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
holy Ghost from all other Callings as can bee written with ink and paper Now that which Christ hath set up who shall dare to pull down Those which Christ hath distinguished no may confound Pastor and People Bishops and Flock Guides and guided are relatives and stand in such direct opposition one to the other that in respect of the same subject the one cannot bee the other the Father is not the Son nor the Son the Father the Master is not the Servant nor the Servant the Master the King is not a subject nor a subject the King And therefore regularly the one cannot do the duties of the other A Guifted man as such is not a Bishop nor a Presbyter nor a Pastor for these are distinguished from other men that have Gifts but not Office Secondly This first Conclusion is proved from the special Charge given to Ministers over and above what is incumbent on private persons as for example Col. 4.17 Take heed to the Ministerie which thou hast received of the Lord that thou fulfil it and to all the Flock over which the holy Ghost hath made you over-seers Act. 20.28 with 1 Tim. 4.16 Take heed to thy self and to the Doctrine meditate upon these things Give thy self wholly to them i.e. to Reading Exhortation and Doctrine vers 13.15 The work to which thou wast ordained vers 14. And as God hath given a Charge to Ministers so hee doth require an exact account of their doings in this Concl. 1 kinde 2 Tim. 4.1 3. I charge thee before God and the Lord Jesus Christ Ezek. 3.18 Ezek. 34.2 4 10. Zech. 11.17 who shall judg the quick and the dead at his appearing preach the Word bee instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine This is the Ministers Charge Now all do not lie under this weightie Charge and account Hath every Gifted man a Flock to feed a Ministerie to fulfil or are they bound to give themselvs wholly to that work forsaking all other Callings No but they are persons singled out and designed to this Office and Work upon whom this Charge doth lie 3. Our third proof is from the honor and maintenance appointed for them that preach the Gospel the Lord hath ordained that they which preach the Gospel should live of the Gospel 1 Cor. 9.13 14. And that the Presbyters which labor in the Word and Doctrine should bee counted worthie double honor 1 Tim. 5.17 And can Lay-preachers challenge this honor and maintenance The sum of all is this Ministers and none but Ministers are Bishops Pastors or Elders They and none but they are bound to give themselvs wholly to that work They and none but they are under that heavie Charge and account They and none but they can by divine Autoritie of Christ's ordinance 1 Cor. 9.14 challenge to live of the Gospel They and none but they to whom these Characters do belong are the men whom God hath made Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4.1 Oject 1 Two Objections com to bee answered For som do say Wee preach not as men in Office but in another capacitie as gifted men Answ Answer See the folly of this Objection it is as if you would say there bee two sorts of Preachers som that are appointed and sent and som that are not and yet do it Som preach in a preaching capacitie and som not in a preaching capacitie Som are Called sent and Autorized by Christ to preach som are not so Autorized and yet they preach It is a contradiction to preach in a non-preaching capacitie becaus to preach in the Name and by the Autoritie of Jesus Christ doth imply a publike mission and Autorizing If an ordinarie Souldier should usurp the office of a Colonel or a Colonel the office of the General or a private man the office of a Constable would this bee a good answer to say I do it not in the capacitie of a Constable or Colonel or General but in another capacitie as a man Gifted for such actions I believ such an under-taker would bee severely punished in the capacitie of an Vsurper of a busie-disturber of publike Order His being Gifted Conclus 1 cannot excuse his arrogancie becaus those offices cannot bee duly performed by any other capacitie then of their Office and Patent Object 2 But the better to overthrow our Office and make no Calling of it som say let them work as others do for their living Cannot they preach without studie and books it is a sign they preach not by the Spirit c. Answ 1 See the honestie of this objection It is all one as if a laborer should work all the week in plowing or threshing to provide you food or to make you a suit of clothes against the Sabbath were it justice to say to him at the weeks end Go work for your living when hee ha's been all the while about your work Such another piece of Justice and Honestie it is to say Let Ministers work for their living when as they have spent their time and spirits and Talents to do you service to prepare food and raiment for your souls Christ count's preaching to bee a labor els hee would not have said the laborer is worthie of his hire yea and hard labor too els hee would not have compared Ministers to souldiers to shepherds to husbandmen to the labor of the ox that treadeth out the corn Besides 1 Cor 9.13 14 Christ hath ordained that ministers should live by their preaching as by a Calling as the Priests under the Law did As they that ministred about holy things did live of the things of the Temple even so hath the Lord ordained that they which preach the Gospel should live of the Gospel These men oft Call for Gospel Ordinances Lo here is a Gospel-Ordinance and yet they cannot stoop to it for say they let ministers work But let such men remember that Complaint of Paul who though hee did not regard monie yet hee write's it up among his wrongs and suffrings that hee was fain to labor for his living working with his own hands 1 Cor. 4.11 12. to this hour wee both hunger and thirst and labor working with our own hands Therefore forbear to use this objection unless yee mean to bee Persecutors Answ 2 To the second part of the objection do but observ how directly opposite it is to God's word Paul bid's Timothie give attendance to Reading and to Doctrine 1 Tim. 4.13 But you say Can they not preach without studie Paul saie's vers 15. Give thy self wholly to these things that thy profiting may bee known A man so rarely gifred as Timothie was of whom there went certain prophecies what a rare man hee would bee in the Church educated from his infancie Conclus 1 in the Scripture yet hee must give attendance to studie and reading and that whollie all is little enough and must not wee much more follow
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
