Selected quad for the lemma: cause_n
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A30942
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The disputation at Winchcomb November 9, 1653 together with the letters and testimonies pertinent thereto : wherein is offered some satisfaction in serveral points of religion.
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Barksdale, Clement, 1609-1687.
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1654
(1654)
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Wing B794; ESTC R23641
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73,761
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196
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went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament instead of bread whereupon he began to think better of the Church of England and returning home he became Pastor of a Church in Northhampton-shire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its Corruptions should be a true Church There is a double Calling necessary to a dispensor of the Mysteries of salvation Inward and Outward The Inward enableth men the Outward authorizeth them to discharge their sacred function Where there are Gifts if God encline the heart of the party to enter into the Ministry there is an inward Calling Yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary We are not now to expect extraordinary callings since Miracles are ceased The Ordinary calling is by the Imposition of the hands of the Presbytery Jer. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at lest approved of Dr. Featly's distinction of Clergy and Laity In the Reformed Churches of France and Geneva the people give no voice in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the pastors guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantasticall companion sought to bring the Elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist 83. In Scripture we find Election and Ordination frequently distinguished not only as distinct acts but oft-times in distinct hands Deut. 1. 13. The people chuse them who shall be Rulers but Moses makes them Rulers Act. 6. 3. The people chuse the Apostles appoint the Deacons The chusing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized See Mr. Gillesp Miscell e. 4. The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much Some think that the Ceremony of laying on of hands may be omitted sometimes we must be tyed to example in the lest gesture though not prescribed and yet men presume to dispense in a circumstance prescribed Tit. 1. 5. Timothy was ordained by laying on of hands and enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22. Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Augustin and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday yee shall hear to morrow is common in their Tractates and Homilies Mr. Bull 's trial of Separat p. 81. The Papists by way of scoff called the Evangelical Ministers praedicantici Wheras Paul judged preaching his chief Office and would not baptize lest it should be an impediment Bellarmine and the Councill of Trent style preaching praecipuum Episcopi officium The Question saith Mr. Mode on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due to God for so is the style of the Scripture All the Tithes are mine These I give to Levi and not you There are many other uses for the employment of Bona sacra if they be more than is competent for them and theirs That men though gifted without being called to the Ministry and by Ordination set apart for it should take upon them the office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their call as Uzziah Apage vaesanam illam prophetandi libertatem imo licentiam blasphemandi ut liceat maleferiato cuique tyroni prodigiosissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D Halli ad Syn. nat Dord Such as want Authority from the Church 1. are none of Christs Officers Ephes 4. 11. 2. They are expresly forbidden it Jer. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15. Mr. Owen's duty of Pastors and people distinguished p. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religionis nisi cert is finibus acriter coerceatur Casaub epist 320. The same Collector pag. 683 684. Obj. WE are commanded not to eat with a Brother if he be so and so Ans It signifieth to have familiar civill society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much less may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves Mr. Downame on 1 Cor. 11. 28. saith None ought to refrain coming to the Lords Table because they see scandalous sinners unworthy guests admitted For 1. The Apostle here doth not enjoyn us to examin others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrin and manners viz. This Church of Corinth it self 3. Because one mans sin cannot defile another nor make the seals of the Covenant uneffectuall to him who cometh in faith and repentance and even hateth that sin which he seeth committed especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy Receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company Zanchy saith Non aut ob talem abusum Ecolesia de sinit esse Ecclesia Christi aut pii impiorum in sacris Communione possunt contaminari Beza de Presbyt p. 28. Etiamsi suis oculis Minister quenpiam viderit aliquid agentem quod coenae exclusionem mereatur jure tamen nec debeat nec possit nisi vocatum convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate
