and 3. 14. 20. and who lastly suffered the Prophetess Jezabel to seduce the servants of Christ as England too much who yet notwithstanding are called Churches yea and Churches of Christ and by the Apostles themselves commending the good that was in them even while in the mean they reprove the evil that they did or suffered to be done among them And therefore it was doubtless a very gross errour of Barroh 1. Visible Church not a company of true Saints Mat. 13. 37. Mat. 3. 12. and those of the old separation to define the Church to be a company of faithfull people that truly worship Christ and readily obey him Alas the Kingdom of God that is the Ministry sent to gather Churches is a net that gathereth fish both good and bad and the Church is a floor that hath chaff and wheat and a through-separation shall never be attained till the great distinguishing day comes The ground of their errour is this they confound the invisible and visible Church It is most certain I fear that if none may be said to be a true Church but she whose members are all true beleevers there is no true Church in the world this day if there ever have been Besides how senseless it is to make true faith an invisible thing the mark of the visible Church I Again Though the errour be not so gross 't is very dangerous 2. Nor alwaies of visible Saints to say that there cannot be wicked and scandalous persons in a true Church for this doth immediatly tend to schisme and if it raseth the foundation as plainly appeareth of those first Apostolicall Churches well may it ours Alas a particular person may have many failings and gross corruptions powerfull in him and yet all the while I hope be a childe of God even so a Church may be very much degenerate extreamly corrupt and all the while be a Church of God as the Reas Because corruptions strike not the being of a Church Church of Corinth was And the Reason is plain The Reason is Because such corruptions in manners or discipline strike at a Churches benè esse only and not at the being or essence of it as a man with boiles and botches all over his body like unto Job is yet a true man a man a live though he be not so pure and healthy as other men are these indeed do send him forward so far as in them lies to death and the grave however he may not be said to be dead so long as his soul his form abideth in him which all these things cannot touch Quest But this doth invite that doubtfull query viz. touching the form and distinguishing note of a true Church What it is or where it lies Answ To which though I confess I have met with few that write clearly of it I briefly answer That for ought I finde all ancient What and wherein is the form of a visible Church Generally in Ordinances Churches and Counsels before Rome was Antichrist and all the Churches reformed from her Antichristianism together with all Judicious Papists themselves do jointly conclude that the formall difference of the true Church I mean as visible lies in communion in true Ordinances and on occasion farther enlarge and explain the meaning thus that therefore the more or less pure the Ordinances are the more or less pure the Churches are and though the Ordinances of Christ should suffer corruption yet if they may be said but to be true and if there remain but only so much as will carry the Ordinances to be of Christ even so far are the Churches the subjects thereof the Churches of Christ * When two or three are met together in my Name defines a Church Matth. 18. Communion contains the form and essence of a Church in generall communion in Ordinances of God contains the Form of a Church of God and the purer the Ordinances are the purer the Churches and the truer they are the truer the Churches but so long as the Ordinances may be known to be Christs though the havers be very corrupt we must own the Churches to be Christs also But to be a little clearer might I judge here I should conclude Specially in Ministers of the Word that the Ministery of the Word rather then the Sacraments contains the form of a particular visible Church for of such we speake 1. As for Baptism that enters the partie baptiz'd into the universal visible and we must be constitute a particular visible Church before we have right unto much more the enjoyment of the Lords Supper indeed none can be member of a particular Church unles he be baptiz'd so baptism is a negative mark and none can have a right to the Supper of the Lord unless he be a member of a particular Church so that the Lords Supper I mean the actuall administration thereof is a mark redundant But as for the ministry of the word that Therefore the Sacraments are called by Reverend Vsher dependents on the Word hath in it not only a mark but the form and difference of the visible Church of which the Sacraments are but seals and seem to alter and change the nature as the doctrine doth as the same seal is of different value according to the nature and value of the writing to which it is set So that when the doctrine becomes antichristian the seals thereof can scarce be christian though they be counterfet and would be so this may not deny the baptism of Rome to be lawfull baptism yet thus far it goes that the baptism of Rome is no farther christian then their doctrine touching it is so for should they deny the holy Tâ—inity although they did baptise in the Name of the Father Son and holy Ghost I hardly judg it to be lawfull baptisme though haply the old Rule might reach it fieri non debuit factum valet However this is safely concluded that the chief essentiall mark or form of a true particular visible Church consists in a fixt and setled visible fellowship in the ministry of the word of Christ A Church is so called from its gathering together and where is this so plainly seen as in its visible communion in the ministry of the word especially being setled and constant what advantage hath the Jew above the Gentile the Church above the world much every way but chiefly because to them is committed the Oracles of God this is the particular priviledge of the Church of God But a little more distinctly I mean the ministry here on both sides Docens utens The Papists of late deny this but Stapleton one of the chief among them saith The preaching of the Gospel is the proper and the teaching part and the using hearing and receiving part 1. The ministeriall Churches have their mark viz. true doctrine and this especially join'd with the other is very potent to discover to us the true Church For this see Matth. 23. 2 3.
other things which may be required The second part of the Argument Four other things the Ministers have which their adversaries want for the warrant of our preaching by other men all which will be found to commend our Ministery to you as the want of the same will very much disparage if not wholly condemn the preaching of others The first particular of them is humane learning this our adversaries allow us to have who do not so much for the generall part of them as pretend unto it and be not now unwilling beloved to suffer that little we have of it to commend Humane learning us so far above them that want it O but alas you abuse it say they so beloved do you your gifts and must you therefore despise and reject them I pray you examine doth not your knowledge puffe you up that lifts you so high as the pulpit and higher yet in your own conceit and vain-boasting this I am certain of that if we do abuse learning you abuse both it and us much more I speak not here of your undervaluing but slandering both while you say of learning it is Antichristian an Idoll and I know not what and while you deceive the hearts of the people by a bold and more slanderous perswading of them that we say None may preach unlesse he comes fâ—om the University that all our calling lies in our learning which things you your selves either do or might know we deny we do not say beloved that humane learning doth impower but enable to preach it doth not make us Ministers for that I shall shew you anon we have by Ordination according to the Word but able Ministers Beloved do not think that humane learning is an enemy to God which is indeed the chiefest outward blessing of this life it being not obnoxâ—ous to the * Omnia mea mecum porto worlds violence as all other outward blessings are and so neerer to grace Think not humane learning is contrary to truth which the God of truth himself hath made so much and such honourable use in all ages of for the manifestation of his truth unto the world Consider the penmen of holy Scripture and to whom among them if it be safe to make such a comparison are we most beholding and consider whether they had not the benefit of humane learning As for Moses that publike Minister and honourable penman of the very * The Prophets are but expounders of the Law Calvin theme and ground of the old Testament he was learned in all the learning of the Egyptians as for Solomon Isaiah and Paul to mention no more whose Songs Prophecies and Epistles you value above all the rest of the Bible had not these all of them the gift and blessing of humane learning Solomon the wisest of men the greatest Philosopher that ever was who writ from the Cedar to the Isop that growes upon the wall Isaiah bred up at the Court and had by his own confâ—ssion the tongue of the learned and who know's not that Paul was bred up at the feet of Gamaliel There are three parts of humane learning that are judg'd Three parts of humane learning judg'd expedient for a Divine expedient to make a Minister such a workman as needs not be ashamed History Tongues and Arts and these only so far as they are necessary helps for true understanding and expounding the Scripture which is our onely text to preach upon I do not say we have all these so far as we should yet this I say that so far as we want them so far we are workmen that had need be ashamed and those that have attained a ripeness in them are the more to be commended and honoured by how much the more they are fitter for their work thereby 1. For History 1. History the story of the Bible commends that to us and not only in it self but in other histories besides it self without which truly the history of the Bible nor Prophecies nor Promises belonging to our times can well if at all be understood 2. For Arts 2. Arts. we require no more then may serve to answer the Apostles precepts before named that a man that desires the office of a Bishop be able to convince gainsayers and apt to teach which cannot indeed as experience proves in these times of ordinary acquiring abilities be gained and had without competent acquaintance with Logick and Rhetorick 3. And lastly for 3. Tongues Tongues I only desire you to think with your selves how it had been possible for Apostles themselves to have kept their commission and preacht to all nations as in Acts 2. unles they had had the gift of languages and whether the gift of tongues be such a contemptible thing as you make it if acquired which we see God made when inspir'd the great gospel miracle and means for the transplanting his Church from the Jew to the Gentiles withall how your selves your selves may consider would ever have enjoy'd the Bible in English or understood of it so much as you do had you not been beholding to the humane learning of other men for it Yea my brethren if you recollect you may easily remember All which three the adverse partee had occasion to use in their dispute at Wiviliscomb that sensible experience shew'd you the good and need of all three at that one late conference with us at Wiviliscombe where your selves had occasion to quote the Original to retire to the state of our Churches in England for many years agon and also to dispute in form and method which if you remember not above a thousand of people I suppose will for you and which if you remember me thinks should possess you with better conceit of humane learning in all its parts of History Tongues and Arts. A second particular that the eyes of men may look upon 2. Allowance of all the reformed Churches in the world and see in us and not in you is of great weight and is this that we are members of and allowed lawfull Ministers by a true Church yea and by all the Reformed Churches in the world Then how can your blast possibly hurt or your pretences reach or equall us when alas poor men you are neither members of nor allowed lawfull Ministers by any one true Church but have been condemn'd and silenc'd by the verdict of all the Churches and Councils that ever were I say you are no members of a true Church because you They are not so much as members of particular Nor of the universall visible Church have rent your selves by dangerous schism from all the reformed Churches in the world Besides you are not in the universal visible Church for why you were indeed but by renouncing your Baptism you are again gone out of the door of that Church also poor souls you little imagine of what dangerous consequence the renouncing of the ordinance of Baptism is which was in
