AN APOLOGY For our Public Ministry, AND Infant-Baptism.  
Written some years ago for Private satisfaction of some Dissenting Brethren; and upon request enlarged and Published for the same ends.  
By William Lyford, B.D. and Minister of the Gospel at Sherborn in Dorcetshire.  DEUT. 12.19. 
Take heed to thyself, that thou forsake not the Levite, as long as thou livest upon the earth.  1 THES. 5.12, 13. 
We beseech you brethren to know them, which labour among you, and are over you in the Lord, and admonish you, and esteem them very highly in love for their works sake, and be at peace among yourselves.  Lux. 10.16. 
He that heareth you heareth me; and he that despiseth you despiseth me.  
LONDON, Printed by William Dugard, 1652.   

To my loving Christian friend, Mr John Raymond wisheth increase of Grace.  
SIR!  
ACcording to your earnest desire and my promise, I have sent up unto you the heads of those Reasons with large additions, which four years ago I tendered to some of our Church-forsakers, with hope to have gained them to unity and communion with us. But by that time Houspreaching was counted a fine knack, and our English people taught to question the Calling of their Ministers, to call them by new names, Baal's Priests, the black guard, Antichristian Priests, etc. And then 'tis high time to set up themselves; if they had lived in the primitive times, when Christians did meet in dens and secret places for the worship of Christ, with hazard of their lives, they would have counted it a blessed privilege to enjoy the free use of the Ordinances in public Assemblies; but now that liberty is granted, it is despised; our people are wanton and unthankful. Surely our Lord Christ was no Corner-creeping Preacher, He disclaimed it, I spoke openly to the world, I ever taught in the Synagogue, whither the Jews resort, 
Joh. 18.20.  and in secret have I said nothing: Neither doth he allow it in his servants, whom he forwarns not to seek him in Corners, Mat. 24.26 if they shall say unto you, Behold he is in the desert [among those which withdraw themselves from the public professors,] God not forth; Behold he is in the secret Chambers, Believ it not. When men shall say unto you, in such a house or Chamber, there is one that holds forth Christ most sweetly in a Gospel-way, let us go to him; Go not forth, says the Text, Believ it not: How should any believ it? for what one new sweet Doctrine concerning Christ his person, or offices ●ave ye learned there, which ye were not taught before. Have ye ●y your new way gotten farther assurance of your salvation? Have ye thereby grown in grace, and more escaped the corruptions that are in the world through lust? or are ye more entangled in the same? What? Christ sweetly held forth, and yet no savour of that knowledge stick upon your souls? I demand with S. Paul, 
2 Cor. 11.4.  He that cometh and preacheth, doth he preach another Jesus, whom we have not preached, or another spirit, or another Gospel which ye have not accepted? Christ held forth in private, is it the same Christ, or another? the same way of Justification, the same spirit of sanctification, which we have taught, or another? if another, I boldly affirm it, it is a falls Christ, a falls Gospel, a falls spirit: But if the same, why do people desert the Ordinance, as if it were not the same? Yes, because other men have a better way of Teaching Christ, and we go not from one Christ to another, but to the same Christ held forth in a sweeter manner. Answ. If that be the intent, than it is your wisest and surest way to partake of both, viz. of the Blessing of God in the Assemblies, and of the help of another's gifts, either before or after the public, by which means you will avoid the scandal now given (which an honest man will make conscience to do,) and you'll be sure to meet with Christ, if he be any where manifested.  
SIR, You may remember that I have often invited the people to come to me, and open their doubts, which some have done (especially when self-examination of our spiritual estates was more in use amongst Christians.) Yea, I have offered, that if any soul could think of any matter or Text which might serve to answer their doubts, to eas their scruples, to direct their Consciences in particular Cases, or to inform their minds in any point or Text not usually handled, that they should choose the way to acquaint me with their desires, and I would study to answer their expectation: I do not remember, that any made use of this liberty, besides yourself, who once desired me to preach upon that Text, Joh. 6.44. which I readily did in two Sermons, and shall as readily do the like, for any soul in the Congregation. I have not used to trouble their heads with Controversies of the times; but when I had finished my Body of Divinity, (which was the subject of my morning Sermons, wherein I aimed chief at Laying of foundations, as in the afternoons Sermons, going through some entire piece of Scripture (as the whole Epistle to the Galatians,) wherein I aimed especially at larger Applications for instruction in holiness and trials of our spiritual estate.) In the year 1647. The Testimony of the London Ministers against the Errors of the times coming forth, I (to avoid suspicion of loading the times with Errors,) did take the Opinions as they were there drawn up to my hands and upon each head, I laid down one or two distinctions very briefly (not by Obj. and Sol.) that so by sorting every thing apart, the Chaff by itself, the Wheat by itself; 
Heb. 5.14.  my people might have their senses exercised to discern both good and evil, and see in which side of the distinction lay the Truth and in which the Error, 
Phil. 1.10.  and so neither condemn all nor embrace all things in the Lump, but be able to discern things that differ. In all which, as in the course of my ministry, with all caution and tenderness avoiding this, Never to encourage any thing of the flesh, nor discourage any thing of the spirit in my Hearers. The which exercises, if God be pleased to restore my health, I intent shortly to revise and publish.  
Learned men will wonder, why I should come forth now in the Fag end of the day with a stolen Controversy: But so long as sin reign's, we ought not to be silent. Variety of Books, though for matter the same, is of good use: You see that notwithstanding all the Ammunition in the 
* Commonwealth or Nation.  Kingdom, there is new made daily, some are naked, or the old is lost; so it is in Books, which are more needful than Arms, all come not into all hands, many would read little, if Books were not new. It's noted of the Arrians, that they got the sway of the world, and overtopped the Orthodox, partly by their subtlety crerping into Emperor's Courts, partly by their unwearied diligence; the Orthodox after sound Confutation of their Heresy, sitting down content with that discharge of their duty: And surely if ever our glorious lights of the sanctuary be put out, and new ones set up in their stead, next unto God's wrath penally inflicting such a judgement for a People's unthankfulness, it will be ascribed to our laziness, and their unwearied diligence, rather than to any truth of their Caus; or excellence of their Arguing: For they do not or will not know when they are confuted, but after their Arguments answered ten times over, they are as brisk to offer new. disputation, insisting upon their old bald Arguments, as if never uttered before; their diligence should provoke us to the like, if not their diligence, yet love to their souls should, 
2 Tim. 2.25.  remembering that of Paul, in meekness instructing those that oppose themselves, if at any time God will give them repentance to the acknowledging of the truth, that they may recover themselves out of the snare of the Devil, we must not give over a Patient while there is hope, no not though they oppose themselves, but with long-suffering they must be instructed, because as the gift of grace, so the time of grace is in God's hand alone. It is a great skill to discern who are to be forborn and who to be opposed, they that make Divisions and parties in the Church and scandalise the Doctrine are to be avoided, 
Rom. 16.17.  others that walk humbly and peaceably under that weakness and dissenting Opinion from their brethren, are to be forborn, loved, and cherished, till we meet in heaven, where Luther and Calvin and all, whose Faith and hearts do centre in the Lord Christ, shall for evermore be fully agreed. To his Grace I commend you, who is able to establish you, and rest  
Yours, and the Church's servant in the Gospel of Jesus Christ, WILLIAM LYFORD.   

AN APOLOGY FOR Our Public MINISTRY.  
TOuching the Office and Calling of Ministers, and Lay-men's preaching, the Question is not, Whether Christians may and ought privately to edify one another by admonitions, counsels, reproofs, repetition of Sermons, reading of good Books and other Christian conferences, all this I grant and commend to practice from these Scriptures, Heb. 3.13. 1 Thes. 4.8. 1 Thes. 5.11.14. Rom. 15 14. But the whole state of the controversy may fitly be reduced to these three heads:  
Quest. 1. Whether the work of a Minister in the Administration of the Word and Sacraments, be a Calling, Office and work distinct from the rest of the people? Whether there be any such Calling or Office for that holy work in the New Testament? Affir.  
2. Whether Ordination of Ministers for Administration of Word and Sacraments be an Ordinance of Christ in the New Testament? Affir.  
3. Whether it be lawful for men uncalled and unordained to Take upon them the preaching of the Word in the Name and with the authority of the Lord Jesus, or the Administration of the Sacraments? Neg.  
The answer and determination of these three Questions will clearly state the Caus, which I shall do in three Conclusions.  
Concl. 1 1. The Ministry is a distinct Calling and Office, which they are bound to attend unto, and None but they can or aught to perform.  
Concl. 2 2. Ordination of Ministers by imposition of hands of other Ministers for the Administration of the Word and Sacraments, is an Ordinance of Christ in the New Testament.  
Concl. 3 3. No man uncalled and unordained can with good Conscience intrude or enter upon that Work and Office, it is a great sin so to do. Of these I will speak in order.  
The first Conclusion in Answer to the first Question, viz. that the Ministry is a distinct Office and Calling, is proved 1. By express words of the Text, 1 Tim. 3.1. if any man desire the Office of a Bishop, he desireth a good work: The Text tell's you that Bishop, or Presbyter, is an Office, a good Office, and he that is made a Bishop is a man in high Office, even to take care of the Church of God, ver. 5. and in him there are required many qualifications which are not required in other Believers. Again, Paul writing to the Philippians doth plainly distinguish the Body of Saints from the Officers, To all the Saints which are at Philippi with the Bishops and Deacons, Phil. 1.1. By Bishops there, all understand Ministers of the Gospel, in Office of Teaching distinct from the people, who were Saints, but not Bishops. So in the Church of Ephesus, the like distinction between Pastor and People in respect of Office and Calling is obferved. Act. 20. Paul called for the Elders of the Church, verse 17. He mind's them of their Office, vers 28. Take heed to all the flock over which the holy Ghost hath made you overseers or Bishops, to feed the Church of God, for so did Christ ordain, and set in the Church some Pastors and Teachers for the work of the Ministry, 
Ehes. 4.11.12.  e.i. to be Guides to the Flock, to feed them with wholesome Doctrine, Heb. 13.7, 17. Remember them which have the Rule over you, who have spoken unto you the Word of God, and submit your selus, for they watch for your souls. In which places you see that Ministry of the Word is a name of Office given to certain men designed and singled out to that work, as a special work not common to others, take one clear place more, viz. 1 Thes. 5.11. Comfort and edify one another, [there's the people's mutual duty in private.] But vers. 12. know them which labour among you and are over you in the Lord and admonish you, there's the Pastor's Office and duty, who, though they may be but even with you in respect of Gifts and Graces, yet they are over you in the Lord: in respect of their Office and Work, they are over all, even over them which were able Concl. 1 privately to admonish one another; and the people's duty is to know, i.e. to acknowledge them as such, and to esteem them very highly for their work's sake, because God hath set them over you in that Office.  
