THE CHURCHES and MINISTERY of ENGLAND, True Churches and true Ministery.
Cleared, and proved, In a SERMON preach'd the 4 th 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 M r 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.
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 [Page] 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 [Page] 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 [Page] 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 bring in a generall Toleration, and to put down the Ministers; in a generall Toleration (there being no hedge of Discipline to keep him out) he hopes to crowd in with the rest, and then trusts to his learning and parts to do well enough; especially can he but get his greatest enemy, the able Ministry, down: Which he attempts, by rendring it odious to the people because of maintenance; and to the Parliament, by making them, what in them lies, to be enemies to the State: But doth not the Parliament very well know, that every County of the Land can produce divers Ministers that have been true to their Cause, ever since they first sate, to this very day? but I need not blaze the friendship of Jesuits, or indeed of our adversaries more immediate, to civill Authority, both in principle and practice: and in this I am sure they agree, that the Christian Magistrate hath nothing to do with matter of Religion; which casts a greater blur upon Parliamentary proceedings of that nature, for these many years past, then the worst of the actions (I think I may say) that the Ministry hath done.
Honoured S r, I am too bold and tedious: take this I beseech you as a pawn and pledg, of that honour and gratitude I owe to you: and the Lord inspire you with the spirit of discerning, to search into these things, more and more: discouraging error, and owning his truth, who hath said, those that honour me I will honour: [Page] to whose grace and glory I am bold to commend both you and yours, and subscribe my self, as indeed I am,
A Preface to the Reader.
FOr such a one I suppose my self speaking unto; one, who knowest thy self concerned in all the affairs of Christianity: and upon that ground art the Lords Remembrancer at the Throne of Grace, not only for thy self, but for all others also, who are partakers of like precious faith with thee; and hast powred out many a prayer and tear for the peace and prosperity of Jerusalem. Thou art, it may be, lately come out of thy closet, where thou hadst sweet communion with him whom thy soul loveth: and thou sawest so much of his comelinesse and beauty, that thy heart was taken therewith more then ever: and then thou hadst many such holy breathings as these; Whom have I in Heaven but thee, &c? I will suppose Psal. 73. 25. this to have been thy last exercise (as it is sometimes if thou art a Christian indeed.) Let me intreat thee then to retire to thy closet again, and after thy former raptures and extasies, let it not seem unseasonable, to reflect a little with sad thoughts and weeping eyes upon the great distractions in the Church the spouse of Christ. Spirituall joy doth not use to streighten the heart, but enlarge it, and make it the fitter and freer to mourn; nor doth it dry up the eyes, but rather open the fountain of tears. Beleeve me this would be a seasonable exercise, nay it is the mark of a Saint: The gracious soul, as he grieves more, for that he hath sinned [Page] against his God, than for any Crosse, which reacheth his person or estate: so also he is much more troubled for the schismes and heresies, wherewith the Church of God is rent and torn, than for his own private afflications. If thou hast a publike spirit, and esteemest the honour of Christ, and the promoting of Religion far more dear unto thee then thine own interest, credit or preferment; Tell me, Would it not be lamented, if possible, with tears of bloud, that the good Spirit of God should be grieved by reason of that Eph. 4. 30, 31. Ut excontextu patet. bi [...]ternesse, and wrath, and anger, which are secretly fomented, and too often break out into clamours and evil speakings of Christians one against another? Se [...]meth it unto thee a small matter, that the joy in the heart of Christ Jesus now in Heaven should be diminished, by reason of the decay of love in those who are his members? Certainly Joh 15. 10, 11, 12. Quondam est illud gaudium Christi in nobis, nisi quòd ille di natur gaudere de nobis? Aug. in loc. when Christians are fruitfull in their lives, and abound in love one towards another, Christ rejoyceth over them even in Heaven. And I see no reason, why the contrary may not be implied, viz. That when the love of the bretheren shall grow cold one towards another (as wofull experience sufficiently sheweth, that difference of opinion doth, if not make a breach, yet secretly withdraw affection) the joy in Christs heart over them is lessened; which how great an evilit is, I leave to them to judge, who love the Lord Jesus in sincerity. Again, Is it nothing to thee, that the Diamonds of the Lord cut one another? That the servants of Christ should, as it were, set the Spirit against it se [...]f misimploying those precious gifts, which they received from him for mutuall help and furtherance, in bitter invectives, unsavoury discoveries of each others infirmities, fruitlesse and endlesse logomachies; so that instead of composing, they widen the breach; and instead of terminating, [Page] rather perpetuate strife and contention? Canst thou without a sigh remember, how by this means our Religion suffers in its reputation abroad, our profession is scandalized, our hopeful Reformation flouted; as if the holy endeavours of our Reverend Assembly had all this while produced a solemne Nothing; or (which is worse) had midwived only to the birth, of that monstrous brood of errors, which now swarm and roar among us? Doth not thy heart bleed to consider how the common enemy danceth at our discord, which makes a pleasing harmony to them? how the Jesuites triumph in our divisions, feeding themselves with assured hopes of prevailing against us, according to their old principle, Divide & impera? How much 1 Pet. 5. 8. [...]. the Kingdom of Satan is hereby promoted? How many souls he hath drunk up? how the power of godliness is almost laid aside, and working out our salvation turned into talking, praying into disputing, and preaching into railing? How much dirt hath been cast into the face of the most glorious Ministry that ever (next to the Apostles) the Church of Christ enjoyed? And how some of them, who at least pretended to the Ministry, have cowardly shrunk from their station, nay traiterously run to the enemy, and (as it is said of the Janizaries, that they are the worse enemies to Christianity, for having been once Christians, so) these are the most eager and violent sticklers against the Ministery. Reader, here are considerations, which if thou hast a tender and gracious spirit, may well make thee cry out, My bowels!
Consider further, how few faithfull labourers there are in the Lords harvest: How many deceivers and impostors are newly started up? What hideous blasphemies are now vented? What a multitude of errours and heresies [Page] are now broached, which are obtruded upon the seduced people under the specious name of New-lights, whereas in truth they are but Old darknesse: There is scarce an errour, that ever had inventor or fautour amongst that great number which Antiquity hath left upon record, marked with the black note of heretiques, but now it is pluckt out of the dunghill, and sent abroad it may be with a new dresse put upon it to make it passe. So that in this respect we may truly say, that this our age is the very draught, into which all the stinking opinions which ever have passed thorow the exulcerated bowels of all the heretiques of so many by-past ages, are cast and descended. For the more speedy disseminating of which errours (grief to behold!) the devil hath the presse at command. Hereticall books are printed by thousands, and dispersed into all parts of the Land. Nor are they contented to frame and devise new of their own, but they also translate out of other languages. Not to speak of others, I have seen He that is minded to see some of his Divinity, may please to reade Wendeline in his Epistle Dedicatory his Theologia Christiana. Gen. 43. 30. the works of Wrigelius printed in English. A more blasphemous heretique the earth never bare. Thus they will traffique with any body, yea, with hell it self, so they may have variety of baits and snares to deceive the more, I hope I need not use motives to thee (Christian Reader) to bewail before the Lord the sins and blasphemies of this Age; nor set any spur to thy side, to stir thee to that to which thou hastest already: Thou art by this time in Josephs case, who sought where to weep. So thou, to pour out thy heart as water, before the Lord. Yea, thou takest up a resolution to be the Lords Remembrancer, and never to stand before him with any petition, but this shall be the chiefest, That God would chain up Satan, that he deceive no more; That he would powerfully rebuke the [Page] spirit of errour, that it diffuse it self no further; Speedily discover, and spread dung upon the faces of all deceivers; give unto this people a spirit of discerning, that they may try them which say, they are Apostles, and Apo. 2. 2. ere not, and finde them lyars; Put it into the hearts of our learned, wise, and pious Governours to restrain the licentiousnesse of these Seducers, and put a stop to the growth of heresies; Encourage his servants the Ministers, and give them a mouth and wisedom, that they may mightily convince and muzzle gainsayers, reclaim [...]. Jer. 6. 16. every seduced brother, settle every staggering spirit, and confirm every one that loves the truth in the good old way, in which alone rest is to be found to a weary soul. And certainly never was there more need of prayers and tears then now; never did greater exigency call upon us to wrestle with God by the omnipotency of prayer. I am Est quaedam precum omnipotenia. Luth. perswaded this mercy is come to the birth: it wants but an Esay, who with his effectuall fervent prayers might be in stead of a Isa. 37. 3. man-midwife to bring it forth. And oh that God would put into the hearts of all, especially Ministers, a a restlesse importunity; such a spirit of prayer as would be turned off with no deniall! There have been many desires breathed heaven-ward, many prayers and tears already treasured up for this very thing by the Samuels and Esays of these and former times: But this mercy is so great, that it calls for yet more prayers, yet more tears, more struglings and wrestlings to fetch it down. Oh then when God is willing to give, and to this purpose hath the mercy already in his hand, let not us be backward in asking?
For mine own part it's true, I have not so much as became me, laid to heart these sad distractions in the Church; [Page] nor multiplied petitions, tears and groans at the Throne of grace, so much as one of my place should have done; yet I have had some sad and serious thoughts about them. As who is there, whose care and designs are not terminated wholly in himself, who hath not with good Nehemiah been sad both in countenance and heart, to consider, what a glorious Sun-shine of truth was breaking out upon us, which now is clouded with fogs of errours: To remember what a comfortable day of reformation dawned upon us, which now is closed up again: (Surely we are not worthy of it, we are not fitted for it, nay, the most distast it) To think how many Wolves are crept in among us in sheep-cloathing, which worry the flock: what a generall defection there is from obedience to the truth, even of those who ran with the foremost heretofore, and esteemed, at least in shew, the feet of them very beautiful that preached the Gospell, the good and glad tidings of peace: what a phrentique wantonnesse hath possessed thousands, who of loose ignorants became Sceptiques, Scismaticks, Atheists? But that which may more trouble us, is, to observe how many souls who had received slight common illumination, whose hearts were become somewhat pliable and tender, like wax, fit to receive any impression, these the devil, ( who as one said, is a good Bishop in his Diocesse, Latimer. carefull of loosing, watchfull to win souls) strikes in with, and before any right seeds of saving knowledge were cast in, sows tares in the ground of their hearts, which indeed was rather scratched with the harrowing thoughts of death, hell and judgement, then broken up with the plough of sound contrition? And which was yet a greater grief, some, who dated themselves Professors some years before, Old Disciples, were carried away with the [Page] errour of the wicked, and fell from their stedfastnesse.