so that I thought there had been a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transmigration of the souls of some Jesuites into their bodies or as if they had been principled by some Old Loyolist Surely they never learned them at the Plough But they were all so soundly elided and their falsity so plainly demonstrated that the people professed themselves to have received full satisfaction So that by the goodnesse of God that daies action wan great credit to the truth reputation to the Ministry an encrease to that formerly thin and very discouraging lecture reclaimed some deceived souls confirmed many and is interpreted by some as a pledge of the fullfilling of that Promise 2 Tim. 3. 9. Some men may posssibly dislike the action it self and question the prudence and discretion of the Ministers who would so much undervalue themselves as to contest with such ignorant wranglers But the happy successe thereof may alone sufficiently answer whatsoever may be objected against their so doing to say nothing of the great sufferings of truth which were there likely to have been had there wanted strong opposition As for the persons who with such courage undertook and with such felicity managed this businesse thus much I dare say in their behalf that they aimed more â—t the maintenance of the truth then at the praise of a Victory And yet they aimed at victory also but not to credit themselves but the truth I have cause to think that there was no Minister there but is of my minde who could be content and willing to be abased scorned and slighted to lose all my comforts and hopes on earth to wander about as a vagabond being destitute afflicted tormented So that the name of Christ may be glorious and his Kingdom advanced if it were pleasing to God so to have it and my affliction might be more for his glory then my comfort and prosperity Nor let any supercilious censurer distast the publishing hereof No such thing was ever intended till the desires of some godly Christians who were willing that others might receive that benefit by reading of it as themselves had by hearing it and the necessity of vindicating themselves forced them to it Some reports were spread abroad that the Ministers were not only silenced but did also acknowledge their errour and openly make recantation So that they were necessitated to make the whole publique And herein they have Augustine for their President who having had frequent conflicts with the Donatists was forced at last to commit all his disputations to Writing because they alwaies proclaimed themselves Victorious though indeed as these Donatists at Wiviliscombe they were mightily convinced and confounded As for these its true they never left prating but that was looked upon and esteemed as no other then the wriggling of some Insecta when their heads are off Reader Thou maist not expect any elaborate Discourse here The dispute was sudden and unpremeditated the Sermon such as was then delivered when never intended to be published and I hope that these considerations will apologize with thee for the Authour who was willing though much to his own prejudice to impart it to thee without any manner of dresse more then it had when he uttered it I had thought Good Reader to have spoken more by way of Exhortation both to the honest-hearted and also to those who are for the present gone astray but that I have already detained thee too long from the reading of what follows And I doubt not but that if thou reade with an humble heart and a discerning Spirit thou wilt finde much satisfaction in the Points there handled God in Mercy guide both thee and me into all truth So prays Thy Servant in the things of Christ CHARLS DARBY THE CHURCHES MINISTERY of ENGLAND True Churches and true Ministery 1 COR. 1. 2. To the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours CAP. I. The Text opened and expounded THese words conteining the object of Pauls salutation shew us to whom he sends and dedicates this his Epistle viz. in the first and stricter place to the Church of God at Corinth and then more at large and secondarily to the Churches of God all the world over even as it is subjoined with all that in every place call upon that is by a Senecdoche worship the Name of Jesus Christ our Lord both theirs and ours that is Jesus Christ their Lord as well as ours Now to be the more particular and pertinent we pitch upon the first and stricter object here of this salutation and dedication touching which the text affords First its appellation the Church with Secondly its description and that three waies 1. It is described in its specification the Church of God 2. It s situation the Church of God at Corinth 3. It s qualification 'T is sanctified in Christ Jesus and called to be holy all which we shall briefly run over again and clearing the same make the way more plain for our following discourse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most easily derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evoco here rendred the Church is frequently used for any company assembled together for any cause both in prophane and * Act. 19. 32. holy Scriptures We may reduce all kinde of assemblies to these three Sinfull Civil or Sacred and finde this word expressing them all For first there is a sinfull Church the Congregation of evil doers Secondly There is a Civil Church Acts 19. 36. Psal 26. 5. And lastly There is a sacred or a godly Church as this the Church of Corinth was which is here so plainly distinguished from the two former by this speciall attribute Of God It is not the Church of the devil or men but the Church of God at Corinth But this same Church of God is of various use and meaning Church of God too and a little inquiry made thereinto we shall finde a help and furtherance to us in our way 1. The Scripture means sometimes by the Church of God the whole invisible mysticall body of Jesus Christ viz. the whole number of the elect both in Heaven and earth that are or shall be gathered into one under Christ the head Ephes 5. 23. Col. 1. 24 25. 2. Sometimes again the Scrpture useth the Church of God for the universall visible Church which consisteth of all the particular Churches and persons with their children throughout the world that profess the true religion So it is used 1 Cor. 12. 12. 3. Sometimes also by a Metonimy for the place it self where a certain number of the visible Church use to assemble So 1 Cor. 11. 4. Sometimes also by a Synecdoche for any number of church-Church-members where ever they be So in 1 Cor. 16. 19. Col. 4. 5. 5. And lastly Sometimes for a particular visible Church whether
of Parishes but the fixt and setled and usuall assembling 〈…〉 consisting of Parishes or more or lesse These I affirm 〈◊〉 Churches of God and true Churches In the proof whereof though I might very safely confine my self to what hath been said touching the essence and marks of a Church before I shall lay my line somewhat larger to make if possible surer work Yet all shall be reduced to two Arguments and the first is this Arg. 1 There is nothing in our Churches to make them false and nothing wanting in them to make them true Churches and Nothing in them to the contrary what then can hinder them from being true First I say there is nothing in our Churches to make them false 1. Neither of manners nor 2. of government 1. For manners 1. If either we in these later daies should have some allowance above these first Apostolicall Churches for the Church is compared to a ship the which the more it sails upon the sea the more it is subject to leakes to a house that with oldness doth decay and grow to ruine c. See Morney of the Church p. 38. we confesse that the Lord hath much against us both of sin and errour disorder prophanesse blasphemy and heresie but consider all this cannot unchurch us this may de jure provoking the Lord to remove his Candlesticks away from us except we repent but while we have these I mean his candlesticks Word and Ordinances our corruptions cannot de facto make us no Church nor yet a false no more then it did the Church of Corinth unlesse there have been something revealed from heaven since then that hath placed the essence of a visible Church in the conditions and manners of the members thereof which if we pray when where and how 2. For matter of government indeed of late we were under Episcopacy all whose appurtenances savoured of Antichrist yet could they never denominate our Churches Antichristian Churches while our doctrine pure our heart was sound though our heads did ake for just so it was with the Church of the Jews in our Saviours time the Rulers were rebellious the Priest corrupt yet notwithstanding their doctrine pure our Saviour accounts them a true Church and accordingly advises his own Disciples to joyn unto them as before we shewed the doctrine heretofore among us is still extant and none can pick any materiall errours in it our Episcopall service Courts tyranny c. were very grosse yet not inconsistent with true â—â—â—â—rine and much lesse doubtlesse with true Churches 〈◊〉 were even then when such like abuses were highest ever acknowledged sometimes defended by preaching and printing against the Brownists as is very well known by those very men that touching our corruptions were Non-conformists But suppose we should give you what you beg for that our Churches then under I mean the Episcopall government were Antichristian thereby what gain you must we be therefore Antichristian still God forbid Are we not reformed at least so far from that very thing for which you impleade us Are not Bishops gone their Courts and Service-book and all their dependencies gone along with them I hope then we are not Antichristian still because you and your brethren were Heathens and Infidels before you were dipt are you so still that you will say is but poor reasoning what then is there left to make us Antichristian You will not say Presbytery for that will be vain vainer then vain since as it can never be proved Antichristian so neither are we yet governed by it And as there is nothing in our Churches in England to 2. Nothing wanting in them make them false so is there nothing wanting in them to make them true now we can be pretended to want but 3. things that are necessary to a Church Church-governours Church-government and Church-Covenant Now as for Church-governours we have so many of them as the being of a Church though not as the well-being of it requires since the form of a Church consists in Ordinances not in Discipline and we have sufficient administrers of them who rule over us by speaking to us the word of God Heb. 13. 7. 2. As for Church-government in some places in some branches viz. of discipline 't is wanting among us but the want thereof cannot unchurch us for the Church of Corinth wanted the same Cap. 5. and yet is saluted as the Church of God 3. And lastly We want not either a Church-covenant since the word of God requires it not 2. Since we have it implicitly though not expresly for we must have some agreement or other who walk together in the same fellowship for how can two walk together unlesse they be agreed 3. Besides our Brethren of the Congregationall way that are so much for this Covenant account us true Churches though we want it and should have it What want we then yea what have we not have we not the Sabbath Word Prayer Sacraments and Censures too in many places with us however what want we essentiall to a Church who have matter and form matter in that we have both reall Saints to gratifie you and visible professors to satisfie us Touching the qualification of church-Church-members in generall and of our own in particular sufficient hath been said before and for the first constitution of our Churches in England though that be nothing to our present condition we have largely cleared it in the debate related and printed after the Sermon Arg. 2 The Churches that are now in England are the Churches of God because they are in Covenant with him Cause in Covenant Psal 50. 5. Now the consequence here will not be questioned however it is Analogicall upon that Text Gather my Saints together unto me allye that have made a Covenant with me c. implying hereby by being in Covenant with God they are really a Church for that they have a right to be an Actuall Congregation But the Assumption hence viz. That we are in Covenant with God cals for proof which is easily performed by three Arguments viz. because we have the Seal of the Covenant the word of the Covenant and the blessings of the Covenant all which we shall finde not only to prove us in Covenant with God but immediatly to conclude us a Church of God too Then first We have the seal of the Covenant the Sacrament 1. Having the Seal of the Covenant of Baptism which in its predecessour Circumcision was called the token of the Covenant or a token from God whereby they should know themselves to be in Covenant with God and this token or seal was called by God and commanded by him to his people under the name of the Covenant intimating to us that those that denied the seal denied the Covenant or exclude themselves from any interest in it as is the folly and weaknesse of too many with us in renouncing their baptism Now as this is the seal of the Covenant so is it