By all which places of Scripture it is evident that in the Churches of Christ 

Some are Pastors and Elders to feed Some are Guides and Rulers  
Some are Sheep & the flock to be fed Some are Guided and Ruled.  
Some are single Saints:  
Some are Bishops over them in the Lord.    
There is a work wholly to be attended, and men appointed to attend that work wholly. Names of Office, without an Office, are mere mockeries; the Names of a King, of a Steward, Pastor, Bishop, Guide, etc. without their respective Offices are not given in Scripture; In the places now cited, you find those distinctive Titles and Names joined with the work itself. I demand then with the Apostle, Are all Teachers? 
1 Cor. 12.28. Rom. 14.4.  are all Bishops? are all Guides and Pastors? The Minister and his Work are as precisely distinguished by the holy Ghost from all other Callings, as can be 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 be 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 Ministry which thou hast received of the Lord that thou fulfil it— and to all the Flock over which the holy Ghost hath made you overseers, Act. 20.28. with 1 Tim. 4.16. Take heed to thyself and to the Doctrine, meditate upon these things, Give thyself 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 he doth require an exact account of their do in this Concl. 1 kind. 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 judge the quick and the dead at his appearing, preach the Word, be 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 weighty Charge and account. Hath every Gifted man a Flock to feed? a Ministry to fulfil? or are they bound to give themselves 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 honour 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 labour in the Word and Doctrine should be counted worthy double honour, 1 Tim. 5.17. And can Lay-preachers challenge this honour 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 themselves wholly to that work; They, and none but they, are under that heavy Charge and account; They, and none but they, can by divine Authority 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 come to be answered: For some do say, We preach not as men in Office, but in another capacity, as gifted men.  
Answ. Answer, See the folly of this Objection, it is as if you would say, there be two sorts of Preachers, some that are appointed and sent, and some that are not, and yet do it: Some preach in a preaching capacity, and some not in a preaching capacity: Some are Called, sent and authorized by Christ to preach, some are not so authorized, and yet they preach. It is a contradiction to preach in a non-preaching capacity, because to preach in the Name and by the Authority of Jesus Christ, doth imply a public mission and Autorizing; If an ordinary Soldier 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 be a good answer to say, I do it not in the capacity of a Constable, or Colonel, or General, but in another capacity, as a man Gifted for such actions; I believ such an under-taker would be severely punished in the capacity of an Usurper, of a busie-disturber of public Order. His being Gifted Conclus. 1 cannot excuse his arrogancy, because those offices cannot be duly performed by any other capacity then of their Office and Patent.  
Object. 2 But the better to overthrow our Office, and make no Calling of it, some say, let them work as others do, for their living. Cannot they preach without study and books? it is a sign they preach not by the Spirit, etc.  
Answ. 1 See the honesty of this objection, It is all one as if a labourer should work all the week in ploughing 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 week's end, Go work for your living, when he has been all the while about your work? Such another piece of Justice and Honesty 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 be a labour, else he would not have said, the labourer is worthy of his hire; yea and hard labour too, else he would not have compared Ministers to soldiers, to shepherds, to husbandmen, to the labour 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 ministered 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 he did not regard money, yet he writes it up among his wrongs and sufferings, that he was fain to labour for his living, working with his own hands, 1 Cor. 4.11, 12. to this hour we both hunger and thirst, and labour working with our own hands. Therefore forbear to use this objection, unless ye mean to be Persecutors.  
Answ. 2 To the second part of the objection, do but observe how directly opposite it is to God's word. Paul bids Timothy give attendance to Reading and to Doctrine, 1 Tim. 4.13. But you say, Can they not preach without study? Paul says verse 15. Give thyself wholly to these things, that thy profiting may be known; A man so rarely gifred as Timothy was, of whom there went certain prophecies what a rare man he would be in the Church, educated from his infancy Conclus. 1 in the Scripture, yet he must give attendance to study and reading, and that wholly, all is little enough; and must not we much more follow our studies? 
2 Tim. 2.4.  Paul says, we must not entangle our selus in worldly employments. But you say, a man may follow a Trade all the week, 
Vers. 15.  and yet preach the Lord's day. True, after a wild fashion, but not like a workman that need not be 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 ministry of us all, 
Gal. 2.8.  the sufficiency, and efficiency is not of us, but of God, but yet the Spirit worketh by such Gifts as himself bestoweth, 1 Cor. 12.4. There be 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 withal. i.e. Whosoëver hath any Gift manifesting the miraculous power of the Spirit, it is given, not for ostentation, or to be admired, but for this only end, for the profit of all, vers 7. Now the Gifts then given to profit the Church withal, in the way of instruction, are reckoned up six. 1. Sapientia, wisdom, to apply Christian Doctrine to Practice and Use of believers. 2. Scientia, a knowledge of Principles and deep points of Religion. 3. Prophecy, i.e. a Gift to expound the prophecies and secret things of Scripture. 4. Discerning of spirits, viz fanatic and counterfeit inspirations from true. 5. Divers kinds 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 be acquired, or infused; At first they were infused immediately, both for the honour of the Gospel, and the speedier spreading of it; Afterwards they are continued for the good of the Church by the Help of study or prayer: Even as the Gift of Healing is now continued by the study and Art of Physic; without the Gifts of wisdom, science, and tongues, we can never sound, nor fruitfully make known the mysteries of Scripture; and he that by study and prayer does attain the use of any of these Gifts in preaching, he preacheth by the Spirit: if the Things which we preach, be the things Conclus. 2 which the Spirit hath revealed in the written word, and the Gifts by which we preach, be the Gifts of the Spirit, then, whether the means by which we come by those Gifts, be extraordinary, as by inspiration, or ordinary, as by study and prayer, the matter is the same, We preach by the Spirit, i.e. by the illumination and guidance of the Spirit, leading us into the truth, which himself hath revealed. We pretend not, yea we detest all pretensions of new and immediate inspirations, whereby the holy Ghost is made the Author of disorder and confusion, or a cloak for ignorance, nonsense and Heresy.  
Conclus. 2 Our second Conclusion in Answer to the second Question in this, viz. Ordination of ministers by imposition of hands of the Presbytery for the Administration of the Word and Sacraments, is an Ordinance of Christ in the New Testament.  
The work of the ministry 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 Authority of Jesus Christ. 
Droved 1. by example.  The weight of the Controversy lieth upon this Conclusion, which is directly proved. 1. By example, We find 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 Timothy 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 me. Christ himself was sent and Autuorized to preach, else he had not not taken that honour to himself, Heb. 5.4, 5.  
2d. Descent. Christ send's the Apostles, As my Father sent me, so sent I you; there's their Commission, he committed the ministry to their execution, which himself had received, viz. a power to Preach and Baptise, to bind and loos, Job. 20.23. with Matth. 28.19. Go ye therefore, Teach all Nations and Baptise 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 Timothy 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 presbytery, 1 Tim. 4.14. By Gift there, is meant that Ghostly power, or Office, which Timothy received at his ordination, by the laying on of the Apostles hands, in the presence and with the consent of the presbytery, who joined with Paul in that action. Again, we find Paul and Barnabas ordaining Elders in every Church where they went, Acts 14.23.  
4th Descent. Timothy and Titus did ordain others, as theniselus had been ordained, and that by the Apostles own appointment, Tit. 1.5. for this cause was Titus left in Crete, that he should ordain Elders in every City. So likewise Timothy is directed how to lay on hands, not suddenly, but with good advisedness, 1 Tim. 5.22. As Timothy was entrusted with the word of Christ, so He must commit the same trust to faithful men, able to teach others also, that so there may be a succession of Teachers, 2 Tim. 2.2. Thus ye have recorded in Scripture four descents, 1. Christ. 2. His Apostles. 3. Timothy and Titus. 4. Elders at Crect and Ephesus, and other Churches where the Gospel was planted, all sent and ordained, the two later by ordination in the ordinary way: thus the Apostles in their own Practice admitted men into the ministry, and thus they appointed for succeeding times; And can any think that Ordination ended with that Age? Is there not the same cause, necessity, use, and reason for it in after Ages, as in the first times of the Church, when there were as yet extraordinary Gifts stirring in the Church, which are now ceased, and therefore the more need of a standing ministry?  
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 be ordained, verse 7. a Bishop must be blameless, holding fast the faithful word, that he may be able to convince the gainsayers, verse 9 So unto Timothy he gave directions and rules touching Ordination, 1 Tim. 5. 22. Lay hands suddenly on no man, neither be thou partaker of other men's sins. i.e. Admit not any into the ministry without sufficient examination, and good proof of their ability for learning, and godly conversation, else the blame will light upon thee, because by the laying on of thy hands they were admitted Conclus. 2 into that sacred function. What need Titus be left in Crete to ordain Elders in every City, if Saints of themselves might do all without Ordination? And to what purpose are those Cautions and Directions about Ordination, if there were no such thing to be done? if Ordination itself be needless, then much more is the manner of doing it needless.  
Answ. Some think that the ceremony of laying on of hands may be omitted: Ans. Sometimes we must be tied to example in the least gesture, though not prescribed, and yet men presume to dispens in a circumstance expressly prescribed. Why should we be wiser than Paul? Why should we be ashamed of God's express will? Timothy 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 Quality of Persons to be ordained, the Duty itself is much more established, even as when God give's us rules for praying, fasting, alms, Magistrates, 
Matth. 6.1, 3  etc. it doth necessarily imply that there must be Magistrates, & praying, etc. And herein is fulfilled that prophecy of Es. 66.21. concerning the Ministry of the N. T. I will take of them for Priests, and for Levites, saith the lord (i.e.) Though the distinction of Tribes be taken away, and that old Priesthood ceased, yet God promised it as a blessing to the Church of the Gentiles, that he would raise up of themselves some that should be in stead of the old Priests and Levites, in things pertaining to God.  
