so that I thought there had been a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transmigration of the souls of some Jesuites into their bodies or as if they had been principled by some Old Loyolist Surely they never learned them at the Plough But they were all so soundly elided and their falsity so plainly demonstrated that the people professed themselves to have received full satisfaction So that by the goodnesse of God that daies action wan great credit to the truth reputation to the Ministry an encrease to that formerly thin and very discouraging lecture reclaimed some deceived souls confirmed many and is interpreted by some as a pledge of the fullfilling of that Promise 2 Tim. 3. 9. Some men may posssibly dislike the action it self and question the prudence and discretion of the Ministers who would so much undervalue themselves as to contest with such ignorant wranglers But the happy successe thereof may alone sufficiently answer whatsoever may be objected against their so doing to say nothing of the great sufferings of truth which were there likely to have been had there wanted strong opposition As for the persons who with such courage undertook and with such felicity managed this businesse thus much I dare say in their behalf that they aimed more â—t the maintenance of the truth then at the praise of a Victory And yet they aimed at victory also but not to credit themselves but the truth I have cause to think that there was no Minister there but is of my minde who could be content and willing to be abased scorned and slighted to lose all my comforts and hopes on earth to wander about as a vagabond being destitute afflicted tormented So that the name of Christ may be glorious and his Kingdom advanced if it were pleasing to God so to have it and my affliction might be more for his glory then my comfort and prosperity Nor let any supercilious censurer distast the publishing hereof No such thing was ever intended till the desires of some godly Christians who were willing that others might receive that benefit by reading of it as themselves had by hearing it and the necessity of vindicating themselves forced them to it Some reports were spread abroad that the Ministers were not only silenced but did also acknowledge their errour and openly make recantation So that they were necessitated to make the whole publique And herein they have Augustine for their President who having had frequent conflicts with the Donatists was forced at last to commit all his disputations to Writing because they alwaies proclaimed themselves Victorious though indeed as these Donatists at Wiviliscombe they were mightily convinced and confounded As for these its true they never left prating but that was looked upon and esteemed as no other then the wriggling of some Insecta when their heads are off Reader Thou maist not expect any elaborate Discourse here The dispute was sudden and unpremeditated the Sermon such as was then delivered when never intended to be published and I hope that these considerations will apologize with thee for the Authour who was willing though much to his own prejudice to impart it to thee without any manner of dresse more then it had when he uttered it I had thought Good Reader to have spoken more by way of Exhortation both to the honest-hearted and also to those who are for the present gone astray but that I have already detained thee too long from the reading of what follows And I doubt not but that if thou reade with an humble heart and a discerning Spirit thou wilt finde much satisfaction in the Points there handled God in Mercy guide both thee and me into all truth So prays Thy Servant in the things of Christ CHARLS DARBY THE CHURCHES MINISTERY of ENGLAND True Churches and true Ministery 1 COR. 1. 2. To the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours CAP. I. The Text opened and expounded THese words conteining the object of Pauls salutation shew us to whom he sends and dedicates this his Epistle viz. in the first and stricter place to the Church of God at Corinth and then more at large and secondarily to the Churches of God all the world over even as it is subjoined with all that in every place call upon that is by a Senecdoche worship the Name of Jesus Christ our Lord both theirs and ours that is Jesus Christ their Lord as well as ours Now to be the more particular and pertinent we pitch upon the first and stricter object here of this salutation and dedication touching which the text affords First its appellation the Church with Secondly its description and that three waies 1. It is described in its specification the Church of God 2. It s situation the Church of God at Corinth 3. It s qualification 'T is sanctified in Christ Jesus and called to be holy all which we shall briefly run over again and clearing the same make the way more plain for our following discourse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most easily derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evoco here rendred the Church is frequently used for any company assembled together for any cause both in prophane and * Act. 19. 32. holy Scriptures We may reduce all kinde of assemblies to these three Sinfull Civil or Sacred and finde this word expressing them all For first there is a sinfull Church the Congregation of evil doers Secondly There is a Civil Church Acts 19. 36. Psal 26. 5. And lastly There is a sacred or a godly Church as this the Church of Corinth was which is here so plainly distinguished from the two former by this speciall attribute Of God It is not the Church of the devil or men but the Church of God at Corinth But this same Church of God is of various use and meaning Church of God too and a little inquiry made thereinto we shall finde a help and furtherance to us in our way 1. The Scripture means sometimes by the Church of God the whole invisible mysticall body of Jesus Christ viz. the whole number of the elect both in Heaven and earth that are or shall be gathered into one under Christ the head Ephes 5. 23. Col. 1. 24 25. 2. Sometimes again the Scrpture useth the Church of God for the universall visible Church which consisteth of all the particular Churches and persons with their children throughout the world that profess the true religion So it is used 1 Cor. 12. 12. 3. Sometimes also by a Metonimy for the place it self where a certain number of the visible Church use to assemble So 1 Cor. 11. 4. Sometimes also by a Synecdoche for any number of Church-members where ever they be So in 1 Cor. 16. 19. Col. 4. 5. 5. And lastly Sometimes for a particular visible Church whether
and 3. 14. 20. and who lastly suffered the Prophetess Jezabel to seduce the servants of Christ as England too much who yet notwithstanding are called Churches yea and Churches of Christ and by the Apostles themselves commending the good that was in them even while in the mean they reprove the evil that they did or suffered to be done among them And therefore it was doubtless a very gross errour of Barroh 1. Visible Church not a company of true Saints Mat. 13. 37. Mat. 3. 