Church But as to their outward Call receiv'd in Rome there may be Rome not Antichrist before the Councel of Trent though Antichristian not wholly so more said than you can Answer and that is this That Rome was not so far Antichristian then but that she had some of the Ordinances of the true though not pure and that though she had plaid the Harlot before yet she had not an expresse and absolute divorce till the Councel of Trent When she by a publick deliberate Councel dis-own'd and razed the fundamentals of Religion which she had not done before that that makes me of this mind is Rome we say was not built in a day Reas 1 The Mysterie of iniquity that disease of Rome had its rise and increase Because Rome was not at her height of sin till that Councel before its state and so far its certain that she was not at her height before this deadly and desperate fit of the Councel of Trent as appears 1. Because those grosse fundamentall errours that are now so firmly laid in the Church of Rome by the Councell of Trent and which carrieth so great a stroak in the seating of Which appears because there was never so many and dangerous Heresies decreed before the Councel of Trent Antichrist there were not only complained of declaimed against by private single Ministers both in their Preaching and Printing but disowned by Decrees made against the most dangerous of them by publick Counsels and we do hardly read of any former Counsel that did not onely not establish all the Errors or the grossest of the Errors of the Counsel of Trent but that on the contrary did expressely declare against some one or more of the very worst of them There are six chief or Cardinal Errors of the Church of Rome The Popes supremacie the dividing of the Bread and Wine in the Sacrament allowing the people no Wine the Worshipping of Images the denyall of the Bible to the common people Justification by works and beleeving of Traditions Now these six were never established together by any Councel but the Councel of Trent Yeâ— 1. The Popes Supremacie was decree'd against by the Councels of Calcedon Affrick Milevi Constantinople and Basil 2. Communicating in both kinds was decreed by the Councel of Basil 3. The Divine Worshipping of Images was forbidden in the second Nicen Councel 4. The Councel of Nice decreed that no Christian should be without a Bible 5. And Thomas an acknowledged writer of the Roman faith in his time denieth Justification by works Ceremoniall or Morall 6. And we were never bound or commanded to beleeve tradition untill the Councel of Trent decreed it Now while Rome declared against or had not by councel decreed any one of these errours sure she was not at such a pitch of heresie or so deeply died with Antichristianism as now she is made by the councell of Trent where they are all and many more ratified as firm as hell can make them yea very much of Antichristianism was brought to Rome with the last of these errours touching tradition which she had not before the councell of Trent for the Church is built upon the foundation of the Apostles and Prophets the Scriptures and what doth weaken the Scripture more and consequently the foundation of the Church more then making tradition contrary to it a compartner with it in the Churches faith especially if we adde the abuse of originals the Greek and Hebrew Text preferring the latin corruption above them which was with such strictnesse and weight imposed by the Councel of Trent and never before The conclusion of the first Argument with the deniall of the vulgar to reade it Now Physicians do not count a disease in its state untill it have reigned to its full height and therefore how to condemn the Church of Rome as wholly Antichristian before Trent councel I cannot see the disease was daily encreasing upon her she seemed not however to be at the height or mortally sick before for from what hath been said the councell of Trent did desperately wound the Church of Rome in three respects 1. In that it did heighten and multiply her damnable errours 2. In that it did draw all the poyson into one entire monster and body of errour and presented it all to the world as the doctrine of the Church 3. In that these were more solemnly seriously deliberately publikely by the pretended representative of the whole Church as the work of years delivered ratified as the perpetuall doctrine of the Church which made the errors rather the errors of Rome Note though many particular persons were against then if all the members of the Church of Rome had held the same apart that is without a councell My second Argument to prove that Rome was not at the Because there were strange mottions towards Reformation in Rome before and somewhat effectuall state or height of this her disease till the Councell of Trent is taken from her strange motions all along after Reformation every age almost complained of abuses in doctrine and discipline and were so urgent and impetuous that they prevail'd to have a councell cal'd for to advise about a Reformation and every councell before this last for ought I can finde did some good and this very wicked councell the councell of Trent it self was occasioned by universall and potent complaints of corruption and errour and such was the power of the better people that the malignant party were forc'd to yeeld to call a counsell on which there lay great hopes being called indeed upon fairest pretences this I would inferre from hence that God had not wholly cast Rome off who doth not leave The conclusion while and where there is any the least appearance of hope of which it seems there was not a little in the Church of Rome till the Councel of Trent A second Argument to prove that there might be something A second Argument that Rome was a true Church till the Councel of Trent at least of Christ in Rome that she was not wholly Antichristian and no true Church till the Councel of Trent is taken from the concessions of most of our Adversaries in this thing the Brownists most of them acknowledge that the Church of Rome had true Baptism and some of them as Johnson c. held they had true Ordination too and such as broke off from Rome had not any need of the Repetition of either Now let us consider could there be true and valid Ordinances in a Church that was true in no respect could there do we think be Ordinances of Christ in a Church that was wholly Antichrist Suppose the Church of Turks should baptize In the Name of the Father Son and holy Ghost were that true Baptism if not then a difference must be made betwixt the Baptism of Rome and that and if so where lies the difference but in the Church and what is the difference but
that one is more Christian then another and then there is granted some Christianism and not all Antichristianism in the Church of Rome and she was at least before that wretched Councel of Trent a Church of Christ Now my conclusion hence is this That if it be granted that Conclusion Rome was a true though wicked Church before the Councel of Trent sate then our first Reformers had a lawfull outward call a lawfull Ordination unto the Ministery for were not they ordained Ministers of the Church of Rome and consequently of a true Church were not they ordained Ministers Reformatio Ecclesiarum per Angliam An. Dom. 1547. See more Sleid. de statu Relig. pag. 599. l. 19. by the Church of Rome before the Councell of Trent none can deny it and then we have a known visible succession of persons in the Office of the Ministery from the Apostles times to this day None may object That this is nothing to the Ministery of England for certain it is that the Ministery of England as may be remarkably observed had their Ordination if from Rome before the Councel of Trent sate for they with the Church of England broke off from Rome even while that councell sate Consider therefore these things Seven Considerables to clear the Ordination of our first Reformers in England You may reade those decrees in Sleidan they were made An. 1539. as pag. 346. and abolisht An. 1547. as pag. 399. 1. That Rome her self was a true Church and her Ministers true Ministers before the Councell of Trent sate and therefore much more the Churches in England were true Churches and the Ministery thereof true Ministers before that time 2. The Churches and Ministery of England in the time of that councell broke off from Rome abolisht her fatall decrees touching Religion demolish't the images and statues in the Temples and thus began the blessed Reformation in England even then while Rome was declining towards Antichristianism 3. Who then can choose but see and know that our first Reformers had I mean the Ministers their Ordination in a true Church from true Ministers and we from them unto this very day have had a succession of lawfull Ministers in our Churches and upwards from them ever since we bore the name of a Church which may I suppose be computed to be upwards of 1500. years 4. Moreover might Rome be said and acknowledged to be a true Church still though extreamly corrupted yet could not this blame but commend our leaving of her for we separate not from her as a Church much lesse as true but as a corrupt and Apostate Church that is we separate from her corruptions and from her only as we cannot joyn with her but we must partake of her sins and plagues Just as the Non-conformists who did not joyn in some acts of worship heretofore because they could not safely do it without having communion with corruption in it yet did not all the while disown our Churches or separate from them but in them only as Rutherford distinguisheth 5. But to cleer the matter a little further consider the Church as one universall visible Church of Christ and Rome to be but a member of it and so far as the state of Rome is Antichrist but sitting in the Temple or universall Church of God for though she would usurp her self to be the whole visible Church yet God accounts not so we see for she is but in the Temple of God though she would be as God there Now is it a sin for one particular Church to deny communion with a sister Church in those things wherein she offends both God and other Churches no doubtlesse but a vertue rather if one particular Church should deny communion with the whole visible Church bâ—sides her self in such a case Now Rome of right and in Gods account is but a sister no mother Church to the Church of England what authority she had over it was usurp'd on her part and utterly unlawfull if yeelded to on ours Now had the sister in the word denied to commit that folly with her brother and escaped his hands by flying from him she had done virtuously then also if England broke out of the hands of her sister Rome and would not commit that Adultery with her she hath praise of God for obeying his will and command If a sinner entice consent thou not One particular Church bears some Analogy to another like that of a member of a particular Church to another member of the same two particular Churches are members of one universall as two particular members are of one particular Church Now therefore if a member of a particular Church must not partake of the sin of another member no more must one particular Church of the sinne of another Again so a particular Church may not joyn with the sinnes and corruptions of the universall no more then one member may joyn with the Church of which he is in any sinne or errour whatsoever In We leave Rome in two things two things the Church of Rome is forsaken by us 1. In her corruptions and superiority of us in neither of which without sinne and losse could we joyn with her or yeeld unto her Now what hath been said upon this particular as it serves to pleade for oâ—r lawfull distance to the Church of Rome though she should be found to be a true Church still so also to maintain the practice of Luther c. who left the Romane Church before that wretched Councel sate we so much speak and complain of 6. Nor can there be any thing of moment urg'd from any interruption of Popery since against our Ministery or Churches in England could it be granted that the Councel of Trent did wholly and fully make Rome Antichrist for the Protestant Religion flourish'd from Henry the eighth's through Edward the sixth's to Queen Maries Reign indeed she made havock of the Churches however she reign'd but four years and four moneths and what of Popery she brought among us was by force so that by Q. Elizabeths gentle commands we easily reduced our selves to our former profession of the Protestant truth however what could this short sword effect as to the cutting the line of succession of true Ministers none can think that all were butchered but that many of our Ministers and people too did temporize throughout her Reign not daring to suffer for the truth secretly beleeved though not openly professed by them as by others * And as to this worst of the cases Johnson the Separatist himself helps us observing that in case of Idolatry in the time of the Law the Levites and Priests that had revolted upon Repentance kept their first functions without any new anointing or imposition of hands and for this hâ— quotes many Texts Again many other Ministers might be blinded and fall away in time of persecution for advantage sake who yet being ordained before Queen Mary lawfull Ministers might out-live both