Upon these undeniable proofs, I frame these 3 Arguments, as to the main cause.  
Argument. 1 1. Look how the Apostles did ordain, and call Ministers of the Word, and as they appointed others after them to be ordained and sent, so and in like manner, ought men now to be 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 be done in the Churches of Christ— therefore it is Christ's Ordinance, that so it ought still to be done, 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 contrary to the examples, rules and directions of Scripture, cannot be done without sin.— But to administer the Conclus. 2 word or sacraments without Ordination is contrary to the examples and rules of Scripture; therefore it is unlawful, and cannot be done without sin.  
Argument. 3 3. If Sending bee more than Gifting (by God's word) then there is something more by God's word required unto preaching, then sole Gifting:— But Sending is, according to God's word, more than Gifting, therefore something more than Gifting is required to make a preacher of the Gospel.  
That Sending is more than Gifting, is evident, because Gifted men must be ordained. Timothy was a man rarely Gifted, yet he was ordained and sent by the outward calling of the Church, 1 Tim. 4.14. and so were the rest of whom we read, 1 Tim. 2.7. Act. 13.2, 3.  
There be two things required to make a Minister. 1. Gifts, which must be tried and approved. 2. Ordination and solemn Inauguration into their Office. Gifts give not Authority to any man for any thing; the Lawyer at the Bar may have as great gifts as the Judge upon the Bench, yet becaus-hee hath not the like Commission, he may not intrude upon the Judge's office. A private man may be as well Gifted as a Justice of Peace, yet, without a Commission, he 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 be by the laying of hands of other Ministers, and this is added to put a difference between true and falls Ordination: In some congregational Churches, they have their Pastors ordained (i.e.) chosen and appointed by the people: Truly then they may preach and exercise Ministerial Acts in the name of the People, but not in the name of Christ, unless they did derive their Authority 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 be derived and placed upon whom they choos: Christ gave all power to the Body of the Church finaliter & objectiuè (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 themselves 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 keys, 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 presbytery.  
Object. But how can you can justify your calling to the Ministry, 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 Papacy, and the calling which ye now have, is Antichristian.  
Sol. The Papists say, we have no true Ministry, because at the Reformation we received it not from Rome. The Brownists say our Ministers are not rightly called into their Offices, because we received it from Rome. Thus we are condemned of all hands, one of these accusers must needs charge us falsely, but admit both their allegations to have some truth, yet neither of them do conclude what they intent.  
1. To answer the Papist, I shall only crave leave to insert among my plain pages, a letter of that most godly learned man, Dr Reinolds to a friend of his, who craved his help to answer the challenge of some Papists touching the lawfulness of our Ministry.  
Your godly requst (good Mr Barker) I should be somewhat better able to satisfy, 
Dr Rainolds his Letter.  if I knew on what grounds these proud popish challengers do persuade themselves that none of you can avow your vocation to the Ministry to be lawful. But I guess they do it on the same, that Hart in his conference with me, because the ancient Canons Ecclesiastical ascribed to the Apostles say, Episcopus duobus aut tribus Episcopis ordinetur, Presbyter autem ab uno Episcopo: and they think none of us to be ordained by a Bishop, because in the beginning of her Majesty's reign, one popish Bishop of Q. Mary's being then left, none of our Bishops could be ordained by two or three. Now if they build hereupon (as to me it seemeth they do, because I find no other reason in 
b Decler. c. 3.  Bellarmine, 
c Epitome. Controv. part. 1. Con. 4. q. 2.  Parsons, or 
d Harding, Stapleton, Greg de Valem.  the rest, of this objection against us) it may be, that as Hart, when he saw the answer that I made thereunto, would needs have that whole point left out in our conference Conclus. 2 saying he would not press me therewith; so these men will renounce their promise of subscribing to the profession of the Gospel, and forsaking Popery, when they see you able to justify your calling to the Ministry. For I went to the Archbishop of Canterbury his Register, and taking thence a note how Bishop Freak (who ordained me) consecratus est à Matthaeo Cant. Roberto Winton. & Edmundo Sarum; and how each of these was consecrated by other three or four, as Matthaeus Cant. by four that were Bishops in King Edward's time, these again consecrated by Archbishop Cranmer (whom three with the Pope's consent had consecrated) and so brought every one upward to those times wherein the Church of Rome acknowledged them ordained lawfully, I had no sooner shown this extract to Mr Hart, but he confessed he thought no such thing could be showed, and that himself had been born in hand otherwise, on the conceit above mentioned. You, who are further from London, where the records are kept (though your friend if need be, can help you thereunto) may ask them, if they think not Archbishop Cranmer, and the rest in King henry's time, to be lawfully ordained Bishops, which when they acknowledge (because the Pope confirmed them) you may offer this proof, that our Bishops succeeding them in King Edward's time, and so in Q. Elizabeth's, were consecrated by three of them, or their succesfors, out of the authentical Records of the Archbishopric, s●il. that Matthew Parker the first Archbishop in Q. Elizabeth's days, was thus by William Barlow, Bishop of Bath and Wells in K. Edward's time, John Scorie Bishop of Chichester, Miles Coverdale of Exeter, John Hodgeskir Suffragane of Bedford. If they acknowledge that he and all the rest in like sort were consecrated by a number of Bishops sufficient, but these not confirmed by the Pope, as the first in King henry's time were, they must bring forth proof that without his consent no Bishop is lawfully ordained, which sound they never can. If they say the Bishops since Cranmers time, were and are Heretics, and therefore are not lawfully authorized to ordain; first here they will fail in proof too, because Heresy is an error repugnant to the word of God, and that we hold any such, they cannot show: then admitting the contrary, and putting the case we did, to avoid so huge debate of all points in controversy, their own Principal Doctors, 
a In 4. sent. dist. 25. q. 1. Art. 2. Con. 2.  Dominicus Soto, 
b De sacram. in genere, l. 1. c. 26.  Bellarmine, 
c Com. Theal. Tom. 4 didst 9 q. 3. puncts 2.  Greg. de Valentia, do teach out of S. 
d Lib. 2. c. 13. contr. epistolam Parméns. tract. 9 in Evang. Joannis, Jo. 9.33.  Augustine grounding on the Scripture, that Heretical Concl. 2 Bishops may lawfully Ordain, and that it is an heresy, such as the Dontatists was, to deny it. What other cavils or sophisms they are likely to use, I cannot imagine, but very willing to yield you any help that I can, upon farther notice, I commend you to the Grace of our good God, beseeching him to direct and strengthen by his holy Spirit, yourself, and the rest of your fellow Soldiers to fight his Battles.  
At Oxford the third of June. 1605. JOHN RAINOLDS,  
IF any doubt of this Letter, he may receiv satisfaction touching the Truth of it by some yet living in Corpus Christi College, from whom I had this Copy.  
Object. But though this stop the Jesuits mouth, yet it strengthen's the other part of the Objection, with whom we have chief to deal.  
Answ. 2 Not at all: 1 For though our Consecration and Succession were continued in the times of the Pop's reign, yet it did not fetch its Original from the Pope: the Gospel sounded out of Zion, and the Word of the Lord from Jerusalem even as far as Britain long enough before that Anti-christ of Rome was born. 
Rom. 16.26. Col. 1.6.  And though we should not think the worse of the Gospel though received from Rome in her first pure state (whom Paul celebrate's for a famous Church.) 
Rom. 1.6, 8. Acts and Monoments, l. 2. p. 1. etc. Whites way to the Church § 49.  Yet the light came to England first from Jerusalem, and not from Rome, as Mr Fox and Dr John White have learnedly demonstrated out of Gildas and sundry other Autors, who affirm that Britain received the Gospel in the time of Tiberius the Emperor, under whom Christ was crucified; and though there be some little variance among Autors about the time, yet that confirms the Truth of the matter in which they all concur, that England received the Gospel very early, either by the preaching of some one of the Apostles or some of that time: mostly received is, that Joseph of Arimathea was sent by Philip from France to Britain, about the year 63. and laid the first foundation of the Christian Faith, which was confirmed and increased by others.  
The same is confirmed by the Testimony of Tertullian, 
Adversus Jodaees c. 7. Et Britannorum inaccessa Romanis l●ca, Christ's verò suhdita.  in his Book against the Jews, where reckoning the parts of the world, whither the Gospel was dispersed by the sound of the Apostles, reciteth the parts of Britain unsubdued by the Romane's sword, yet subdued unto the Concl. 2 Sceptre of Christ. 2. Again, the same Mr Fox relateth that about the year 180, King Lucius (the first Christened King) sent to Eleutherius the Bishop of Rome, to receiv of him the Christian Faith [others say to receiv farther instructions from him.] Eleutherius scent unto him Damianus and Faganus, by whom the King was converted, with many of the people, and were baptised about the year 179 the Monumentsand Rites of Heathenish Idolatry were subverted, Superstition decayed, and true Religion increased; there were then in Britain, 
Fox Acts & Mon. ubisupra.  28 Head Priests which they called Flamines, and three Archpriests, which they called Arch-flamens, having the oversight of the manners over the rest. These 28 Flamines they turned to 28 Bishops, and the three Arch-flamens to three Archbishoprics having then their Seats in three principal Cities, viz. London, York, Gloucester. In these days, Rome was a Virgin Church not Antichristian. And if we grant that England received the Faith from Eleutherius Bishop of Rome, yet he was neither a Pope nor Papist. And from this Apostolical root do we extract our Ordination and Succession, as being well assured that very early in the Primitive Church, 
Whites Way to the Church, § 49.  the Gospel was planted here. And though the Papists object that the Faith was again extinguished in England, yet Dr White shows the contrary, viz. that the Faith continued here from King Lucius to the coming of Austen the Monk, whom Gregory sent hither 600 years after Christ, who when he came found divers Britain Bishops and learned men, with a monastery at Bangor, who did oppose Arrianism and Pelagianism, and the pride of Austen the Pope's Ambassador.  