And yet in the midst of so many sad thoughts, which every of these occurrents did multiply in me, I was not without some comfortable considerations, which did both raise and confirm my dejected and sometimes (I am not ashamed to confess my weaknesse) staggering soul. To omit many, the chief were,
1. In that Satan raved and bestirr [...] himself so much. it was a sign that his Kingdom began to totter. When his time is but short, he roars to purpose. When he saw such light breaking forth, maugre all his malice, and devices to [...]uppress it, which would surely dispell the darknesse wherein he beares sway, then he falls to his old sh [...]ft: if he cannot wholly extinguish it, he will dim it. Hereupon he opens the bot [...]omlesse pit, whereout comes smoak of errours, darkening the Sun of truth, and wholsome Apo. 9. 2. ayr of found doctrine. Thus he did in Germany, when Luther had (I do not say lighted, but) brought the candle of truth out of the dark lanthorn, and set it on a candlestick: how did Satan strain his lungs to blow it out? When he failed of that, what endeavours did he use to cast a mist about it? Then also, and not till then, swarmed those Anabaptisticall locusts which did so much mischief. So here, when Popery was not only lopt, but even taken away branch and root, and religion ceased to be in shew only, and began to flourish in the power thereof, how hath Satan laboured to blast the bl [...]ssome of it with hellish fum [...]s, and to eat away the very leaf thereof with infernall locusts? Hence my soul hath strongly concluded, That as when the Sun in its rising is darkened with mists, it port [...]nds the fairest day: So, the Sun of the Gospel presently after his extraordinary bright rising in our Horizon, [Page] being clouded, puts us in an assured hope, that after he mists are once dispelled, it will break forth with a more dazeling lustre, shining more and more unto the perfect day.
The second thing which refreshed me was a clear discovery of much good already wrought and working by these unlikely means of divisions. How many sparks of truth have been beaten out by the collision even of flints? How much precious flowre of wholsome doctrine hath been clean purged from its bran by the somewhat violent shaking thereof in the scarce of disputations? It was observed as one good effect of the clashings of ancient times, in that thereby the spirits of some Worthies then living, were stirred up more fully to clear the truth. The quarelling of the Anti-trinitarians quickned holy Augustines learned diligence, and produced his Book de Trinitate. And there hath not wanted an Augustine in our times, who D r Channell. upon the same grounds hath done the like, whose name is hereby made precious, and will doubtlesse be ever mentioned with honour in the Churches. Above all that most vexed question of Infant baptism, upon what weak grounds hath it hitherto stood: In opposing whereof Satan and his Instruments have been most forward and cunning; and have concluded their objections irrefragable. But how fully and unanswerably hath that truth been asserted (as by others, so chiefly) by learned Baxter? That God, who commanded light to shine out of darknesse, doth often produce the best effects out of the worst causes. Adde to this, that hereby many hypocrites, unsound hollow-hearted professors, have been clearly discovered, even by their falling off to errour. And those who are faithfull unto the Lord, are made manifest. Reade and compare 1 Cor. 11. 19. and 1 Joh. 2. 19.
It is notoriously known to all that are not strangers in our English Israel, how far the gangrene of errour hath prevailed and spread among us these seven years last past. I meddle not with what I have heard or read of in other Counties, (as doubtless all have had their share, the disease being Epidemicall) these Western parts seem to have not the least infection. We confess to our grief, the seducers have had more advantages over us, then possibly they could have otherwhere. They found generally an ignorant and credulous people, and therefore apt to be deceived: and the rather, because many flocks are without a shepheard; or have a dumb dog, that cannot bark; or a blind watchman that cannot see; or an hireling, that fleeth, when the wolf cometh. Hence they have seduced hundreds, unsetled thousands, distracted and grieved all. Their impudent audaciousness is such, that they have interrupted and disturbed many Ministers in their publike exercise: and it is ordinary to come with a gang of souldiers, and prate on a tomb-stone, while the Minister preacheth in a pulpit. Nay they are grown to that height of confidence, as to challenge learned Ministers to publike disputes; but with what success, I presume good Reader, thou art able to say, though I were silent.
Such a relation I am now to give thee of a dispute, or rather Here are the signs and marks of an Apostle. jangling, had at Wiviliscombe in the County of Somerset, May 4. 1652. between three or four young despised Ministers, and the whole strength of the adversary. I was an eye and ear witness of all, or the most, that passed: and because I was present there, yet none of the number of the Lecturers, they desired me to write, what I have, to give thee some light in the following Sermon and Narrative. I remember what Thales answered to one demanding, [Page] How far Truth was distant from a lye; As much [...]. (saith he) as the eyes from the ears: Meaning that the eye was a faithfull spectatour, and authentique witness of things; but the ear was open to lies, and by it fictions and untruths had their entrance into the mind: and therefore we should credit their relations, whose seeing eyes had observed all passages; but worthily suspect them, who were only able to give a blinde testimony. And therefore I challenge belief from all ingenious Readers. I am not ignorant of the lying practises of Sectaries, who cry Victoria among their injudicious proselytes, and it may be have prepossessed thee with some untrue relation: and therefore my Discourse shall bring thee into the place, and (with the help of the ensuing Narrative) present to thy view the chief passages there.
First I must tell the occasion thereof. Thou must know, 1. Occasion. good Reader, that there is a weekly Lecture at Wiviliscombe aforesaid: The Lecturers there unwilling that their meeting at the ordinary should be without fruit, agreed among themselves, that at set times they would, for their own better satisfaction, discusse some of the most [at this day] vexed questions in Divinity. And because heresies grew apace, and many of those parts fell away daily, they thought it meet to acquaint their hearers therewith, that all that would, might resort to the place, and hear them.
The first Question, propounded some weeks before, that the defendant might have some time to prepare himself, was, An justificatio sit uno actu, simul & semel? Whether a beleever be actually justified from all his sins, past, present, and to come, at once, namely, upon the first act of [Page] faith, which he puts forth. This M r Fullwood, the Author of the ensuing Sermon, held in the Negative: the rest opposed. In the close they all professed their unanimous consent to what had been made appear to be truth. At the next meeting was the Question about the lawfullness of Infant baptisme to be discussed; which M r Wood, the Minister of the place, held in the Affirmative. Their aud [...]ence was now much increased, even to a chamber-full. In [...]he end the major part signified their being fully satisfied about the lawfullness thereof. But all were not, or rather would not be satisfied. And here were the first sparks out of which arose the after flame: the fewel whereof was the intemperate heat and ind [...]scretion of some, who threatned to bring Collier to the next meeting, if he were within An infamously famous Sectary. many miles of the place; and the courage of others, who promised to defend that, or any other Point, against him. The third Question (which M r Howe held in the Affirmative) was, Whether the now Ministers of the Church of England, be the Ministers of Jesus Christ Exclusively? This was to be stated and discussed May 4. It seems that this assertion had as much offended those seduced and turbulent spirits, as that of Infant baptisme▪ Hereupon swift notice was given to all or the most part of the Sectarians of the West. In the mean time many threatn [...]ng and insulting speeches were given out by that party; as that no Presbyterian Minister durst shew his head there, with much to that purpose. Nor was any thing more rife in every mans mouth, then the future dispu [...]e at Wivili [...] combe.
The day being come, and a great Congregation assembl [...]d, the discourse, which hereafter is presented, was publikely [Page] delivered, yet as a Lecture-Sermon only: however thou maist easily perceive by the drift thereof, that the Preacher intended it as an Antidote against Errour, and as a Muzzle for the mouthes of them that came to oppose. While he was praying before Sermon, Collier comes in, guarded as it were, with some souldiers, and a great company of his furious disciples. It was much wondred, that he should so patiently hear out so unpleasing a Discourse; but we have cause to think, that the strength of reason there urged and delivered, did so daunt and confound him, that he durst not interrupt; his courage being much quailed, and his minde distracted through fear, least he should not in all that daies dispute, raze out that deep impression, which that Sermon had made in the hearers. After Sermon ended, he stood up and signified his not being satisfied with what was spoken; and here began the dispute.
2. Thou expectest an account, how it was carried on; 2. Manner. but this as to the matter thereof is exactly and faithfully set down in the Narrative; thither therefore I shall remit thee: but some passages observable in the manner of it, I shall relate.
1. Observable: was the cunning craftiness of these deceivers, which as it was discernable to an observant eye thorowout the whole action, so it more plainly appeared,
1. In the beginning: For as if their hearts had been of stone, and their browes of steel, they began the business with such an impudent majesty, as must needs strike a kinde of horrour into fools; yea and strangely amuse even honest men of the simpler sort, who had never [Page] been acquainted with the impudent boldness of hereticks.
2. They would not suffer M r Howe to state the question intended to have been d [...]scussed by the Ministers: they feared belike, that he was too well provided for them: but with eager importunity required M r Fullwood to maintain what he had delivered. They hoped to have foyled him, who had been tyred with a two hours preaching, and came nothing prepared for the dispute, which they intended. For
3. Collier after some velita [...]ions, like a crafty souldier, drawes M r Fullwood into the ambush of Infant-baptism, where they think themselves invincible. But yet notwithstanding the disadvantage of the question, and the confidence of the adversary, they were charged so home, that they were beaten out of their place of strength, and utterly routed, as the Narrative will shew.
4. They would ever and anon appeal to the people, especially when their arguing was plausible and specious, or if there had been some verbal faultrings in any of the defendants. For they well know, that a Stentorean voice, and plausible speech, do much more prevail upon ignorant souls, then the strongest reason or the most forcible Argument. The Apostle hath given them this Character, Colos. 2. 4. And Tertullian (cited by Davenant upon the place) speaks of hereticks; that Priùs persuadent, quám edocent: (veritas autem docendo suadet, non suadendo [...]. docet.)It is the artifice of deceivers, first to perswade, and afterward to instruct: but truth doth not so.
2. Observable: was Colliers notorious hypocrisie. When I had upon the desire of the defendant given in my Greek Testament, that the Original might be searched about the true reading of a Scripture brought to prove the lawfullness of Poedobaptisme, the defendant gave it into Colliers hand to read the place; who takes the book, and looking thereon, moves his lips, as if he had indeed read it. Is it not likely, good Reader, that he is skilled in the Greek, who instead of Primum mobile, wrote Primum Collier in a Letter to M. Rob. Gorges of Oxford. obilum?
I might fill much paper, and wast much time in reckoning up their non-sense, absurdities, poor and empty shifts and evasions, to which they were driven; which were sometimes so palpable, that the whole Assembly did more then once break forth into loud laughter. But I leave them to be conceived by the judicious Reader, who may, without fear of enlarging too much, guess at the rest, by the enumeration of these few. But this I cannot omit, which I make
3. Observable: That Collier in my apprehension (and I think that I have five senses) was put to silence more then once. But then, when the matter in question was driven to an head, and he over-powred with strength of Argument, and so non-plust, breaking all the laws of disputation, he would begin again, running back to his Argument. And here also his fellowes would he [...]p him at a dead-lift; when he knew not what to say, they would fill up that vacancy with clamours against one or other.