an apparent Seal to his Commission to make its authority known to such as question it but this is our comfort that we can say without boasting the Ministery of England in every age can say to our Churches to our Friends and Enemies Ye are the Seal of our Apostleship God hath Sealed our Commission in your Conversion and Confirmation in your increase in knowledge grace and comfort in your perseverance to the end though through Fire and Sword when occasion of Martyrdome or Persecution hath called you to it thanks be to God for so good a Seal both of your Redemption and our Commission which the Devil or his Instruments shall never be able to Cancell Now consider in a word and I have done with this Can we as I have shew'd have the Ordination of Christ and yet be Antichristian Can we preach and uphold the Doctrine of Christ and be Antichristian Can we to conclude doe the work of Christ and yet be Antichristian Truly whom these things will not satisfie I must leave unsatisfied CAP. V. That they are guilty of a great sin that presume to preach without a Call THus we are come to the fourth Conclusion for if our Churches as we have proved are true Churches and the Ministery of them true Ministers as our very adversaries cannot but grant if they will but acknowledge themselves or God their own principles are Gods Word then there is a The sin of unsent Preachers great and heavy sin lying at the door of all such as doe offer to preach publickly without a Call What! Preach without a Call in true Churches that are blest with a true and setled Ministery Was ever such a thing heard or read of that was not pursued and overtaken by some horrid judgement O who can think of the sad effects that this one piece of mad disorder hath wrought upon this poor land of ours without an amazed bleeding heart it hath put the Foundations out of frame and what can the righteous doe But shall not God be avenged on such a Nation as this I wonder the earth doth not open again and swallow both them and us up quick Was not the sin of Corah and his Company just the very same with the sin of these men viz. A contemning of Gods Ministers and was not their plea the very same viz. That all the Lords people are holy the sons of Levi take too much upon them Then ô then what patience is it that bears up the earth under these men that holds the heavens from falling upon them and dashing them down into hell that they yet perish not in the gain-saying of Corah But there are spiritual judgemâ—nts somewhat more sutable to spiritual times which I fear are prepared for these men to be cast into a Gulf though not of the earth of error which is worse to be given over to a reprobate mind and strong delusions to believe lies For I must needs observe that they so soon as they fall to this trade of Preaching they presently vent most dangerous errors Whence I conclude that none dare presume to preach unsent but men of such erroneous and desperate principles these men are of or else God punisheth this their disorderly sin with delivering them up to such strong delusions as they are in which I am indeed inclined the rather to believe because such was the punishment of the Jewish Nation for the likâ— sinne and what was that but a killing the Prophets and stoning them that were sent unto them A rejecting Christ in the Ministery of the Gospel And what was the judgement that fell upon them for this their sinne even that that hath remained as a Plague to their hearts for above this sixteen hundred year And what was that Read Romans 11. 8. and see how like it is to that which these men though past-feeling labour under God hath saith the Text given them the spirit of slumber eyes that they should not see ears that they should not hear O heavy judgement and so much the more that it is insensible God hath given them the spirit of slumber and now I wonder not why they pretend to dream dreams but alas they slumber with their sences lockt their eyes are shut their ears are stopt they are in a maze not knowing where nor how they are nor what they would have possest and troubled with the restless spirit of Giddy slumber They strongly perswade themselves and others that their eyes are open and they see such things as no men see when alas what they see is but a vision of the night the work of inward phansie only and their eyes are shut all the while and such is their misery though men cry to them and in their very ears to awake and rouse them out of their dream their ears are heavy they cannot hear or they cannot hear at least of that ear Object But may not any Preach that are able Answ There is a known distinction or two that may end the controversie 1. We must distinguish of the state of the place wherein we are If it be that we are cast upon the Heathens Turks or the like where there is no Church nor Ministry there every man is bound to make known the Gospel of Christ so far as he may with prudence do Or again if Churches were not yet constituted though the truth of the Gospel was entertained by many we may grant without danger that then men without a formall sending may exercise their gifts in such a way as is not lawfull in a setled Church But in such a Church as ours is that is already constitute and hath within her a setled Ministry for private men to presume to Preach is such a notable sin in the Scripture that it is there condemned from heaven in as great a remarkable vengeance from God in Corah's company and the Nation of the Jews as any we reade of We therefore knowing the terrour of the Lord perswade our brethren 2. We must in a setled Church distinguish of Preaching publiquely and Teaching privately the later which consists in private exhortation reproof comfort counsel and the like every member in private conference ought to perform from a principle of love for the edification of the whole body but for the first particular of the distinction the thing we are only upon the publique preaching of the word it being an act of Office doth belong peculiarly to Church Officers and may not be assumed by any other let their parts and abilities be what they will unless it be in order as our Expectants to ordination and that by the leave and invitation of the Church wherein they are I mean by publike preaching a presuming to declare the minde of God by expounding and applying the holy Scripture in the place of our Assemblies before the Church in the seat of the Minister or any other For any private man or man uncall'd to offer this is great presumption condemn'd by the Scripture
THE CHURCHES and MINISTERY of ENGLAND True Churches and true Ministery Cleared and proved In a SERMON preach'd the 4th of May at Wiviliscombe before a numerous Congregation assembled together to hear the opposition which had been long threatned to be made that day by Mr Collier and others of his party who with the greatest strength the West would afford them were present at the Sermon Wherein were these Five things undeniably proved 1. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God or a true Church 2. That then the Churches that are now in England are Churches of God and true Churches 3. That then the Ministry of those Churches is the Ministry of God and the true Ministry 4. That then there is a great and heavy sin lying at the door of all such as do presume to preach publikely among us without a Call who have true Churches and a setled Ministry 5. And then they also must needs be guilty who forsake true Churches and a lawfull Ministry to follow and hear unsent preachers By FRANCIS FULLWOOD Minister of the Gospel at Staple Fitzpane in the County of Somerset Before it there is an Epistle and Preface shewing the Manner and a Narrative subjoyned shewing the Substance of the Dispute after the Sermon both which lasted nine hours Set forth by the Ministers that were at the Dispute and Attested under their Hands LONDON Printed by A. M. for George Treagle at Taunton and are to be sold at London by William Roybould at the Unicorn in Pauls Church-yard 1652. TO HIS Honoured Friend Collonel JOHN PINE A Member of Parliament and one of the Commissioners for the Militia of the County of Somerset Honoured Sir TRuth though above this sixteen hundred years of age and hath learned long since to stand alone yet experience hath found it doth ever goe the better into the world when imboldened with the care and gracious protection of a nursing Father and I need not dawb with untempered mortar to tell the world what the whole West of England well nigh knows that the potent influence and pleasant shade of so noble a Tree will better protect and secure those truths against all the heat of present opposition then these poor contemptible following Leaves can do Now Blessed be the God of Truth that hath inclined your heart to own his truth and more particularly to embrace an opportunity wherein you may do his shaken Churches throughout the world so great service a bold expression I must needs confesse yet Worthily Honoured Sir give me leave to be bold and I shall adde That there is nothing more certain then this that these mens principles we speak against would at once strike down I say not the credit but being and truth of all the Churches and Ministery and Ordinances of Christ that are either now or ever have been in the world since the Primitive times and who is not affrighted from horrid principles But since the designe lies so deep I beseech you Noble Sir to consider a little who they are that undertake it and with what Engine they think to effect it First Who and what are the men of so great an adventure Methinks Fame should carry them to be mightily skil'd in the Originall tongus or deeply read in the History of the Church whereby they had discovered something there that was never found out before or some Saints or Angels or Christs sent down from heaven to open some truths that had been lockt up and kept secret from the Church for so many hundred years but alas they pretend not to be any such but what are they even men of like infirmities with us and in a word no betterthen the Apostle describes unlearned unstable wresting the Scriptures But surely they have some weighty Arguments though the men be weak they would never undertake so great a design as to overthrow all Churches Ministers Ordinances and that ever since the Apostles times unlesse their Engine were somewhat answerable O yes they have allowed Infant-baptism Ministers that baptize infants are Anti-christian Members that were baptized Infants are Anti-christian and consequently Churches and Ordinances are all Antichristian Ah poor shift and yet you have nothing else will hold an Argument but this Let me now in the Name of God and all the Churches entreat these men to consider a few things or answer a few brief questions touching Infant-baptism and then they will see how desperate and unadvised they have been in a matter of so great moment 1. Suppose we should grant the baptizing of Infants an Errour May not the true Church erre may not the whole Church erre may it not erre in judgement and then what doth hinder but it may erre in practice too and yet be still a true Church to affirm the contrary is rank Popery Again If the Church may erre it may erre in circumstance without dispute and what is the errour of Infant-baptism if it be an errour more then a circumstantiall errour for have we not ever kept the substance of it the matter water and the form In the Name of the Father Son and holy Ghost how then I pray you can the errour of Infant-baptism destroy our Churches or nullifie our Ministers or â—â—her Ordinances 2. But alas who told you that Infant-baptism was an errour before the Anabaptists of Germany did who told you when this errour came first into the Church What Precept or Precedent have you against it in all the Scripture or what command have you to shew for the baptizing beleevers only alas poor men who among you dare answer to any one of these questions and how then wilt thou be able to answer them all and much lesse can you warrant the desperate conclusions you have built upon so weak so tottering a foundation But why do I trouble these poor men alas they are but the weapons and Organs of Jesuites who play their game under these mens cloaks Methinks I see them instilling their damnable doctrines into these mens ears and venting them again at their mouths how naturally do all the abominable errours of these our times if you follow them a little kindely saluting each other and joyning in one stream tend and flow to the Sea of Rome the Seminaries are sowing their Tares among us which indeed spring too fast all the Land over and if they be not rooted up and stopt in time the Pope it 's to be feared will shortly reap too large a harvest among us in England which Canterbury I remember warned us off who know more of their plots and methods perhaps then he should or we do in his speech upon the Scaffold Honoured Sir give me leave I beseech you to point a little at the Jesuites drift as I conceive among us His generall last end is to advance the Pope and bring in Popery which hath been hatching many years The means he makes use of for this great end is to