12. and those of the old separation to define the Church to be a company of faithfull people that truly worship Christ and readily obey him Alas the Kingdom of God that is the Ministry sent to gather Churches is a net that gathereth fish both good and bad and the Church is a floor that hath chaff and wheat and a through-separation shall never be attained till the great distinguishing day comes The ground of their errour is this they confound the invisible and visible Church It is most certain I fear that if none may be said to be a true Church but she whose members are all true beleevers there is no true Church in the world this day if there ever have been Besides how senseless it is to make true faith an invisible thing the mark of the visible Church I Again Though the errour be not so gross 't is very dangerous 2. Nor alwaies of visible Saints to say that there cannot be wicked and scandalous persons in a true Church for this doth immediatly tend to schisme and if it raseth the foundation as plainly appeareth of those first Apostolicall Churches well may it ours Alas a particular person may have many failings and gross corruptions powerfull in him and yet all the while I hope be a childe of God even so a Church may be very much degenerate extreamly corrupt and all the while be a Church of God as the Reas Because corruptions strike not the being of a Church Church of Corinth was And the Reason is plain The Reason is Because such corruptions in manners or discipline strike at a Churches benè esse only and not at the being or essence of it as a man with boiles and botches all over his body like unto Job is yet a true man a man a live though he be not so pure and healthy as other men are these indeed do send him forward so far as in them lies to death and the grave however he may not be said to be dead so long as his soul his form abideth in him which all these things cannot touch Quest But this doth invite that doubtfull query viz. touching the form and distinguishing note of a true Church What it is or where it lies Answ To which though I confess I have met with few that write clearly of it I briefly answer That for ought I finde all ancient What and wherein is the form of a visible Church Generally in Ordinances Churches and Counsels before Rome was Antichrist and all the Churches reformed from her Antichristianism together with all Judicious Papists themselves do jointly conclude that the formall difference of the true Church I mean as visible lies in communion in true Ordinances and on occasion farther enlarge and explain the meaning thus that therefore the more or less pure the Ordinances are the more or less pure the Churches are and though the Ordinances of Christ should suffer corruption yet if they may be said but to be true and if there remain but only so much as will carry the Ordinances to be of Christ even so far are the Churches the subjects thereof the Churches of Christ * When two or three are met together in my Name defines a Church Matth. 18. Communion contains the form and essence of a Church in generall communion in Ordinances of God contains the Form of a Church of God and the purer the Ordinances are the purer the Churches and the truer they are the truer the Churches but so long as the Ordinances may be known to be Christs though the havers be very corrupt we must own the Churches to be Christs also But to be a little clearer might I judge here I should conclude Specially in Ministers of the Word that the Ministery of the Word rather then the Sacraments contains the form of a particular visible Church for of such we speake 1. As for Baptism that enters the partie baptiz'd into the universal visible and we must be constitute a particular visible Church before we have right unto much more the enjoyment of the Lords Supper indeed none can be member of a particular Church unles he be baptiz'd so baptism is a negative mark and none can have a right to the Supper of the Lord unless he be a member of a particular Church so that the Lords Supper I mean the actuall administration thereof is a mark redundant But as for the ministry of the word that Therefore the Sacraments are called by Reverend Vsher dependents on the Word hath in it not only a mark but the form and difference of the visible Church of which the Sacraments are but seals and seem to alter and change the nature as the doctrine doth as the same seal is of different value according to the nature and value of the writing to which it is set So that when the doctrine becomes antichristian the seals thereof can scarce be christian though they be counterfet and would be so this may not deny the baptism of Rome to be lawfull baptism yet thus far it goes that the baptism of Rome is no farther christian then their doctrine touching it is so for should they deny the holy Tâ—inity although they did baptise in the Name of the Father Son and holy Ghost I hardly judg it to be lawfull baptisme though haply the old Rule might reach it fieri non debuit factum valet However this is safely concluded that the chief essentiall mark or form of a true particular visible Church consists in a fixt and setled visible fellowship in the ministry of the word of Christ A Church is so called from its gathering together and where is this so plainly seen as in its visible communion in the ministry of the word especially being setled and constant what advantage hath the Jew above the Gentile the Church above the world much every way but chiefly because to them is committed the Oracles of God this is the particular priviledge of the Church of God But a little more distinctly I mean the ministry here on both sides Docens utens The Papists of late deny this but Stapleton one of the chief among them saith The preaching of the Gospel is the proper and the teaching part and the using hearing and receiving part 1. The ministeriall Churches have their mark viz. true doctrine and this especially join'd with the other is very potent to discover to us the true Church For this see Matth. 23. 2 3.
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
other things which may be required The second part of the Argument Four other things the Ministers have which their adversaries want for the warrant of our preaching by other men all which will be found to commend our Ministery to you as the want of the same will very much disparage if not wholly condemn the preaching of others The first particular of them is humane learning this our adversaries allow us to have who do not so much for the generall part of them as pretend unto it and be not now unwilling beloved to suffer that little we have of it to commend Humane learning us so far above them that want it O but alas you abuse it say they so beloved do you your gifts and must you therefore despise and reject them I pray you examine doth not your knowledge puffe you up that lifts you so high as the pulpit and higher yet in your own conceit and vain-boasting this I am certain of that if we do abuse learning you abuse both it and us much more I speak not here of your undervaluing but slandering both while you say of learning it is Antichristian an Idoll and I know not what and while you deceive the hearts of the people by a bold and more slanderous perswading of them that we say None may preach unlesse he comes fâ—om the University that all our calling lies in our learning which things you your selves either do or might know we deny we do not say beloved that humane learning doth impower but enable to preach it doth not make us Ministers for that I shall shew you anon we have by Ordination according to the Word but able Ministers Beloved do not think that humane learning is an enemy to God which is indeed the chiefest outward blessing of this life it being not obnoxâ—ous to the * Omnia mea mecum porto worlds violence as all other outward blessings are and so neerer to grace Think not humane learning is contrary to truth which the God of truth himself hath made so much and such honourable use in all ages of for the manifestation of his truth unto the world Consider the penmen of holy Scripture and to whom among them if it be safe to make such a comparison are we most beholding and consider whether they had not the benefit of humane learning As for Moses that publike Minister and honourable penman of the very * The Prophets are but expounders of the Law Calvin theme and ground of the old Testament he was learned in all the learning of the Egyptians as for Solomon Isaiah and Paul to mention no more whose Songs Prophecies and Epistles you value above all the rest of the Bible had not these all of them the gift and blessing of humane learning Solomon the wisest of men the greatest Philosopher that ever was who writ from the Cedar to the Isop that growes upon the wall Isaiah bred up at the Court and had by his own confâ—ssion the tongue of the learned and who know's not that Paul was bred up at the feet of Gamaliel There are three parts of humane learning that are judg'd Three parts of humane learning judg'd expedient for a Divine expedient to make a Minister such a workman as needs not be ashamed History Tongues and Arts and these only so far as they are necessary helps for true understanding and expounding the Scripture which is our onely text to preach upon I do not say we have all these so far as we should yet this I say that so far as we want them so far we are workmen that had need be ashamed and those that have attained a ripeness in them are the more to be commended