Secondly, I say, that the rightfulness of our Vocation is not cut off, or nulled by such a Succession; for that learned Letter as it confesseth the Succession of our first Reformers to have been from men of the Romish Religion, 
Mat. 3.2.3.  so it teacheth truly, That Heretical Bishops may lawfully Ordain, and that it is an Heresy, such as the Donatish was to deny it. To this agrees the judgement of our Saviour, who Teacheth that the Scribes and Pharisees have a lawful Succession from Moses, (they sit in his Chair, their Calling is of God) though a race of bad men possessed that Chair, and Christ will have them acknowledged for the lawful Ministers. So is our Calling and Succession, though it passed through corrupt times: The Scriptures themselves, Baptism, & the Articles of our Creed, have all passed through the Papacy unto us, and yet they cease not to be true Scriptures, nor true Baptism; much less does Ordination cease to be rightful, it being an act of jurisdiction, which may be legally and law fully performed by men of corrupt Faith.  
Concl. 2 We must carefully distinguish the Acts of Office [which have their form and being from a root or fountain without us] from the qualities of the man, that perform's the Office. The man may be naught, yet his Office good; and Acts done by virtue of his Office just and allowable, although the man and his Religion be naught. As for instance, a Popish Landlord makes you a Leas of a Farm, your Leas is not Antichristian, but good in Law, though he that demised it, be for his Religion, a Papist. A Popish Judge doth pass a sentence in Court, which stands good in Judicature: His sentence is not Popish, though he that pronounced it be a Papist; the reason is, because the legal sentence is not of him, nor from him, as a Papist, but a Judge, who doth but deliver that which he hath received from an higher root the Law; So in this case, Ordination is an Act of Office derived from Christ, and it is not Popish though executed by a Papist. We do not rebaptize them that were baptised by a Popish Priest, because the power of Ged's Ordinance depends not on the person that does execute the same, but upon an higher foundation, the Institution of Christ. Ministerial Acts are not vitiated or made nud, though they pass through the hands of bad men; But stand good to all intents and purposes to such as receiv them aright, by virtue of their Office autoritatively derived from the first Institution.  
To right Ordination (besides the parties inward Call) are required, 
To right Ordination what is requited.  Two things: 1. On behalf of the party to be Ordained, he must have sundry qualifications, as integrity of life by which he gets a good report even of those that are without: 2. Soundness in the Faith, he must not be an Heretic or misbeliever, but able by sound Doctrine to instruct and convince the gain-faier: 3. He must be apt to teach, ready to communicate his knowledge to others.  
Secondly, on behalf of them that do ordain, it is likewise required; 1. That they take a trial of their Gifts and Life, as Paul saith, Let them first be proved and then let them minister if they be sound worthy. 2. Then follow's Ordination itself, which is done, when then they are Consecrated and set apart, and authorized with imposition of hands and prayer to preach the Word in the Name of Christ, 1 Tim. 4.14. 3. Then follow's their Election or designation to their particular places and charges, which is done, partly by the voice of the people, and partly by the wisdom of the Guides of the Church.  
Thus are we Qualified, Called, Admitted and authorized to execute the sacred Function, according to Scirpture-Rules, and God hath Concl. 2 sealed to us the fruit of our Calling, by the conversion of many thousand souls, in Christ Jesus we by the blessing and assistance of the holy Ghost have begotten you, so that if we be not true Ministers of Christ to others, yet surely we are to the people of this Nation, and to some, (we hope) of our present, though vuthankful and Causeless enemies.  
Object. Object. But private men unordained may convert souls, as the woman of Samaria informed her neighbours, Rahab was converted by the Spies, Aquila and priscilla helped Apollos, etc.  
Sol. I shall Answer this point more largely under my last conclusion, for this present thus: I doubt not but much good is done by the faithful reproofs, counsels and instructions of private Christians; women may save their husbands, 
1 Cor. 7.16. 1 Pet. 3.1. Tit. 2.3.  at least win them to a liking of Christianity; the Elder women must be Teacher's of good things, and so the Members of the Church do edify one another: But what? is this Christ's Ordinary way? must this overthrow Christ's Order and Ordinance? No, by no means. If any of you be inwardly touched with the zeal of God's glory, with a since of the people's ignorance and misery, let such being tried, and found Orthodox and competently gifted, be Ordained. Let them give themselves to this work, and we will give them the right hand of fellowship, without ask, of what University they were. But beware how ye bring disorder and confusion into the Church, and so overthrow the Ordinance of Christ, upon serious consideration of our third Conclusion which now followeth:  
Concl. 3 Having proved in the fomer Conclusions, that the Work of the Ministry is an Office appointed of God, and that Ordination for executing that Office is an Ordinance of Christ in the New Testament our third Conclusion will naturally follow, viz. That no man uncalled and unordained can, with good conscience intrude upon that work and Office.  
This position or Conclusion is proved by two places especially remarkable for this purpose, the first is that of Zach. 83.3, 4, 5. And it shall come to pass— that the Prophets shall be ashamed every one of his Vision when he hath prophesied, neither shall they wear a rough garment to deceiv, but he shall say, I am no Prophet, I am an husbandman, for man taught me to keep  from my youth. 1. This place is a plain Prophecy of the times of the Gospel, wherein many blessings are promised when the Messiah is come, verse 1.2. Concl. 3 2. The words, verse 4.5. are words of Recantation and repentance of some that pretended the Spirit, and took upon them the Office of Prophesying, when as they were not Prophets, but husbandmen, or bred up to some other Trades. 3. The means by which this kind of Teachers were brought to shame and repentance, is the zeal of the Christian Magistrate upon complaint made to him of their do by their dearest friends, verse 3. And it shall come to pass, that when any shall yet Prophecy, i.e. notwithstanding all spiritual means used to cleans the Land of seducing spirits and Teachers of falls Doctrines, vers. 2.) if for all this, they shall prophesy, than his Father and his Mother which begat him, shall say unto him, Thou shalt not live, etc. the meaning is this, that as in the Law of Moses, Deut. 13.5, 8. He that pretended himself a Prophet and was none, was to be punished by the Magistrate: such a like zeal should be used against falls Prophets in the New Testament, their best friends endued with knowledge and discerning, shall oppose them, preferring their zeal and piety towards God, before the natural affection they bear towards their own children. And there is reason (as Mr Borough's thinks) why their best friends should withstand them in this way: 1. Because it is a thing abhorring to Nature, 
Heart-divisions, p. 19.23.24.  that men should suffer God whom they honour, to be blasphemed. 2. To see their wives and children, and dearest friends to be seduced into ways which we think will undo their souls to eternity, and not be able to help them nor our selus, unless we can persuade the Seducer to desist, and ask them why they do so, and entreat them to forbear: Therefore these must come under the Magistrates restraining power. 4. Then follow's the fruit of the Magistrates dealing with them, viz. Their shame and repentance, they shall disclaim their usurped profession, and confess that they were never brought up, nor fitted for it, and so return to their former course and Trade of living. This Scripture is fulfilled in one part, by the rising of falls Teachers in our days, and if it be not fulfilled in the other part, viz. in their repentance, one principal cause thereof, is, because our Magistrates are so far from putting them to shame, that they rather uphold them, having enfranchised every Sect to hold Assemblies to preach who will; yea, to the disadvantage of Christ's Gospel, have suffered his Ministers to be vilified & reproached even in Almanacs, and to be made the scorn and derision of the raging waves of the Sea, and mocking spirits, of which S. Judas complains, v. 13.18. I pray God this be not laid to their charge.  
Conclus. 3 Our second place is, Num. 16.1, 2, 3, 5. Dathan and Abiram were Gentlemen of the Tribe of Reuben the eldest son of Jacob, Num. 26. 5, 9 This is that Dathan and Abiram which were famous in the Congregation, they thought they had as much right to the Government as Moses, who came of a younger Tribe, and therefore [like Levellers] they say to Moses and Aaron, wherefore lift you up your selus above the Congregation of the Lord, ver. 3. And when they were summoned to appear before Moses, they refused, saying, we will not come, verse 12.13. Is it a small thing that thou hast brought us out of a Land flowing with milk and honey, except thou make they self altogether a Prince over us? their quarrel was especially against Moses, against the Civil Power. Korah for his part was a Levite, and he would have none above him in the Church, he would needs do the office of a Priest as well as Aaron; seek ye the Priesthood also, (says Moses to him, v. 10.) His quarrel was Ecclesiastical against Aaron, vers 11. What is Aaron that ye murmur against him? Thus ye see how Korah did endeavour to make common the Offices of the Priesthood, and why? because (said he) all the Congregation of the Lord is holy, verse 3. All have the gifts of the Spirit; as if God's Ordinary gifts of Sanctification, did take away distinction of Callings and Offices: But what says Moses to all this gear? vers. 5. To morrow the Lord will show who are his and who is holy, and will cause him to come near unto him, i.e. God will, by miracle show whom he accepteth for his servant in the Government, you or me: And who is holy, i.e. whom he hath consecrated to come near unto him by special Calling to do the Office of a Priest, Aaron or you. All the Congregation is holy, by the Gift of common vocation unto Grace, but not by special Gift of consecration to the Office of a Priest. As Paul, 1 Cor. 11.7. saith, that the Husband is the image of God in respect of domestic Authority; the wife is the image of God in respect of the gifts of grace, as well as her Husband; but the Husband, and so every good Magistrate hath on him a twofold image of God: 1. One by gifts of Grace common with other Saints. 2. The other by special Calling and Authority to his Office in Church or State.  
Well, you see Korah's sin what it is; but how does the Lord take this at his hands? see v. 35. Those 250 men which offered incens and invaded the holy Office, were burnt to death with fire from Heaven. And for a Monument to all Posterity, that None who is not Called and Consecrated, should presume to take upon him the Office of ministering holy things, to make himself near to God in these peculiar Conclus. 3 Services, God commanded the Censers, wherewith they had offered the Incens, to be kept for a memorial unto the children of Israël, that no stranger, which is not of the seed of Aaron, come near to offer Incens before the Lord, that he be not as Korah and his Company, vers. 40. Also God commanded Aaron's rod that budded, to be kept for a token against the Rebels, and thou shalt quite take away their murmur, Num. 17.10. And they shall know that whosoëver cometh near to the Tabernacle of the Lord, without a Calling to do the Office of a Priest, is in danger to die, as Korah did vers 13.  