it consists of one Congregation or more as the Church at Jerusalem Smyrna Thyatira c. and so in the text the Church of God at Corinth So far then we are come having found this Epistle sent to a Church and that a Church of God and the Church of God at Corinth too There is now but one main thing behind but that indeed is a main one namely the qualification of this Church of God at Corinth which is blaz'd before us in the following words to them that are sanctified in Christ Jesus called to be Saints These words do plainly intend the matter or members of the Church at Corinth because all others are expressed afterwards with all that in every place c. and also what these members are viz. of two sorts Saints indeed such as are sanctified in Christ Jesus and such as are called to be so though indeed they be not so for many are called and few chosen many are called to be members of the visible but few to be members of the invisible Church for they are not all Israel that are of Israel Or else if you leave out those two little Rom. 9. 6. words to be which the English supplies it may seem to be thus the words to all that are sanctified in Christ Jesus are expounded by these latter words called Saints q. a. to all that are sanctified or should be so that bear the name the form though they want the thing and power of holiness and sanctification one of these two choose which you will must needs be the meaning of the Apostle here which will be most cleer if we but once think to whom and for what end he writes this Epistle to the Church at Corinth and on purpose to reprove them too and that for such gross and vile corruptions as he knew and we confess are even inconsistent with true sanctity faith and holiness though not incompetent to a true Church as is plentifully manifest through his Epistles c. which I shall reduce and set before you under three heads 1. He reprooves them for the breach of the Laws of soberness Sins of the Church of corinth in the two gross and known sins gluttony and drunkenness cap. 11. 21. 2. Of righteousness in their divisions envyings strifes cap. 3. 1 2 3 5. and worse in incest too cap. 5. 1. 3. Of piety and holiness living neither godly righteously nor soberly And first in defect I mean in discipline which appears by their mixt and disorderly fellowship not casting out the lewd and scandalous rout cap. 5. with 11. as also abundantly in excess by schism one despising Paul and another Apollo cap. 3. 4. Heresie denying the resurrection of the body 2 Cor. 15. Idolatry 2 Cor. 6. with to conclude a most egregious prophanation of the holy Table through ignorance gluttony drunkenness c. cap. 11. 21 c. Now doubtless all these great and gross corruptions foreknown to Paul and even just now with this very Epistle about to be reproved by him in thus Church he could not so grosly bewray his flattery or sin so deeply against his knowledge as mean to call them reall Saints all Saints that were the members of it Yea from what hath been said we must conclude 1. That they were not all reall Saints 2. Nor yet all visible Saints though indeed called to be both of these Some true beleevers there were among them some visible Saints not true beleevers those are both likely but this is certain there were many vile and openly prophane and scandalous persons among them and as certain also notwithstanding them Paul salutes them as the Church of God Notwithstanding he fore-knew and intended by this his Epistle to reprove all those grosse and abominable sins you have heard yet here and behold his salutation runs To the Church of God at Corinth CHAP. II. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God FRom the Text thus opened we descend to inferre some seasonable Points which like unto a chain though every link be not fastned immediatly to the first we shall finde have a plain and kindely dependance each upon other and they are these 1. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God or a true Church 2. That then the Churches that are now in England are Churches of God and true Churches 3. That then the Ministry of these Churches is the Ministry of God and the true Ministry 4. That then there is a great and heavy sin lying at the door of all suchS as do presume to proach publikely among us without a call who have true Churches and a setled Ministry 5. And then to conclude they also must needs be guilty that forsake true Churches and a lawfull Ministry to follow and hear unsent preachers I shall be as brief and plain as I may upon each of these in order 1. The first of these immediatly depends upon the text explained Scandalous persons in a true Church for if there were prophane and scandalous persons in the Church of Corinth and yet notwithstanding she bore the name of the Church of God it must immediatly and naturally follows that there may be prophane and scandalous persons in the Church of God there may be I say but I mean de facto and not de jure I confess they ought not to be there but if they be they do not unchurch the assembly wherein they are they are the disease and trouble of the Church but not its death indeed such gross and vile corruptions as we have found to have been in the Church of Corinth are as inconsistent with a pure Church as boyls and leprosie with a pure body but yet for all as the soul doth not presently leave and disown the body for any disease except it be mortall so neither doth Christ his body the Church Both the naturall and misticall body may be true though very corrupt and what I have before asserted is undeniable viz. That a mixture of profane and scandalous persons with reall Saints is not inconsistent with a Church of God or a true Church for we see in the purest times in the very time of the Apostles themselves as soon as ever the seed was sown tares are mixt as soon as ever the Churches are planted they are thus diseased many corruptions are known to abound in most of them and yet all of them are owned none denied to be Churches of God even by the Apostles If this instance of Corinth be not sufficient consider the Church of Thessalonica Galatia Ephesus Pergamus 2 Thes 2. Thyatyra who had the mystery of iniquity already working who suffered themselves to be soon carried away to another Gal. 2. 3. Gospel who had lost the first love who had those that maintained the doctrine of Baladm with the heresie of the Nicolaitans Revel 2. 3.
As if Christ should say join your selves to them though wicked and prophane yet they are a true Church But how is that known why their ministry is true they sit in Moses chair But how doth that appear because their word and doctrine is true though their lives be wicked hear them but do a very cleer Note of the Catholick Church provided by lawfull Ministers Princ. dort c. 22. what they say not what they do And answerable to this is our Saviours rule for triall of Prophets By their fruit that is by their doctrine ye shall know what they be whether true or false preachers of the sound and orthodox truth is both a means and a mark a means of gathering and strengthening or confirming or keeping the Churches thereby together Now as the preaching of the word is a means to gather and constitute Churches at first so it being usually occasionall only it is not said to be a mark of the true Church but being gathered by the word and church'd by Baptism the ministery setled and fix'd as was said among them becomes an essentiall mark of the true Church Not only of the teaching which it doth immediatly but of the professing Church also since who can say where the true Church is but where the true doctrine and ministry is fix'd and setled and therefore we shall never read that God did ever divorce any Church though she deserv'd it long Rev. 2. 5. Nulla possit ◠schismatius fieri tanta corruptio i. emendatio quanta est schismatis pernities if the doctrine of faith be sound Tert. de praes cap. 6. Si confessio ejus convenit cum Scripturis verus est Christianus sin minus falsus Chrysost before untill he removes his candlestick from them Which is most remarkable in the Jewish Church who while a Church God did not deal so with any Nation neither had the heathen knowledge of his Laws and the Apostles are charged to preach the Gospel to none other and who continued without all doubt to be a visible Church of God untill the course or the ministery is turned from her to the Gentiles then and not till then God cut off the Jew and ingrafted the Gentile 2. There is another chief mark of the visible Church which lieth on the Receivers part I mean as before the Preachers so here the professours of the truth My sheep hear my voice saith Christ that is my reall sheep hear my doctrine really and my visible sheep apparently and visibly so that a people baptized professing the true doctrine of Christ and visibly united in the publike and constant hearing and receiving the doctrine of Christ from the true Ministry are a true Church and are hereby known to be so I say this profession is visibly when the company do openly and visibly own and professe by frequenting the publike Ordinance of hearing the true doctrine and sufficient to discover them a true Church though very corrupt in other regards Now each of these the setled Preaching and constant receiving by publike attending the doctrine of Christ are very good marks of a true particular visible Church and in both together I conceive consists the form of the same viz. in a fixt and constant visible fellowship with God and each other in the sacred Ordinance of preaching and hearing the doctrine of Christ and from this a Church may recede and die two waies being starved to death through a Famine of the Word with the Church of the Jews 2. Or else being poysoned to death by contagious doctrine with the Church of Rome Object 'T is but weak to object That the preaching or hearing of the Word may not be marks or contain the essence of a true Church because these are common to Infidels Answ For the Preaching and hearing of the Word as common with Insidels is occasionall only as it was with Athenians and Paul but as it is an infallible mark of the visible Church 't is as before fixt and setled and in that as occasionall preaching and hearing of the Word is the only proper means of gathering Churches so where it hath so far wrought and prevailed as that it is become fixt and constant with any people it is to me a certain mark of gathered Churches provided alwaies submission hath been made to the Ordinance of Baptism To which I subjoyn this argument That which doth formally constitute or make a member of a Church doth constitute or make a whole Church But profession of the faith doth formally constitute a member of the visible Church and therefore the whole visible Church since the whole here is made of parts of the same nature visibility denominateth the parts and therefore the whole of the visible Church as true faith is essentiall to a member of the Church invisible and profession of that faith to a member of the visible so truth of faith doth constitute the invisible Church and profession thereof a visible Church according to the rule quae est ratio constitutiva partium est etiam constitutiva totius Quest But what shall we think of those Churches then that in time of persecution lose their Ministers so that the publike means of visible profession is gone Answ I answer Such cease not presently to be true Churches for while they own they professe the truth and profession we have shew'd is a good mark on the peoples part 2. While they desire the same they have a right thereto and enjoy this publike communion in its first act though they want the actuall administration and enjoyment of it 3. But considering how much of the form of the Church Ecclefia est unius cōgregationis cujus membra inter se combinantur ordinariè conveniunt uno in loco ad publicū Religionis exercitium Ame. Med. p. 215. 2. 2. consists in this publike communion together I cannot compare such a people better then to a man in a swound in whom for a time the soul the form ceaseth to perform its formall actions though it be not yet severed and gone from the body yet if such a fit as this continue Physicians tell us 't is very dangerous and experience reckons it a sure infallible sign of death even so when Vision fails the People perish CHAP. III. That the Churches that are now in England are Churches of God THe next conclusion doth naturally follow and closely and immediatly depend upon the former for since as we have found a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God or a true Church Then our Churches that are now in England are Churches of God and true Churches I dare not say they are pure and much lesse perfect yet I Our Churches true Churches doubt not to prove them true Churches but by Churches I mean not though I highly commend that hand of wisedom that made the parochiall difference the Parishes here or at least not as under the notion
