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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90624	A vindication of The preacher sent, or A vvarrant for publick preaching without ordination. Wherein is further discovered. 1. That some gifted men unordained, are Gospel preachers. 2. That officers sustain not a relation (as officers) to the universal Church; and other weighty questions concerning election and ordination, are opened and cleared. In answer to two books. 1. Vindiciæ ministrij evangelici revindicatæ or the Preacher (pretendly) sent, sent back again. By Dr. Colling of Norwich. 2. Quo warranto, or a moderate enquiry into the warrantableness of the preaching of gifted and unordained persons. By Mr. Pool, at the desire and appointment of the Provincial Assembly of London. With a reply to the exceptions of Mr. Hudson and Dr. Collings against the epistle to the preacher sent. / Published by Frederick Woodal, minister of the Gospel at Woodbridge in Suffolk. Samuel Petto minister of the GospeI [sic] at Sandcraft in Suffolk.	Woodall, Frederick, b. 1614.; Petto, Samuel, 1624?-1711.	1659 (1659)	Wing P1902; Thomason E1728_2; ESTC R204138	152,808	253

p. 2. pag. 432. Trelcatius Instit Theol. l. 2. pag. 204 205. Duae sunt causae cur inter suum Christi baptismum distinguat Pri●r ut notet differentiam inter baptismum extrenum aquae baptismum internum spiritus altera ut distinguat inter personam officium suum inter personam ●fficium Christi c. Qui patris de discrimine utriusque baptismi egerunt aut de circumstantiis modo patefactionis Christi egerunt tantum non de substantia aut efficatia ut Origines Justi●us Nazianzenus Chrysost Cyrillus aut de baptismo sive externo Johannis sive interno Christi seperatim ut Basilius Tertul. Cypria Hieron aut humanitas a veritatis trumite aberrarunt ut Agustinus pag. 206. in answer to the Papists objection from that very place Acts 19. v 3. 4. 5. he useth these words ex ambigua significatione vocas baptismi nihil sequitur Nec enim baptismus a quam solum significat sed aut re baptismi aut ipsam Johannis doctrinam Mr William Lyford in his Apologie for the publike Ministry by way of reply to this very argument from Apollo's preaching without ordination pag. 26. useth these words The baptism of Iohn and of Christ distinguished Acts. 19. v. 4. 5. are not two baptismes of water but onely one with water which is called Iohns baptism Acts 19 3. and the Lord● baptisme Acts 8. 16. But Christs baptisme in distinction from Iohns was the pouring forth of the holy Ghost upon the Apostles and others in those daies as St Peter does expound it Acts 11. 15. 16. c. From all this it is evident that although some Protestant writers as Calvin Piscator Spanhemius and others have strongly asserted the baptism of Iohn and Christ to be ●●e same as to the substance and essence o● them yet even they and many others before them as Cyprian Tertull. have asserted that the baptisme of Iohn and Christ were distinguished at least in Circumstances secundum modum patefactionis Christi And the aforementioned Mr. Lyford though he was against preaching without ordination yet granteth the baptism of Iohn and Christ to be distinguished in that very place which we alledge for it Acts 19. 4. 5. Wollebius Theol. pag. 126. saith there is baptismusfluminis seu aquae luminis seu doctrinae Mat. 3 11 Mat 22 25 Acts 18 25 And Scharpius Symphon pag 37. saith baptism is taken Synecdochi●e cum non tantum pro externo baptismo sed etiam pro tota doctrina sumitur ita in baptisma Johannis baptisati dicuntur ita Mat. 21. 25. baptisma Ioh. quod fuit pars Ministerii pro toto ministerio vel ut sigi●●um pro tota doctrina obsignata sumitur And thus our assertion may divers waies hold true for Iohns water baptism Mat. 3. 11. is distinguished from Christs baptism with the extraordinary gifts of the Spirit Acts 1● 5. And the baptism of Iohn i. e. his doctrine is distinguished from the baptism of Christ i. e. from those doctrines which may be called the baptism of Christ wherein are contained many things about Gospel Churches Gospel Officers and Ordination c. which neither Apollo nor any other could know by the baptism of Iohn the revelation of them being in order of time after Iohns baptism and this difference is sufficient to cleare our argument We neither deny as the Papists do that grace might be conserred by the Spirit of Christ in or with the baptism of Iohn nor do we assert as the Papists do that all who were baptized with the baptism of Iohn ought to be baptized again with the baptism of Christ Nor are we yet perswaded that those Acts 19. were rebaptized with water-baptism though Musculus and learned Za●chy and others who were neither Papists nor Socinians were of that judgement as we say with Dr. Ames Bell. Enerv. t. 3. l. 2. p. 297. Si rebaptizati fuerunt non fuit hoc propter imperfectionem baptismi Johannis sed propter aberrationem scioli alicujus a quo baptizati fuerunt Yet we are not perswaded that v. 5. is a continuation of Pauls narration of Iohns baptism but we shall not for the present contend about that We shall add but this who hath most cause to be ashamed we for bringing such an argument or Dr. Collings for giving such a reply let the Reader judge The residue of his book is spent about the three Scriptures which we bring for Election viz. Acts 1. Acts 6. and Acts 14. and the peoples ability to choose Iohn 10. we shall reply very briefly 1. As to Acts 1. v. 15. 