and honoured by how much the more they are fitter for their work thereby 1. For History 1. History the story of the Bible commends that to us and not only in it self but in other histories besides it self without which truly the history of the Bible nor Prophecies nor Promises belonging to our times can well if at all be understood 2. For Arts 2. Arts. we require no more then may serve to answer the Apostles precepts before named that a man that desires the office of a Bishop be able to convince gainsayers and apt to teach which cannot indeed as experience proves in these times of ordinary acquiring abilities be gained and had without competent acquaintance with Logick and Rhetorick 3. And lastly for 3. Tongues Tongues I only desire you to think with your selves how it had been possible for Apostles themselves to have kept their commission and preacht to all nations as in Acts 2. unles they had had the gift of languages and whether the gift of tongues be such a contemptible thing as you make it if acquired which we see God made when inspir'd the great gospel miracle and means for the transplanting his Church from the Jew to the Gentiles withall how your selves your selves may consider would ever have enjoy'd the Bible in English or understood of it so much as you do had you not been beholding to the humane learning of other men for it Yea my brethren if you recollect you may easily remember All which three the adverse partee had occasion to use in their dispute at Wiviliscomb that sensible experience shew'd you the good and need of all three at that one late conference with us at Wiviliscombe where your selves had occasion to quote the Original to retire to the state of our Churches in England for many years agon and also to dispute in form and method which if you remember not above a thousand of people I suppose will for you and which if you remember me thinks should possess you with better conceit of humane learning in all its parts of History Tongues and Arts. A second particular that the eyes of men may look upon 2. Allowance of all the reformed Churches in the world and see in us and not in you is of great weight and is this that we are members of and allowed lawfull Ministers by a true Church yea and by all the Reformed Churches in the world Then how can your blast possibly hurt or your pretences reach or equall us when alas poor men you are neither members of nor allowed lawfull Ministers by any one true Church but have been condemn'd and silenc'd by the verdict of all the Churches and Councils that ever were I say you are no members of a true Church because you They are not so much as members of particular Nor of the universall visible Church have rent your selves by dangerous schism from all the reformed Churches in the world Besides you are not in the universal visible Church for why you were indeed but by renouncing your Baptism you are again gone out of the door of that Church also poor souls you little imagine of what dangerous consequence the renouncing of the ordinance of Baptism is which was in
if they had said by what authority do or may we preach why do not doubt saies Christ My Father sent me and in his sending me he gave me Authority to send others As he sent me so I say or by that I had power to send you and give you power to send others He sent me to preach and ordain I send you to preach and ordain and do you send others to preach and ordain c. therefore we finde the Apostles executing their Commission accordingly along as occasion requires Paul sends Timothy Titus c. bidding them ordain and so successively to the end of the world which thing is most plain in the Text we are upon with regard to the persons ordaining and ordained Persons ordaining are Prophets and Teachers and persons ordained in this ordinary sending what power receive they they are sent 't is most apparent by an ordinary sending and what to do I pray you why to preach ver 5. and to ordain Elders in every Church c. 13. 23. clearly intimating that Ministers by their very Ordination have power to ordain as well as to preach 4. If a Presbytery have power to ordain then ordinary Ministers have power to ordain for a Presbytery is nothing but a Colledge-combination or company of Presbyters or ordinary Ministers But a Presbytery hath power to ordain for Timothy was ordained by the laying on of the hands of the Presbytery Object But there were Apostles in these Presbyteries Answ What if this strengthens the Argument if rightly considered for if it was counted an act of the Presbytery when Apostles were there it appears that the Apostles joyning with ordinary Elders acted as Elders and not as Apostles or extraordinary Officers there being Apostles in the Presbytery that doeth ordain and yet Ordination is said to be done by the Presbytery cleerly shews that Ordination is a proper act of an ordinary Presbytery and not of Apostles as so and to make it out of doubt Ordination is defin'd in that text to be the laying on of the hands of the Presbytery But this hands me to another Argument 5. If ordinary Officers had a hand in Ordination in Apostles times much more and safer may they ordain now there are no extraordinary Officers among us The minor implied is already proved and for the consequence I say much more but how so why because à pari the people where there are no Ministers to do their work have power to Ordain by the warrant of necessity then much more ordinary Ministers may now there are none extraordinary left if they as so had a hand in Ordination by the like warrant and law of necessity And now that that confirms me about all doubting touching the Ordination of ordinary Officers is the practice of the primitive Churches next the Apostles and so down along through all ages and Churches to this day without interruption or contradiction unless by a few inconsiderable men as the Seekers are Thus we have shew'd what Gospel Ordination is and in Conclusion whose hands the power of ordaining lies it is a setting men apart with fasting and prayer and laying on of hands by preaching Elders which is indeed in every jot and title of it the very same with the Ordination allow'd and practic'd in the Church of England time out of mind The additional Ceremonies and harsh Oaths are taken away and we now have nothing left but pure Ordination according to the word so that the word doth allow us lawfull Ministers because we have what the word requires to make us so Obj. To say we were ordained by Bishops is not worth the while for still there were ordinary Presbyters joyned with them and they themselves were no more but ordinary Presbyters though they thought themselves more their thought could not add one cubit to their stature whom neither Church nor State did ever declare to be a superior Order to other Presbyters But for this I refer you to Mr Seaman who hath given five Answers to this very Objection every one of which are so sound and solid that they are single and apart from each other abundantly satisfying See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. Object But the great Objection yet remains viz. That we must needs be Antichristian because by a line of succession we descended from Antichrist this indeed is all they have to say against our Ministery Answ There are two knots in the line of succession of the Gospel-Ministery to our times The first is as it passeth the bounds of the Apostles daies and this the Seekers tie but we have already dissolved it The other is in the passage of it from the Church of Rome to the reformed Churches as it lies in this objection Four Arguments to cleer the succession of Ordination made by Brownists Anabaptists c. which I shall now untie I shall touch but four Arguments for I am in hast every of which experience hath proved very effectuall 1. I judge it a truth not to be question'd that there hath been certain Ministers of Christ in the world ever since there were any and more certain it is that there were true Ministers in the Church of Rome when our first Reformers began to think of breaking off from her for there was conversion there else God would not have had a people there and conversion is the work of sent Ministers Rom. 10. 