also the door of the Church for persons though really converted by the preaching of the Gospel and the Children of Beleevers born in the Church are not though virtuall actuall members of the visible Church before Baptism which seems to be built upon the known Text Go disciple all Nations baptizing them that is disciple not by teaching only not by teaching properly but by baptism the participle using to signifie the manner of doing Go disciple but how must we disciple why as before by circumeising so now by baptizing and in this Commission in Matthew to the Apostles the Commission given to our Father Abraham is but enlarged 't is the same * The Sacraments of the Jewish Church in substance were one and the same with our Sacraments Heb. 13. 8. 1 Cor. 10. 1 2 3. Joh. 8. 56. Joh. 6. 50 51. Col. 1. 11 12. 1 Cor. 5. 7. all say this except Papists Anabaptists Arminians and Socinians for substance though it differ in circumstance the work is the same to disciple and make up Churches though the matter is larger Abraham chiefly that one Nation to come out of his loines together with all that would joyn as proselytes and the Gospel Ministers must disciple all nations i. so far as they can and the nation will submit unto them Abraham was commanded to disciple by that initiating ordinance of Circumcision and the Gospel Ministers by this of Baptism indeed there is teaching prerequisite to prepare and fit men out of the Church for the ordinance of Baptism and so much was requisite to make men proselytes for Circumcision which thing makes it cleer that not only Abrahams naturall seed had right to this Ordinance or that his seed were circumcised as his seed but as they were capable of being members of the visible Church and therefore we finde that when heathen people were willing to become members of the Church they had the Ordinance of initiation Circumcision to enter them in and not them only but their children also which is a cleer pattern for the Ministers of the Gospel towards the Gentiles How shall we behave our selves to them why we have commission to disciple them But how why as the Ministers of Law did proselytes Gentiles before us by Circumcision so must we now by Baptism but whom among them why as they before us the prosely to Gentiles and their children too so must we also disciple by baptism the nations of the Gentiles and their children too so far as they submit themselves and their children to the Ordinance of Christ But I must return Baptism wee see is the door of the Church which further appears by Joh. 3. 5. Except a man be born again of water and of the spirit he cannot enter into the Kingdom of God this Kingdom of God I conceive to be the Church for Christ is telling Nicodemus here of earthly things and you may conceive the Church invisible or visible if invisible here is a door to let you in the baptism of the spirit and regeneration reall if visible here is another door for that too the baptism of water a regeneration visible a man may be born again i become a new man two waies and accordingly may have place in the Church two waies he may be born again indeed by a reall work of the spirit within and thus becomes a member of the invisible Church or else a man may be born again in shew only from a visible member of the world and the divel discipled by baptism and made thereby a visible member of Christ and entered into the visible Kingdom of Heaven the visible Church which indeed is sometimes first according to the order of the words except a man be born again of water and of the spirit he cannot enter into the visible or invisible Church the Kingdom of Heaven Now to end with this it cannot be denied upon a good ground but we in England are a discipled nation and are entered into the Kingdom of Heaven the visible Church being born again by water Neither have we the seal only for we have the writings 2. And word of it Church is built upon the foundation of Apostles and Prophets too not only a pledg or token of the bargain but the word of the Covenant also the Scriptures in purity and the Ordinances of them in power and fullness which is undeniable and therefore we have the Covenant Deut. 4. 13. Heb. 9. 4. also above all reasonable contradiction and therefore we are the Churches of God for full satisfaction To * Rom. 9. 4. the Jews belonged the Adoption glory and Covenants but how does it appear because to them belonged the giving of the Law and the service of God And what advantage had the Jew by being a Church above the Gentile that was none why much every way but chiefly because to them were committed * Rom. 3. 1 2. The walls of the Church have their foundation in the Names i doctrine of the twelve Apostles and is therefore the pillar and ground of truth Rev. 21. 14. the Oracles of God shewing that they were a peculiar priviledge to and a distinguishing character of the visible Church for God sheweth his word unto Jacob his Statutes and judgements unto Israel and hath not dealt so with any nation that is among the heathen that have no Church Psal 147. 19 20. compared with Cant. 1. 7 other nations doubtless might have the Bible among them as we at this day have the Turkish Alcoron but here lay the difference God did not shew promulge or preach his word to them it was not with them as the Oracles of God the word of the Covenant to them Gospel Ordinances are a great part of the outward administration Ubi est fides illic est Ecclesia ubi non est fides ibi non est ecclesia Chryso of Gospel Covenant where God is pleased to hold a visible communion with us and we with him as before and so long as we have these we are no doubt in covenant with God and then a Church of God And to make all sure we have the peculiar blessings of the 3. And the blessings of it covenant which God bestows on none but such as are in covenant with him his own Churches These are chiefly three the blessing of his spirit of his providence and of his people the first is inward the two later outward but all spirituall and all speciall and peculiar blessings but of them in order The first and inward blessing of the Covenant is the blessing 1. Conversion I mean not only the common convictions enlightenings with the knowledge of the Gospel which is indeed peculiar to the Church however but the speciall blessings of the Spirit of God accompanying his word for the work of conversion in the hearts of our hearers This I make an infallible Mark of the truth of our Churches Conversion ordinarily wrought in our Churches Conversion may be
due time administer'd to you in a true Much lesse Ministers Church by a lawfull Minister for the bare repeating of it by one that is neither a Minister nor member of the true Church O which way can you then become true Ministers or be allowed so to be by any lawful Church out this should seem to be according to your principles which is so agreeable to many of your practices I mean to be Preachers before you are Christians there are two fellows within our knowledge here within a few miles of this place that were publike preachers and one of them to my knowledge hath taken a Church a Parish a Pulpit upon him for a long time and yet were not rebaptiz'd though long before against Infant-baptism till about a moneth ago I do not affect to relate such stories but the passage was so full to my present purpose though so gross and ridiculous I could not hansomely leave it out Then no wonder if all Christian Churches and Christian Councils renounce and condemn such unworthy preachers as you are while we have the commendation allowance and liking of all the reformed Churches in the world and may commend our selves to you and to all people else without vainglory as judged worthy by the spirits of the Prophets whom all the Churches of Christ salute a thing not sleighted by modest men A third particular that men may justly look for in the Ministers 3. A being fixed and setled in the Church 1. In place of the Gospel is that they be fixt and setled and this may commend the Ministers of England above their opposers who are not fixt either with regard to place or time 1. With regard to place we are fixed stars in the hand of Christ having our station and place in the body of the Church every one knowing his particular people and flock over which he is made an over seer while since the Apostolicall times such a steering Ministery was never known in a setled Church not under persecution that could make a lawfull president for our wandering Comets these itinerary ubiquitarian opposers of ours Indeed a setled Church of Christ may sometimes appoint Note some able men whom with safety and prudence they may to preach the Gospel among the heathens or upon some notable exigence and want of Ministers in a true Church that might bear the name and perform the Office of Itinerary Ministers yet in such an extraordinary case as this these men should be sent by the Church and have their bounds and limits too But our Itineraries are without all order bounds and calling but what they allow to themselves and never remember themselves to be in a constituted Church wherein indeed though the labourers be few yet is there no such extraordinary need of such preachers as they 2. We are fit in regard of time while they in all ages that 2. Of time have known such men have risen and fallen risen and fallen risen and fallen like the proud inconstant waves of the sea in a storm raving raging roaring and dashing against the rock the Church the fixt and abiding foundation of our house untill they dashed themselves to pieces fiaming out their own shame and fretting and chasing themselves away into ayr and nothing while the Church of Christ and the setled Ministery hath stood as mount Sion that cannot be moved throughout both storms and ages The Scripture doth more then allude to the difference in hand describing them thus false prophess shall arise 1 Cor. 12. 28. but the lawfull Ministers of the Gospel thus He hath set them in the Church 1. False prophets shall arise i. actively arise Acts 3. 1 Joh. 4. 1. of their own accord raising up themselves while the true ones are passive such as the Lord God shall raise upto us Like to this is that other expression there are many false prophets gone out of their own accord running before they are sent while the true ones stay for Commission and mission for how shall they preach except they be sent yea and thrust out too sometimes 2. False prophets shall arise i. from beneath while the true ones with Paul have their call from Heaven and come down from above as Eliah's mantle and the gifts and blessings of Christs Ascension 3. False prophets shall arise i. of a sudden and unexpectedly while the true ones God hath set i. fixt posuit hath placed in the Church to the end they Eph. 4. Mat. 28. 20. may abide by the blessing of his presence and fellowship with them to the end of the World Now let it be supposed that the scale is even in other respects yet doubtless there 's something of weight in this in the balance of reason indifferently carried for who doth not value staid constancy before uncertainty upstart novelty may please the vulgar while the old and standing truth will onely satisfie solid men The fourth and last particular thing I shall mention here that men may expect in the Preachers of the Word in a Christian Allowance and order from a Christian Magistrate Common-wealth is allowance and order from the Christian Magistrate Which we have and you have not you know well enough that the Laws of the Land and two Ordinances of Parliament never yet repealed are against you so that the disorderly practice of publick preaching by men unsent is is a breach of the Laws of the Land which is manifest sin by the Word of God unlesse the same word doth command you to do what the Magistrate forbids which I am sure you cannot and think you dare not offer to prove but as for us the setled Ministery of Christ in England 't is known to the world we are own'd and authoriz'd by the Christian Magistrate which is more my brethren for the clearing of our call in a Christian Common-wealth then you imagine yea that something is necessarily to be done by the Christian Magistrate for the full and regular Ordination of Ministers is jointly agreed on both by Calvenists and Lutherans Pralatians Presbyterians and Ames the head of the Congregationall way and certainly such as deny it are in this particular no good friends to Ministers or Magistrates to make such a distance betwixt them * Caution The particulars of a Ministers regular call but take heed I say not the power of ordaining is held by them or by us to lie in the Magistrates hands yet they and we say that in a Christian Common-wealth something belongs to the Magistrate to do in order thereunto the Lutherans whom you applaud so much for the making of a full and regular ordination Place some-what in the hands of all the three Orders Classes or Estates as they term them viz. the Ministery Magistracy and people Cura etiam us omuia speaking of the Ministers call rectè siant pertinet ac Magistratum Ames de consu lib. 4. cap. 25. num 27. and to the Ministery they give
