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
Unto Titus Paul give 's commandment to ordain Elders Tit. 1.5 and prescribe's certain Rules and Canons for the trial and qualification of them that are to bee ordained vers 7. a Bishop must bee blameless holding fast the faithful word that hee may bee able to convince the gainsaiers vers 9. So unto Timothie hee gave directions and rules touching Ordination 1 Tim. 5. 22. Lay hands suddenly on no man neither bee thou partaker of other mens sins i.e. Admit not any into the ministerie without sufficient examination and good proof of their abilitie for learning and godly conversation els the blame will light upon thee becaus by the laying on of thy hands they were admitted Conclus 2 into that sacred function What need Titus bee left in Crete to ordain Elders in every Citie if Saints of themselvs might do all without Ordination And to what purpose are those Cautions and Directions about Ordination if there were no such thing to bee don if Ordination it self bee needless then much more is the manner of doing it needless Answ Som think that the cerimonie of laying on of hands may bee omitted Ans Somtimes wee must bee tied to example in the least gesture though not prescribed and yet men presume to dispens in a circumstance expresly prescribed Why should wee bee wiser then Paul Why should wee bee ashamed of Gods express will Timothie was ordained by laying on of hands and enjoined to lay on hands on others in their Ordination thus were the Deacons ordained Act. 6.6 and thus were Saul and Barnabas set apart for the execution of their Calling Act. 13.3 And seeing the Scripture is so punctual about the Manner of Ordination and the Qualitie of Persons to bee ordained the Dutie it self is much more established even as when God give 's us rules for praying fasting alms Magistrates Matth. 6.1 3 c. it doth necessarily implie that there must be Magistrates praying c. And herein is fulfilled that prophecie of Es 66.21 concerning the Ministerie of the N. T. I will take of them for Priests and for Levites saith the Lord. i.e. Though the distinction of Tribes bee taken away and that old Priesthood ceased yet God promised it as a blessing to the Church of the Gentiles that hee would rais up of themselvs som that should bee in stead of the old Priests and Levites in things perteining to God Upon these undeniable proofs I frame these 3 Arguments as to the main caus Argument 1 1. Look how the Apostles did ordain and call Ministers of the Word and as they appointed others after them to bee ordained and sent so and in like manner ought men now to bee sent and ordained But the Apostles did ordain men for the ministration of the word and sacraments by laying on of hands and also appointed and enjoined the same to bee don in the Churches of Christ therefore it is Christ's Ordinance that so it ought still to bee don and they that do otherwise do go against the example and appointment of the Scripture and so overthrow an Ordinance of Christ in the N. Testament Argument 2 2. That which is contrarie to the examples rules and directions of Scripture cannot bee don without sin But to administer the Conclus 2 word or sacraments without Ordination is contrarie to the examples and rules of Scripture therefore it is unlawful and cannot bee don without sin Argument 3 3. If Sending bee more then Gifting by God's word then there is somthing more by God's word required unto preaching then sole Gifting But Sending is according to God's word more then Gifting therefore somthing more then Gifting is required to make a preacher of the Gospel That Sending is more then Gifting is evident becaus Gifted men must bee ordained Timothie was a man rarely Gifted yet hee was ordained and sent by the outward calling of the Church 1 Tim. 4.14 and so were the rest of whom wee read 1 Tim. 2.7 Act. 13.2 3. There bee two things required to make a Minister 1. Gifts which must bee tried and approved 2. Ordination and solemn Inauguration into their Office Gifts give not Autoritie to any man for any thing the Lawyer at the Bar may have as great gifts as the Judg upon the Bench yet becaus-hee hath not the like Commission hee may not intrude upon the Judges office A private man may bee as well Gifted as a Justice of Peace yet without a Commission hee may not do his office so is it in this present case There is but one branch of the second Conclusion unproved which saith that Ordination must bee by the laying of hands of other Ministers and this is added to put a difference between true and fals Ordination In som congregational Churches they have their Pastors ordained i.e. chosen and appointed by the people Truely then they may preach and exercise Ministeriall Acts in the name of the People but not in the name of Christ unless they did derive their Autoritie by Ordination from Christ It is a gross mistake to think or teach that Church-power is Originally in the People as the proper seat and subject thereof from them to bee derived and placed upon whom they choos Christ gave all power to the Bodie of the Church finaliter objectivè i e. for their use and benefit according to that of the Apostle 1 Cor. 3.22 All things are yours whether Paul or Apollo or Cephas all are yours i.e. for your service and salvation but they are not yours i.e. they are not of your making and autorizing Church-power is first seated in Christ the Head and Apostle of our possession and from him committed to his Apostles and from them to Bishops and other Ministers Conclus 2 sters by succession they commit the same to others which themselvs had first received but according to that known rule no man can give to another that which himself hath not first received therefore the people which never received Orders nor Power to administer the word sacraments and keies how they can can bestow it on others is besides all Scripture and reason church-Church-power is in the Ministers of the Church by Derivation from the Apostles and they alone can commit and Transmit it unto others The Text is express which saith that Ordination is by the hands of the presbyterie Object But how can you can justifie your calling to the Ministerie seeing you were ordained by Bishops and Bishops from the Pope and the Pope is from the devil You lost your true succession in the Papacie and the calling which yee now have is Antichristian Sol. The Papists say wee have no true Ministerie becaus at the Reformation wee received it not from Rome The Brownists say our Ministers are not rightly called into their Offices becaus wee râ—â—eived it from Rome Thus wee are condemned of all hands one of these accusers must needs charge us falsly but admit both their allegations to have som truth yet neither of them do conclude what