14 15. now can any man in reason think that those that forsook both Rome and her harlotry and obey'd that known command of God and come out from Rome were not the best of the Ministers there and so by consequence the Ministers of Christ if there were any which may not be doubted Yea therefore remarkeable providence did seal to their Ministery immediately upon their leaving Rome being used by God to preach that doctrine and presse that command Come out of her my people and to prevail with a great number to follow their steps and leave the whore And when God by them had drawn his people into the wildernesse he did feed them there by the same Pastors Rev. 12. 6 and 14. which helps me to conclude that as the best of the members leaving Rome were owned by God for the true Church so the first of the Ministers leaving Rome were acknowledged by God for the true Ministery every man abiding in that calling wherein he was called whether members or Ministers 2. Again It is not so much as question'd but that our first reformers had an inward Call and if their outward call be question'd it is no great matter since both we and our adversaries agree in this that in such a strait and a case so extraordinary as that was the people are bound to chuse and call a Minister and theirs is valid no man doubts in such a case and therefore the Call of our first Reformers may not be questioned by our opponents any more untill they leave their Principles since it was confirmed by God and the
Church But as to their outward Call receiv'd in Rome there may be Rome not Antichrist before the Councel of Trent though Antichristian not wholly so more said than you can Answer and that is this That Rome was not so far Antichristian then but that she had some of the Ordinances of the true though not pure and that though she had plaid the Harlot before yet she had not an expresse and absolute divorce till the Councel of Trent When she by a publick deliberate Councel dis-own'd and razed the fundamentals of Religion which she had not done before that that makes me of this mind is Rome we say was not built in a day Reas 1 The Mysterie of iniquity that disease of Rome had its rise and increase Because Rome was not at her height of sin till that Councel before its state and so far its certain that she was not at her height before this deadly and desperate fit of the Councel of Trent as appears 1. Because those grosse fundamentall errours that are now so firmly laid in the Church of Rome by the Councell of Trent and which carrieth so great a stroak in the seating of Which appears because there was never so many and dangerous Heresies decreed before the Councel of Trent Antichrist there were not only complained of declaimed against by private single Ministers both in their Preaching and Printing but disowned by Decrees made against the most dangerous of them by publick Counsels and we do hardly read of any former Counsel that did not onely not establish all the Errors or the grossest of the Errors of the Counsel of Trent but that on the contrary did expressely declare against some one or more of the very worst of them There are six chief or Cardinal Errors of the Church of Rome The Popes supremacie the dividing of the Bread and Wine in the Sacrament allowing the people no Wine the Worshipping of Images the denyall of the Bible to the common people Justification by works and beleeving of Traditions Now these six were never established together by any Councel but the Councel of Trent Yeâ— 1. The Popes Supremacie was decree'd against by the Councels of Calcedon Affrick Milevi Constantinople and Basil 2. Communicating in both kinds was decreed by the Councel of Basil 3. The Divine Worshipping of Images was forbidden in the second Nicen Councel 4. The Councel of Nice decreed that no Christian should be without a Bible 5. And Thomas an acknowledged writer of the Roman faith in his time denieth Justification by works Ceremoniall or Morall 6. And we were never bound or commanded to beleeve tradition untill the Councel of Trent decreed it Now while Rome declared against or had not by councel decreed any one of these errours sure she was not at such a pitch of heresie or so deeply died with Antichristianism as now she is made by the councell of Trent where they are all and many more ratified as firm as hell can make them yea very much of Antichristianism was brought to Rome with the last of these errours touching tradition which she had not before the councell of Trent for the Church is built upon the foundation of the Apostles and Prophets the Scriptures and what doth weaken the Scripture more and consequently the foundation of the Church more then making tradition contrary to it a compartner with it in the Churches faith especially if we adde the abuse of originals the Greek and Hebrew Text preferring the latin corruption above them which was with such strictnesse and weight imposed by the Councel of Trent and never before The conclusion of the first Argument with the deniall of the vulgar to reade it Now Physicians do not count a disease in its state untill it have reigned to its full height and therefore how to condemn the Church of Rome as wholly Antichristian before Trent councel I cannot see the disease was daily encreasing upon her she seemed not however to be at the height or mortally sick before for from what hath been said the councell of Trent did desperately wound the Church of Rome in three respects 1. In that it did heighten and multiply her damnable errours 2. In that it did draw all the poyson into one entire monster and body of errour and presented it all to the world as the doctrine of the Church 3. In that these were more solemnly seriously deliberately publikely by the pretended representative of the whole Church as the work of years delivered ratified as the perpetuall doctrine of the Church which made the errors rather the errors of Rome Note though many particular persons were against then if all the members of the Church of Rome had held the same apart that is without a councell My second Argument to prove that Rome was not at the Because there were strange mottions towards Reformation in Rome before and somewhat effectuall state or height of this her disease till the Councell of Trent is taken from her strange motions all along after Reformation every age almost complained of abuses in doctrine and discipline and were so urgent and impetuous that they prevail'd to have a councell cal'd for to advise about a Reformation and every councell before this last for ought I can finde did some good and this very wicked councell the councell of Trent it self was occasioned by universall and potent complaints of corruption and errour and such was the power of the better people that the malignant party were forc'd to yeeld to call a counsell on which there lay great hopes being called indeed upon fairest pretences this I would inferre from hence that God had not wholly cast Rome off who doth not leave The conclusion while and where there is any the least appearance of hope of which it seems there was not a little in the Church of Rome till the Councel of Trent A second Argument to prove that there might be something A second Argument that Rome was a true Church till the Councel of Trent at least of Christ in Rome that she was not wholly Antichristian and no true Church till the Councel of Trent is taken from the concessions of most of our Adversaries in this thing the Brownists most of them acknowledge that the Church of Rome had true Baptism and some of them as Johnson c. held they had true Ordination too and such as broke off from Rome had not any need of the Repetition of either Now let us consider could there be true and valid Ordinances in a Church that was true in no respect could there do we think be Ordinances of Christ in a Church that was wholly Antichrist Suppose the Church of Turks should baptize In the Name of the Father Son and holy Ghost were that true Baptism if not then a difference must be made betwixt the Baptism of Rome and that and if so where lies the difference but in the Church and what is the difference but