if they had said by what authority do or may we preach why do not doubt saies Christ My Father sent me and in his sending me he gave me Authority to send others As he sent me so I say or by that I had power to send you and give you power to send others He sent me to preach and ordain I send you to preach and ordain and do you send others to preach and ordain c. therefore we finde the Apostles executing their Commission accordingly along as occasion requires Paul sends Timothy Titus c. bidding them ordain and so successively to the end of the world which thing is most plain in the Text we are upon with regard to the persons ordaining and ordained Persons ordaining are Prophets and Teachers and persons ordained in this ordinary sending what power receive they they are sent 't is most apparent by an ordinary sending and what to do I pray you why to preach ver 5. and to ordain Elders in every Church c. 13. 23. clearly intimating that Ministers by their very Ordination have power to ordain as well as to preach 4. If a Presbytery have power to ordain then ordinary Ministers have power to ordain for a Presbytery is nothing but a Colledge-combination or company of Presbyters or ordinary Ministers But a Presbytery hath power to ordain for Timothy was ordained by the laying on of the hands of the Presbytery Object But there were Apostles in these Presbyteries Answ What if this strengthens the Argument if rightly considered for if it was counted an act of the Presbytery when Apostles were there it appears that the Apostles joyning with ordinary Elders acted as Elders and not as Apostles or extraordinary Officers there being Apostles in the Presbytery that doeth ordain and yet Ordination is said to be done by the Presbytery cleerly shews that Ordination is a proper act of an ordinary Presbytery and not of Apostles as so and to make it out of doubt Ordination is defin'd in that text to be the laying on of the hands of the Presbytery But this hands me to another Argument 5. If ordinary Officers had a hand in Ordination in Apostles times much more and safer may they ordain now there are no extraordinary Officers among us The minor implied is already proved and for the consequence I say much more but how so why because à pari the people where there are no Ministers to do their work have power to Ordain by the warrant of necessity then much more ordinary Ministers may now there are none extraordinary left if they as so had a hand in Ordination by the like warrant and law of necessity And now that that confirms me about all doubting touching the Ordination of ordinary Officers is the practice of the primitive Churches next the Apostles and so down along through all ages and Churches to this day without interruption or contradiction unless by a few inconsiderable men as the Seekers are Thus we have shew'd what Gospel Ordination is and in Conclusion whose hands the power of ordaining lies it is a setting men apart with fasting and prayer and laying on of hands by preaching Elders which is indeed in every jot and title of it the very same with the Ordination allow'd and practic'd in the Church of England time out of mind The additional Ceremonies and harsh Oaths are taken away and we now have nothing left but pure Ordination according to the word so that the word doth allow us lawfull Ministers because we have what the word requires to make us so Obj. To say we were ordained by Bishops is not worth the while for still there were ordinary Presbyters joyned with them and they themselves were no more but ordinary Presbyters though they thought themselves more their thought could not add one cubit to their stature whom neither Church nor State did ever declare to be a superior Order to other Presbyters But for this I refer you to Mr Seaman who hath given five Answers to this very Objection every one of which are so sound and solid that they are single and apart from each other abundantly satisfying See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. Object But the great Objection yet remains viz. That we must needs be Antichristian because by a line of succession we descended from Antichrist this indeed is all they have to say against our Ministery Answ There are two knots in the line of succession of the Gospel-Ministery to our times The first is as it passeth the bounds of the Apostles daies and this the Seekers tie but we have already dissolved it The other is in the passage of it from the Church of Rome to the reformed Churches as it lies in this objection Four Arguments to cleer the succession of Ordination made by Brownists Anabaptists c. which I shall now untie I shall touch but four Arguments for I am in hast every of which experience hath proved very effectuall 1. I judge it a truth not to be question'd that there hath been certain Ministers of Christ in the world ever since there were any and more certain it is that there were true Ministers in the Church of Rome when our first Reformers began to think of breaking off from her for there was conversion there else God would not have had a people there and conversion is the work of sent Ministers Rom. 10. 14 15. now can any man in reason think that those that forsook both Rome and her harlotry and obey'd that known command of God and come out from Rome were not the best of the Ministers there and so by consequence the Ministers of Christ if there were any which may not be doubted Yea therefore remarkeable providence did seal to their Ministery immediately upon their leaving Rome being used by God to preach that doctrine and presse that command Come out of her my people and to prevail with a great number to follow their steps and leave the whore And when God by them had drawn his people into the wildernesse he did feed them there by the same Pastors Rev. 12. 6 and 14. which helps me to conclude that as the best of the members leaving Rome were owned by God for the true Church so the first of the Ministers leaving Rome were acknowledged by God for the true Ministery every man abiding in that calling wherein he was called whether members or Ministers 2. Again It is not so much as question'd but that our first reformers had an inward Call and if their outward call be question'd it is no great matter since both we and our adversaries agree in this that in such a strait and a case so extraordinary as that was the people are bound to chuse and call a Minister and theirs is valid no man doubts in such a case and therefore the Call of our first Reformers may not be questioned by our opponents any more untill they leave their Principles since it was confirmed by God and the
not unto the words of the Prophets that prophesie Jer. 23. 16. with 21. to you they make you vain And why I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied A Brief Narration of the heads of that long yet happy Discourse betwixt M. Fullwood assisted sometimes with M. Wood M. Howe c. and M. Collier with the strength of his party in the West upon May 4. 1652. at Wiviliscombe commonly known by the name of Wilscome in Somerset-shire M. FVLLWOOD whose turn it was to preach there that day having ended the Sermon which precedes this Narrative the Adverso party flockt together as neer as they could to the Pulpit and M. Collier in the Name of the rest declared himself unsatisfied touching what had been delivered We desired them to have a little more patience and to attend the stating of the question touching the Ministery which M. How had on purpose provided for our Discourse that day in private they replied again that there was more matter in the Sermon delivered then we should be able to discusse that day they would not yeeld to the motion of the stating the question but with a kinde of violent importunity urg'd that the Minister that had preacht would maintain his doctrine to which at length we yeelded and bid them object having chosen Moderators M. Wood on ours and a Captain on their part Coll. M. Collier began to this purpose I shall go through the Sermon in order the first point was That openly scandalous and prophane persons with true beleevers were not inconsistent with a true Church but this I shall not meddle with Full. I thank you for that Sir yet if you have any thing against it I pray you say on Coll. No I will let that passe and come unto the second which was That the Churches of England are true Churches which I have four things to except against 1. That their constitution was false 2. Their members are false 3. Their Ordinances are false 4. Their Ministery is false Full. I deny them all and first I deny our constitution to be false and would have you prove it Col. You were falsly constituted in Q. Eizabeths daies for you were made true Churches by the civill power the command of the Queen and not by the Ministry of the Word as you should have been Full. That is denied for we were not reclaim'd from Popery by the Queens command without but with the assistance of the godly Protestant Ministery as History makes to appear and you cannot deny Coll. But did not the people turn for fear of the power of the Magistrate and I hope you will not say that the Cavaliers are good Subjects and truly converted to the Parliament because they out of fear subscribe the Engagement Full. To say that all did turn for fear is but a slander and cannot be proved but however I had thought you had spoken all the while of a visible Church do you require reall faith to constitute a visible Church I say that the outward subjection of the Cavaliers is enough to make them visible subjects and the outward profession of Christ is enough to render men externall members of the visible Church * M. Thomas Gorges a very worthy godly and learned Gentleman and Justice of Peace in the County Besides the renounâ—ing of Popery and embracing the Protestant Religion was a voluntary act of the whole Land in their Representative the Parliament that sate in the first year of Q. Elizabeths Reign Full. M. Collier hearken to the Gentleman he is a States-man and knows what belongs to History better then you or I. Coll. But you should have been constituted by the Ministery of the Word Full. I have told you we were there were three special acts of grace seen in our conversion from Popery the first was upon the heart of the Queen inclining her Majesty to propagate the true and Protestant Religion the second was in inclining the people to be some what wrought on by the command and influence of the good Queen the last now was seen in making effectuall and perfecting the former by the Protestant Ministry â— Several Protestant Ministers of England before Q. Maries daies fled in the time of persecution and returned in the beginning of Elizabeths reign and preaching all over England reclaim'd the people from Popery With this they seemed to acquiesce urging their great objection no more at all which may hint unto us that the most ready and surest way to foil such adversaries is by dealing with them in their own principles which was M. Fullwoods effectuall course throughout namely to give them what they desire by way of medium and then to wrest the weapon out of their hand or to soil them in their own play thus it was here supposing as they would though they can never prove that our Churches were constituted in Q. Elizabeths time who were indeed reclaimed then but constituted Centuries of years before and that there was no other means to bring a people to outward profession which fouly crosseth their own principles as appeareth afterwards or that the Civill Magistrate is to have no hand in the reformation of a Church which though supposed may not be granted or that to conclude that we cannot be a true Church unlesse we know the means and manner of its constitution which is indeed absurd if the essentiall marks of a true Church can be demonstrated as was in our Churches in the morning Yet with all these one of which they cannot possibly maintain they could not wield their objection the very medium it self viz. that we were not converted or reclaim'd by the Ministery of the Word being flatly false Then they broke off somewhat abruptly from this to Infant-Baptism and being there was nothing objected by any of them afterwards against the two next particulars Our Members and Ordinances we suppose their Discourse of Infant-Baptism was in stead of them Coll. Infant-Baptism is unlawfull Full. Why should we step so large What is Infant-Baptism to the businesse in hand however take your liberty and prove Infant-Baptism if you can to be unlawfull as you say it is Coll. That that hath neither precept nor president in the word is unlawfull but Infant-Baptism hath neither c. therefore it is unlawfull Full. I deny both your Propositions For the first I say it is not unlawfull to go to Taunton and yet you cannot shew me a precept or president in the Word for it Hadridge But M. Fullwood do not you know we speak of Ordinances Full. However M. Hadridge the Proposition is false and deserves correction But to come as near as you would have me I pray tell me what you mean by Precept here whether an expresse command or such a command as fals from the Word by just consequence if you require an expresse command in so many words though I grant that requisite to the substance of an
