third thing to bee observed in Peter's words Act. 2.39 is this that this promise bee it what it will did belong as well to his hearers children as to themselvs it is to you and your children Object True say they when they are in a capacitie to receiv the promiss i.e. to as many of our children as are calld to actual faith not of our Infants Answ This is a miserable shift for those words as many as the Lord our God shall call are quite a new thing clearly relating to another sort of people then his present hearers viz. All that are afar off which as yet never heard of Christ Those words do not exegetically expound to which of his hearers children the promiss did belong as if Peter meant to tell them to som of their children it doe's belong not to others but by the very order of the Text they point out others that were afar off in their several generations to bee called by the Gospel to whom saie's Peter this promise doe's belong to them and their children as well as to you and your children The children then of Peter's Converts were within the promiss Fourthly Observ Peter's reasoning and argumentatisn in this word For vers 39. where S. Peter give 's a reason of his direction why those hearers should bee baptized viz. becaus that grand promiss of blessedness by remission of sins did belong to them and upon this as upon a principal foundation he build's his Exhortation to them to bee baptized the holy Ghost in that manner of reasoning clearly teaching this Doctrine Doct. viz. To as many as the blessings or promiss of the Covenant belong's to them also belong's Baptism For therefore doe's the Sign belong to Peter's hearers becaus the Promiss did first belong to them And by the like reasoning the same Apostle doth justifie his Baptism of Cornelius and his Family Act. 10.47 48. Can any forbid water that these should not bee baptized who have received the holie Ghost as well as wee And hee commanded them to bee baptized in the name of the Lord which discours if reduced to form of Argument saie's this they that receiv the same Grace are capable of yea have right to the same Sign but Infants are capable of the same Grace of the holy Ghost and of remission of sins as shall bee proved anon therefore of right they are to receiv the same Sign i.e. the Sacrament of Baptism The same Doctrine doth our Saviour teach using the same manner of reasoning for the admission of Infants to the outward sign of blessing Mat. 19.13 14. There were that brought unto him little children that hee should put his hands on them and pray and his Disciples rebuked them but Jesus said Suffer little children to com unto mee for of such is the Kingdom of God In which words observ 1. Christ's practice 2. The reason of his Practice By his practice Hee admitted Infants to the outward sign of Blessing though they understood not what was said or don unto them yet did Christ give them his Blessing and the Sign thereof hee laid his hands on them contrarie to the carnal judgment of his Disciples who thought it a mockerie to give Infants a Sign which they understood not 2. The Reason of Christ's practice is this Infants are not excluded from the Kingdom of Heaven therefore they are not to bee excluded from the outward Sign of the right and entrie to such a Grace And if Christ did esteem it a sufficient reason why little children should bee admitted to the Sign of his Blessing becaus of such is the Kingdom of God then by the same reason Infants must bee admitted to Baptism and not debarred from the first Sign of entrie into Christ's Kingdom viz. Becaus the Kingdom of Heaven belong's to Infants before actual Faith Now if they will give us leav to make use of Christ and his Apostle's manner of reasoning my second Argument for Infant Baptism will bee this Argument 2 All those to whom the Blessings and Promises of the Covenant do belong to them also belong's Baptism the Sign thereof by the Doctrine of St Peter and of Jesus Christ himself But to Infams of believing Parents the Blessings and Promiss of the Covenant do belong before actual Faith therefore by the Doctrine of the holie Ghost in Scripture such Infants ought to bee baptized before actual Faith The Major or first part of this Argument is the very reason of the Text The Minor Proposition viz. that the Blessings and Promisses of the Covenant do belong to Infants before actual Faith is proved by these reasons 1. By the express words of Peter which say the Promise is to your children 2. By the express words of our Saviour of such is the Kingdom of Heaven 3. By example of Isaac and Jacob they were children of the Promise before actual faith and had applied unto them the Seal of the righteousness of Faith 4. Som Infants dying are saved they are members of Christ's Kingdom therefore the Blessing of the Covenant viz. Regeneration and Remission of sins through the blood of Christ do also belong to them for except an Infant bee born again Joh. 35. and cleansed by the bloud of Christ hee cannot enter into the Kingdom of Heaven Heb. 9.22 23. But som Infants do enter into Heaven therefore som Infants are born again justified and sanctified in the bloud of Christ Now what hath the Anabaptist to except against this plain Doctrine of Scripture Object 1 The Blessings of the Covenant belong to Elect Infants not to all Shall wee under that pretence baptize all in general This was objected to mee in our