But what is this to us? In the Old Testament God had precisely limited the Priest's Office to one Tribe, how does this reason hold in the New Testament?  
Answ. The application hereof is made by S. Judas, vers 11. To the times of the New Testament. woe unto them, for they have ran greedily after the error of Balaam for reward, and are perished in the gainsaying of Korah: Hence I thus argue, If the sin of Korah is, and may be committed in the New Testament, than it follows undeniably, that in the New Testament it is a sin to level Church-Offices, or intrude into the actions of sacred Ministry, whereto one is not Called, lest he perish in Korah's sin.  
The Apostle S. Judas foretelling what Sectaries then were, and should be in Christ's Church, and setting them out by certain characters by which they might be known among others, hath this, vers 11. That they are guilty of Korah's gainsaying.  
In which words I note three things: First, that the sin of Korah is and may be committed in the New Testament.  
Secondly, That none can commit the sin of Korah under the New Testament, if there were not a Distinction and reservation of ministerial Offices and Autorities to men set apart for that work, as in Korah's time.)  
Thirdly, That those of whom Judas speaks, are therefore guilty of Korah's sin, because they invaded the Office of the Gospel-Ministerie [for now we have no proper Priests nor sacrifices] as Korah did the Office of the Priesthood under the Law: That old Priesthood is changed, Christ hath erected another Ministry in their stead, which must be preserved inviolable from all invaders, as that of Aaron's was, for else the sin of Korah could not be committed in the times of the New Testament. But seeing the sin of Korah is committed under the New Testament. our conclusion stands good, that it is a sin for men uncalled to exercise Concl. 3 the Office of the Gospel Ministry or of a Prophet being bred up to feed , etc.  
Add hereunto, for close of all, that of the Apostle, Heb. 5.4, 5. No man taketh this honour to himself, but he that is Called of God, as Aaron was. 
1 Kin. 12.35. with c. 13.33.  It was a sin in Jeroboam to make Priests of the lowest of the people, which were not of the Tribe of Levi: When Jeroboam revolted from the House of David, he changed the worship and the Ministry, 
1 Chron. 11.13.  (the honest Ministry were not for his turn) lest the people should return to their duty, but God cursed this devilish policy, for this thing became sin to the House of Jeroboam to cut it off, and destroy it from the face of the earth: As then, so now it is a sin for any man to take that honour to himself: The Apostles words are general and Argumentative to this sens, because no man ought to intrude into this holy Office without a Calling, therefore neither might Christ; if a man take an Office, not appointed of God thereunto, it is no honour to him.  
Res. No man can make himself a Steward or Ambassador, no man can do any thing in God's House, as his Steward or Ambassador to preach his Covenant and set thereto God's seal, but they that have Commission from God. Now a Commission is the imparting of a power to us, which before we had not. By virtue of God's Commission we are Stewards of God and Ambassadors for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5.20. Christ hath committed to us the word of reconciliation, and we in his Name and with his Authority do tender and seal God's Covenant: Without God's Commission, all sacred actions are mere nullities and mockeries, like a Judgement without a Jurisdiction; of no more Authority, then if a private person should give sentence upon the Bench, or Midwife Baptise your Children: The Pharises questioned John for baptising, Job 1.25. And Christ for Preaching, Mat. 21.23. The Priests and Elders of the people came to him as he was Teaching, and said, by what Authority dost thou these things, and who gave thee this Authority? Christ does yield the challenge to be just, if he could not have showed his Authority, and therefore in his Answer, Christ doth avouch both Johns and his own Ministry to be from Heaven, verse 2.25. The Apostle is clear, that God is the Author, who sells the ordinary Pastors and Teachers in the Church, 
1 Cor. 12.28.  as well as the Apostles and Prophets, and without his setting, we can no more do the Office of Pastors and Teachers then of Apostles. We must attend God's Calling to God's employment.  
Concl. 3 For the premises, I conclude in the words of Mr Hooker. 
Hooker Pol. 5. § 77.  The Ministry of Divine things is a function which as God did himself Institute, so neither may man undertake the same but by Authority and Power given them in lawful manner— They are therefore Ministers of God, not only by way of Subordination, as Princes and Civil Magistrates are, whose execution of Judgement and Justice, the supreme hand of divine providence doth uphold, but Ministers of God, as from whom their Authority is derived and not from men: For in that they are Christ's Ambassadors and his laborers, who can give them their Commission, but he whose most inward affairs they manage? Is not God alone the Father of spirits? Are not souls the purchase of Jesus Christ? What Angel in Heaven could have said to Peter, Feed my sheep? preach, baptise, do this in remembrance of me, whose sins ye retain they are retained, and whose ye remit, they are remitted? What think ye, are these terrestrial souls? the power of the Ministry of God translateth out of darkness into glory, it doth dispose of that flesh which was given for the life of the World, and it poureth malediction upon the heads of the wicked.— The things we do, show that we are and can be Commissioned by none but Jesus Christ. All the Princes of the world cannot give us this Authority and Commission, we cannot be Deputies in these Divine things, because themselves have not the chief power to dispense the things in person, nor to bestow the blessings and curses at their will and command, whereof we are made the Instruments. What impudence then is it for Mechanics who have received Commission neither from God nor man, to intrude into this Office?  
Object. Some have said, What evil is it for gifted men to preach though uncalled, me thinks they do well, better than your dry dunces of the Clergy, they hold forth Jesus Christ, etc.  
Answ. We envy no man's gifts, we diminish them not, only we plead for Christ's Ordinance: Let them submit to Christ's Ordinance to be tried and Ordained and then Preach and spare not; else there's evil enough in such undertake, judge with equity. 1. What evil is it for a private man to execute the office of a Constable? to pull a Judge from the Bench? me thinks he does better reform manners and punish vice, than your old rotten Magistrates: must we stay for a Commission when things be amiss? Absalon will minister justice better than his Father David; aye, by all means; things are like to go well, Conclus. 3 if every man that reckons himself gifted, may be judge what is best, and himself the fittest to do it. But God is a God of Order, Unity, Peace, and not of Confusion. 2. And this I dare affirm, that the Devil hath not a more subtle prevalent engine to pull down the Kingdom of Christ, and set up his own [which is established by Heresy, Sedition, Fals-worship, Envy, Hatred, Schism, Dissension, etc.] then by destroying the Ministry whereby God hath erected and built his Church: But as long as Christ will have a Church among us, he will hold those stars in his right hand; 
Rev. 1.16, 20.  And whensoëver you see them plucked 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 misery upon this Nation: They are the greatest malignants and avowed enemies of our Nation, that are haters of its Ministry. But let them beware what they do, for if he that loveth and receiveth a Prophet in the name of a Prophet, 
M●t. 10 41.  shall receiv a Prophet's reward, than he that despiseth, derideth, hateth, vilifieth a Prophet in the name of a Prophet, or because he is a Minister of the Gospel, he carry's in his breast the mark of a Reprobate, and let him be sure that he 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 Clergy, that understood not, nor ever endeavoured the conversion of souls; God would by a foolish people provoke men of abilities to a more spiritual and conscionable discharge of their duties, 'twere good this use were made of it; But what good else this promiscuous preaching hath done, how it hath advanced truth or godliness, is their part to show. What mischief it hath done, 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, etc. There be too many Instances in most Counties of England. By such like men, you see what preaching you are like to have, if ever your established Ministry be extinguished. People by degrees will grow to a loathing and contempt of the Gospel preached, through their profaning it with their fulsome fooleries.  
I shall close up this point with a remarkable passage of Mr owen's in his Treatise of Toleration, joined with that Sermon of his, which he preached before the House, 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 base 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, wand'ring, 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, etc. Now that such ways as these, and persons in these ways may be judicially enquired into, I no way doubt: I did yet never observe any other issue upon such undertake, but scandal to Religion, and trouble to men in their civil Relations; Therefore according to the Apostles order, 1 Cor. 7.24. Let every man in the same Calling wherein he was Called (to Christianity) therein abide with God, studying to be quiet, and to do his own business, 
1 Thes. 4.11.  and not other men's, 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 be 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 fly into strange Countries among Infidels, when such cannot be 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 analogy of reason can this be alleged against the established course 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 be killed, I may be my own Magistrate; But this warrant's not an ordinary usurping of the Magistrates sword; so in our present Question:  
Rule. When we have a Rule and an extraordinary Example that crosseth that Rule (as in the case of Phinees and Abraham's kill his son) than we must leave the Example and follow the Rule; we 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 be precepts in Scripture for Ordination, 
Col. 4.10, 11. Philem. v. 24.  if we find any doing the work of Elders, we are to presume that they are Ordained, though their Ordination Concl. 3 be not recorded, as Marcus Aristarchus, Demas, Lucas, Tychichus, etc. 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 appears to the contrary, but all makes for it, That the seventy were at Jerusalem till that scattering, they kept company with Christ while he lived, and with the Apostles at Jerusalem after he was Ascended, Act. 1.21. (For out of the seventy, Mathias was chosen to be an Apostle,) and because they nestled themselves in their warm quarters at Jerusalem, God send's a persecution to disperse them about their business, that so the preaching might be more fully known according as Christ foretell, Act. 1.8. so it came to pass the seventy 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 Company 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 the Circumcision, these were Preachers of the Gospel with Paul, Col. 4.10, 11. And they being Priests, were authorized by their former Calling to preach. Therefore when the Text says, Act. 8.1. They were all scattered abroad except the Apostles, this cannot be meant of all the Church (for there remained many households of them, vers 3.) but of them, who did preach Christ at Jerusalem as Stephen had done, these were especially aimed at in the persecution, and they seeing how it fared with Stephen, betook themselves to preach abroad, the Apostles that remained behind 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 some of them were men of Cyrene and Cyprus, who when they were come to Antioch, spoke unto the Grecians, preaching the Lord Jesus. By these, we may judge what the rest of them that preached were, when 'tis said, some 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, Because they were the first that converted the people of Antioch unto the Faith, Act. 11.21, 22, 24. And God gave testimony to their word by signs and wonders, vers. 21. the hand of the Lord was with them, viz. to heal the sick, etc. as was usual in the first planting of Churches. If they had not an ordinary Calling, yet surely they had an extraordinary one, because 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 expressly 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 ministered unto the Lord, vers. 2.  