not bee known but by examination therefore the Apostle will have those Prophets Teaching submitted to the judgment of others that have the spirit of Prophecie that so by the harmonie and consent of their Doctrines the unitie of the spirit by which they all speak 1 Cor. 14.37 may bee evidenced and approved Now this could not befal the Pen-men of holy Scripture who spake as they were moved by the holy Ghost and not of their own spirits at any time when they preach't or writ any part of Scripture Whatsoëver the Apostles preached or wrote it is of Divine Autoritie becaus they wrote it Conclus 3 Object 4 Som be so inconsiderate as to plead for their pattern and warrant Christ's making Preachers of Fishermen why therefore may not Tradsmen preach Answ Nothing can make more directly against you 1. Christ called them from their Trades to an higher imploiment to bee Fishers of men and they left their Trades to do this Work But you say keep on your Trades and preach too 2. Christ who is the Autor of the Ministerie of New Testament Called them trained them up in his School as Disciples then hee Ordained Twelv that they should bee with him that hee might send them to preach Mark 3.14 But you preach without any such Calling Training up Ordaining or sending 3. Christ sent them out two and two to preach and gave them power to heal the sick cleans the Leapers rais the dead cast out Divels Christ enabled them for the work which hee sent them about But you have no such mission nor new abilities Here is the difference between Christ and men hee doe's not finde men fit but make's them fit and so send 's them But wee must finde them fit or els not send them Neither must any run before they bee sent Jer. 23.21 I have not sent these Prophets yet they ran c. These are the chief Arguments for preaching without Ordination for farther satisfaction wherein and of all Mr Chillenden's Objections I refer the Reader to that acute solid short Treatise entituled Church-members set in joint written by Filodexter Transylvanus and I the rather recommend that Treatise becaus my people have grounded their Opinion and Practice upon Mr Chillenden's Book The second Question WHether Baptism belong's and bee rightly administred to Infants of Christian Parents in the New Testament Affir Baptism is the first visible Act of God's Grace whereby hee doth receiv us into his favor and familie And the first visible means whereby hee doth apply to us by Word Sign and Seal the blood of Jesus Christ for remission of sins Now the Question is to whom this Seal of mercie doth belong Anabaptists have sundrie pretences to scorn and deride Infant baptism in their account the Baptism of Infants is no Baptism becaus according to Christ's Institution as they conceiv true Baptism doth alwaies presuppose actual belief in the receivers and is otherwise no Baptism therefore they rebaptize Others allow of Infant-baptism they esteem it as an Ordinance which Christ hath instituted in special love and favor to his people onely they restrain this priviledg to the Infants of Parents who joyn themselvs in Church-Covenant to som particular Congregation My debate is with the former who deny all Infant-baptism the which if it be proved to belong to any Infants it is enough for my purpose and the same Arguments which prove it to belong to Infants of this or that Congregation do prove it to belong to the whole visible Church and their Infants it being a vain pride and great presumption to make new conditions of Church-membership which God hath not made and to ascribe to the inventions of men a power to supersede the Ordinances of God to cast both us and our Infants out of the Covenant us that were baptized into that one bodie if wee subscribe not to their Articles and our children becaus wee subscribe not thus making voide the Commandment of god by the commandments and Ordinances of men I the rather force my self to speak somthing of this beaten point becaus there bee three yong heathens in my Parish and three others dead out of the Covenant through their Parents frowardness Now for the convincing and satisfying if it may bee of theirs and other poor peoples judgments in the present Controversie I shall content my self with five Arguments the first will depend upon a clear positive Answer to another question viz. Quest Did God make the Covenant of grace onely with actual Believers or with them and their Infant-seed Did God take into Covenant the Parents with their children or the Parents onely Answ Not the Parents onely but with them their Infant-seed this is the express Tenor of the Covenant Gen. 17.7 between God and Abraham between mee and thee and thy seed to bee a God unto you What seed meaneth hee his Infant-seed vers 12. Hee that is eight daies old whether it bee a child of thy loines or of a stranger a proselyte which is not of thy seed this Covenant was first made with Abraham Gen. 12.3 wherein God promised that in his seed shall all the Nations of the Earth bee blessed Of God's Covenint i. e. in Christ And it was renewed with the Sign of Circumcision added unto it Gen. 17 7 12. Wherein observ three things 1. That the Covenant made with Abraham was the Gospel-Covenant wherein blessedness was promised in and through Christ the promised Seed for God preached the Gospel to Abraham when hee said In thy seed shall all Nations bee blessed as S. Paul reasoneth Gal. 3.8 the which Covenant seeing it was 430 years before the Law and not disanulled by the coming of the Law it was to endure till the Seed should com to whom the promiss was made vers 17.19 and consequently to the end of the World becaus Christ came to establish the Covenant made to the Fathers Rom. 15.8 and after Christ no more changes to bee expected 2. Note that the Persons with whom that Gospel-Covenant was made were Abraham and his Infant-seed and all Nations even us Englishmen and our Infant-seed as appear's Gen. 17.4.12 My Covenant is with thee and with thy seed in their Generations and with the stranger that is not thy seed all of them must bee Circumcised Compared with Rom. 15.8 15. Now I say that Jesus Christ was a Minister of the Circumcision i. e. of the Jews for the truth of God to confirm the promises of the Covenant made unto the Fathers and that the Gentiles might glorifie God for his mercie beeing made partakers with them of the same promises according as it is written Rejoice yee Gentiles with his People c. Now this Covenant of promises made with the Fathers Christ should not confirm but clip and curtail it if so great a part as all our Infants bee left out and excluded But if God take our Infants into Covenant who shall dare to exclude them 3. Note when God at first gave