THE CHURCHES and MINISTERY of ENGLAND True Churches and true Ministery Cleared and proved In a SERMON preach'd the 4th of May at Wiviliscombe before a numerous Congregation assembled together to hear the opposition which had been long threatned to be made that day by Mr Collier and others of his party who with the greatest strength the West would afford them were present at the Sermon Wherein were these Five things undeniably proved 1. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God or a true Church 2. That then the Churches that are now in England are Churches of God and true Churches 3. That then the Ministry of those Churches is the Ministry of God and the true Ministry 4. That then there is a great and heavy sin lying at the door of all such as do presume to preach publikely among us without a Call who have true Churches and a setled Ministry 5. And then they also must needs be guilty who forsake true Churches and a lawfull Ministry to follow and hear unsent preachers By FRANCIS FULLWOOD Minister of the Gospel at Staple Fitzpane in the County of Somerset Before it there is an Epistle and Preface shewing the Manner and a Narrative subjoyned shewing the Substance of the Dispute after the Sermon both which lasted nine hours Set forth by the Ministers that were at the Dispute and Attested under their Hands LONDON Printed by A. M. for George Treagle at Taunton and are to be sold at London by William Roybould at the Unicorn in Pauls Church-yard 1652. TO HIS Honoured Friend Collonel JOHN PINE A Member of Parliament and one of the Commissioners for the Militia of the County of Somerset Honoured Sir TRuth though above this sixteen hundred years of age and hath learned long since to stand alone yet experience hath found it doth ever goe the better into the world when imboldened with the care and gracious protection of a nursing Father and I need not dawb with untempered mortar to tell the world what the whole West of England well nigh knows that the potent influence and pleasant shade of so noble a Tree will better protect and secure those truths against all the heat of present opposition then these poor contemptible following Leaves can do Now Blessed be the God of Truth that hath inclined your heart to own his truth and more particularly to embrace an opportunity wherein you may do his shaken Churches throughout the world so great service a bold expression I must needs confesse yet Worthily Honoured Sir give me leave to be bold and I shall adde That there is nothing more certain then this that these mens principles we speak against would at once strike down I say not the credit but being and truth of all the Churches and Ministery and Ordinances of Christ that are either now or ever have been in the world since the Primitive times and who is not affrighted from horrid principles But since the designe lies so deep I beseech you Noble Sir to consider a little who they are that undertake it and with what Engine they think to effect it First Who and what are the men of so great an adventure Methinks Fame should carry them to be mightily skil'd in the Originall tongus or deeply read in the History of the Church whereby they had discovered something there that was never found out before or some Saints or Angels or Christs sent down from heaven to open some truths that had been lockt up and kept secret from the Church for so many hundred years but alas they pretend not to be any such but what are they even men of like infirmities with us and in a word no betterthen the Apostle describes unlearned unstable wresting the Scriptures But surely they have some weighty Arguments though the men be weak they would never undertake so great a design as to overthrow all Churches Ministers Ordinances and that ever since the Apostles times unlesse their Engine were somewhat answerable O yes they have allowed Infant-baptism Ministers that baptize infants are Anti-christian Members that were baptized Infants are Anti-christian and consequently Churches and Ordinances are all Antichristian Ah poor shift and yet you have nothing else will hold an Argument but this Let me now in the Name of God and all the Churches entreat these men to consider a few things or answer a few brief questions touching Infant-baptism and then they will see how desperate and unadvised they have been in a matter of so great moment 1. Suppose we should grant the baptizing of Infants an Errour May not the true Church erre may not the whole Church erre may it not erre in judgement and then what doth hinder but it may erre in practice too and yet be still a true Church to affirm the contrary is rank Popery Again If the Church may erre it may erre in circumstance without dispute and what is the errour of Infant-baptism if it be an errour more then a circumstantiall errour for have we not ever kept the substance of it the matter water and the form In the Name of the Father Son and holy Ghost how then I pray you can the errour of Infant-baptism destroy our Churches or nullifie our Ministers or â—â—her Ordinances 2. But alas who told you that Infant-baptism was an errour before the Anabaptists of Germany did who told you when this errour came first into the Church What Precept or Precedent have you against it in all the Scripture or what command have you to shew for the baptizing beleevers only alas poor men who among you dare answer to any one of these questions and how then wilt thou be able to answer them all and much lesse can you warrant the desperate conclusions you have built upon so weak so tottering a foundation But why do I trouble these poor men alas they are but the weapons and Organs of Jesuites who play their game under these mens cloaks Methinks I see them instilling their damnable doctrines into these mens ears and venting them again at their mouths how naturally do all the abominable errours of these our times if you follow them a little kindely saluting each other and joyning in one stream tend and flow to the Sea of Rome the Seminaries are sowing their Tares among us which indeed spring too fast all the Land over and if they be not rooted up and stopt in time the Pope it 's to be feared will shortly reap too large a harvest among us in England which Canterbury I remember warned us off who know more of their plots and methods perhaps then he should or we do in his speech upon the Scaffold Honoured Sir give me leave I beseech you to point a little at the Jesuites drift as I conceive among us His generall last end is to advance the Pope and bring in Popery which hath been hatching many years The means he makes use of for this great end is to
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
due time administer'd to you in a true Much lesse Ministers Church by a lawfull Minister for the bare repeating of it by one that is neither a Minister nor member of the true Church O which way can you then become true Ministers or be allowed so to be by any lawful Church out this should seem to be according to your principles which is so agreeable to many of your practices I mean to be Preachers before you are Christians there are two fellows within our knowledge here within a few miles of this place that were publike preachers and one of them to my knowledge hath taken a Church a Parish a Pulpit upon him for a long time and yet were not rebaptiz'd though long before against Infant-baptism till about a moneth ago I do not affect to relate such stories but the passage was so full to my present purpose though so gross and ridiculous I could not hansomely leave it out Then no wonder if all Christian Churches and Christian Councils renounce and condemn such unworthy preachers as you are while we have the commendation allowance and liking of all the reformed Churches in the world and may commend our selves to you and to all people else without vainglory as judged worthy by the spirits of the Prophets whom all the Churches of Christ salute a thing not sleighted by modest men A third particular that men may justly look for in the Ministers 3. A being fixed and setled in the Church 1. In place of the Gospel is that they be fixt and setled and this may commend the Ministers of England above their opposers who are not fixt either with regard to place or time 1. With regard to place we are fixed stars in the hand of Christ having our station and place in the body of the Church every one knowing his particular people and flock over which he is made an over seer while since the Apostolicall times such a steering Ministery was never known in a setled Church not under persecution