Reason 3 Thirdly, They that are called Prophets and Teachers, Act. 13.1. are the very same that fled and came first to Antioch and converted that people, Act. 11.19. For 'tis said, verse 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 merely Gifted, but duly Called.  
These Textual circumstances give sufficient ground to affirm that those which preached upon that scattering, had some spiritual Calling thereunto; far better grounds than can be alleged to the contrary. Put altogether thus: They all, i. e. they which had kept company with the Apostles and were of the seventy, or of the converted Priests, They are they that preached abroad: 1. Because they only are named: 2. Because the seventy were appointed to preach in those places where they that were scattered, did preach: 3. Because they were men approved by signs and wonders: 4. Because some of them are expressly Called Prophets and Teachers, being the very same men that came to Antioch, and fled from Jerusalem. Let the same be said of you, and then preach in God's name, else such a pattern will not justify you, nor be a fit parallel for for your actions.  
Conclus. 3 Object. 2 Answ. Apollo's was not ordained Minister, 
See Church-members set in joint, by Filo. dexter Transylvanus against chillenden. p. 17.  yet he preached, Act. 18.24.  
He was an authorized public Preacher in the Church of Corinth, for who is Paul or Apollo's, but Ministers by whom ye believ, 1 Cor. 3.5. Paul speaks of him, as his fellow-laborer. and steward of the mysteries of God, 1 Cor. 4 1, 6. Yea, it seems that Apollo's did Baptise as well as preach, for the Corinthians were divided into Sects according to the Names and Number of them that taught, and baptised them, (1 Cor. 1.12.) as Paul's misliking of them does import, verse 13. were ye baptised into the Name of Paul? And seeing some did call themselves by the name of Apollo, it follow's that he did also Baptise from which time they would call themselves by the name of Apollo as others did of Paul.  
‛ Its true indeed, Apollo's preached at Ephesus before he came to Corinth, Act. 18.24, 27. But seeing we read that he was a Minister, and yet read of no new Ordination received after his coming to Corinth, we must conclude, that he was an autorized Preacher when he preached at Ephesus.  
Object. But he knew only the baptism of John, i. e. the Doctrine of John, he had been baptised only with water in the name of Christ.  
Sol. What of that? Yet he might be 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 he baptised them, Act. 19.4. The same Doctrine did Apollo's preach, Act. 18.25, 28. He 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 only 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 days, as S. Peter does 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, than remembered I the words of the Lord, how he said, John indeed baptised with water, but ye shall be baptised with the holy Ghost— compare, Act. 8.15, 16. when Peter and John were come to Samaria, they prayed for them, that they might receiv the holy Ghost, for as yet he was fallen upon none of them, only they were baptised in the Name of the Lord Jesus. Conclus. 3 This Baptism of the holy Ghost shed on them, was usually done by the laying on not of water, but of hands, Act. 8.17. Act. 19.6.  
Object. 3 Paul says 1 Cor. 14.31. ye may all prophesy 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 be able, may preach.  
Answ. Paul's purpose there, is to give directions concerning the use of spiritual gifts, specially that of Tongues and Prophecy; And because some used their gifts for ostentation, not for edification; therefore he telleth them, that in what kind soëver any gift manifesting the Spirit, is bestowed on any man, it is to this one end, for the prosit of all, Chap. 12.7.  
Secondly, Note that these gifts were diversely distributed, not given all to one, nor any one gift to all; 
1 Cor. 12, 10.  but to one was given to speak with Tongues, to another Miracles, to another Prophecy. And every one might exercise his own gift, but not another's: He that had the gift of Miracles, might do his Miracle, but not go about to speak with Tongues, and he that spoke with Tongues might not attempt to heal nor to Prophecy; God gave not all these gifts to one, but one to one, another to another, 
verse 11.  dividing in parts to every man as he will. Prophecy was a chief gift, extraordinarily inspired, as was the gift of Tongues or healing, and the Prophets were they, 
1 Cor. 14.3.  which by a special and extraordinary gift interpreted Prophetical Scriptures to edification and consolation; Now Paul being to regulate this gift, saith, ye may all prophesy one by one, i e. all that be Prophets, all that have a matter revealed to them, (vers 30. if any thing be revealed to another that sitteth by, etc.) All, 
1 Cor. 12, 29.  such may take their turns in Prophesying, not any one else; for at Corinth, all were not Prophets.  
This then ' is the plain meaning of that place, as he that had not the gift of Tongues or of healing might not attempt to heal or to speak with Tongues, so he that had not the gift of prophecy, might not undertake to exercise it.  
Thirdly, Because our men take these Prophets to be ordinary gifted Christians, and so their practices imitable: 
1 Cor. 14.  I shall by three reasons prove the contrary, viz. That prophesying in that place, was an extraordinary, and not a standing ordinary gift in the Church.  
Reason 1 1. Because S. Paul says of them, that they had some special matters revealed to them of a sudden, whilst another was prophesying, they Concl. 3 only sitting by, and not using the help or operation of any faculty of their own, as their wit, memory, reading: they spoke by divine inspiration, like the old Prophets.  
Reason 2 2. And accordingly we find them in a rank and order of men set with the Apostles above the most eminent Gifted Christians, 1 Cor. 12.28. first Apostles secondarily Prophets— And as the Apostles, so they had their knowledge of the mystery of christ by revelation, as Paul witnesseth, Ephes 3.5. as it is now revealed to his holy Apostles and Prophets by the Spirit. Prophecy therefore was no standing gift, and Prophets were not ordinary gifted believers, but a rank of men in Office above Pastors.  
Reason 3 3. All these gifts (1 Cor. 14) were of the same nature for the manner of their Donation, and for their continuance, i. e. to last for a time only, wherefore seeing the gift of Tongues and Miracles is ceased, the gift of Prophecy is also ceased, for this was given in the same manner, and placed among the extraordinary gifts, 1 Cor. 12.10. whereupon I conclude, that the Prophesying in the Corinthians, is no pattern for the practice of our gifted Speakers, who, I presume, have not the face to take the place of Prophets next to the Apostles above Evangelists and Pastors,— Nor to affirm that they have their knowledge by revelation [for then what need they plead their parts or gifts, seeing Inspiration or Revelation is not a faculty of the mind.] and seeing the gift or prophecy is ceased, it is now a gross taking of the name to counterfeit it, as also it is to imitate the miraculous works of Christ and his Apostles.  
Object. If they had been inspired, they could not be subject to the judging of others, seeing they could not then err: But the Text says, that the spirit of those Prophets is subject unto the Prophets; therefore they were but ordinary men, 1 Cor. 14.29.32.  
Answ. This Argument follow's not because the Apostles were inspired and could not err, yet they submitted their Doctrine to trial, Act. 17.11. And because Satan ean transform himself into an Angel of Light, and his ministers as the Ministers of Christ; 
2 Pet. 2.1. 1 Joh. 4.1.  and because as there were falls Prophets of old, so there shall be falls teachers among you, for this cause we are commanded to try their spirits, ie. the Doctrines propounded under the name of the spirits instiration: And to prevent dilusions in this kind, God gave a gift of discerning of spirits, whereby to know a true Prophet from a falls, which spoke for his own spirit: yea, the Prophets themselves had a spirit of judging, vers 29. And Conclus. 3 therefore it was ordained that the Doctrine of every Prophet should be subject to the Examination of other Prophets, who ought to judge by the Rule of God's Word, whether that which was spoken, were by the motion of God's Spirit, or by a spirit merely humane; and this was no disparagement to those Prophets, to have their Doctrine and Interpretations judged by others endued with the same Spirit. (Nam etsi bomo spiritualis à nemine judicatur, tamen qui à nemine judicatur, judicatur à spiritu Dei.) These Prophets were greater than the Ordinary Pastors and Doctors, yet inferior to the Apostles and Prophets which were the Penmen of holy Scripture, 
Lect. Apoer. To. 1. l. 34 p. 300, 301, 305.  as that learned Dr Rainolds hath observed) they had indeed gifts and inspirations more than ordinary for opening of Scriptures, but not the Spirit so incessantly assisting them, as they had that wrote the Scrptures. Nathan though a Prophet, yet he had not the spirit incessantly speaking in him, he spoke out of his own humane judgement and reason, 
2 Sam. 7.31.  when he had David to build the Temple, so did Samuel judge concerning Eliab the eldest son of Jesse, 1 Sam. 16.6, 7.  
Meminisse oportet (saith Dr Rainolds)) dona spiritûs secundùm mensuram hominibus distributa esse, & cùm insint in ill is primitiae quidem Spiritûs Sancti, unà etiam inesse reliquias spiritûs humani. Nemo autem novit, quae sunt hominis, nisi spiritus hominis; Nec quispiam novit, quae sunt Dei, nisi Spiritus Dei; Itaque quae tradunt viri Dei, Prophetae high, de quibus loquimur, profecta esse possunt ab humano spiritu, qui adhue etiam in illis est, idcirco doctrinam suam submittere debem fratrum suorum examini & judicio, neque enim omnia semper Deus servis suis revelat, sed id quisque potest aliquando dicere, quòd Elizeus, cùm adipsum Shunamitis accederet, hoc Jehova celavit me, neque indicavit mihi, ibi. p 305.  