4. Most observable was the good hand of God upon us, who there did cleerly own our Righteous cause: mightily supporting the spirit of M r Fullwood, so that though he [Page] had preached two hours, yet he held out seven hours disputation more, without moving from the place, powring contempt upon Collier and his adherents; oh how vile were they in the eyes of the most! much ado to refrain hissing them out of the place; There was often breaking out into cachinnations, insomuch that Collier himself seemed much to be daunted! giving the Ministers favour in the eyes of the people, yea of their very adversaries, so that (which I look upon as no insignificant demonstration of the goodness of our cause) Collier himself (what wrested it from him I know not,) spake openly to M r Fullwoods commendation. Report also saith, that the adversaries themselves have since confessed, that they never met with such opposition. Thanks be unto God, for his unspeakable guift.
3. And what need I now speak of the success of this dispute? 3. Successe. The adversaries themselves know to their sorrow, and we to our comfort, that then and there the Lyons skin was pluckt off from the Asse, which had made him formidable before: And that, though there were their whole strength, yet, they received the greatest foil that ever they did. And indeed what can any one conceive will be the successe of such a contest, when the father of lies shall contest with the spirit of truth? When ignorance shall cope with learning, hypocrisie with piety, errour with truth? When an ignorant caviller shall dispute with a prudent Logician? I confesse indeed their strange cavils and sophistry, made me not a little to marvell: 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 [Page] 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 [Page] 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 [Page] Spirit, thou wilt finde much satisfaction in the Points there handled. God in Mercy guide both thee and me into all truth. So prays,
THE CHURCHES & MINISTERY of ENGLAND, True Churches, and true Ministery.
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. [Page 2] 1. It is described in its specification, the Church of God. 2. Its situation, the Church of God at Corinth. 3. Its qualification, 'Tis 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 it consists of one Congregation or more, as the [Page 3] Church at Jerusalem, Smyrna, Thyatira, &c. and so in the text, the Church of God at Corinth.
So far then we are come, having found this Epistle sent to a Church, and that a Church of God, and the Church of God at Corinth too.
There is now but one main thing behind (but that indeed is a main one) namely, the qualification of this Church of God at Corinth, which is blaz'd before us in the following words; to them that are sanctified in Christ Jesus, called to be Saints.
These words do plainly intend the matter or members of the Church at Corinth, because all others are expressed afterwards, with all that in every place, &c. and also what these members are viz. of two sorts; Saints indeed (such as are sanctified in Christ Jesus,) and such as are called to be so, though indeed they be not so; for many are called and few chosen: many are called to be members of the visible, but few to be members of the invisible Church: for they are not all Israel that are of Israel. Or else, if you leave out those two little Rom. 9. 6. words [to be] which the English supplies, it may seem to be thus; the words [to all that are sanctified in Christ Jesus,] are expounded by these latter words, called Saints: q. a. to all that are sanctified, or should be so; that bear the name, the form, though they want the thing and power of holiness and sanctification: one of these two (choose which you will) must needs be the meaning of the Apostle here; which will be most cleer, if we but once think, to whom, and for what end he writes this Epistle: to the Church at Corinth, and on purpose to reprove them too, and that for such gross and vile corruptions, as he knew (and we confess) are even inconsistent with true sanctity, faith and holiness, though not incompetent to a true Church, (as is plentifully manifest through his Epistles, &c.) which I shall reduce and set before you under three heads.
1. He reprooves them for the breach of the Laws of soberness, Sins of the Church of corinth. in the two gross and known sins, gluttony and drunkenness, cap. 11. 21.
2. Of righteousness, in their divisions, envyings, strifes, cap. 3. 1, 2, 3, 5. and worse, in incest too cap. 5. 1.
3. Of piety and holiness▪ (living neither godly, righteously, [Page 4] nor soberly:) And first, in defect, I mean in discipline, which appears by their mixt and disorderly fellowship, not casting out the lewd and scandalous rout, cap. 5. with 11. as also abundantly, in excess, by schism: one despising Paul, and another Apollo; cap. 3. 4. Heresie, denying the resurrection of the body, 2 Cor. 15. Idolatry, 2 Cor. 6. with (to conclude) a most egregious prophanation of the holy Table, through ignorance, gluttony, drunkenness, &c. cap. 11. 21, &c.
Now doubtless all these great and gross corruptions, foreknown to Paul, and even just now, with this very Epistle, about to be reproved by him, in thus Church; he could not so grosly bewray his flattery, or sin so deeply against his knowledge, as mean to call them reall Saints, all Saints, that were the members of it. Yea from what hath been said, we must conclude; 1. That they were not all reall Saints. 2. Nor yet all visible Saints, though indeed called to be both of these. Some true beleevers there were among them, some visible Saints, not true beleevers; those are both likely; but this is certain, there were many vile and openly prophane and scandalous persons among them; and as certain also (notwithstanding them) Paul salutes them as the Church of God. Notwithstanding he fore-knew and intended by this his Epistle, to reprove all those grosse and abominable sins you have heard, yet here and behold his salutation runs, To the Church of God at Corinth.
CHAP. II. That a mixture of prophane and scandalous persons with reall Saints, is not inconsistent with the Church of God.
FRom the Text thus opened, we descend to inferre some seasonable Points, which (like unto a chain) though every link be not fastned immediatly to the first, we shall finde have a plain and kindely dependance each upon other, and they are these.
- 1. That a mixture of prophane and scandalous persons with [Page 5] reall Saints, is not inconsistent with the Church of God. or a true Church.
- 2. That then, the Churches that are now in England, are Churches of God, and true Churches.
- 3. That then, the Ministry of these Churches, is the Ministry of God and the true Ministry.
- 4. That then, there is a great and heavy sin lying at the door of all suchS, as do presume to proach publikely among us without a call, who have true Churches, and a setled Ministry.
- 5. And then (to conclude) they also must needs be guilty, that forsake true Churches, and a lawfull Ministry, to follow and hear unsent preachers.
I shall be as brief and plain as I may upon each of these in order.
1. The first of these immediatly depends upon the text explained; Scandalous persons in a true Church. for if there were prophane and scandalous persons in the Church of Corinth, and yet notwithstanding she bore the name of the Church of God, it must immediatly and naturally follows, that there may be prophane and scandalous persons in the Church of God: there may be, I say, but I mean de facto, and not de jure; I confess they ought not to be there, but if they be, they do not unchurch the assembly wherein they are: they are the disease and trouble of the Church, but not its death: indeed, such gross and vile corruptions as we have found to have been in the Church of Corinth, are as inconsistent with a pure Church, as boyls and leprosie with a pure body: but yet, for all, as the soul doth not presently leave and disown the body, for any disease, except it be mortall; so neither doth Christ his body the Church. Both the naturall and misticall body may be true, though very corrupt: and what I have before asserted, is undeniable, viz. That a mixture of profane and scandalous persons, with reall Saints, is not inconsistent with a Church of God, or a true Church: for we see, in the purest times, in the very time of the Apostles themselves, as soon as ever the seed was sown, tares are mixt: as soon as ever the Churches are planted, they are thus diseased; many corruptions are known to abound in most of them, and yet all of them are owned, none denied to be Churches of God, even by [Page 6] the Apostles. If this instance of Corinth be not sufficient; consider the Church of Thessalonica, Galatia, Ephesus, Pergamus, 2 Thes. 2. Thyatyra; who had the mystery of iniquity already working; who suffered themselves to be soon carried away to another Gal. 2. 3. Gospel, who had lost the first love; who had those that maintained the doctrine of Baladm, with the heresie of the Nicolaitans; Revel. 2. 3. and 3. 14. 20. and who lastly suffered the Prophetess Jezabel. to seduce the servants of Christ (as England too much) who yet notwithstanding are called Churches, yea and Churches of Christ: and by the Apostles themselves commending the good that was in them, even while, in the mean, they reprove the evil that they did, or suffered to be done among them.
And therefore it was doubtless a very gross errour of Barroh 1. Visible Church not a company of true Saints. Mat. 13. 37. Mat. 3. 12. and those of the old separation, to define the Church to be a company of faithfull people that truly worship Christ and readily obey him. Alas the Kingdom of God, that is, the Ministry sent to gather Churches, is a net that gathereth fish both good and bad: and the Church is a floor that hath chaff and wheat, and a through-separation shall never be attained, till the great distinguishing day comes. The ground of their errour is this, they confound the invisible and visible Church. It is most certain, I fear, that if none may be said to be a true Church, but she whose members are all true beleevers, there is no true Church in the world this day, if there ever have been: Besides, how senseless it is to make true faith (an invisible thing) the mark of the visible Church I
Again, Though the errour be not so gross, 'tis 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 [Page 7] 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 [Page 8] 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 Ʋsher, dependents on the Word. hath in it not only a mark, but the form and difference of the visible Church of which the Sacraments are but seals, and seem to alter and change the nature, as the doctrine doth; as the same seal is of different value, according to the nature and value of the writing to which it is set. So that when the doctrine becomes antichristian, the seals thereof, can scarce be christian, though they be counterfet and would be so, this may not deny the baptism of Rome to be lawfull baptism; yet thus far it goes, that the baptism of Rome is no farther christian, then their doctrine touching it is so: for should they deny the holy T [...]inity, although they did baptise in the Name of the Father, Son and holy Ghost, I hardly judg it to be lawfull baptisme, though haply the old Rule might reach it, fieri non debuit, factum valet.
However this is safely concluded, that the chief essentiall mark or form of a true particular visible Church, consists in a fixt and setled visible fellowship in the ministry of the word of Christ. A Church is so called from its gathering together, and where is this so plainly seen as in its visible communion in the ministry of the word, especially being setled and constant? what advantage hath the Jew above the Gentile? the Church above the world? much every way, but chiefly because to them is committed the Oracles of God: this is the particular priviledge of the Church of God.
