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heaven_n	church_n	head_n	visible_a	2,242	5	10.0238	5	false

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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

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 ●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-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 ●●●●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

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 ●●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

extraordinarily wrought by discourse what 's that we speak of a usuall and ordinary work and 't is vainer to say we convert from sinne to duty and not to God this is against charity sense and reason first against charity to damn all those that have no other grace then what was received from the hand of our Ministery against sense for bloudy experience hath proved that faith to be true that was wrought by our Ministery in its subjects martyrdome and lastly against reason yea I may say all Scripture too as if duty was not in subordination to God However you cannot over throw the Scriputre which faith Faith comes by hearing and that by the Word of God preacht by a sent Minister which is usually fixt in a Church whence hath been written and sealed by all ages without contradiction that good rule Extra Ecclesiam nulla salus no ordinary salvation and therefore no conversion is usually had out of the Church which clearly concludes those Churches true where it is so The second outward blessing peculiar to a Church in 2. Speciall Providence Covenant with God is his speciall Providence for God hath doubtlesse a different care and providence over his garden the Church and the common wildernesse of the world now all his dealings with us since reform'd and separate from the Church of Rome hath plainly manifested his speciall gardencare and providence over us who can deny it not the Papists themselves who have seen and felt such signall testimonies of it in 88. powder-Treason c. Hath God long agone cast us off as Antichristian Churches and yet all the while still so remarkably kept us from the slavery of Antichrist what an insufferable contradiction is this nay more consider his Providences towards us of late years how long hath there been workings and stirrings in the bowels of this Land for a further reformation and distance from Rome and how much in order thereunto of late hath God wrought for us and all the while that we have been cleansing in the fire of affliction what wonderfull power and goodnesse hath he shewn us and is this the way that God useth to walk with a people divorc'd and cast away who can lift up his face against heaven and say it no rather such a manner of neglecting the Apostle speaks of if they be filthy let them be filthy still and if they be Antichristian let them be so still If not a giving them over to strong delusions to beleeve lyes The third and last blessing of the Covenant is outward 3. Salutation of all Churches too viz. the blessing of the people and Churches of God this I take to be a peculiar Church-blessing and sufficient to signifie a people in Covenant with and a Church of God which blessed be God we have in abundance who have the salutation of all the Churches which the Apostle sets down as matter of comfort for us Rom. 16. 16. Consider now Have not the Churches the keys of the Kingdom and power on earth to loose us from all those black aspersions you cast upon us have spirits judgement to try the spirits and not Churches judgement to try the Churches Shall he be counted a Publican and Heathen that sleights the judgement of a particular Church and not he much more that sleights the commendation of all the Churches Consider what you do beloved and lift not up so bold a face and voice against the verdict of all the reformed Churches in the world but if you will remember what was said You engage against the hand of remarkable Providence and have just cause to fear some strange judgement will fall from heaven to stop your mouths also as it hath other of our enemies before you CAP. IIII. That the Ministery of the Churches of England are the Ministery of Christ ARe our Churches Churches of God and true Churches Conclus 3. then hence it further follows that we conclude The Ministery of our Churches is the Ministery of God and the true Ministery for where can we think or imagin the Ministery of God the true Ministery should be but where the Churches of God the true Churches are and now had we nothing else to commend us unto you unless you recede from your own principles you cannot deny us a lawfull Ministery who have call and allowance from true Churches But I shall a little enlarge my Argument which shall yet be but one though of many parts and prove our Ministery thus unto you The Ministers of our Churches in England must needs be the The Arg. in generall to prove our Ministery lawful Ministers of Christ because they have as much to make and manifest them so to be as their very Adversaries themselves either have or allow and pretend unto and over and above what ever else their adversaries want and any other reasonable men may require more together lastly with what the very Scripture it self doth require or hath set and left as a canon or rule for the making and discovering the lawfull Gospel-Ministery by For the making good hereof I am to clear three things The parts of the Argument 1. That our Ministers have that to make and manifest them true Ministers that is agreeable to the principles of their very adversaries and this being found will easily carry us above contradiction 2. To the principles of all other indifferent men 3. To the principles and rules of the Word of God which two last being cleared and proved may serve I think for full satisfaction SECT I. First then let us see what these busie men have or rather would have that deny our Ministery and proclaim themselves 1. From principles of our adversaries to our people as the only lawfull Ministery in their publike preaching let us examine the manner and these men a little and we shall see their boasting vain for they have no more in pretence then we have really they acknowledge they have and plead for no more to give them a call then themselves acknowledge many of us have there is doubtlesse very much in this let us search it a little There are but four things left since the men for shame have laid down their claim and pretence to a call immediate Who lay claim to four things and extraordinary that all of their party together professe to have any influence upon their call and we shall finde them all four agreeing with us though scarce any of them lay claim to them all onely some of them to one and some to another 2. Of them are inward a secret impulse and gifts The other two are outward and are the choice and desire of the people Some of them say truth is like a fire in them they cannot hold sire in their breasts and not be burnt it will have vent 1. An inward impulse it burns in their bowels inflames their tongues they must declare what things they have heard and seen O brave is this your