If their Doctrine may be judged, 
2 King. 4 27.  it may be refused as being possibly subject to error, not when they speak by Inspiration, but because 'tis possible, they might speak by a humane spirit, or by a falls spirit, and that could not be known, but by examination; therefore the Apostle will have those Prophets Teaching submitted to the judgement of others, that have the spirit of Prophecy, that so by the harmony and consent of their Doctrines, the unity of the spirit, by which they all speak, 
1 Cor. 14.37.  may be evidenced and approved. Now this could not befall the Penmen of holy Scripture, who spoke as they were moved by the holy Ghost, and not of their own spirits at any time when they preached or writ any part of Scripture. Whatsoëver the Apostles preached or wrote, it is of Divine Authority, because they wrote it.  
Conclus. 3 Object. 4 Some be so inconsiderate as to plead for their pattern and warrant Christ's making Preachers of Fishermen; why therefore may not Tradesmen preach?  
Answ. Nothing can make more directly against you: 1. Christ called them from their Trades to an higher employment to be 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 Author of the Ministry of New Testament, Called them, trained them up in his School as Disciples, than he Ordained Twelv that they. should be with him, that he 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 Lepers, raise the dead, cast out Devils. Christ enabled them for the work which he sent them about; But you have no such mission, nor new abilities: Here is the difference between Christ and men, he does not find men fit, but makes them fit, and so send's them; But we must find them fit, or else not send them: Neither must any run before they be sent. Jer. 23.21. I have not sent these Prophets, yet they ran, etc. 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, entitled, Church-members set in joint, written by Filodexter Transylvanus; and I the rather recommend that Treatise, because my people have grounded their Opinion and Practice upon Mr Chillenden's Book.  

The second Question.  
WHether Baptism belongs and be rightly administered to Infants of Christian Parents in the New Testament? Affir?  
Baptism is the first visible Act of God's Grace whereby he doth receiv us into his favour and family: And the first visible means whereby he 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 mercy doth belong.  
Anabaptists have sundry pretences to scorn and deride Infant baptism: in their account the Baptism of Infants is no Baptism, because according to Christ's Institution (as they conceiv) true Baptism doth always 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 favour to his people, only they restrain this privilege to the Infants of Parents who join themselves in Church-Covenant to some 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 baptised into that one body, if we subscribe not to their Articles, and our children, because we subscribe not, thus making voide the Commandment of god, by the commandments and Ordinances of men.  
I the rather force myself to speak something of this beaten point, because there be three young heathens in my Parish, and three others dead out of the Covenant, through their Parent's frowardness. Now for the convincing and satisfying, if it may be, of theirs, and other poor people's judgements in the present Controversy, I shall content myself with five Arguments; the first will depend upon a clear positive Answer to another question, viz.  
Quest. Did God make the Covenant of grace only with actual Believers, or with them and their Infant-seed? Did God take into Covenant the Parents with their children or the Parents only?  
Answ. Not the Parents only, but with them their Infant-seed; this is the express Tenor of the Covenant, Gen. 17.7. between God and Abraham, between me and thee, and thy seed, to be a God unto you: What seed meaneth he? his Infant-seed, vers 12. He that is eight days old, whether it be a child of thy loins, 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 be 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 observe 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 he said, In thy seed shall all Nations be blessed, as S. Paul reasoneth, Gal. 3.8. the which Covenant, seeing it was 430 years before the Law, and not disannulled by the coming of the Law, it was to endure till the Seed should come to whom the promise was made, verse 17.19. and consequently to the end of the World, because Christ came to establish the Covenant made to the Fathers, 
Rom. 15.8.  and after Christ, no more changes to be 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 appears, 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 be 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 glorify God for his mercy, being made partakers with them of the same promises, according as it is written, Rejoice ye Gentiles with his People, etc. 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 be 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 that Covenant to Abraham and to the Nations, he gave withal a Commandment, 
Gen. 17.12  that the initial mark of the Covenant should be set upon all whom he had taken into Covenant both Jews and Gentiles and their Infants: The Covenant itself and the mark of the Covenant are alike extended to all the same persons whether young or old: Note farther, that when Christ, renewed and established that Covenant in his own blood, though he changed the Sign, yet he repealed not that Commandment: Nay, 
Mat. 28.19.  he added a new commandment, enjoining the new Sign, Baptism, to be given to all Nations, without exception of any persons formerly received into Covenant: so that we are under a twofold Commandment to Baptise 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 house had not changed it, we were all bound at this day to be Circumcised; and seeing he hath changed that Sign into Baptism, but not the Covenant itself, nor the Commandment thereto annexed; it followeth, that by the old Commandment enjoining Infants to be marked, and by Christ's new Commandment, enjoining Baptism to be 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 bind us to observe our Lordsday; the Commandment stands of force, though the first day be 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 we 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, aught to receiv the judicial Sign of the Covenant [what ever the Sign be, that God shall choose,] 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 be 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 we 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 Authority enjoined, and commanded to be 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 be baptised, etc. 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 mixed multitude of many Nations, as appears, verse 10. strangers of Rome, Jews, Proselyts, Creets, and Arabians. Note  
2. What promise that is, of which S. Peter says, it belongs to such people and their children, and is applied to his hearers as the ground of their being baptised: It is that grand promise made to Abraham to be 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 promise of blessedness, 
Jer. 31.34.  which consists in remission of sins to be 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 because it is said in the end of vers 38. Be baptised and ye shall receiv the gift of the holy Ghost.  
Answ. The promise here spoken of, cannot be understood (I conceiv) of the miraculous gifts of the holy Ghost. 1. Because 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 be understood as belongs to Parents and their children, and to all that shall be called to the world's end; But there is no such promise in all the Scripture, that the miraculous gifts of the holy Ghost shall fall upon Parents with their children, and all that are to be converted to the world's end. 3. A promise of such gifts seems not suitably applied to Peter's hearers comfort; for their Question was, what shall we do to be saved? And Peter gives them; 1. A direction: 2. And a Promise: A direction to repent, and to acknowledge Christ to be 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 he recites and applies to this comfort the promises of the Covenant, q. d. ye shall receiv the benefit of the Covenant, remission of sins, and also the gift of the holy Spirit, the Seal thereof; those first motions now begun in your hearts, shall be followed with increase of Sanctification of spiritual light, of joy, comfort and assurance. This interpretation doth exactly agree with the Apostles discourse, Gal. 3.14. where speaking of the blessing of Abraham to come on the Gentiles, he saith, that we 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 holy Spirit which had been so often, and so solemnly promised by the Prophets, Es. 44.3. I will pour water upon him that is thirsty (as Peter's hearers now were) and Floods upon the dry ground, I will pour my spirit upon thy seed, and my blessing upon thine offspring, 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 stony 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 fiery Tongues, and it may well have relation to all those, upon whom in like manner it did descend: But if any man conceius, that that place hath a farther accomplishment in the New Testament in the larger pouring forth of the gifts of the spirit of illumination 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 than the Prophets had in the old Testament; the common light of the Elect now under the Gospel shall be clearer and better, then that of prophecy of old, (according to that of Zach. 12.8. He that is feeble, shall be as David and the house 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 holy Ghost, I no where find 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. Sometimes after Baptism, by another Ceremony of laying on of hands, as Act. 8.16, 17. Act. 19.6.— Sometimes upon their fervent prayers, as Act. 4.31. And upon these considerations it is, that I take the promise here spoken of and applied to Peter's hearers and their children, to be the promise of blessedness made to Abraham and all Converts.  
The third thing to be observed in Peter's words, Act. 2.39. is this that this promise, (be it what it will) did belong as well to his hearers children, as to themselves, (it is to you and your children.)  
Object. True say they, when they are in a capacity to receiv the promise, i.e. to as many of our children as are called 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, than 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 promise did belong, as if Peter meant to tell them, to some of their children it does 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 be called by the Gospel, to whom says Peter this promise does belong, to them and their children, as well as to you, and your children. The children then of Peter's Converts were within the promise.  
Fourthly, Observe Peter's reasoning and argumentatisn, in this word [For] verse 39 where S. Peter give's a reason of his direction, why those hearers should be baptised, viz. because that grand promise 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 be baptised; the holy Ghost in that manner of reasoning clearly teaching this Doctrine. Doct. viz. To as many as the blessings or promise of the Covenant belongs, to them also belongs Baptism; For therefore does the Sign belong to Peter's hearers, because the Promise did first belong to them. And by the like reasoning, the same Apostle doth justify his Baptism of Cornelius and his Family, Act. 10.47, 48. Can any forbid water that these should not be baptised who have received the holy Ghost as well as we? And he commanded them to be baptised in the name of the Lord; which discourse, if reduced to form of Argument, says 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 be 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 he should put his hands on them and pray; and his Disciples rebuked them, but Jesus said, Suffer little children to come unto me, for of such is the Kingdom of God: In which words observe 1. Christ's practice: 2. The reason of his Practice: By his practice, He admitted Infants to the outward sign of Blessing, though they understood not what was said or done unto them, yet did Christ give them his Blessing, and the Sign thereof (he laid his hands on them) contrary to the carnal judgement of his Disciples, who thought it a mockery 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 be excluded from the outward Sign of the right and entry to such a Grace. And if Christ did esteem it a sufficient reason, why little children should be admitted to the Sign of his Blessing, because of such is the Kingdom of God; then by the same reason, Infants must be admitted to Baptism and not debarred from the first Sign of entry into Christ's Kingdom, viz. Because the Kingdom of Heaven belongs to Infants before actual Faith.  
Now if they will give us leave to make use of Christ and his Apostle's manner of reasoning, my second Argument for Infant Baptism will be this.  
Argument. 2 All those to whom the Blessings and Promises of the Covenant do belong, to them also belongs Baptism, the Sign thereof (by the Doctrine of St Peter and of Jesus Christ himself.)  
But to Infams of believing Parents, the Blessings and Promise of the Covenant do belong, before actual Faith; therefore by the Doctrine of the holy Ghost in Scripture, such Infants ought to be baptised 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 Promises 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. Some 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 be born again, 
Joh. 35.  and cleansed by the blood of Christ, he cannot enter into the Kingdom of Heaven; 
Heb. 9.22, 23.  But some Infants do enter into Heaven; therefore some Infants are born again justified and sanctified in the blood 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 we under that pretence baptise all in general? (This was objected to me in our Conference.  