But a little more distinctly, I mean the ministry here on both sides: Docens, utens. The Papists of late deny this: but Stapleton one of the chief among them saith, The preaching of the Gospel is the proper and the teaching part: and the using, hearing and receiving part. 1. The ministeriall Churches have their mark, viz. true doctrine, and this especially join'd with the other, is very potent to discover to us the true Church. For this see Matth. 23. 2, 3. As if Christ should say, join your selves to them; though wicked and prophane, yet they are a true Church. But how is that known? why, their ministry is true; they sit in Moses chair: But how doth that appear? because their word and [Page 9] doctrine is true, though their lives be wicked; hear them, but do a very cleer Note of the Catholick Church, provided by lawfull Ministers. Princ. dort. c. 22. what they say, not what they do. And answerable to this, is our Saviours rule, for triall of Prophets, By their fruit, that is, by their doctrine ye shall know what they be, whether true or false: preachers of the sound and orthodox truth, is both a means and a mark; a means of gathering, and strengthening, or confirming, or keeping the Churches thereby together. Now as the preaching of the word is a means to gather and constitute Churches at first, so it being usually occasionall only, it is not said to be a mark of the true Church: but being gathered by the word, and church'd by Baptism, the ministery setled and fix'd (as was said) among them, becomes an essentiall mark of the true Church. Not only of the teaching (which it doth immediatly) but of the professing Church also, since who can say where the true Church is, but where the true doctrine and ministry is fix'd and setled? and therefore we shall never read that God did ever divorce any Church, though she deserv'd it long Rev. 2. 5. Nulla possit [...] schismatius fieri tanta corruptio, i. emendatio, quanta est schismatis pernities, if the doctrine of faith be sound, Tert. de praes. cap. 6. Si confessio ejus convenit cum Scripturis verus est Christianus, sin minus falsus. Chrysost. before, untill he removes his candlestick from them. Which is most remarkable in the Jewish Church, who, while a Church, God did not deal so with any Nation, neither had the heathen knowledge of his Laws; and the Apostles are charged to preach the Gospel to none other; and who continued without all doubt to be a visible Church of God, untill the course or the ministery is turned from her to the Gentiles: then and not till then, God cut off the Jew and ingrafted the Gentile.
2. There is another chief mark of the visible Church, which lieth on the Receivers part, I mean, (as before the Preachers, so here) the professours of the truth: My sheep hear my voice, saith Christ, that is, my reall sheep hear my doctrine really and my visible sheep, apparently and visibly; so that a people baptized, professing the true doctrine of Christ, and visibly united in the publike and constant hearing and receiving the doctrine of Christ, from the true Ministry, are a true Church, and are hereby known to be so. I say, this profession is visibly, when the company do openly and visibly own and professe by frequenting the publike Ordinance of hearing, the true doctrine; and sufficient to discover them a true Church, though very corrupt in other regards. Now each of these, [Page 10] the setled Preaching, and constant receiving (by publike attending) the doctrine of Christ, are very good marks of a true particular visible Church; and in both together I conceive consists the form of the same, viz. in a fixt and constant visible fellowship with God and each other in the sacred Ordinance of preaching and hearing the doctrine of Christ: and from this a Church may recede and die two waies: being starved to death through a Famine of the Word, with the Church of the Jews. 2. Or else being poysoned to death by contagious doctrine, with the Church of Rome.
Object. 'Tis but weak to object, That the preaching or hearing of the Word may not be marks, or contain the essence of a true Church, because these are common to Infidels.
Answ. For the Preaching and hearing of the Word, as common with Insidels, is occasionall only, as it was with Athenians and Paul: but as it is an infallible mark of the visible Church 'tis (as before) fixt and setled: and in that as occasionall preaching and hearing of the Word is the only proper means of gathering Churches; so where it hath so far wrought and prevailed, as that it is become fixt and constant with any people, it is to me a certain mark of gathered Churches; provided alwaies, submission hath been made to the Ordinance of Baptism.
To which I subjoyn this argument: That which doth formally constitute or make a member of a Church, doth constitute or make a whole Church: But profession of the faith doth formally constitute a member of the visible Church, and therefore the whole visible Church; since the whole here is made of parts of the same nature: visibility denominateth the parts, and therefore the whole of the visible Church: as true faith is essentiall to a member of the Church invisible, and profession of that faith to a member of the visible: so truth of faith doth constitute the invisible Church, and profession thereof a visible Church, according to the rule, quae est ratio constitutiva partium, est etiam constitutiva totius.
Quest. But what shall we think of those Churches then, that in time of persecution lose their Ministers, so that the publike means of visible profession is gone?
Answ. I answer, Such cease not presently to be true Churches: for while they own, they professe the truth and profession, we have shew'd, is a good mark on the peoples part.
2. While they desire the same they have a right thereto, and enjoy this publike communion in its first act, though they want the actuall administration and enjoyment of it.
3. But considering how much of the form of the Church Ecclefia est unius cōgregationis cujus membra inter se combinantur & ordinariè conveniunt uno in loco ad publicū Religionis exercitium. Ame. Med. p. 215. 2. 2. consists in this publike communion together, I cannot compare such a people better then to a man in a swound, in whom for a time the soul, the form, ceaseth to perform its formall actions; though it be not yet severed and gone from the body, yet if such a fit as this continue, Physicians tell us 'tis very dangerous, and experience reckons it a sure infallible sign of death: even so, when Vision fails, the People perish.
CHAP. III. That the Churches that are now in England are Churches of God.
THe next conclusion doth naturally follow, and closely and immediatly depend upon the former, for since (as we have found) a mixture of prophane and scandalous persons with reall Saints, is not inconsistent with the Church of God, or a true Church; Then our Churches that are now in England, are Churches of God and true Churches.
I dare not say they are pure, and much lesse perfect, yet I Our Churches true Churches. doubt not to prove them true Churches.: but by Churches I mean not (though I highly commend that hand of wisedom that made the parochiall difference) the Parishes here (or at least not as under the notion of Parishes) but the fixt and setled and usuall assembling [...] consisting of Parishes, or more or lesse. These I affirm [...] Churches of God, and true Churches. In the proof whereof, though I might very safely confine my self to what hath been said, touching the essence and marks of a Church before, I shall lay my line somewhat larger, to make (if possible) surer work.
Yet all shall be reduced to two Arguments, and the first is this.
Arg. 1 There is nothing in our Churches to make them false, and nothing wanting in them to make them true Churches: and Nothing in them to the contrary. what then can hinder them from being true? First, I say, there is nothing in our Churches to make them false.
1. Neither of manners, nor 2. of government. 1. For manners, 1. If either, we in these later daies should have some allowance above these first Apostolicall Churches, for the Church is compared to a ship, the which the more it sails upon the sea the more it is subject to leakes: to a house, that with oldness doth decay and grow to ruine, &c. See Morney of the Church. p. 38. we confesse that the Lord hath much against us, both of sin and errour, disorder, prophanesse, blasphemy and heresie: but consider, all this cannot unchurch us: this may de jure, provoking the Lord to remove his Candlesticks away from us except we repent: but while we have these, I mean his candlesticks, Word and Ordinances, our corruptions cannot de facto make us no Church, nor yet a false: no more then it did the Church of Corinth: unlesse there have been something revealed from heaven since then, that hath placed the essence of a visible Church in the conditions and manners of the members thereof; which if, we pray, when, where, and how?
2. For matter of government, indeed of late we were under Episcopacy: all whose appurtenances savoured of Antichrist: yet could they never denominate our Churches Antichristian Churches: while our doctrine pure our heart was sound though our heads did ake: for just so it was with the Church of the Jews in our Saviours time; the Rulers were rebellious, the Priest corrupt, yet notwithstanding (their doctrine pure) our Saviour accounts them a true Church, and accordingly advises his own Disciples to joyn unto them, as before we shewed, the doctrine heretofore among us, is still extant: and none can pick any materiall errours in it, our Episcopall service, Courts, tyranny, &c. were very grosse, yet not inconsistent with true [...]rine, and much lesse doubtlesse with true Churches; [...] were even then when such like abuses were highest, ever acknowledged, sometimes defended by preaching and printing, against the Brownists, as is very well known by those very men, that touching our corruptions were Non-conformists. But suppose we should give you what you beg for, that our Churches then under (I mean) [Page 13] 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, 'tis 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 [Page 14] 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 [Page 15] 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: 'tis 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, [Page 16] 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 extraordinarily wrought by discourse; what's that? we speak of a usuall and ordinary work: and 'tis 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 [Page 18] 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 [Page 19] 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: [Page 20] 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 plea for offering up of your strange fire, that hath so inflam'd and almost consumed the Churches of Christ? Is there no other way to vent the truth (if you know such a thing as truth) but from a pulpit? to set up your fire as a Beacon on a hill, to make a greater combustion among us? however my friends, consider a little, doth this give you a call? how can you then deny ours? do you think that none of our Ministers can say from their hearts the love of Christ constrains us: and woe is me if I preach not the Gospel? if so, then let that first plea fall to the ground, or else give us leave to be preachers as well as your selves.
2. Some of them, and truly the chiefest of them pleade their 2. Gifts. gifts for calling: they are not, they say, since God hath lightned [Page 21] their candle for them, to put it under a bushell, but on the house top (upon the mention of those things I cannot but say a word unto them, though their answer is reserved for their proper place) to such I say, Cannot the starres shine and glitter, unlesse they do manage the Chariot of the Sun? My Brethren, have you gifts, as you say? be humble and thankfull, have grace in your hearts, as well as gifts in your heads; trust me then you would know your selves, your gifts, and places better; yea. and shine more too, to the benefit of others: for we are not the better for the light of the stars while the Sun shines: be not angry though I call you starres, for your own hearts smite you, saying, Your greatest light was borrowed from us; which may be my Apology if I boast not when urg'd of our own gifts: however suffer me to beg this question of you, what one gift have you wherein the Ministery you so much blame excell you not? unlesse it be in boldnesse and out-braving confidence? there are two great gifts the Apostle requires in a Gospel-Preacher, a being apt to teach, and able to convince gain-sayers: the first implying Rhetorick, the last Logick; both which you call Antichristian, and disclaim as reprobate; certainly brethren, if you are apt to teach, then the old rule fails (qui benè distinguit benè docet;) for you are the worst at distinguishing that ever I knew any (though indeed too cunning to divide) you cannot distinguish between extraordinary and ordinary sending; between invisible and visible Churches: between private and publike pteaching; still apt to mistake the one for the other, and errour for truth too often; how then are you apt to teach? the rule is, he that is good at distinguishing is good at teaching; but you are not able to distinguish well, and therefore not able to teach well, yea, you are not able to distinguish at all, and therefore not fit to teach at all, nor is it indeed fit you should: the Apostle means by [apt to teach] an aptnesse of habit, not of exercise; an ability and fitnesse, and not a propensity and pronenesse to be teachers: now whether you allow the first to us or no, the latter of these we cannot deny you, who are in this sense so apt to teach, that truly you Run before you are sent: and are you better able to convince gainsayers? let your publike disputes throughout the Land be a witnesse [Page 22] between us: though we need not so much since your own confessions declare against you, while you openly declare you are enemies to, because ignorant of the very rules of dispute, which gainsayers walk by, for how can you then convince them?
3. Others among them fly to the Election of the people. choice of true believers, for the proof of their call: they are, they say, elected to preach by precious, choice and holy people, whose call they cannot but 3. Ames himself saith thus, Populus in judicando dirigi potest, ac ordinariè debet a judicio aliorum pastorum electionem vel praeeunte vel comitante. Cont. Bell. p. 96. hear and answer: but as this can never create a Minister in a setled Church, so is it greatest arrogance for you to claim it, with defect in charity or excesse in impudence to deny it us: yea we have this choice priviledge of you, in that we are elected both by Minister and people.