that could make a lawfull president for our wandering Comets these itinerary ubiquitarian opposers of ours Indeed a setled Church of Christ may sometimes appoint Note some able men whom with safety and prudence they may to preach the Gospel among the heathens or upon some notable exigence and want of Ministers in a true Church that might bear the name and perform the Office of Itinerary Ministers yet in such an extraordinary case as this these men should be sent by the Church and have their bounds and limits too But our Itineraries are without all order bounds and calling but what they allow to themselves and never remember themselves to be in a constituted Church wherein indeed though the labourers be few yet is there no such extraordinary need of such preachers as they 2. We are fit in regard of time while they in all ages that 2. Of time have known such men have risen and fallen risen and fallen risen and fallen like the proud inconstant waves of the sea in a storm raving raging roaring and dashing against the rock the Church the fixt and abiding foundation of our house untill they dashed themselves to pieces fiaming out their own shame and fretting and chasing themselves away into ayr and nothing while the Church of Christ and the setled Ministery hath stood as mount Sion that cannot be moved throughout both storms and ages The Scripture doth more then allude to the difference in hand describing them thus false prophess shall arise 1 Cor. 12. 28. but the lawfull Ministers of the Gospel thus He hath set them in the Church 1. False prophets shall arise i. actively arise Acts 3. 1 Joh. 4. 1. of their own accord raising up themselves while the true ones are passive such as the Lord God shall raise upto us Like to this is that other expression there are many false prophets gone out of their own accord running before they are sent while the true ones stay for Commission and mission for how shall they preach except they be sent yea and thrust out too sometimes 2. False prophets shall arise i. from beneath while the true ones with Paul have their call from Heaven and come down from above as Eliah's mantle and the gifts and blessings of Christs Ascension 3. False prophets shall arise i. of a sudden and unexpectedly while the true ones God hath set i. fixt posuit hath placed in the Church to the end they Eph. 4. Mat. 28. 20. may abide by the blessing of his presence and fellowship with them to the end of the World Now let it be supposed that the scale is even in other respects yet doubtless there 's something of weight in this in the balance of reason indifferently carried for who doth not value staid constancy before uncertainty upstart novelty may please the vulgar while the old and standing truth will onely satisfie solid men The fourth and last particular thing I shall mention here that men may expect in the Preachers of the Word in a Christian Allowance and order from a Christian Magistrate Common-wealth is allowance and order from the Christian Magistrate Which we have and you have not you know well enough that the Laws of the Land and two Ordinances of Parliament never yet repealed are against you so that the disorderly practice of publick preaching by men unsent is is a breach of the Laws of the Land which is manifest sin by the Word of God unlesse the same word doth command you to do what the Magistrate forbids which I am sure you cannot and think you dare not offer to prove but as for us the setled Ministery of Christ in England 't is known to the world we are own'd and authoriz'd by the Christian Magistrate which is more my brethren for the clearing of our call in a Christian Common-wealth then you imagine yea that something is necessarily to be done by the Christian Magistrate for the full and regular Ordination of Ministers is jointly agreed on both by Calvenists and Lutherans Pralatians Presbyterians and Ames the head of the Congregationall way and certainly such as deny it are in this particular no good friends to Ministers or Magistrates to make such a distance betwixt them * Caution The particulars of a Ministers regular call but take heed I say not the power of ordaining is held by them or by us to lie in the Magistrates hands yet they and we say that in a Christian Common-wealth something belongs to the Magistrate to do in order thereunto the Lutherans whom you applaud so much for the making of a full and regular ordination Place some-what in the hands of all the three Orders Classes or Estates as they term them viz. the Ministery Magistracy and people Cura etiam us omuia speaking of the Ministers call rectè siant pertinet ac Magistratum Ames de consu lib. 4. cap. 25. num 27. and to the Ministery they give
examination ordination and inauguration to the Magistrate nomination presentation confirmation to the people consent suffrage approving or as circumstances may require postulation Not willing to give all to the Minister with Papists to the Magistrate with Erastians or to the people with Libertines Anabaptists Brownists c. and to the purpose Amesius speaks who goes as far in this as we desire for the care that all things saith he touching ordination of Ministers he means be done rightly belongs to the Magistrate whose care and power doth contribute to us and disown you 'T is but vain to say that this is to fetch our power from the earth for we rather look on the favour of Magistrates and their assistance as a plain performance of that Gospel-promise Isa 49. 23. And Kings shall be thy nursing Fathers and their Queens thy nursing Mothers which I know not how can come better to passe then by their providing the sincere milk of the Word for us Now thus far we are come having stept beyond you four degrees into the approbation of indifferent men we are found to have for our wartant in preaching what you have or allow and over and above what may well be required by any other men yet one thing remains of greater concernment then all the rest for further yet we excell you in this that we have besides what the Word requires either to make or manifest us true Ministers the sum of the following Section SECT III. And we are not allowed true Ministers only by our adversaries We have what the Word requires principles by our own Congregations by all the Reformed Churches in the world and by a Christian Magistracy as hath largely been shewed but by the Word of God besides we having whatever the Word requires to make us Ministers or to evidence us such 1. To make us Ministers We have first whatsoever the Word requires to make us Ministers viz. Ordination according to the Word of God now The nature of Ordination that this may appear I shall briefly unfold the nature of Gospel-ordination of Ministers and for that end I pitch on and desire you to turn to that of Act. 13. 1 2 3. where we shall learn two things 1. What the nature of Ordination is 2. In whose hands the power of ordaining lies 2. Ordination is described here with respect to its substance and so it is a separating v. 2. or a sending v. 3. as also with respect to its Ceremonies v. 3. which are fasting and prayer and laying on of hands Now from both these we have this Rule That ordinary Gospel-ordaining of Ministers is a sacred separating and setting them apart for the work of the Ministery which ought to be solemniz'd and distinctly signified by fasting and prayer and laying on of hands Concerning which I lay down these rules 1. This Ordination is more or lesse necessary the more or lesse Rules touching the necessity of Ordination the means thereof may be had 2. Therefore it is not simply necessary or with a necessity of means as if in no case a man might be made a Minister without it 3. Yet it is necessary secundum quid by Apostolicall instruction 4. Whole Ordination is of necessity required in a constituted Church on the Ordainers part not on the part of the person ordained I mean though God requires they observe his rule in ordaining yet the omission of some circumstances doth not null the substance of any ordination had without them upon this Rule * M. Seaman In talibus non est aliquid iterandum saith a Canon of the Papists themselves Note Because Calvinists and Lutherans place so much in a Christian Magistrate the edification of the Church is so necessary that it must be endeavoured as providence