23. how much it speaketh for the peoples Election may be seen Preacher Sent. pag. 1●7 c. In answer to his objection we say 1. Himselfe useth a like argument from a greater Officer to a lesse Vind. Minister Evang. p 31 32. for ordination he alleageth Acts 13. 3. and useth these words Their being Apostles makes but the argument afortiori better If God in his wisdom thought it fit that his Apostles that were most eminently gifted with the holy Ghost should yet be solemnly set a part to the work of the Ministry how much more requisite is it for those who hath no such gifts and indowments We may now turne his reply to us Vind. Revind pag. 122. upon himselfe and say because all the people of a countrey may choose Parliament men by the Law it will not follow that they may ch●se Justices of the peace c. and the answer is as strong against his argument from Acts 13. 3. for Ordination as it can be against our Argument from Acts. 1. 23. for Election and so either his own argument must be nought or else ours is good for both stand upon the same foot we may put in Election for Ordination and use his own words thus If God in his wisdom thought it fit that his Apostle that was most eminently gifted and indued with the Holy Ghost should be chosen by the people how much more requisite is it for Pastore and Teachers who have no such gifts and indowments as to his instance we say The people in choosing Parliament men to make them Lawes either choose Justices of peace who are established by their Lawes or abridge themselves of a liberty to choose them 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated and two stood as he rendreth it pag. 122 it must be by Gods direction else it would not have been followed with Gods approbation in that after Election v. 24. 26. neither could they have prayed in faith v. 24. that the Lord would shew whether of these two he had chosen if that act v. 23. had not given them a knowledge that one of these two and not any other of the company should be chosen which must be by some visible tokens thereof And if God witnessed this to them mediately we know not of any other meanes besides the Election of the people which we

temere se illis conjungerent sed qui vellent suscipi agerent hoc serio c. Arel in loc Must not all our works be done in faith All our homage to God in spirit and truth Shall men enter the Church as the unclean beasts the Ark not knowing that they are unclean As we hinted before the 3000. had not onely leasure but did evidence their being pricked at the heart c. Acts 2. 37. 41. Let the Dr. read over again our arguments for such a qualification of members as is by us asserted and at least until some answer be made which may plead satisfaction not judge us in the least obstinate if we yet sit down in this perswasion viz. That● men visibly unbelieving and unregenerate are de jure no members in that society it is to be made up of believers of the children of God c. Nor is this company so qualified a Church except a united company Our Arguments for this also the Dr. thought fit to wave and by an attempt like Alexanders upon the Gordian knot to cut the discourse in pieces rather then to unty it with what successe is now to be considered He offers Acts. 19. where mention is made of a company called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a united company but presently he dismisseth the argument calling the company a rout and so do we having determined the subject of the union we speak of a Church formed unto fellowship He affirmes That a Church inorganical needs no union but what is in profession upon which account the company in a particular house is called a Church Coloss 4. 15. Rom. 16. 5. Answ If profession be the Church union then Apostacy onely is the separation and Independents must be acquitted of Schisme until they can be proved Apostates No Political union is founded in profession A Goldsmith in London is not of the company because a Goldsmith when mention is made of a Church in a house it either may denote the company meeting in that house in the same numerical administrations or a good part of the Church living therein In either sense not the meer profession but the union by consent to worship God in the selfe same ordinances is the reason of the denomination He grants it reasonable that a Church Organical should be a company united by consent but saith its not necessary this consent be explicit yet it s very convenient it be so and they heartily wish it might be so Answ We are glad if consent be seen reasonable upon any account if any consent ●ut if implicit consent be reasonable then Explicit is so much more A man may enter his Neighbours house without knocking but t is not so orderly or peaceable a way We wonder at his declamation against explicit Covenant as if there were not the least warrant in Gods word for it when in the next line he tels us of many wishes for it We suppose his members when he shall urge submission by explicit consent upon them will say but who hath required that at our hand Is it from Heaven or of men If he saith its of Heaven God requireth it then t is necessary he must urge it If he say t is not of Heaven but of men why doth he so much wish it or desire it Against our 5th and 6th particular no objection is