Lastly, Others of them mention the desire of the people, as giving them a call; then these Itineraries must have as many calls as Sermons almost; for if their call consists of the peoples desire, so often as they move to another place where they were not before, they must have a new call, or else preach there without a call, for the former people do not desire, cannot 4. The peoples desire. therefore call them to preach to others, but to themselves; however, can you say, that you have this call, and dare you say, that we have it not? Alas! Every one knows, if you do, the publique proceedings of the present Authority, and state of things, will give you the lye; for none are inducted into any place according to the Rule and Order of Parliament usually, but such as are chosen, desired and petitioned for by their people, provided they be capable of such a priviledge; besides, that desire and invitation to be preachers they have from their friends and acquaintance, which is all for the most part that any of you can plead or challenge.
Now consider, I beseech you, is not this all that you can say The conclusion of the first branch of the Argument. for your selves, and can you deny us any part of it? nay, dare you say, that in those very things we have not the advantage? How then, I pray you, is it, that you speak so boldly, that you rail so frequently, publikely, bitterly against us? and tell the people with all confidence, That you are the men that are called and sent by God himself to preach the Gospel, and that we have no call at all; Have you one grain more? yea, have [Page 23] you not many grains less then we, in these very particulars your selves boast of? I beseech you, in the name of God, consider this, and let it for ever stop those mouthes that preach so much against our call; that they either preach no more who have no better call, then what they condemn; or else preach no more against our call to preach, who have the very same in every particular that themselves either have, or allow, or pretend unto.
But here we must part, you can go no further in the way of a call: We must step further, for assure your selves, Had we no better call to preach then you pretend unto, we durst not presume thereupon, as you do, in a setled Church: But I pass on, to shew wherein we excel you, and what warrant we have above you; for we have yet behinde over and above what any other reasonable indifferent men, and the word of God it self requires: To which we proceed for your further (and if possible full) satisfaction.
SEC. II.
Now there are four 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 [Page 24] of them that we say, None may preach, unlesse he comes f [...]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 obnox [...]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 conf [...]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. [Page 25] 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 [Page 26] 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 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 [Page 27] 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 [Page 28] 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, 'tis 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 [Page 29] 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.
'Tis 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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.
2 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,
3 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; [Page 34] which names do signifie their offices, and are in this place sy [...]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 [Page 35] in answer to secret Objections which the Apostles made against their call to preach the Gospel: as 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 'tis 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 [Page 36] 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 M r 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 [Page 37] 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. Ye [...],
- 1. The Popes Supremacie was decree'd against by the Councels of Calcedon, Affrick, Milevi, Constantinople, and Basil.
- 2. Communicating in both kinds was decreed by the Councel of Basil,
- 3. The Divine Worshipping of Images was forbidden in the second Nicen Councel.
- 4. The Councel of Nice decreed, that no Christian should be without a Bible.
- [Page 39]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 [Page 40] of the Church of Rome had held the same apart, that is, without a councell.
My second Argument to prove, that Rome was not at the Because there were strange mottions towards Reformation in Rome before, and somewhat effectuall. state or height of this her disease, till the Councell of Trent is taken from her strange motions all along after Reformation; every age almost complained of abuses in doctrine and discipline, and were so urgent and impetuous, that they prevail'd to have a councell cal'd; for to advise about a Reformation, and every councell before this last, for ought I can finde, did some good: and this very wicked councell, the councell of Trent it self was occasioned by universall and potent complaints of corruption and errour: and such was the power of the better people, that the malignant party were forc'd to yeeld, to call a counsell, on which there lay great hopes, being called indeed upon fairest pretences: this I would inferre from hence, that God had not wholly cast Rome off: who doth not leave The conclusion. while and where there is any the least appearance of hope, of which it seems there was not a little in the Church of Rome till the Councel of Trent.
A second Argument to prove that there might be something A second Argument that Rome was a true Church till the Councel of Trent at least. of Christ in Rome, that she was not wholly Antichristian, and no true Church, till the Councel of Trent; is taken from the concessions of most of our Adversaries in this thing: the Brownists most of them acknowledge that the Church of Rome had true Baptism, and some of them (as Johnson, &c. held, they had true Ordination too: and such as broke off from Rome, had not any need of the Repetition of either: Now let us consider, could there be true and valid Ordinances in a Church, that was true in no respect? could there (do we think) be Ordinances of Christ, in a Church that was wholly Antichrist? Suppose the Church of Turks should baptize, In the Name of the Father, Son, and holy Ghost, were that true Baptism if not, then a difference must be made betwixt the Baptism of Rome and that: and if so, where lies the difference but in the Church? and what is the difference, but that one is more, Christian then another? and then there is granted some Christianism, and not all Antichristianism in the Church of Rome: and she was, at least, before that wretched Councel of Trent, a Church of Christ.
Now my conclusion hence is this, That if it be granted, that Conclusion. Rome was a true (though wicked) Church, before the Councel of Trent sate, then our first Reformers had a lawfull outward call, a lawfull Ordination unto the Ministery: for were not they ordained Ministers of the Church of Rome? and consequently of a true Church? were not they ordained Ministers Reformatio Ecclesiarum per Angliam, An. Dom. 1547. See more Sleid. de statu Relig. pag. 599. l. 19. by the Church of Rome before the Councell of Trent? none can deny it: and then we have a known visible succession of persons in the Office of the Ministery, from the Apostles times to this day.
None may object, That this is nothing to the Ministery of England, for certain it is, that the Ministery of England (as may be remarkably observed) had their Ordination (if from Rome) before the Councel of Trent sate; for they with the Church of England broke off from Rome, even while that councell sate.
Consider therefore these things. Seven Considerables to clear the Ordination of our first Reformers in England. You may reade those decrees in Sleidan. they were made An. 1539. as pag. 346. and abolisht An. 1547. as pag. 399.
1. That Rome her self was a true Church, and her Ministers true Ministers before the Councell of Trent sate, and therefore much more the Churches in England were true Churches, and the Ministery thereof true Ministers before that time.
2. The Churches and Ministery of England, in the time of that councell broke off from Rome, abolisht her fatall decrees touching Religion, demolish't the images and statues in the Temples, and thus began the blessed Reformation in England, even then while Rome was declining towards Antichristianism.
3. Who then can choose but see and know that our first Reformers had (I mean the Ministers) their Ordination in a true Church, from true Ministers? and we from them, unto this very day, have had a succession of lawfull Ministers in our Churches, and upwards from them ever since we bore the name of a Church, which may I suppose be computed to be upwards of 1500. years.
4. Moreover might Rome be said and acknowledged to be a true Church still, though extreamly corrupted, yet could not this blame but commend our leaving of her; for we separate not from her as a Church, much lesse as true: but as a corrupt and Apostate Church: that is, we separate from her corruptions, and from her only, as we cannot joyn with her, but we [Page 42] must partake of her sins and plagues: Just as the Non-conformists who did not joyn in some acts of worship heretofore, because they could not safely do it, without having communion with corruption in it; yet did not all the while disown our Churches, or separate from them, but in them only, as Rutherford distinguisheth.
5. But to cleer the matter a little further; consider the Church as one universall visible Church of Christ, and Rome to be but a member of it; and so far as the state of Rome is Antichrist, but sitting in the Temple (or universall Church) of God; (for though she would usurp her self to be the whole visible Church, yet God accounts not so we see, for she is but in the Temple of God, though she would be as God there:) Now is it a sin for one particular Church to deny communion with a sister Church in those things wherein she offends, both God and other Churches? no, doubtlesse; but a vertue rather, if one particular Church should deny communion with the whole visible Church b [...]sides her self in such a case. Now Rome of right, and in Gods account, is but a sister, no mother Church, to the Church of England (what authority she had over it was usurp'd on her part, and utterly unlawfull (if yeelded to) on ours; Now had the sister (in the word) denied to commit that folly with her brother, and escaped his hands by flying from him, she had done virtuously; then also if England broke out of the hands of her sister Rome, and would not commit that Adultery with her, she hath praise of God for obeying his will and command, If a sinner entice, consent thou not: One particular Church bears some Analogy to another, like that of a member of a particular Church to another member of the same: two particular Churches are members of one universall; as two particular members are of one particular Church: Now therefore if a member of a particular Church must not partake of the sin of another member; no more must one particular Church of the sinne of another: Again, so a particular Church may not joyn with the sinnes and corruptions of the universall; no more, then one member may joyn with the Church of which he is, in any sinne or errour whatsoever. In We leave Rome in two things. two things the Church of Rome is forsaken by us. 1. In her corruptions and superiority of us; in neither of which without [Page 43] sinne and losse, could we joyn with her or yeeld unto her.
Now what hath been said upon this particular, as it serves to pleade for o [...]r lawfull distance to the Church of Rome, though she should be found to be a true Church still; so also, to maintain the practice of Luther, &c. who left the Romane Church before that wretched Councel sate, we so much speak and complain of.
6. Nor can there be any thing of moment urg'd, from any interruption of Popery since; against our Ministery, or Churches in England; could it be granted that the Councel of Trent did wholly and fully make Rome Antichrist: for the Protestant Religion flourish'd from Henry the eighth's, through Edward the sixth's to Queen Maries Reign: indeed she made havock of the Churches: however, she reign'd but four years and four moneths: and what of Popery she brought among us, was by force, so that by Q. Elizabeths gentle commands, we easily reduced our selves to our former profession of the Protestant truth: however what could this short sword effect, as to the cutting the line of succession of true Ministers? none can think that all were butchered, but that many of our Ministers and people too did temporize throughout her Reign, not daring to suffer for the truth, secretly beleeved, though not openly professed by them as by others: And as to this worst of the cases; Johnson the Separatist himself helps us: observing, that in case of Idolatry (in the time of the Law) the Levites and Priests that had revolted, upon Repentance kept their first functions without any new anointing or imposition of hands: and for this h [...] quotes many Texts. Again, many other Ministers might be blinded and fall away in time of persecution for advantage sake; who yet being ordained (before Queen Mary) lawfull Ministers, might out-live both 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 [Page 44] 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. Pulpitguard 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 [Page 45] 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 [Page 46] 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. Its 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 throughout, and nothing warrantable with God or man.
Two things I should undertake here, viz. to shew you the ground of this distinction of publick Preaching and private teaching; and to clear and confirm my conclusion thereupon, Rutherford, Hall, Collings, Ferriby, &c. viz. That though private teaching be the duty of all, yet publick Preaching is the sin of any, but men in Office; which (having been done so fully by others, to whom I refer you) I shall dispatch in a word.