mee thinks hee doe's better reform manners and punish vice then your old rotten Magistrates must wee stay for a Commission when things bee amiss Absalom will minister justice better then his Father David aie by all means things are like to go well Conclus 3 if every man that reckon's himself gifted may bee judg what is best and himself the fittest to do it But God is a God of Order Unitie Peace and not of Confusion 2. And this I dare affirm that the Devil hath not a more subtil prevalent engine to pull down the Kingdom of Christ and set up his own which is establisht by Heresie Sedition Fals-worship Envie Hatred Schism Dissention c. then by destroying the Ministerie whereby God hath erected and built his Church But as long as Christ will have a Church among us hee will hold those stars in his right hand Rev. 1.16 20. And whensoëver you see them pluckt out of the Firmament of the Church Luk. 19.41 42 2 Chro. 36.16 then look for nothing but a sad night of darkness and miserie upon this Nation They are the greatest malignants and avowed enemies of our Nation that are haters of it's Ministerie But let them beware what they do for if hee that loveth and receiveth a Prophet in the name of a Prophet Mâ—t. 10 41. shall receiv a Prophet's reward then hee that despiseth derideth hateth vilifieth a Prophet in the name of a Prophet or becaus hee is a Minister of the Gospel hee carrie's in his breast the mark of a Reprobate and let him bee sure that hee shall receiv the reward of a Prophet-hater The truth is God hath made these Preachers a check a shame and a just rebuke to a rotten See Mal. 2.3 7 8 9. formal dead Clergie that understood not nor ever endeavored the conversion of souls God would by a foolish people provoke men of abilities to a more spiritual and conscionable discharge of their duties 't were good this use were made of it But what good els this promiscuous preaching hath don how it hath advanced truth or godliness is their part to shew What mischief it hath don what Errors it hath spread how many unstable souls it hath beguiled what fearful Schisms and Factions it hath brought into our Land what discord among brethren c. There bee too many Instances in most Counties of England By such like men you see what preaching you are like to have if ever your establisht Ministerie bee extinguished People by degrees will grow to a loathing and contempt of the Gospel preached through their prophaning it with their fulsom fooleries I shall close up this point with a remarkable passage of Mr Owens in his Treatise of Toleration joined with that Sermon of his which hee preached before the Hous Jan. 31. 1648. His words are these There are a sort of persons termed in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unruly disorderly Mr Owen of Toleration p. 82. 1 Thes 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the baser sort Act. 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conclus 3 absurd unreasonable men 2 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless and disobedient 1 Tim. 1.9 and the like disorderly vagabond wandring irregular persons fixed to no calling abiding in no place taking no care of their Families that under a pretence of Teaching the truth without mission without Call without warrant uncommanded undesired do go up and down from place to place creeping into Houses c. Now that such waies as these and persons in these waies may bee judicially enquired into I no way doubt I did yet never observ any other issue upon such undertakings but scandal to Religion and trouble to men in their civil Relations Therefore according to the Aposiles order 1 Cor. 7.24 Let every man in the same Calling wherein hee was Called to Christianitie therein abide with God studying to bee quiet and to do his own business 1 Thes 4.11 and not other mens as the Lord hath commanded Object 1 The chief Argument for preaching without Ordination is taken from Act. 8 ver 4. with Act. 11.19 20. they that were scattered abroad upon the persecution that arose about Stephen went every where preaching the Word yet these that were scattered were not Ordained men therefore men unordained may Preach Answ 1 1. It must bee in such cases as in the Text This example will not hold in cases altogether unlike Suppose that when Ministers are persecuted Congregations scattered when Christians are fain to flie into strange Countries among Infidels when such cannot bee had as by God's ordinary Call have power to preach I say admit that in such a Case any man may preach the Word declare among the people the name of Jesus Christ his Death and Resurrection yet by what analogie of reason can this bee alleged against the established cours provided in Scripture for sending men to preach In Case of extreme danger when I am assaulted for my life I may rather kill then bee killed I may bee my own Magistrate But this warrant 's not an ordinarie usurping of the Magistrates sword so in our present Question Rule When wee have a Rule and an extraordinarie Example that crosseth that Rule as in the case of Phinees and Abraham's killing his son then wee must leav the Example and follow the Rule wee must not follow dispensations and forsake the standing precept Answ 2 2. But how will it appear that these They in the Text that preached abread were men unsent and unordained seeing there bee precepts in Scripture for Ordination Col. 4.10 11. Philem. v. 24. if wee finde any doing the work of Elders wee are to presume that they are Ordained though their Ordination Concl. 3 bee not recorded as Marcus Aristarchus Demas Lucas Tychichus c. And that those preachers above mentioned were so sent I shall offer unto you for proof these Textual considerations 1. All that are named Act. 9.10 Act. 21.8 as Philip the Evangelist and Ananias and Lucius of Cyrene were men in Office 2. Nothing appear's to the contrarie but all make's for it That the seventie were at Jerusalem till that scattering they kept companie with Christ while hee lived and with the Apostles at Jerusalem after hee was Ascended Act. 1.21 For out of the seventie Matthias was chosen to bee an Apostle and becaus they nestled themselvs in their warm quarters at Jerusalem God send 's a persecution to dispers them about their business that so the preaching might bee more fully known according as Christ fore-told Act. 1.8 so it came to pass the seventie were appointed to preach in the places where those that were scattered did preach Act. 8.1 Therefore it is altogether likely that these were the men 3. Besides it is said Act. 6.7 that a great Companie of the Priests were Converted to the Faith and these were Paul's Fellow-helpers unto the Kingdom of God Aristarchus and Marcus and Jesus which is called Justus who are of
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