lifted up onely Dr. Collings complaines of one passage which almost made his head ake in studying the connexion of it but it was the Printers fault not ours we crave the many literal sylabycal and verbal mistakes of which no account is given in the Errataes be not imputed to us who live at a great distance from the Presse we had some thoughts when first we received the book to have printed a paper of corrections by it selfe for the benefit of them that should peruse the Book but have been prevented until now and not remaines in that troublesome passage instead of now correct that our sense is clear for thus the words run Our brethren being now baptized into a belief c. As to the Divine original of Presbyterial government we are yet perswaded the Reverend Assembly was not confident of it at least they did not intimate so much in that third proposition nay they suggest the contrary saying many particular Congregations may be under one Presbyterial Government Many Cities Townes Countries may be under the Government of one though no Jus Divinum be stampt upon that Government for so they may be under a Councel of state a Parliament c. They that suppose the forme of Church-government left undetermined say Episcopal may be Presbyterial may be but they that suppose otherwise say This or that forme must be We find nothing more but words and though we have reason'd this case yet we delight not to word it onely some account is given of that kind of Querimonial Rhetorick in our advertisement to the Reader ERRATA IN the title Page line 14. r. Ministerii l. 25. r. Sandcroft In the advertisement to the Reader p. 1 l. 14. r. prophesying l. 19. r. crucifie it * p. 2. l. 2● from them l. 31. r. approbation * p. 3. 1 8 〈◊〉 his rule 1 27 del● And * p. 5. 1. 27 〈◊〉 levity of spirit * p. 6. l 3. r. enquirest p. 6. l. 13. r. this book l20 r by his book l. 27. r. thine e●es In the vindication of the Epistle p. 1. l 12. r. incumbent upon him l. 17. dele and. l. 25. r. intimate * p. 2. l. 16. r. lawes and orders l. 23 dele and p. 3. l. 10 r. Vid. Scheibler p. 4. l. 1. r. know not how l. 11. r unto such acts and it is l. 15. r. inseparably l. 34. r. particulars p. 5 l. 17. r. qualifie l. 33 r. privileges p. 6 l. 2. r priviledges l 3 r. the seal l. 12. r. 1 Corin. 5. 7. 13l 13. r. is formally 20 dele and. l. 21. r. one Soveraigne l. 31. r polit● p. 7 l. 13. r. integrale p 7 l34r a Catholique p 8 l 5 r visible l 6 r terms 18 r brethren In the book it self p. 3. l. 7. r. terminated p 4 l 8 r. Magistrate 〈◊〉 8 r shew p 5 l 5 r Office being l 19 dele if p 6l 2r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receptacle l 5 r naturae l6r consequent l21r que p 9 l31r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10l 28r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p 11 l35 r over p 13l 15r is possible l27 r polity l32 r in it p 15l 28 r relation p 16 l 2. r Officers 〈◊〉 17 l 9 r confine it p 19 l 35 r challenge p 20 l 6 r terme of * l ●4 r formal cause p 21 l 2 r alledgeth l 27 r theirs is p 23 l 10 after chose add p 24 l 34 r acts p 25 l 26 r two acts p 26 l 34 r for any p 27 l 25. r improbability p 28 l 6. r plerunque l 11 r Superstiosi l 12

brethren as we shewed Preacher sent p. 326. As to what he saith pag. 142 to Tit. 1. 5. we answer We do not call ordination an unnecessary adjunct The Apostles paines might have been very usefull in other places when yet the Lord would have them abide at Jerusalem and so Titus at Crete The setting in order things that were wanting is expresly and firstly mentioned as the cause of Titus his staying at Crete and as that concerned but the wel-being of the Church no more did ordaining of Elders in every City for Churches have a being before Officers Acts 14. 23. and if Titus himselfe had acted in neither of these works but onely had taken the over-sight of those Churches and directed them therein yet it would have been necessary enough especially in that Infant state of the Church that Titus should a bide at Crete but doubtlesse he had preaching work enough there which was greater then his ordaining Elders Ob. 2. From the Nature of Election Deu. 1. 13. look what Moses was to the Jewes that are Ministers unto the Church c. Here is no difference at all in the power and authority of Moses and Ministers onely the one is civil the other Ecclesiastical Mr. Pool p. 143. Answ 1. The Commonwealth of the Jews was a Thearchy in respect of the Legislative part of Government but it was a Monarchy in respect of the executive part and Moses the Monarch thereof the spiritual Commonwealth or Ministers not so 2. The power of Moses was Supream all other powers subordinate unto him the power of spiritual officers not so 3. Moses had power to appoint Officers of a new species under him Exod. 18. ver 24. Ministers not so 4. Christ is compared with Moses Heb. 3. not so with Ministers of the Gospel 5. Moses was over Babes and such as were under Tutors and Governours Ministers over a free people 6. Yet Moses gave to the people those that they gave to him so Christ the King D. 1. v. 13. 