Ordinance as this of Baptism yet this is not absolutely requisite for every circumstance that belongs to an Ordinance not to the circumstance of time when the children of professors should be baptized whether in Infancy or riper years when we can prove it by just consequence for though the Ordinance of inclination be changed Circumcision into Baptism yet that the time of administration is changed you can never prove so that then suppose your proposition be touching Ordinances it being onely touching a circumstance and not the substance of an Ordinance 't is false still Nothing of answer was made to this Reply but M. Collier went from this to prove the minor viz. That Infants had no command to be baptized Col. There 's no command for baptizing Infants for beleevers are commanded to be baptized Full. This doth not conclude at all for though beleevers are yet it doth not follow That none but beleevers are to be baptized which you are to prove We say actuall beleevers not yet baptized are to be baptized but we say also that they and their Children are to be baptized it behooves you if you can to produce a command wherein beleevers onely are commanded to be baptized Coll. The Text saith He that beleeveth and is baptized shall be saved Full. Alas this is no command at all but a Proposition only much lesse that beleevers only are to be baptized and the truth is the force of this Proposition is onely this That none but beleevers shall be saved not baptized or rather those that beleeve as well as receive the Ordinance of baptism shall assuredly be saved but as this excludes not children from salvation so neither from baptism Coll. But we pray you then if there be a command for baptizing of Infants shew it Full. This is indeed somewhat unreasonable M. Collier especially considering how weary you may easily imagine me to be who preacht and since that disputed so long with you however give me leave for a little respite to choose a second that may stead me a while and you shall have what liberty you can desire Col. We agree choose whom you will Full. I choose my Moderator I pray you M. Wood give them a command for Infant-Baptism Wood. Choose you now whether you will oppose or defend M. Collier 't is an indifferent thing to me Col. I desire you will shew us a command for Infant-baptism Wood. You may reade a command for Infant-baptism in Mat. 28. 19. Go teach all Nations baptizing them c. whence I argue thus Where we finde a generall command in the Word we may not restrain or limit the same without warrant from the Word But here we have a generall command Baptize all Nations And therefore we may not restrain or limit it to beleevers onely without we can shew a warrant from the Word so to do Col. 'T is restrain'd to Disciples for in the Greek it is disciple all Nations baptizing them first they must be made disciples and then baptized Wood. You cannot conclude from the order of words in Scripture for in Mark 't is said baptize and teach whence we may argue as well that we must baptize before we teach 2. I am very glad that you so translatâ— the words for children are capable of being discipled and therefore baptiz'd Col. Children have no right at all to Baptism Wood. That I shall prove unto you thus Those to whom the spirit of grace the Kingdom of God and the blessing of Christ belongs to those the Ordinance of Baptism belongs but to some children â—he spirit of grace the kingdom of God and the blessing of Christ belongs therefore to them belongs the Ordinance of Baptism Col I deny your minor Woad For the first John was sanctified from the womb Col. That is he was separated to an Office Wood. No for we reade of an inward work of the spirit the childe leaped for joy in the womb but the two other are more clearly proved in that known Text Christ took little children into his arms and blessed them and said for of such is the Kingdome of God Facy That was meant of men like Children in harmlesnesse meeknesse c. Wood. How good Sir do we think that they brought men to Christ in their arms or that Christ took men into his arms and blessed them 2. If our Saviour should urge them to suffer little children to come to him because of such is the kingdom of Heaven and yet mean by such here men like to children the reason here were very improper and would no way answer the command Col. But what is this to Infant-baptism all this while Wood. Alas I bring not this to prove the baptizing of Infants immediatly but to prove the minor denied viz. That Children are part of the Kingdom of God and by consequence onely that they may be baptized Here they stuck untill they found out a way to get themselves out of the mire by desiring to return to M. Fullwood again who they pleaded had had some respite which was accordingly yeelded unto Full. You cry out for a Command for Infants-baptism I will give you two The first shall be the same my brother begun with otherwise applied it is Mat. 28. 19. Go disciple as you intepret well all Nations baptizing them Here is a cleer and expresse command to baptize all such as are made Disciples according to your own interpretation of the place but now children of professors are disciples de jure before de facto by baptism therefore here is a clear and express command for baptizing the children of Professors Coll. I deny that children are discipled Full. Those that are members of the visible Church are disciples but children of professors are members of the visible Church therefore children of professors are disciples Coll. I deny that children of professors are members of the Church Full. If children of professors had the priviledge of being Church-members once and that priviledge was never taken away from them they have it still but children of professors had this priviledge of being Church-members once and it was never yet taken away from them therefore they have it still Coll. That priviledge of there 's is repealed Full. If this priviledge of children be repealed by God it must be repealed either in the Old or New Testament but it was never repealed in the Old or new Testament therfore it is not repealed yet Col. 'T is repealed in the New Testament Full. If so It is repealed in the four Evangelists Acts of the Apostles Epistles or the Revelation but in none of these therefore not at all Coll. It is repealed in Gal. 3. 16. Now to Abraham and his seed are the promises made he saith not and to seeds as of many but as of one and to thy seed that is Christ Now therefore all the promises are resolv'd and center'd in Christ and we have none but what we have from his hand Full. It is true that all the promises
are resolv'd and center'd in Christ but that is in Christ considered in Aggregato that is Christ consisting of head and members and which cannot be denied because else all the Covenant of grace and promises being Compare the Text with 1 Cor. 12. 12. centered in the peâ—son of Christ as you would urge there should be none leâ—t for the body of Christ in the daies of the Gospel Now consider what can you gain by this Text the meaning is that the former Covenant of grace and promises made to Abraham are all centred in Christ that is in Christ both head and members in the daies of the Gospel as is better explaâ—â—ed by the 14. ver of the same Chapter the blessing of Abraham is come upon the Gentiles through Christ Jesus that is the promises and priviledges of our Father Abraham the typicall head of the Jewish Church is come upon the Churches of the Gentiles by Jesus Christ the mystical head of the Gentile Church and were not the promises made to Abraham and his seed and did not the priviledge of being Church-members belong to Abraham and his seed and therefore the same promises and priviledges belong to professors of the Gentiles and their seed also Again were this Text for you at all it would onely serve to prove that Christs spirituall seed have the priviledge of being church-Church-members alone the contrary we have proved in the Sermon above shewing you that not only hypocrites but scandalous persons were members of the Church of God at Corinth against which you have nothing to say they being members of the visible Church are members of the visible body of Christ and by consequence have visible interest in the promises and priviledges which you say are centred in Christ I desire you M. Collier to shew us a better Text then this therefore for the repealing of Infants Church-membership Coll. But this is clear'd by the last verse of the same Chapter if ye be Christs then are ye Abrahams seed and heirs according to the promise Full. This text is clearer against you then the former was what doth it say it saith that the Gentiles by becoming Christs or Christians they become thereby Abrahams seed that is by being united to Christ really they become Abrahams reall seed and by being united to Christ visibly we become Abrahams visible seed and then accordingly we are interested in the promises and priviledges of Abraham being heirs according to the promise Hadridge There is now neither Jew nor Gentile bond nor free male nor female for ye are all one in Christ Jesus Full. I thank you for that M. Hadridge a most clear Text to prove the partition wall is broken down betwixt the Jews and Gentiles and that the Gentile Churches being now made one with the Jewish not as Jewish but as a Church have a right to all the priviledges of the Jewish Church and among the rest also to Church-membership for themselves and children if you have ever a better Text I pray produce it for these will not doe Coll. I pray then consider Rom. 2. 28 29. He is not a Jew that is one outwardly neither is that circumcision which is outwardly in the flesh but he is a Jew which is one inwardly c. Full. Alas this cannot be strictly and properly understood but by way of Comparison for a man cannot be a Jew and not a Jew that would be harsh the meaning is that he is not a Jew in Gods account that is such a one as shall have * Vers ult praise of God that is onely a member of the visible Church God looks chiefly to the heart or rather the Apostle is abolishing the Ordinance of Circumcision and winding up their hearts to the truth of it Circumcision that is of the heart not that in the dayes of the Gospel God doth so much regard the heart as that he appointed no outward Ordinances no visible Church nor visible worship or not members of the visible Church but such as are Circumcised in heart None of which you will offer to say and yet the Text taken your way offers to prove nothing else which I pray you consider But you must look for another Text this onely shewes that Circumcision it self is abolish't but the Covenant of Circumcision that abides as commanded upon Abraham and his seed both of Jewes and Gentiles for ever Gen. 17. 9. Col. But that Covenant was Circumcision ver 10. Full. Give the holy Ghost leave to interpret his own words and we read verse 11. That Circumcision was onely a token of the Covenant and though that sign is vanisht the thing remains unlesse you will make the substance of the Covenant in the time of the Law one thing and in the time of the Gospel another thing and so make two Covenants of Grace Col. I will not meddle with that now Full. But you must give us another Text or else we shall conclude That Children of Professors have the priviledge of being Church-members still Hadridge Matth. 3. Think not to say with your selves We have Abraham to our Father the Ax is laid to the root of the Tree which hath cut down all former priviledges Full. Alas have not all the other Scriptures which your selves have brought proved that we have Abraham to our Father stil and that we have no Promises or Priviledges at all but as we are Abrahams seed Had. But we must doe the works of Abraham that we may become Abrahams seed Full. True but as doing the works of Abraham indeed we become his reall seed and have a reall right unto his priviledges so by doing the works of Abraham in shew onely we become his seed in shew Which though it will not satisfie God who looks to the heart yet it gives them a title to outward priviledges from the hands of men who judge according to appearance The meaning of the place with the extent of it is plainly this That God requires more exactnesse and strictness in these dayes of the Gospel then he did in the times of ignorance under the Law not that the Gospel can any way possible deprive the Church of any Priviledge which made Grace to abound and not to diminish in this regard and therefore not this priviledge of having our Children Church-members with us Col. It is a Priviledge that our children are not Baptized and that in many respects Full. What are they I pray you Col 1. It is a priviledge for our Children to be in that condition that God would have them 2. Again Because when your Children are once Baptized you make it serve to make them secure telling them that now they are in a happy condition Full. Here are two priviledges for our Children not to be Baptized But to the first I say is it not a goodly priviledge for the Damned Devils to be in Hell yet that is the Condition God will have them in And for the second 't is a meer slander for as we