you All to take notice that our Church is free from that superstition or whatever it be called wherewith the Church of Rome is justly charged The Saints are in our Prayers for imitation not for adoration Our Houses therefore being truly built at first for God's Service and now used by us for the right end the setting apart of such places for divine Worship makes them relatively holy and gives God a peculiar Title to them and he owns them for his My House shall be called a House of prayer W. Your own House may be as well used so and called Gods House and a holy place B. No Though God may be served in every place and I serve him dayly in my own house yet the publick place separated for his service I say becomes his by a peculiar right All the world is his but our Churches are his to a singular and holy purpose by a singular dedication As he hath his Day so also a place for his Worship both Holy Keep ye my Sabbath and reverence my Sanctuary For your satisfaction see Mr. Mede's Divine Treatise upon Hallowed be thy name and his letter to D. Twiss Now let us Hoc agere and come to the business of the day H. To the Question of the day my first Argument is this That it is not lawfull to administer the Sacrament in your Parish-Churches thus I prove If you have not a true calling in your Church of England then it is not lawfull for you to administer the Sacrament in your Parish-Churches But you have not a true Calling in your Church of England Therefore it is not lawfull for you to minister the Sacrament in your Parish-Churches B. I repeat If we have not c. I deny your minor and affirm we have a true calling in our Church of England H. If in your calling by the Bishops you are engaged to superstitious and unlawful practices then your calling in the Church of England is not a true Calling but in your calling by the Bishops you are engaged to superstitious and unlawful practices Therefore your Calling in the Church of England is not a true Calling B. I deny your minor and affirme we are not engaged to any superstitious and unlawfull practices is our Calling by the Bishops H. The keeping of Holy-dayes I do not mean Holy-dayes upon occasion as our Thanksgiving dayes but your set holy-dayes the keeping of your holy-dayes is an unlawfull practice But in your Calling by the Bishops you are ingaged to the keeping of Holy-dayes Therefore in the Calling by the Bishops you are ingaged to unlawfull practices B. I deny your major and affirm that the keeping of our holy-dayes is not an unlawfull practice H. A practice against Gods command is an unlawfull practice But your practice is against Gods command Therfore your practice is an unlawfull practice B. Not against God's command how prove you that H. My text is in 20. Exod. where you shall find it a part of the fourth Commandement Six dayes shalt thou labour and do all that thou hast to do Therefore it is against Gods command to keep any one of the six dayes holy B. I answer two wayes 1. By retortion 2. By interpretation 1. By retortion I say your Argument rebounds upon your self and condemnes your own practice and that Text in your sense that we are commanded to labour six dayes takes away as well occasionall holy-dayes as set and recurrent For our Thanksgiving dayes are not dayes of labour 2. By interpretation the words you urge are not preceptive but permissive God requires one day in seven and allowes us six not denying us the liberty if we be so devout as to consecrate some part of them also to his publick Service The Jewes had among their holy-dayes the feast of Dedication of human Institution which yet we read that Christ himself observed H. Worship not instituted by God is unlawfull Worship But your Holy-dayes are a Worship not instituted by God but by human authority therefore your holy-dayes are unlawfull Worship B. I answer to the minor and say that our holy-dayes are not the Worship it self but a circumstance of the Worship and circumstances of Gods Worship may be ordained lawfully by men H. Well your calling by the Bishops however is not lawfull and thus I prove it If the Scripture allowes of no Diocesan Bishops then your calling by the Bishops is not lawfull But the Scripture allowes of no Diocesan Bishops Therefore c. B. I deny your minor and affirme the Scripture does allow Diocesan Bishops H. There is not so much as the name of a Diocesan Bishop in all the Scripture B. But there is more than the Name there is the Thing there is the Office The word Trinity is not in the Scripture yet we Believe the Trinity H. Where doth the Scripture shew us any such office bring forth your proofe of it B. 'T is my part to answer your proofs Now you put on the Respondent the part of an Opponent Let them that have been bred in the Schools judge whether you do like a fair Disputant H. Our dispute is not an University Dispute but for the clearing of the truth to some Godly People B. Do you think the University Disputations which are the best in the world are not for the clearing of the Truth But what saith Mr. Tr. shall I propose my Argument to prove Diocesan Bishops by the Scripture Tr. You have liberty to propose your Argument and shew in what part of Scripture you can find the Office of any Diocesan Bishop B. I allege principally the Epistles of S. Paul to Timothy and Titus and particularly Tit. 1. 5. For this cause left I thee in Creet that thou shouldst set in order the things that are wanting and ordaine Elders in every City as I have appointed thee Out of which Text I will prove that Titus was a Bishop and Creet his Diocese and therefore here we have found the Diocesian Bishop But before I proceed let me aske you Gentlemen do you not put me upon this to ensnare me Do you mean no harm to me Tr. No I assure you wherefore in Gods Name speak freely B. I humbly thank you but first let me openly declare before all this Assembly that I have no mind to oppose any act of State nor will I meddle at all with the Lands and Lordships of Bishops only I plead for the Order and Function of Bishops I plead for the primitive Apostolicall Bishop and no other And that this Text is for me thus I prove He that hath a power to ordaine Elders and set things in order in the Church is a Bishop But Titus hath a power to ordaine Elders and to set things in order in a Church Therefore Titus is a Bishop H. But you must prove him to be a Diocesan Bishop B. So I do Creet was his Diocese the whole Iland was committed to his Goverment Diocese my friends is a Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