For the ground and reason of this clear distinction one instance (of many) shall serve the turn: and it is of women, [Page 50] whom we find in Scripture commended for private teaching, yet also forbidden there in publick Preaching, see Act. 18. 26. There Aquilla and Priscilla took Apollos unto them (it is said) and expounded the word: Mark, they took him to them, aside, into private, and there the woman, as well as the man, expounded the way of God unto Apollos. Well then, here is an example of a womans teaching in a private way; but doth this allow a womans publick Preaching? no alas; that's clearly forbidden in another text, which tels us, we must not suffer a woman to speak in the Church; neither to the end she may teach or learn. And as women are forbidden to speak at all, so are men forbidden to preach in the Church without a call; For no man taketh this honour to himself, unlesse he be called of God, as Aaron was: As if it had been said, in the times of the Gospel Heb. 5. 4. a call is as necessary to licence a Preacher, as it was in the time of the law: For how shall they Preach except they be sent? Rom. 10. 15. That is, none can perform the Office of a Preacher (as just before, How shall they hear without a Preacher?) unless he be sent, that is, as we largely explained before, ordained according to the order of the Gospel, by the power of the Church.
Now, we never read of any in Scripture that were sent to preach, but they were thereby put into Office: yea this Preaching in the Text is expounded there, to be an exercise of one that is sent and none other: and this [being sent] doth expound it selfe, to make a Preacher, as in the last words of the fourteenth verse; and this word Preacher is never given to any in Scripture but to men in Office.
Then those that to presume to preach must needs pretend to be sent some way or other: and I know no other sending but extraordinary or ordinary: now I wish our Adversaries to take which they please. Are they sent extraordinarily? That, though some of them have pleaded heretofore, they are all ashamed of, and do not now so much as pretend unto it: for indeed it is great blasphemy. Neither doe they pretend to be sent in an ordinary way, according to the nature of the word sending, or the Rule of the Gospel, as we have this day declared to you. How? and yet dare to preach? upon what account I beseech you?
Object. There is a sending of Duty as well as Office, saith one of them.
Answ. How many absurdities are couch't together in these few words?
1. It would devide betwixt the Duty and Office of preaching, which differ no more than Ghost and Spirit; the same thing in two words.
2. It would devide betwixt a mans being sent by God, and put into Office by him; still one and the same thing.
3. It is but the old distinction put into worse and harder words; which is, That private Christians may exercise their gifts in a way of love, in a private way: but there is a preaching in Office that onely is lawfull for men that are sent.
4. To speak all in a word, this sending in the very nature of the word, and sence of Scripture doth plainly exclude what ever such men pretend unto; to authorize their sinful disorderly practice of publick preaching: even all the four things we nam'd before.
1. It excludes the secret impulse of their own spirit: for no man that goes of his own accord, can be said to be sent; the one is Active, the other Passive: and this is confirm'd by that known Text, No man taketh this honour to himself, but he that is called of God, as was Aaron, clearly expressing that going and calling are two things.
2. Sending excludes the call of gifts also; for we not imagine that every man that is fit (eo ipso) a Justice of Peace, ability is one thing, commission another: as most evidently appears by that clear Text, Mat. 10. 1, 5. In the first verse they have their qualification, and in the fift they receive their Commission, and are bid goe: and therefore examination or proving of gifts is but the way to Ordination: as in the Epistles to Timothy and Titus doth plainly appear.
3. Sending excludes Electing from the whole work: and therefore we finde sending and electing two things, and even perform'd in a different way, and by different persons, in Acts 6. 5, 6. The people chose, and set the men before the Apostles, but they are not sent yet, and therefore the Apostles lay hands upon them.
[Page 52] 4. Sending is more than desiring (lastly) for this is but an act of an equal: but sending is ever an act of Superiors. Desiring doth leave the power in the partee desir'd: but sending implyes the power to be in the partee sending. Desiring doth not, while sending doth still put a man into Office: and a Minister in special, giving him authority to deliver his Message intrusted to him: for how shall he preach except he be sent? That is, perform the Office of a Preacher, except he hath receiv'd a Commission so to do, except he be sent? Which I conclude with this argument as the sum of this matter.
None may preach except he be sent: But Self-will, Gifts, Election, Desire or Invitations of the people are not sending. Therefore those that have no other Commission then these four, may not preach.
Object. But though we have not the Doctrine of Scripture we have many examples of Scripture that favour our preaching.
Answ. 1. Suppose it, yet you must know these two things. 1. That Example will never warrant the practice of any, unlesse all circumstances of time, place, person, &c. that are materiall, meet together: if thou beest not in all respects in the same condition, with that man thou lookst at in Scripture, his action is no pattern to thee. 2. That Examples in Scripture are not further to be imitated by us, then they are agreeing with the Word of Scripture.
2 But secondly, as you have not one Word, so neither one Example in the holy Scripture that will stand you in stead in the least.
Object. Did not Apollos preach?
Answ. So may you in non-constituted Churches; especially if you were known to be Ministers, as he is called, 1 Corinth. 3. 5.
Object. But did not Philip preach?
Answ. So may you, in the same state of the Church, especially being ordained as Philip was, Acts 6. 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 [Page 53] 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 [Page 54] 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, 'tis 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 [Page 55] 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 [Page 56] 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 not unto the words of the Prophets that prophesie Jer. 23. 16. with 21. to you, they make you vain. And why? I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesied.
A Brief Narration of the heads of that long (yet happy) Discourse, betwixt M. Fullwood (assisted sometimes with M. Wood, M. Howe, &c.) and M. Collier with the strength of his party in the West, upon May 4. 1652. at Wiviliscombe, commonly known by the name of Wilscome in Somerset-shire.
M. FƲLLWOOD, whose turn it was to preach there that day, having ended the Sermon, which precedes this Narrative: the Adverso party flockt together as neer as they could to the Pulpit: and M. Collier in the Name of the rest, declared himself unsatisfied touching what had been delivered.
We desired them to have a little more patience, and to attend the stating of the question, touching the Ministery, which M. How had on purpose provided for our Discourse that day, in private: they replied again, that there was more matter in the Sermon delivered, then we should be able to discusse that day: they would not yeeld to the motion of the stating the question, but with a kinde of violent importunity urg'd, that the Minister that had preacht, would maintain his doctrine: to which at length we yeelded, and bid them object: having chosen Moderators; M. Wood on ours, and a Captain on their part.
M. Collier began to this purpose: I shall go through the Sermon in order: the first point was; That openly scandalous and prophane persons with true beleevers were not inconsistent with a true Church; but this I shall not meddle with.
I thank you for that Sir, yet if you have any thing against it, I pray you say on.
No, I will let that passe; and come unto the second, which [Page 58] was, That the Churches of England are true Churches: which I have four things to except against; 1. That their constitution was false. 2. Their members are false. 3. Their Ordinances are false. 4. Their Ministery is false.
I deny them all: and first I deny our constitution to be false; and would have you prove it.
You were falsly constituted in Q. Eizabeths daies, for you were made true Churches by the civill power, the command of the Queen; and not by the Ministry of the Word, as you should have been.
That is denied: for we were not reclaim'd from Popery by the Queens command, without, but with the assistance of the godly Protestant Ministery (as History makes to appear) and you cannot deny.
But did not the people turn for fear of the power of the Magistrate? and I hope you will not say that the Cavaliers are good Subjects, and truly converted to the Parliament, because they out of fear subscribe the Engagement.
To say, that all did turn for fear is but a slander, and cannot be proved; but however I had thought you had spoken all the while of a visible Church, do you require reall faith, to constitute a visible Church? I say, that the outward subjection of the Cavaliers is enough to make them visible subjects; and the outward profession of Christ, is enough to render men externall members of the visible Church.
M. Thomas Gorges a very worthy, godly, and learned Gentleman, and Justice of Peace in the County. Besides, the renoun [...]ing of Popery, and embracing the Protestant Religion, was a voluntary act of the whole Land, in their Representative the Parliament, that sate in the first year of Q. Elizabeths Reign.
M. Collier hearken to the Gentleman, he is a States-man, and knows what belongs to History better then you or I.
But you should have been constituted by the Ministery of the Word.
I have told you we were: there were three special acts of grace seen in our conversion from Popery; the first was upon the heart of the Queen, inclining her Majesty to propagate the true and Protestant Religion; the second was, in inclining the people to be some what wrought on, by the command and influence of the [Page 59] good Queen; the last now was seen, in making effectuall and perfecting the former, by the Protestant Ministry. [...] Several Protestant Ministers of England before Q. Maries daies, fled in the time of persecution, and returned in the beginning of Elizabeths reign, and preaching all over England, reclaim'd the people from Popery.
With this they seemed to acquiesce, urging their great objection no more at all, which may hint unto us, that the most ready and surest way to foil such adversaries, is by dealing with them in their own principles; which was M. Fullwoods effectuall course throughout: namely, to give them what they desire (by way of medium) and then to wrest the weapon out of their hand, or to soil them in their own play: thus it was here, supposing (as they would, though they can never prove) that our Churches were constituted in Q. Elizabeths time (who were indeed reclaimed then, but constituted Centuries of years before) and that there was no other means to bring a people to outward profession (which fouly crosseth their own principles, as appeareth afterwards:) or that the Civill Magistrate is to have no hand in the reformation of a Church, which though supposed may not be granted: or that, to conclude, that we cannot be a true Church unlesse we know the means and manner of its constitution, which is indeed absurd: if the essentiall marks of a true Church can be demonstrated; as was in our Churches in the morning: Yet with all these (one of which they cannot possibly maintain) they could not wield their objection: the very medium it self, viz. that we were not converted or reclaim'd by the Ministery of the Word, being flatly false.
Then they broke off somewhat abruptly from this to Infant-Baptism; and being there was nothing objected by any of them afterwards, against the two next particulars; (Our Members and Ordinances) we suppose their Discourse of Infant-Baptism was in stead of them.
Infant-Baptism is unlawfull.
Why should we step so large? What is Infant-Baptism to the businesse in hand? however take your liberty, and prove Infant-Baptism if you can to be unlawfull, as you say it is.
That that hath neither precept nor president in the word is unlawfull, but Infant-Baptism hath neither, &c. therefore it is unlawfull.
I deny both your Propositions; For the first, I say, it is not [Page 60] unlawfull to go to Taunton, and yet you cannot shew me a precept or president in the Word for it.
But M. Fullwood do not you know we speak of Ordinances?