her and Popery and come over again to preach the truth for which they were first ordained And lastly and chiefly many that could not turn from the truth in judgement o● practice were known to fly for safety hence to other Churches beyond the Seas where they remain'd in the day of our calamity but when it was once over they returned to us to reduce our Churches to reform our Ministery and did with the gracious assistance of God and the Queen bring us back into the former Channell of Protestant profession wherein we have freely though sometimes fouly runne to this day 7. But as for you it may justly be feared you came by a later and neerer passage from the Church of Rome though under ground First None can doubt but we are as Full of Jesuites Now who love rather to fish in pudled waters where they Our Adversaries may be feared to have to do too much with Jesuits nor their baits may be seen as before these distracted unsetled times when they were capable of gaining lesse and more liable to be discerned by us Secondly and if the Iesuites be busie among us as no doubt they are where and with whom are they likeliest to be with you or us They cannot be thought to be among the Ministers for they are in a setled way and known by all to be the Jesuites sworn enemies Thirdly but your disorders aptnes to receive any opinions indiscretion c. doe indeed invite them to close in with you Fourthly ye take it for certain though poor souls you see it not you have received of late and been used by Jesuites to vent at least twenty errors for the Popes Advantage which with little time and place convenient I could reckon up and one among the rest to the purpose in hand That we are Schismaticks to the Church of Coll. Pulpit-guard Routed Rome and having unlawfully Rent our selves from her we ought to return again unto her Which leads me on to the last Answer to the old Objection against us Because we came by succession from Rome Lastly I Answer Suppose what you will that when we left Rome she was a true or a false Church we have yet a defence invincible though I suppose each one of the former Answers are sufficient satisfaction to men that will take it it is this I never heard or read of any that owned the name of a Christian the Papist excepted but did acknowledge that Luther and the rest of our first Reformers were lawfull Ministers whether their Call was an extraordinary or an ordinarie Call Now if so Had not they power to ordain others The Apostles had no ordinary Call yet they had power as the greater to ordain ordinarie Ministers and to confer an ordinary Call yet they ordained ordinarily and so did Luthrr c. And from thence we have had a succession of a regular ordination to this day and thus though as it is frequently used it wil not hold the distinction of ratione Principii medii touching Ordination is of great use for when our first Reformers ordained others they did not regard Ordination as the Channel of Rome had defiled and defaced it but they fetch the manner of it from the Fountain the Scripture Apostolical Example and Institution and the Doctrine of Ordination as in the Scripture was never toucht though the practice of it in the Popes hands was very corrupt and that their practice is now nothing to us that have reformed from it our Reformers they were lawful Ministers and they reformed abuses in Ordination too according to Scripture and from them successively hath it passed true not altogether pure sometimes to us and what corruptions it received in Bishops days it is reformed from of late also and our Ordination is at this day according to the Word in every thing and therefore to conclude we are as I said true Ministers Thus far then we have proceeded namely to prove the Ministery of England to be of Christ from our adversaries own Principles from the principles of any indifferent men and lastly from the grounds and principles of the Word But from the Word we promised two things First to make it appear that the Ministers in England have whatsoever the Word requires to make them so And this we have largely handled and whatsoever the word requires to manifest them so and this I shall as briefly touch If the Ministry be in question the Scripture gives us two Our Ministrie manifested Rules to know it by by which we are bound to try it before we reject it The first is its fruit By their fruit ye shall know them saith 1. From its Fruit. our Saviour of false Teachers By their fruit that is their Doctrine you shall know them that is whether they be of God which makes it evident that though we cannot clear a succession of persons yet as all that Wright against the Papists hold a succession of Doctrine is enough to evidence the true Ministrie Suppose it be doubted where the Ministrie of Christ is if it be but granted that he hath a Ministerie somewhere in the world it is easily concluded to be where the Doctrine of Christ is preach'd where can it be else This I make a mark when there is just cause of scruple touching the Call of a present Ministrie otherwise the very Ordination it self when known to be lawful is a readier way to prove and clear a lawfull Call Now we that cannot be denyed to have both have two strings that the adverse hand can never break The other is taken from its effects whereby God is pleased 2. It s effect to own his servants and doe his work by them Who is Paul Who Apollos but Ministers by whom you believe would you know who they are observe their work by them you come to believe and then doe not question but they are Ministers why so Because Faith is the gift of God which he doth not usually give but by his Ministers hands Ministers by whom you beleeve as God gave every man for how shall they beleeve on him of whom they have not heard and how shall they hear that is so as to beleeve without a Preacher a sent Preacher Whence we conclude that ordinary Conversion wrought by our Ministrie is an infallible mark of the truth of our Ministerie and that we are sent by Christ who do the work of Christ I dare not say but a true and honest Minister may have cause to Note complain That he hath stretched forth his hands all the day long unto disobedient and gain-saying people Yet this I say that he that is so happy in his labours as to convert some and establish more is hereby declared from heaven if questioned before to be both an able and lawful Minister And further he that endeavours to wash a Black-more to reform a people that hate to be reformed and reaps no visible fruit of his labours he wants

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 judgem●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 lik● 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