makes way and I had rather have the substance only viz. a setting apart by lawfull Ministers authoriz'd thereto by the Civill Magistrate without the other convenient ceremonies then to have full Ordination both substance and ceremonies from men not allowed by publike Authority 5. We must then distinguish betwixt the substance and ceremonies of Ordination and then we say that the substance which I take to be neer the same with vocation is far more necessary then the circumstance of fasting and prayer and imposition of hands 6. The substance of Ordination is absolutely necessary to make a Minister a lawfull Pastor to any particular flock though not so to licence a mans teaching to heathens out of a Church for suppose the highest case a company of Christians are cast upon the shore among heathens and there is no returning for them to the true Church again one of these may be made Pastor and overseer to the Church none doubt but how it must be by the calling of the rest whereby they separate him for the work which is the substance of Ordination and without the same no man among them may take that honour unto himself All these ceremonies of Ordination are to be gladly received The necessity of imposition of hands in some respects either for orders sake or to avoid scandal is acknowledged by these Protestant Divines who make least account of laying on of hands M. Seaman p. 74. Note Our Ordination is such as the word holds out when they may be had and readily submitted to not as the practice but the plain institution of the blessed Apostles and that that therefore will render a mans call into the Ministery most clear from scandall or any touch of offence These Rules I doubt not to lay before you as the conclusions of Protestant Divines and very much favoured by holy Scripture which would easily appear should I not exceed the bounds of a Sermon Now as these do keep the middle way 'twixt Papists upholding the absolute necessity of Ordination in all cases and Socinians and Anabaptists that deny it to be any way necessary at all so do they allow and maintain the lawfullnesse of out Ordination and calling to the Word of the Ministery both now and heretofore in the Church of England being no other but what is most clearly and evidently gathered from the Text before us this Act. 13. 2 3. with many other places Object But how shall we know that the way of ordaining in the text is the ordinary way for the Churches of Christ to walk in since the persons ordained seem to us to be extraordinary men Barnabas and Paul Answ That very thing proves it for if both these men had a call extraordinary before this their call then must needs be ordinary The Ordination of Barnabas and Paul was ordinary which is more plain too if we consider the work is the work of ordinary Ministers hereunto they are called viz. to preach ver 5. and to ordain others cap. 14. 23. they having an extraordinary call before that need not be repeated but they being to be sent about the work of ordinary Officers they have therefore moreover an ordinary call
and Ordination confer'd as a Rule for the practice of suceeding Churches to the end of the world 2. If we doubt of the meaning of the Text let us weigh and consider its interpretation in the practice of the Primitive Churches afterwards as also of all the Churches of Christ since those daies for the practice of both doth undoubtedly conclude that this was ordinary Ordination but the doubt lies not touching the practice of future Churches for that 's without doubt that all the Records of former Churches since the Apostles mention Nos enim sai h Tarno of the business in hand necessarium existionamus secundum quid nimirum quia citra scandalum omitti hodiè non potest qui tot annos in ecclesiâ ufitatus fuit no other Ordination but this and though this hath much weight in it doubtlesse and nothing lesse then presumption will offer to question the uninterrupted practice of the Churches throughout all ages since the primitive times yet let us consider Was it not so also from the beginning do we reade of any other Ordination in the Primitive Churches but this Did not Paul and Barnabas ordain others in the same manner Act. 14. 23. Did not Paul charge Timothy with the same order the negative command containing an affirmative when he said Lay hands suddenly on no man 1 Tim. 5 22 and did not the Apostles take the same course in Act. 6 Indeed the Scripture speaks more carelesly of the Ceremonies Note of it in some places taking no notice of one nor in some of another c. though we cannot thence argue they were omitted and all that we can gather from such a non-mentioning of them is this that the Ceremonies seem to be of weaker necessity then the substance of our call which is still most carefully noted and expressed by the holy Ghost in every place that mentions any thing of Ordination by the substance I mean here as before a solemn separating and setting apart by the Church for the work of the Ministery but however unlesse you can shew us some place of Scripture where this way of Ordination by fasting and prayer and laying on of hands is forbidden or where another way or course is appointed and used we may not safely lay aside the old much lesse presume to invent a new alas what harm or danger is there in fasting and praier the most happy Christian means to solemnize and speed an important businesse or in laying on of hands whose three uses in Scripture Gen. 48 14 20 concurre and meet in ordaining Ministers viz. blessing * Num. 8. 12. consecrating and setting apart unto an office So much for the nature of Ordination it self now follows the Persons ordaining consideration of the persons in whose hands the power of ordaining lies Who are either principall according to the Text or ministeriall 1. Principall the holy Ghost The principall person ordaining here is the holy Ghost touching whose act in this businesse the Text affords two expressions the one before the other after the mediate Ordination of the Church the first we have in ver 2. the holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Whence we note That an inward or secret call by the holy Ghost is not enough according Observ 1. to the order and rule of the Gospel but requires for the regular making a Minister the formall Ordination of the Church besides Or Whom the holy Ghost doth call to be Ministers he doth hint to the Church to be ordained The second expression that discovers the finger of the holy Ghost here we have immediately after the Churches Ordination ver 3. in ver 4. so they being sent forth by the holy Ghost Whence Those that be ordained according to the Rule by the Church of Christ may be said to be sent by the holy Ghost And when they hed fasted and prayed and laid their hands on them they sent them away and the very next words are v. 4. so they being sent by the holy Ghost 2. The Ministeriall persons sending or ordaining here you 2. Ministeriall ordinary teaching Elders have described in ver 3. Such as ministred to the Lord by office Ministers and nam'd vers 1. 1. From their Offices Certain Prophets and Teachers 2. By their proper names Barnabas Simeon Lucius Manaen and Saul These were ministring these were spoke to by the holy Ghost the rest fasted and prayed and laid on their hands on Barnabas and Saul and sent them away So then the persons ordaining here were Prophets and Teachers which names do signifie their offices and are in this place syâ—â—nimous as Marlorat judgeth mark then they are not called Apostles to confute the Papist nor yet can they be the body of the people without any Officers to silence the Anabaptists Brownists c. the power of ordaining lies then in the hands of Prophets and Teachers of ordinary teachers as well as of extraordinary Prophets else it would have been said that the Prophets onely laid hands on them yea of Prophets not as such but as they were Teachers the greater ever containing the lesse for as we never finde that it was proper to Prophets as so to ordain so nor as extraordinary Officers onely for then Ordination had ceased with extraordinary Officers which would gratifie the Seeker too much Therefore it is said both Prophets and Teachers to intimate to us that Teachers and ordinary Officers have a stewardly power of Ordination and Prophets as supplying