Answ. If Baptism belong but to one Infant, it is enough to confute them who deny it to all, because they are Infants. 2. And if it belong to some Infants, why not to all? for who shall judge which are elected and which are not? It concerns not us to know who are and who are not Elected, because the Sacraments do belong to the Elect, not as Elect, but as visible members and Professors; upon which account S. Peter baptised 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 be baptised, because we cannot tell whether they be Elected, or not.  
Object. 2 But where have you any Example of children baptised?  
Answ. There is no need of example when we have the Doctrine of the holy Ghost for it, which is of greater Authority and force, then bare Example; Howbeit, the practice of the Apostles may go for an Example; their baptising of whole households, is an Example of baptising all within the house old and young, that are not excepted; Even as under the name of Abraham's household, are comprehended his Infants: Abraham and his household were circumcised, so the Jailor and his household were baptised, the phrase is the same, the case the same, and why not the persons?  
Object. 3 Yea, but the Scripture says, Go, Teach and Baptise: and they that gladly received the Word, were baptised: and again they were baptised confessing their sins; therefore men must be capable of teaching of Faith and repentance before they be baptised.  
Answ. 'tis true, When we first bring the Gospel to a People, they must be first Taught, confess their Faith and their Repentance, and then be baptised; But it as true, that when the Parents have received the Faith and are baptised, 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 takes in only actual Believers: That is indeed a part of the Covenant, but not the whole extent of it, as hath been proved. For as we by deeds do purchase and convey Lands holden in Leas or Copy to our children, yea, to children which shall be born, as well as to them that be 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 Landlord of Heaven put both us and our children into the Copy of Heaven, and confirms it by Seal of Baptism; And when our children come 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 some Reasons for Infant-Baptism.  
Reasons 1 Infants are capable of the thing signified in Baptism, viz. of the blood of sprinkling; therefore of Baptism itself: If they have the thing signed which is the greater, why should they be debarred the Sign which is the less? It cannot be denied them upon any just ground of Faith or Reason.  
Object. Yes, Say they, because Infants have not Faith nor Repentance.  
Answ. You must add 1. that have not Faith, nor ever will come to have Faith. 2. You must add that they have not Faith nor any other means of applying Christ's blood, else 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 every 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 be 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 we know from Christ's own mouth, that Infants are blessed, for he blessed them, Mar. 10.16. Shall we deny it because we know not the manner how they are blessed? Or, shall we deny them to be reasonable creatures, because we cannot discern in them the use of reason? Or, shall we deny them to be sinners, because they know not what the Law is, nor what the transgression of the Law is? We need not trouble our selus 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 he did the sin and condemnation of the first Adam.  
2. That Exception about Faith and Repentance is no more a bar 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 be brought unto Christ and none forbidden them, and by Baptism they do come 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 favour and grace for his own mercy's sake without any merit of ours.  
Reason 2 Christ confirmed the Covenant made unto the Fathers, Rom. 15.8. He bettered it and no way worsted it: And when he commanded a new Seal to be set in stead of Circumcision, he did it without altering the substance of the Covenant in the least degree; but now the very substance of the Covenant would be altered to the worse, if some persons formerly received into Grace, should by Christ be excluded; yea, and Believers children are in worse condition then in the Jewish Church, which to affirm, were not only derogatory to Christ's Grace, but against Scripture itself, which saith, Ephes. 3.6. that the Gentiles are Fellow-heirs with the Jews, and of the same body, 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 be 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 be taken away, than their condition after Christ is worse than before: Shall they be loser's 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 straitened 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 being both unbelievers are not capable, but remain unclean: Now this cannot be meant of a civil holiness or cleanness, for so the children of unbelieving Parents were holy, as well as the children of Believers, seeing holy Matrimony is not an Ordinance peculiar to the Church: And no where in Scripture are children called holy, because their Parents are joined in holy Wedlock, and may lawfully live together: 
Federal holiness what?  But it is meant of a Federal holiness, whereby the children are joined 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 he promiseth to be a God to them and their Seed. Thus the whole Church both young 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 cause are counted holy, Deut. 14.1, 2. Thou art an holy people unto the Lord, with Ezra 9.2. the holy Seed had mingled themselves with the people of those Lands: the Jews were the holy Seed, the Heathens unholy, not because they were illegitimate, or wanted a civil holiness, but because they were without God's Covenant, as Paul describeth the State of all Heathens, Ephes. 2.11. Remember that in time passed, ye were Gentiles in the flesh, without Christ, Aliens from the Commmon-wealth of Israël, and strangers from the Covenant of Promises.  
Quest. Some at Corinth thought themselves 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 party, or whether they must not seek a separation? 1 Cor. 7.1, 12.  
Answ. Paul is utterly against separation, verse 12.13. Let not him put her away, and let not the Wife leave her Husband: His reason is, vers. 14. Because the unbelieving Wife is sanctified by the believing Husband, though the unbelieving party be unclean before God, and is not made an holy Person, yet the use of Matrimony with her is Holy to the believing party; 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 party 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. she is sanctified to his use, that he 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 be greater than the Caus, the Caus cannot produce a greater effect than itself, the Caus being only a civil sanctification, 
Of Christ exalted, p. 166.  the holiness of the children must be the same, thus argueth Tho: Collier.  
Answ. 1. The question was, Whether the Believer were polluted by his unbelieving Wife; the Apostle says, No, quia pluris est pietas unius ad sanctificandum conjugium, 
Calvin. in loc.  quàm alterius impietas ad inquinandum, i. e. the faith of the Believer is of greater force to sanctify their present cohabitation, than the unbelief of the other to pollute it. This he 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 only civilly, as being born of lawful Wedlock, but federally as being 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 be holy, so are the branches.  
The faith of the believing party sanctifieth the unbelieving Wife to bear not only a lawful, but an holy Seed; yea, it sanctifie's the children and severeth them from the common condition of other children, which are profane 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 than the sanctification of the Wife by her believing Husband, because such a Wife is not taken into Covenant with her husband, but the child is; and therefore the Apostle says 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 party, such is the child's holiness in respect of Church-membership; and so the faith of the believing Husband is the cause 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 child 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 than 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 infer not only the lawfulness of their marriage but the sanctified Use: As Mr Baily hath well observed, of Anabaptism, p. 138.  
Lastly, If by holy, be only meant a civil holiness, then on the contrary, by unclean, must be meant a civil uncleanness. But when Paul says (else were your children unclean) his intent is not to make them all as an unclean birth and impure offspring, which were born at Corinth of unbelieving Parents; but to show that they are not comprehended within God's Covenant: And so when he says, (but now are they holy,) he notes some pre-eminence 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 being common to both, there is a pre-eminence of the Christians child above the Heathens. The child of an Infidel at Corinth is to day unclean and the next day holy, in case his Parents turn Christians; And what's the reason of this so sudden alteration? It must needs be in regard of the Covenant into which the party now believing is taken with his children, his unbelieving Neighbour 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, and admitted into God's Church and Family, Curio eos à signo arceamus? upon what reason can we drive them from the sign of their admittance?  
It is (saith a Learned man) God's great Work to Church the World, 
A Treatise entitled a blow at the root● or a discovery of Satan's devices, p. 154.  and the Devil's counter-work is, to Heathenize the Church. It troubles the Devil much, that children from their infancy should be under an Engagement to receiv nurture and admonition in the Lord, to frequent the Ordinances and to own Jesus Christ by an external profession, if he could but contriv to prevent their coming into that Engagement, he might hope more easily to keep them out when they are grown up, then to work them out, (so grown up) to a renouncing of Christianity, which yet he hath brought some unto.  
For a close of both the questions hitherto debated, I desire to be resolved by our Adversaries, What is meant by the doctrine of Baptism, and laying on of hands, reckoned up among the principles of Christian Religion, Heb. 6.2. By laying on of Hands, must be understood, either the rite of confirmation, which stood 1. In instruction and examination of those who had been baptised Infants. 2. And in Praying for them, that God would continue them in the Faith, etc. This was performed, when they grew up to years of discretion, and were called to give account of their Faith before their admission to the Lord's Supper. And of this mind is judicious Mr Calvin: 
Inst. l. 4 c. 19 de confirmatione, §. 4.  And he wishes that this Rite and Custom were again restored and practised in the Church of God, Talem ergò manuum impositionem quae simpliciter loco benedictionis fiat, laudo, & restitutam hodiè in purum usum velim; and gives weighty reasons of what benefit it would be to the Church. Sect. 13.  
Or secondly, by imposition of hands must be understood a Rite or Ceremony used in the Ordination of Ministers. Now choose which since you pleas; if the later, than you confess that Ordination is a Scripture-principle, to be acknowledged of all Christians, and so you yield our first question; if the former sens, than you acknowledge Infant-Baptism to be a Scripture principle, fit for all men to embrace; and so you yield our later question: But why may we not understand this laying on of hands in both respects? and so conclude both points? judicent docti. It is necessary for all men to be instructed and catechised in these six Principles of the Doctrine of Christ, and to believ.  

1. That we must Repent of all our sins, which are dead works, and turn from them to serve God in newness of life.  
2. That penitent persons must believ in God and rest on his mercy in Christ for salvation.  
3. And, (for the grounding of people in Religion) that they be instructed concerning the nature, use and signification of Baptism, whereby we are baptised and planted into Christ, 
Rom. 6.3.  to be partakers of the benefits of his death.  
4. And farther to be instructed, that by laying on of hands, our baptised Infants ought to be trained up in the knowledge and fear of the Lord seasoned with the principles of Christ's Religion; and that for their good and the instruction of the whole Church, and for right dispencing of Gospel-Ordinances, and the means of salvation, it is necessary that a succession of Ministers be Ordained, for gathering and perfecting the Saints till we all meet in Heaven.  
5. And that all Christian people be taught to believ the Resurrection of the dead.  
6. And the last judgement, whereby all men shall be judged, and eternally disposed of, 
2 Cor. 5.10.  according to that they have done in the body, whether it be good or bad.   
O Lord our God, God of all Grace, Father of all mercies, vouchsafe for thy Son's sake, to open all our understandings, that we may conceiv and bow all our hearts to embrace all saving Truths: And let us never be of the number of those that strive or rebel against the light.  
Soli Deo gloria.   
FINIS.