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doctrine_n	church_n	council_n	trent_n	4,509	5	10.5965	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85043	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. ... 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.	Fullwood, Francis, d. 1693.; Darby, Charls.; Collier, Thomas, fl. 1691.	1652 (1652)	Wing F2498; Thomason E671_2; ESTC R202166	72,915	100

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 Ye● 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

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.

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 T●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.

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

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 ●●●●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-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

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

do not multiply the substance of the Act. And I pray you give me a better Answer Col. You want a lawfull Authority if you have all those particulars And besides you are not the Ministers of Christ because you doe not doe the work of Christ Master Fulwood step'd up and said Ful. Master How I confesse I shall doe you an unkindnesse however be pleased to let me speak with Master Collier a little Master How having received no satisfactory Answer gladly gave leave With your leave Master Collier If I do not w●th this very Argument of yours prove our Ministerie to be of Christ I 'le be Baptized by you to Morrow Thus Those that doe the work of Christ they are the Ministers of Christ But the Ministesr of England doe the work of Christ therefore they are the Ministers of Christ As for the Major your own Argument grants that and for the Minor viz. That the Ministers of England doe the work of Christ is easily proved if we consider what the work of the Ministery of Christ is namely to beget and increase Faith to Convert and Edifie as Romans 10. 14. Ephesians 41. 2. Which none can well deny the Ministers of England to doe Coll. Men may be converted many other wayes then by the Preaching of the word The Woman of Samaria brought many to the Faith ●ull You can never prove that any person was truly Conver●ed by that Womans Discourse Indeed she prevailed upon them for a faint Historicall faith not a true justifying Faith for none can imagine that their faith exceeded the womans report Again the Case is extraordinary and no man can argue from thence to an ordinarie case We say that Conversion is not ordinarily wrought but by the sent ordained Ministery which that Rom. 10. 14 15. doth maintain for ever without any colourable contradiction Col. I but your Ordination came by succession from Rome Full. That Objection I fully answered I thought in my Sermon Col. You say the Church of Rome was a true Church till the Councel of Trent Full. Suppose it you cannot deny it though the stresse of the Answer lay not there Coll. How could Luther without blame leave a true Church Full. Though the Church of Rome was a true Church when Luther came off yet she was a Church very corrupt First in Doctrine and Worship in which he could not joyn but hee must partake of her sins Secondly in Discipline if he would not embrace her corruptions he must venture his life to stay there Coll. Could Rome be a true Church and yet offer to kill so good a man Full. As well as the People of the Jewes when they would Crucifie Christ Col. But were the Jewes a True Church till Christ his Death Ful. Yes else there had been no true Church in the world at that time which is an Article of our Creed wherein we beleeve the universal Church Col. True Wood. I see you can say nothing against our Call I pray Master Collier now prove your own Call Col. I grant that none may preach but such as are sent 〈◊〉 I believe that many are sent to Preach that are not in Office Ful. I pray you look over the Scripture and see whether you can find one Text for that Master Collier Col. The Prophets were not in Office in the time of the Law yet preacht Ful. The Prophets were in Office the word Prophet is a name of Office though extraordinary Col. But Paul preacht before he was called Ful. Not so he preacht indeed before he received an Ordinary Call but not before he had an extraordinary Call for Christ when he came to call him to be a Christian he made him a Minister as is plainly expressed by Paul himself Acts 26. They answered no more and indeed it was now late we did mu●ually congratulate the happy meeting and discourse of the day Col. I blesse God that we have met with so moderate a man as you Master Fulwood Ful. Truely I did not expect to finde a man so sober and rationall among you as you have been Master Collier Barb. Master Fulwood I professe seriously in the presence of God and all his people that I love you as well as the dearest friend I have in the world Ful. I thank you heartily Master Barber but truely Master Templer I thought not to finde such incivilities from your hands Templ Truely Master Fulwood I little thought to have heard you dispute so well when I heard your Sermon Ful. Alas then I preacht and now I dispute There were kinde Salutes on both parts and a fair end Onely some were urgent when we were parting that they would prove their re-baptizing For which they brought Luke 19. To which Master Wood gave several Answers and nothing of moment was replyed So the Company parted This we publish as a true though short sum of that large Dispute Ministers Witnesses Mr How Mr Wood. Mr Bindon Mr Wakely Mr Ball. Mr Darby FINIS Courteous Reader THese new Books following are Printed and sold by W. Roybould at the Unicorn in Pauls Church-yard near th●●●ttle North-Door THe Holy Arbour containing a Body of Divinity or the Sum and Substance of Christian Religion in Folio By John Godolphin J. C. D. 1651. The History of the Bohemian Persecution from the beginning of their Conversion to Christianity to these times in 8o. The Ladies Vindication or the Praise of worthy women in 12o. 1651. A further Discovery of the Mystery of the last times in 4o. 1651. The Life and Reign of King Charles in 8o. 1651. The Antiquity of Common-wealths instanced by that of Holland in 8o. 1652. Church-cases cleared with a Pacificatory Preface to reconcile the difference between the Presbyterians Independents and Anabaptists by Dr N. Homes in 8o. 1652. A Sermon Preached the ●th of Octob. 1650. before the L. Mayor c. By Dr Homes The Mischief of mixt Communions in 4o. By Dr Homes A Plea for the Ministrie in 4o. By Mr VV. Wickins A Sermon Preached Novemb. 5. 1651. By Mr Jenkins being the first he preach'd after his Releasement The Lawfull Preacher Or A Discourse proving that they only ought to preach that are ordained Ministers Also The Pulpit-Guard Relieved in Answer to Colliers Pulpit-Guard Routed By Mr John Ferriby in 4o. 1652. The Ordering and Setling of Ireland in Folio 1652. Christ alone exalted in 17 Sermons by Dr Crisp in 8o. The Assertion of Grace by R. Town in 8o. A Sermon Preached at Taunton by Mr Newton May 12. 1652. Poems with Additions Also The Muses Looking-glasse Amyntas Jealous Lovers and Aristippus the jovial Philosopher By Tho. Randolph M. A. in 8o. 1652. The Life of Mr Marriot the great Eater in 4o. With all his merry Actions and Travails A Cat may look upon a King Or A Character of the Lives and Actions of all the Kings from William the Conquerour to King Charles in 12o. 1652.