15. of Saints giveth unto his Churches those that according to his directions they chuse That freemen in a Corporation give the Essentials of a Call to their Officers c. is enough to shew that such as have no Office-power yet frequently do make Officers which answereth the Provinc Ass especially seeing they ground their objection upon a general Rule nihil dat quod non habet c. That Christs free-people may have office-power eminently in them as well as those instanced in is enough for us here we being in the defensive part But whereas he calleth p. 144. for Divine institution we reply 1. Many like instances lie giveth and we have as good reason to Call for a Divine institution there as when he telleth us pag. 7. of a vaste number of sheep committed to twenty Shepherds c and p. 8. of a general relation to the whole Empire a special respect to their own Territories we crave a Divine institution for any such order in the Church and so for his instances pag. 131. 132 about a presentation and the Archbishop and a D● of Physick and 137. 138. of a Corporation a Court of Aldermen c. let him shew a Divine institution that it is so in the Church and why doth he require of us and not give it himself The use of such examples is to clear some general rule to illustrate and to shew that there are cases paralel and ours go thus far 2. We gave an institution in our Arguments to prove that Election giveth the Essence of the Call As to Ministers being before the Church we sufficiently disproved it in our former book pag. 303 304. It is evident that Churches were before Elders Act. 14. 23. it concerneth him to prove that any ordinary Elders were before a Church and that they act as officers to such as are no Church else he saith nothing to the purpose that Churches to are be gathered and baptized by them 〈◊〉 answered in the place even now quoted To prove that the Essence of the Cal I doth consist in Ordination they used five arguments he pleadeth for two of them The former is taken from 2 Tim. 1. 6. stir up the gift of God which is in thee 1 Tim. 4. 14. neglect not the gift that is in thee c. Object He saith 1. It was an ordinary Presbytery 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used for Office as well as gift 3. That a man may be said to stir up his Office and office may be said to be in a man 4. That an extraordinary Office might be conveyed by ordinary officers who were inferiour to him 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places 6. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of the gift 2 Tim. 1. 6. and of the office 1 Tim. 4. 14. Mr. Pool from pag. 146. to 151. Answ 1. That it was an ordinary Presbytery is not proved extraordinary Officers were Presbyters 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifieth an absolute gift its questionable whether it be used any where for office 3. It is a stirring up as fire and it s very improper to say that office is so stirred up especially seeing the gift is said to be in him which is not true of office Though a man may be said to be in that which is in him as being swallowed up or overcome thereby as a man in sin in bear or drink in joy c. Yet it cannot with any propriety of speech be said that is in a man which is but upon him office is onely adherent to a man not inherent or in him it were very improper to say to a Major Bayliffe Justice Constable c. stir up the Office that is in you 4. If an extraordinary Office might be conveyed by ordinary Officers which is not proved yet their Argument is of no force unless he can prove that it was done here what he addeth pag. 149 of its being ordinary in state and Church for a Person to have an Office conveyed to him Ministerially by such as are inferiour to him c. doth plainly contradict what himself said p. 138. 160. That the less is called of the greater and by this Rule though the people be inferiour to their Officers yet they may convey their Office to them His instance of a King whose Office is conveyed by some of his Subjects if true proveth that those who are placed in a state of subjection yet may have authority enough to give the Essence to their Officers and so answereth what he saith pag. 139. 5. It is seldom that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no evidence that it must be so taken here 6. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for gift 2 Tim. 1. 6. and for Office 1 Tim. 4. 14. is altogether without proof or probility of truth For as the phrase were improper neglect

Collings see a mote and can he not behold a Beam doth he strain a t a Gnat and swallow a camel Are there not greater absurdities in his way 1 Is it not an absurdity to engage a man by office to preach when none are ingaged to hear suppose ordination make an officer sinetitulo which may be in Dr. Collings judgement a Pastor Teacher or overseer to whose charge no man or company of men is committed to whom none are bound Where ever this pretended officer Preacheth upon the Lords day the people may leave him and goe to other Ministers especially if ordained also whom they preferre before him who yet is bound to preach and none to hear 2 Is it not an absurdity solemnly to set a man apart to the work of the Ministry wherein neverthelesse he shall not be engaged to work but turning aside to a School Physick c. may say to them that ask why he standeth idle as to preaching work no man hath hired me 3 To make an Officer to every rationall creature when no creature can rationally say this is my Minister nor he say this is my people As if a Justice should marry a man to woman kind and leave him to act as an husband where he could find a woman that would