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-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
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
Conference Answ If Baptism belong but to one Infant it is enough to confute them who deny it to all becaus they are Infants 2. And if it belong to som Infants why not to all for who shall judg which are elected and which are not It concerns not us to know who are and who are not Elected becaus the Sacraments do belong to the Elect not as Elect but as visible members and Professors upon which account S. Peter baptized Simon Magus And Abraham by God's appointment circumcised Ismaël though a reprobate Esau and all the children of the flesh were circumcised 3. Lastly by your reason Men of years should not bee baptized becaus wee cannot tell whether they bee Elected or not Object 2 But where have you any Example of children baptized Answ There is no need of example when wee have the Doctrine of the holie Ghost for it which is of greater Autoritie and force then bare Example Howbeit the practise of the Apostles may go for an Example their baptizing of whole housholds is an Example of baptizing all within the hous old and yong that are not excepted Even as under the name of Abraham's houshold are comprehended his Infants Abraham and his houshold were circumcised so the Jailor and his houshold were baptized the phrase is the same the case the same and why not the persons Object 3 Yea but the Scripture saies Go Teach and Baptize and they that gladly received the Word were baptized and again they were baptized confessing their sins therefore men must bee capable of teaching of Faith and repentance before they bee baptized Answ T is true When wee first bring the Gospel to a People they must bee first Taught confess their Faith and their Repentance and then bee baptized But it as true that when the Parents have received the Faith and are baptized their children also are taken into Covenant Thus Abraham was first taught and then circumcised But his Infants were first circumcised and then taught This one Error doth much bemist your understandings you conceiv that the Covenant take's in onely actual Believers That is indeed a part of the Covenant but not the whole extent of it as hath been proved For as wee by deeds do purchase and convey Lands holden in Leas or Copie to our children yea to children which shall bee born as well as to them that bee already born and though our children at that age knew not what their Fathers did for them yet when they come to age they claim those Lands by virtue of the Land-Lord's Grant and Seal annexed paying their Rents and doing their covenanted Services and Homage So doth the great Land-Lord of Heaven put both us and our children into the Copie of Heaven and confirms it by Seal of Baptism And when our children com to have Faith they may claim the good things covenanted by virtue of God's Grant and Covenant made with their Fathers they performing the conditions of their Father's Covenant From Scripture I proceed to som Reasons for Infant-Baptism Reasons 1 Infants are capable of the thing signified in Baptism viz. of the blood of sprinkling therefore of Baptism it self If they have the thing signed which is the greater why should they bee debarred the Sign which is the less It cannot bee denied them upon any just ground of Faith or Reason Object Yes Say they becaus Infants have not Faith nor Repentance Answ You must add 1. that have not Faith nor ever will com to have Faith 2. You must add that they have not Faith nor any other means of applying Christ's blood els your exception is not sufficient In men of years it is applied by the Spirit of God and by Faith in Infants by the Spirit alone which is given unto them It is the Application of Christ's righteousness that justifieth us not our Act of apprehending it the thing applied not our Act of applying God by his Spirit in Infants doth all things on our part which Faith should do Joh. 3.8 the wind bloweth where it listeth thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is everie one that is born after the spirit i. e. As the power of God is seen in the wind moving the aër so it is in the changing and renewing of us though the manner bee bid from us Thou knowest not what is the way of the Spirit nor how the bones do grow in the womb of her that is with child Eccles 11.5 Thus much wee know from Christ's own mouth that Infants are blessed for hee blessed them Mar. 10.16 Shall wee denie it becaus wee know not the manner how they are blessed Or shall wee deny them to bee reasonable creatures becaus wee cannot discern in them the use of reason Or shall wee deny them to bee sinners becaus they know not what the Law is nor what the transgression of the Law is Wee need not trouble our selvs about the manner how Christ's righteousness is applied to them seeing God is as gracious to apply unto them the righteousness of the second Adam as in justice hee did the sin and condemnation of the first Adam 2. That Exception about Faith and Repentance is no more a barr against the Baptism of Infants then against the Circumcision of Infants forasmuch as in Circumcision were required all the same qualifications which you say are required to Baptism viz. the inward Circumcision of the heart Little children must bee brought unto Christ and none forbid them and by Baptism they do com unto him where the Minister in Christ's stead receiveth them and blesseth them and the Lord sealeth up unto them their receiving into his favor and grace for his own mercies sake without any merit of ours Reason 2 Christ confirmed the Covenant made unto the Fathers Rom. 15.8 Hee bettered it and no way worsted it And when hee commanded a new Seal to bee set in stead of Circumcision hee did it without altering the substance of the Covenant in the least degree but now the very substance of the Covenant would bee altered to the wors if som persons formerly received into Grace should by Christ bee excluded yea and Believers children are in wors condition then in the Jewish Church which to affirm were not onely derogatorie to Christ's Grace but against Scripture it self which saith Ephes 3.6 that the Gentiles are Fellow-heirs with the Jews and of the same bodie and partakers of his Promise in the Gospel of which they are not partakers nor Fellow-heirs if so great a part of the Gentiles as their children should bee excluded The Infants of Jews and Proselyts at the coming of Christ had interest and right to the Covenant of Grace And if that right bee taken away then their condition after Christ is wors then before Shall they bee loosers by becoming Christians This no sober man will affirm Neither is this a complaining against God but against them who would exclude whom the Lord hath not
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