However M. Hadridge the Proposition is false, and deserves correction: But (to come as near as you would have me) I pray tell me what you mean by Precept here, whether an expresse command, or such a command as fals from the Word by just consequence; if you require an expresse command in so many words, (though I grant that requisite to the substance of an Ordinance, as this of Baptism, yet) this is not absolutely requisite for every circumstance that belongs to an Ordinance; not to the circumstance of time, when the children of professors should be baptized; whether in Infancy or riper years, when we can prove it by just consequence; for though the Ordinance of inclination be changed, Circumcision into Baptism; yet that the time of administration is changed, you can never prove: so that then, suppose your proposition be touching Ordinances, it being onely touching a circumstance and not the substance of an Ordinance, 'tis false still. Nothing of answer was made to this Reply; but M. Collier went from this to prove the minor, viz. That Infants had no command to be baptized.
There's no command for baptizing Infants, for beleevers are commanded to be baptized.
This doth not conclude at all: for though beleevers are, yet it doth not follow, That none but beleevers are to be baptized, which you are to prove: We say, actuall beleevers not yet baptized, are to be baptized; but we say also, that they and their Children are to be baptized; it behooves you, if you can to produce a command, wherein beleevers onely are commanded to be baptized.
The Text saith, He that beleeveth and is baptized, shall be saved.
Alas! this is no command at all, but a Proposition only: much lesse that beleevers only are to be baptized; and the truth is the force of this Proposition is onely this, That none but beleevers shall be saved, not baptized, or rather, those that beleeve, as well as receive the Ordinance of baptism, shall assuredly be saved; [Page 61] but as this excludes not children from salvation, so neither from baptism.
But we pray you then, if there be a command for baptizing of Infants, shew it.
This is indeed somewhat unreasonable M. Collier; especially considering how weary you may easily imagine me to be, who preacht, and since that disputed so long with you; however give me leave for a little respite to choose a second, that may stead me a while, and you shall have what liberty you can desire.
We agree, choose whom you will.
I choose my Moderator, I pray you M. Wood give them a command for Infant-Baptism.
Choose you now, whether you will oppose or defend M. Collier, 'tis an indifferent thing to me.
I desire you will shew us a command for Infant-baptism.
You may reade a command for Infant-baptism, in Mat. 28. 19. Go teach all Nations, baptizing them, &c. whence I argue thus.
Where we finde a generall command in the Word, we may not restrain or limit the same without warrant from the Word.
But here we have a generall command, Baptize all Nations.
And therefore we may not restrain or limit it to beleevers onely, without we can shew a warrant from the Word so to do.
'Tis restrain'd to Disciples: for in the Greek, it is disciple all Nations, baptizing them: first they must be made disciples, and then baptized.
You cannot conclude from the order of words in Scripture: for in Mark 'tis said baptize and teach; whence we may argue as well, that we must baptize before we teach. 2. I am very glad that you so translat [...] the words; for children are capable of being discipled, and therefore baptiz'd.
Children have no right at all to Baptism.
That I shall prove unto you thus, Those to whom the spirit of grace, the Kingdom of God, and the blessing of Christ belongs; to those the Ordinance of Baptism belongs; but to some children; [Page 62] [...]he spirit of grace, the kingdom of God, and the blessing of Christ belongs: therefore to them belongs the Ordinance of Baptism.
I deny your minor.
For the first, John was sanctified from the womb.
That is, he was separated to an Office.
No, for we reade of an inward work of the spirit, the childe leaped for joy in the womb; but the two other are more clearly proved in that known Text: Christ took little children into his arms, and blessed them, and said, for of such is the Kingdome of God.
That was meant of men like Children, in harmlesnesse, meeknesse, &c.
How, good Sir, do we think that they brought men to Christ in their arms? or that Christ took men into his arms, and blessed them?
2. If our Saviour should urge them to suffer little children to come to him, because of such is the kingdom of Heaven, and yet mean by such here, men like to children, the reason here were very improper, and would no way answer the command.
But what is this to Infant-baptism all this while?
Alas! I bring not this to prove the baptizing of Infants immediatly; but to prove the minor denied, viz. That Children are part of the Kingdom of God, and by consequence onely, that they may be baptized.
Here they stuck untill they found out a way to get themselves out of the mire, by desiring to return to M. Fullwood again, who they pleaded had had some respite, which was accordingly yeelded unto.
You cry out for a Command for Infants-baptism, I will give you two.
The first shall be the same, my brother begun with, otherwise applied, it is Mat. 28. 19. Go disciple (as you intepret well) all Nations baptizing them: Here is a cleer and expresse command [Page 63] to baptize all such as are made Disciples: according to your own interpretation of the place; but now children of professors are disciples ( de jure before, de facto by baptism;) therefore here is a clear and express command for baptizing the children of Professors.
I deny that children are discipled.
Those that are members of the visible Church are disciples: but children of professors are members of the visible Church: therefore children of professors are disciples.
I deny, that children of professors are members of the Church.
If children of professors had the priviledge of being Churchmembers once; and that priviledge was never taken away from them, they have it still; but children of professors had this priviledge of being Church-members once, and it was never yet taken away from them, therefore they have it still.
That priviledge of there's is repealed.
If this priviledge of children be repealed by God, it must be repealed either in the Old or New Testament, but it was never repealed in the Old or new Testament; therfore it is not repealed yet.
'Tis repealed in the New Testament.
If so; It is repealed in the four Evangelists, Acts of the Apostles, Epistles, or the Revelation; but in none of these, therefore not at all.
It is repealed in Gal. 3. 16. Now to Abraham and his seed are the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed, that is Christ: Now therefore all the promises are resolv'd and center'd in Christ, and we have none but what we have from his hand.
It is true, that all the promises are resolv'd and center'd in Christ, but that is, in Christ considered in Aggregato, that is, Christ consisting of head and members, and which cannot be denied, because else, all the Covenant of grace and promises, being Compare the Text with 1 Cor. 12. 12. centered in the pe [...]son of Christ, as you would urge, there should be none le [...]t for the body of Christ, in the daies of the Gospel, Now consider, what can you gain by this Text? the meaning is, that the former Covenant of grace, and promises made to Abraham, are all centred in Christ; that is, in Christ, both head and members, in the daies of the Gospel, as is better expla [...]ed [Page 64] by the 14. ver. of the same Chapter; the blessing of Abraham is come upon the Gentiles through Christ Jesus: that is, the promises and priviledges of our Father Abraham, the typicall head of the Jewish Church, is come upon the Churches of the Gentiles by Jesus Christ, the mystical head of the Gentile Church; and were not the promises made to Abraham and his seed? and did not the priviledge of being Church-members, belong to Abraham and his seed? and therefore the same promises and priviledges belong to professors of the Gentiles and their seed also.
Again, were this Text for you at all, it would onely serve to prove, that Christs spirituall seed have the priviledge of being Church-members alone: the contrary we have proved in the Sermon above, shewing you that not only hypocrites but scandalous persons were members of the Church of God at Corinth, against which you have nothing to say, they being members of the visible Church, are members of the visible body of Christ, and by consequence have visible interest in the promises and priviledges, which you say are centred in Christ.
I desire you M. Collier to shew us a better Text then this, therefore, for the repealing of Infants Church-membership.
But this is clear'd by the last verse of the same Chapter; if ye be Christs, then are ye Abrahams seed, and heirs according to the promise.
This text is clearer against you then the former was: what doth it say? it saith, that the Gentiles by becoming Christs or Christians, they become thereby Abrahams seed, that is, by being united to Christ really, they become Abrahams reall seed: and by being united to Christ visibly, we become Abrahams visible seed, and then accordingly we are interested in the promises and priviledges of Abraham, being heirs according to the promise.
There is now neither Jew nor Gentile, bond nor free, male nor female: for ye are all one in Christ Jesus.
I thank you for that M. Hadridge, a most clear Text to prove the partition wall is broken down betwixt the Jews and Gentiles; and that the Gentile Churches being now made one with the Jewish (not as Jewish, but as a Church) have a right to all the priviledges of the Jewish Church: and among the rest also, to Church-membership for themselves and children: if you [Page 65] have ever a better Text, I pray produce it, for these will not doe.
I pray then consider Rom. 2. 28, 29. He is not a Jew that is one outwardly, neither is that circumcision, which is outwardly in the flesh, but he is a Jew which is one inwardly, &c.
Alas this cannot be strictly and properly understood, but by way of Comparison; for a man cannot be a Jew and not a Jew: that would be harsh: the meaning is, that he is not a Jew in Gods account; that is, such a one as shall have Vers. ult. praise of God, that is onely a member of the visible Church: God looks chiefly to the heart: or rather the Apostle is abolishing the Ordinance of Circumcision, and winding up their hearts to the truth of it, Circumcision that is of the heart: not that in the dayes of the Gospel God doth so much regard the heart, as that he appointed no outward Ordinances, no visible Church, nor visible worship; or not members of the visible Church: but such as are Circumcised in heart: None of which you will offer to say; and yet the Text taken your way, offers to prove nothing else, which I pray you consider. But you must look for another Text: this onely shewes that Circumcision it self is abolish't, but the Covenant of Circumcision, that abides, as commanded upon Abraham and his seed, both of Jewes and Gentiles for ever, Gen. 17. 9.
But that Covenant was Circumcision, ver. 10.
Give the holy Ghost leave to interpret his own words; and we read verse 11. That Circumcision was onely a token of the Covenant: and though that sign is vanisht, the thing remains: unlesse you will make the substance of the Covenant in the time of the Law one thing, and in the time of the Gospel another thing: and so make two Covenants of Grace.
I will not meddle with that now.
But you must give us another Text, or else, we shall conclude, That Children of Professors have the priviledge of being Church-members still.
Matth. 3. Think not to say with your selves, We have Abraham to our Father; the Ax is laid to the root of the Tree; which hath cut down all former priviledges.
Alas, have not all the other Scriptures, which your selves have brought, proved that we have Abraham to our Father stil? and that we have no Promises or Priviledges at all, but as we are Abrahams seed?
But we must doe the works of Abraham, that we may become Abrahams seed.
True; but as doing the works of Abraham indeed, we become his reall seed, and have a reall right unto his priviledges: so by doing the works of Abraham in shew onely, we become his seed in shew. Which though it will not satisfie God, who looks to the heart, yet it gives them a title to outward priviledges, from the hands of men, who judge according to appearance: The meaning of the place, with the extent of it, is plainly this; That God requires more exactnesse and strictness in these dayes of the Gospel, then he did in the times of ignorance under the Law: not that the Gospel can any way possible deprive the Church of any Priviledge, which made Grace to abound, and not to diminish in this regard; and therefore not this priviledge of having our Children Church-members with us.
It is a Priviledge that our children are not Baptized; and that in many respects.
What are they I pray you?
1. It is a priviledge for our Children to be in that condition that God would have them.
2. Again, Because when your Children are once Baptized, you make it serve to make them secure, telling them that now they are in a happy condition.