entertain him 4 To determine a relate and relation actual and the Correlate potential onely He excepteth against our description of office pretending that two Rules are offended by it Ob. 1. The former rule he supposeth to be broken by our bringing a particular Church into it and our leaving Ordination out Vind. Revind pag. 38. Answ In our former book and also in this we have proved that a particular Church is the Correlate to Office and that Ordination is not of the Essence but onely an Adjunct of Office and what Logick teacheth to leave the Correlate out or to put an adjunct into the description of a relation Ob. 2 His second rule supposed to be offended is mentioned Vind. Revind pag. 38. Answ In his explaning himselfe he doth not onely oppose us but a multitude of ancient and modern Popish and Protestant divines yea Scripture and reason That a man should be set apart for the work though at present he hath no place be put into office when there is not a man in the world whom he can challinge by vertue of office to submit to him It is not onely rational and prudential for a man to stay his coronation till he have his Kingdome but orderly and just but when a man will cause himselfe to be crowned and cannot tell whether ever his kingdome will come it is a disorder nor is he a King though crowned The terme is of the relation as laid down by us he doth deny which we yet assert and let the Reader judge between us The causes of the relation we declared viz. principal God instrumental the Church or flock His answer is the efficient cause we allow to be the Lord and the Church but not the flock Answ 1. We desire to know what difference there is between Church and flock or how they can be distinguished Acts 20. 28. Take heed to all the flock to feed the Church of God c. In the very same verse Church and flock are used Synonymously 2. What one Scripture doth call officers the church in the necessary sense thereof See Park de Polit. Eccles l. 3. cap. 15. upon this question An soli Sacerdotes sint Ecclesia which he answereth in the negative saying no place in the scriptures or Fathers can be found where it is said officers by themselves considered are the Church The former cause he asserts to be Mission of which in the special controversy thereabout He finds fault with our Logick Vind. Revind pag. 39. in arguing from the lesse to the greater Affirmatively We wonder Dr. Collings should trouble the Reader with such objections that are fully answerd in the very book he is replying to In what sense we argue from the lesse to the greater and how far we are from arguing from ability to do the lesser to ability to do the greater and how full the scripture is as Mat. 6. 26. 30. of such Logick as we use he may see Preacher Sent. pag. 224. 225. 226. having blamed us for arguing aminori ad majus Affirmative To prove preaching for tryals sake he alleageth 1 Tim. 3. 10. and saith he Vind. Revind pag. 40. we may argue a minori ad majus negative If the lowest Officer of the Church must be first proved then much more the higher officer I meane ordinary officers c. We deny not that Officers are to be proved but we wonder Dr. Collings is not ashamed to accuse others causelesly for using false Logick when in the very next page himselfe doth so grosly mistake He pretendeth to argue from the lesser to the greater negatively and yet there is never a note of negation in his argument If the lowest Officer must then much more the higher-Surely no man will reckon this a negative proposition CHAP. II. Wherein a brief answer is given to the exceptions against our two first arguments for the preaching of gifted persons without ordination DR Collings in his second Chapter chiefly telleth us what he understandeth by authoritative preaching He saith the authority of the preacher 1. Obligeth him to preach 2. Obligeth people to hear Our arguments for the preaching of gifted men being built upon a command of Christ a Gospel promise c. will evidence that they are obliged to preach and that souls sin in neglecting to hear them that there is an authoritative preaching in that sencewhereas pag. 45. he opposeth it to precarious preaching in which the preacher may beg but cannot command either auditory or attention We answer His colonel which he mentioneth Vin. pag. 15. may beat his drum and none are bound to follow him So that a Colonel is no officer or this instance sheweth it to be no sin not to hear an ordained man as well as not to hear a gifted brother We would know whether a man who hath submitted to the Ordination which Dr. Collings pleadeth for can command either Auditory or attention when none have desired him to Preach to them or no particular Church hath by Election made him their Minister or whether the Minister of one Church can command another Church to be his Auditory and to give attention to him without or against the consent of the Pastor thereof If he will say he cannot in such cases command Auditory or attention then it followeth that it is not Authoritative Preaching out of a mans own Congregation or to any but those that call him and so it is Preaching ex dono not ex officio to others and then it is election or the desire of the people and not Ordination that maketh it Authoritative Preaching in that sence for a man is ordained and yet is not obliged to preach to any nor any people obliged to hear