the place and doing the office of ordinary Teachers that are to succeed to the end of the world Eph. 4. Whence the note and Observation is That the power of sending or ordaining Ministers lies in the Observ hands of ordinary Officers as stewards of it not in the hands of Five Arguments to prove the power of Ordaining in the hands of ordinary Officers Apostles only not in the hands of the people ordinarily for which I shall but name five Arguments two of which I hinted in the clearing of the Text. 1. If the power of ordaining had lain in the hands of extrordinary Officers only there had been no way left for the perpetuation of a Gospel-Ministery which Christ hath resolv'd to continue in the world to the end thereof 2. If Teachers had power to ordain then ordinary Officers had power to ordain for Teaches were ordinary Officers Eph. 4. But Teachers we see in the Text had power to ordain Ergò 3. If men by vertue and with and in their own Ordination receive power to ordain then ordinary Ministers have power to ordain for they are ordain'd But men by vertue and in and with their own Ordination receive power and authority to ordain others as appears abundantly As my Father sent me so send I you saith Christ this seems to be spoken in answer to secret Objections which the Apostles made against their call to preach the Gospel as
and an Evangelist too Acts 21. 8. Object But did not the Persecuted Saints goe Preaching the Word Acts 8. Answ So might you if you were scattered by Persecution among Heathen and Infidels as they were though you can never prove that any of them preached even in Persecution but such as were Officers for which we have two Reasons First from the word there signifying preaching which is as Doctor Seaman observes never made use of in holy Scripture but to expresse an act of Office and Officers and indeed the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word from whence this is immediately deriv'd doth signifie the Gospel or a good Message and is derived from another word which signifies a Messenger or one put into Office and sent to declare this happy Message to the sons of men intimating to us that the word Gospel doth carry a strong and invincible Argument in it against all those that offer to preach it and are not sent Which indeed the Apostle seemeth to laugh at as a plain contradiction in the words before mentioned How shall they preach except they be sent Object But all might prophesie one by one in the Church of Corinth why may not we Answ You may when you are Prophers as they were for that is a mistake to think that all in the Church might prophesie for certainly none could Prophesie but Prophets And are all Prophets No surely Therefore expound the 31 verse with 29. and 32. and the matter is ended All may prophesie that is All that are Prophets let the Prophets speak two or three and let the other judge and all those that are Prophets may have time enough to speak by turn You have now no more to urge but that of Paul whom we made before to appear to be a Minister even as soon as he was made a Christian though not before as some of you were as you read Acts 26. 16. What now can you further urge for your selves No more O that the Lord would open your eyes to see the Error and Danger of your wayes Alas What can I do more than to pray for you and to him that is able to restore your souls to him to commend you with him to leave you Yet with you I desire to leave this advice before I take leave That though it seem a hard matter yet you would take the Apostles Counsell and study to be quiet henceforth doing no longer ours but your own Businesse or else if that be too hard and you will needs have the work that you would desire seek and endeavour by giving up your selves to be prov'd and ordain'd the Office of a Bishop and be assured by me you shall find the 1 Tim. 3. 1. Ministers very ready upon the least desert to afford unto you the right hand of fellowship CAP. VI. That the People who leave the true Ministers to follow such as have no Calling are guilty of a very great sin WE are now attained to the last Conclusion which is That if for men to preach in a true Church where there is a lawful Ministrie setled be so great a sinne then doubtlesse for any to forsake a true Church and a lawfull Ministerie to follow and hear such sinfull Teachers is a very great sinne too Though alas poor ignorant deluded wretches think not so they that offer thus to preach are deeply guilty as I have told you this very action of theirs bringing so much disorder with it and coming from such dangerous principles endeavours the subversion and utter over-throw of all the Churches of Christ in the world and Chargeth Apostacy upon all the Churches that have been in the world since the dayes of the Apostles of so deep a nature is their sinne and you by following of them do plainly become partakers of their sinne be it never so great or dangerous and when Judgement comes 't is speciall Mercie if the Congregation that joyned with them be spared while Corah and his company are swallowed up Many in a sort that are not approvers of the men and ways Hearers are partakers of the sin of unsent Preachers we now speak of are yet partakers of these mens sinnes because they do not what God requires and in them lies to prevent the same But how much more are they that approve of and joyn with them as many hundreds of ignorant Creatures doe Besides you are not partakers with them in their sins onely hereby but you directly sinne your selves many wayes I Sin in hearing of them directly too cannot tell you how many sinnes you commit in this one of following these unsent Preachers nor indeed how sore judgements belong unto you for it Sins of omission in that you neglect to attend on the publick Ordinances to which you are called in that you cease to own respect and countenance the Over-seers Christ hath given you of Commission in that you rent your selves by unlawfull Schism from the Church of Christ and his Ministry in that you doe thereby what in you lies to break and ruine all the Churches and Ministers of Christ in the world in that you against expresse command hear those Prophets that God never sent and have to conclude a very great stroak in all these Confusions Errors and Heresies that now swarm within our Churches Consider O consider I beseech you dearly beloved and lay these things to heart I perswade my self that could you be serious and patient in weighing these things a while you would be at a stand if not face about 1. Consider what good can you get though you promise much while you lie under that heavy curse They shall Jer. 23. 32. not profit you That is they doe you much hurt and spirituall damage And doe you not find it by daily experience Whom among you but at his very entrance upon these wayes hath the foundation of his whole Religion shaken immediately I have wondred often at the frequent truth of this Observation untill I considered this Text and Curse They shall not profit this people at all Oh that you would consider it also 2. Consider what good you may doe us too by leaving them at last and returning again to the Fold and Shepherds of Jesus Christ For as your itching ears have heaped up such a multitude of Teachers so your eares well bored again would throw them down as fast Alas what doth uphold them but the pleasant Aire of your Encouragement would you withdraw they fall immediately with shame and sorrow were there no Hearers there would be no such Teachers For as we cannot hear without Preachers so they will not preach without Hearers and now will you not recompense your former prejudice to the Church and them and your selves besides while so fair an advantage remains in your hands However if love cannot win and prevail let the terror and fear of the Lord perswade whose strict command I reade unto you and leave upon you Thus saith the Lord of Hosts Hearken
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 wâ—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 â—ull You can never prove that any person was truly Converâ—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 muâ—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 thâ—â—â—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 â—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.