Here are two priviledges for our Children not to be Baptized. But to the first, I say, is it not a goodly priviledge for the Damned Devils to be in Hell? yet that is the Condition God will have them in.
And for the second, 'tis a meer slander: for as we beleeve, so we tell our Children, that they are obliged by Baptism, to serve God, own Christ, forsake the World, resist the Devil, mortifie their flesh the more; which if they neglect, their condition is worse than the very Heathens.
Thus we have made good the first command of Matthew 28. 19.
[Page 67]We shall now proceed to the other; which you have in Acts 2. 38, 39. Repent and be baptized every one of you, &c. For the promise is to you, and to your Children, &c. Whence I argue:
The command of the Sign, is as large as the Promise of the thing signified; but the promise is to you and your children: therefore the command of Baptism reacheth to you and your children too, upon your repentance: as to Abraham, when he himself believed, God commands him to be circumcised himself and his Children: So here, when you repent, both you and your Children are taken into Covenant, and you are commanded to receive Baptism for your selves and Children. Repent ye parents, and be baptized every one of you, both Parents and Children (who have call'd for Judgement upon your selves and Children) for the Promise, notwithstanding, is to you, and to your Children.
But this promise here is a promise of the Spirit.
And of the forgivenesse of sins too, ver. 38.
But that promise however is a spiritual promise.
Yet the promise which is said to be, to you and your Children there, is more then Spirituall: indeed, it is onely spiritually applyed at this time: and why? Because those to whom it is applyed are at this time onely spiritually wounded, pricked to the hears: yet the promise here, is indeed the Covenant which hath both temporall and spirituall promises; which is very evident, if we turn to the second of Joel; out of which the Text is taken: which Chapter is almost made up of temporal and spiritual promises, as if it were an Exposition of the Covenant. Which Chapter was openly read, and found to be so.
So this command was ended too: for they being urged to say what they could for themselves, they refused to say any more, but would leave what had been said to the judgement of the people; we being somewhat imboldened by their parties silence, referr'd it to the people, as they desired; and asked them whether they were not satisfied with what had been said for in-Infant Baptism? In Answer to which, severall persons cryed out, They were; and not one of their partie said any thing to [Page 68] the contrarie; but one who call'd to the people, and asked them, Why they would say they were satisfied, when they were not: Hereupon, as we remember, Master Hadridg stood up and asked these two Sophisticall questions.
I have three Children, which were never sprinkled, and I would fain know what Command I have omitted: I my self have been dipt; and I would fain know what Command I have broken.
As for your own being Dipt or Rebaptiz'd, you have broke the Command: that is easily inferr'd from the words of Suppose I should say, I have two children that have been both of them sprinkled, what command have I broken? And for my own part I was never Dipt or Baptizd again, what command have omitted? What Answer can you make? the Apostle, there is but one Baptism; for you have had two. And for the neglecting the baptizing of your Children, you have plainly omitted the commands that have been prest for Infant Baptism, which stand as yet unshaken, notwithstanding what hath been moved against them.
Now we have given you these Commands; we shall shew you example also; which hath a probable Argument in it, that Children were baptized by the Apostles: It was, That we have many examples of whole houses that were Baptized; and surely those times were very barren, if there should happen to be so many housholds without one child: and if it be probable, that there was but one Child, in all these Houses, as it is a very probable Argument for Infant Baptism, since the whole households (where ever they came) were Baptized, with the chief of their houses, none ever excepted against, or rejected. There was some jangling about some particular houses, but nothing of moment said to the Argument.
Then some indigested Objections were made against Sprinkling. The sum of the Answer to them, was,
- 1. We do not exclude either Dipping or Sprinkling, though we conceive that Baptism is rather a washing, then either Dipping or Sprinkling,
- 2. 'Tis out of Charitie, (as well as judgement) that we doe not Dip Infants; and we have Scripture-warrant for it; I will have mercy, and not sacrifice.
- 3. The word [...] signifieth Sprinkling or Washing, as [Page 69] well as Dipping: they Baptized Beds, and Cups and Tables, &c. And when Beds and Tables were Ceremoniously wash'd, or Baptiz'd; no man will say they Dipt them under Water.
The Adversaries unwilling to say any more against Infant-Baptism, were urg'd to return to their first Discourse, touching the Churches; and say what they could against our Ministerie, the thing mainly intended: to which they agree [...] ▪ but Master Fullwood being over-wearie desired respit: it was urged that Master How, who had sufficiently provided for it, whose exercise was gladly and thankfully read and transcribed by several Godly Ministers about us, might state the Question, touching the Ministerie; which was, Whether the present Ministerie of the Churches now in England, be the true Ministerie of Jesus Christ exclusively. Which they refused, pretending that would be too long; but gave way, that Master How might bring an Argument or two for the Ministerie of England: for which he engaged, and performed as followeth.
Those that are Instruments in the hands of Christ for the work of Conversion, are the Ministers of Christ, 1 Corinth. 9. 2. But the Ministers of England, are Instruments in the hands of Christ, for the work of Conversion, Rom. 10. 11. Ergo. Again, Those that come in at the door of the Sheepfold, are the true Shepheards. But the present Ministers of England came in at the door of the Sheepfold; therefore they are true Shepheards.
I deny the Minor.
Those that come in after the mind of Christ, come in at the door of the sheepfold. But we come in after the mind of Christ; therefore, &c.
I deny the Minor.
Those that come in an Apostolicall way, come in after the minde of Christ; but so we come in.
I deny the Minor.
Those whose substantialls in point of Call, were such as the Apostles acted by in point of Ordination, came in the Apostolick way. But it was so with us.
I deny the Minor.
Four things onely are required in Scripture so far as I can [...]nd, to make a compleat Apostolicall Ordination. First, Examination for Abilities, 2 Timoth. 2. 3. Secondly, The Savour of good report from the Church, Acts 16. 2. Thirdly, a time of seeking to God, Acts 14. 23. Fourthly, Imposition of hands, 1 Tim. 4. 14.
You fail in the End.
Personall failings do not multiply the substance of the Act. And I pray you give me a better Answer.
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 How, I confesse I shall doe you an unkindnesse; however be pleased to let me speak with Master Collier a little. Master How, having received no satisfactory Answer, gladly gave leave.
With your leave Master Collier; If I do not w [...]th this very Argument of yours prove our Ministerie to be of Christ, I'le be Baptized by you to Morrow. Thus; Those that doe the work of Christ, they are the Ministers of Christ. But the Ministesr of England doe the work of Christ; therefore they are the Ministers of Christ.
As for the Major, your own Argument grants that; and for the Minor, viz. That the Ministers of England doe the work, of Christ is easily proved, if we consider what the work of the Ministery of Christ is; namely, to beget and increase [Page 71] Faith; to Convert and Edifie, as Romans 10. 14. Ephesians 41. 2. Which none can well deny the Ministers of England to doe.
Men may be converted many other wayes then by the Preaching of the word: The Woman of Samaria brought many to the Faith.
You can never prove, that any person was truly Conver [...] ed by that Womans Discourse: Indeed she prevailed upon them for a faint Historicall faith, not a true justifying Faith: for none can imagine, that their faith exceeded the womans report.
Again, the Case is extraordinary, and no man can argue from thence to an ordinarie case. We say that Conversion is not ordinarily wrought but by the sent ordained Ministery; which that, Rom. 10. 14, 15. doth maintain for ever, without any colourable contradiction.
I, but your Ordination came by succession from Rome.
That Objection I fully answered (I thought) in my Sermon.
You say the Church of Rome was a true Church, till the Councel of Trent.
Suppose it; you cannot deny it: though the stresse of the Answer lay not there.
How could Luther without blame, leave a true Church?
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.
Could Rome be a true Church, and yet offer to kill so good a man?
As well as the People of the Jewes, when they would Crucifie Christ.
But were the Jewes a True Church, till Christ his Death?
Yes, else there had been no true Church in the world [Page 72] at that time, which is an Article of our Creed, wherein we beleeve the universal Church.
True.
I see you can say nothing against our Call: I pray Master Collier now prove your own Call.
I grant that none may preach, but such as are sent; [...] I believe that many are sent to Preach that are not in Office.
I pray you look over the Scripture, and see whether you can find one Text for that, Master Collier.
The Prophets were not in Office in the time of the Law, yet preacht.
The Prophets were in Office: the word Prophet is a name of Office, though extraordinary.
But Paul preacht before he was called.
Not so; he preacht indeed before he received an Ordinary Call, but not before he had an extraordinary Call: for Christ, when he came to call him to be a Christian, he made him a Minister; as is plainly expressed by Paul himself, Acts 26.
They answered no more; and indeed it was now late: we did mu [...]ually congratulate the happy meeting and discourse of the day.
I blesse God, that we have met with so moderate a man as you Master Fulwood.
Truely, I did not expect to finde a man so sober and rationall among you, as you have been Master Collier.
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.
I thank you heartily Master Barber: but, truely, Master Templer I thought not to finde such incivilities from your hands.
Truely Master Fulwood, I little thought to have heard you dispute so well, when I heard your Sermon.
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.
- M r How.
- M r Wood.
- M r Bindon.
- M r Wakely.
- M r Ball.
- M r Darby.
Courteous Reader.
THese new Books following are Printed and sold by W. Roybould at the Unicorn in Pauls Church-yard, near th [...] [...]ttle North-Door.
THe Holy Arbour; containing a Body of Divinity; or the Sum and Substance of Christian Religion, in Folio. By John Godolphin, J. C. D. 1651.
The History of the Bohemian Persecution, from the beginning of their Conversion to Christianity, to these times, in 8 o.
The Ladies Vindication, or the Praise of worthy women in 12 o. 1651.
A further Discovery of the Mystery of the last times, in 4 o. 1651.
The Life and Reign of King Charles, in 8 o. 1651.
The Antiquity of Common-wealths, instanced by that of Holland, in 8 o. 1652.
Church-cases cleared with a Pacificatory Preface to reconcile the difference between the Presbyterians, Independents, and Anabaptists: by D r N. Homes, in 8 o. 1652.
A Sermon Preached the [...] th. of Octob. 1650. before the L. Mayor, &c. By D r Homes.
The Mischief of mixt Communions, in 4 o. By D r Homes.
A Plea for the Ministrie in 4 o. By M r VV. Wickins.
A Sermon Preached Novemb. 5. 1651. By M r 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 M r John Ferriby, in 4 o. 1652.
The Ordering and Setling of Ireland, in Folio. 1652.
Christ alone exalted, in 17 Sermons, by D r Crisp, in 8 o.
The Assertion of Grace, by R. Town, in 8 o.
A Sermon Preached at Taunton, by M r 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 8 o. 1652.
The Life of M r Marriot the great Eater in 4 o. 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 12 o. 1652.