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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	primitive_a	time_n	2,288	5	3.9470	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85043	The churches and ministery of England, true churches and true ministery. Cleared, and proved, in a sermon / preach'd the 4th of May at Wiviliscombe; before a numerous congregation assembled together to hear the opposition, which had been long threatned to be made that day, by Mr Collier and others of his party, who, with the greatest strength the West would afford them, were present at the sermon. Wherein were these five things undeniably proved: 1. That a mixture of prophane and scandalous persons with reall saints, is not inconsistent with the Church of God or a true church. ... 5. And then, they also must needs be guilty, who forsake true churches and a lawfull ministry, to follow and hear unsent preachers. By Francis Fullwood minister of the Gospel at Staple Fitzpane in the county of Somerset. Before it there is an epistle and preface, shewing the manner, and a narrative subjoyned shewing the substance of the dispute after the sermon, (both which lasted nine hours.) Set forth by the ministers that were at the dispute, and attested under their hands.	Fullwood, Francis, d. 1693.; Darby, Charls.; Collier, Thomas, fl. 1691.	1652 (1652)	Wing F2498; Thomason E671_2; ESTC R202166	72,915	100

and Ordination confer'd as a Rule for the practice of suceeding Churches to the end of the world 2. If we doubt of the meaning of the Text let us weigh and consider its interpretation in the practice of the Primitive Churches afterwards as also of all the Churches of Christ since those daies for the practice of both doth undoubtedly conclude that this was ordinary Ordination but the doubt lies not touching the practice of future Churches for that 's without doubt that all the Records of former Churches since the Apostles mention Nos enim sai h Tarno of the business in hand necessarium existionamus secundum quid nimirum quia citra scandalum omitti hodiè non potest qui tot annos in ecclesiâ ufitatus fuit no other Ordination but this and though this hath much weight in it doubtlesse and nothing lesse then presumption will offer to question the uninterrupted practice of the Churches throughout all ages since the primitive times yet let us consider Was it not so also from the beginning do we reade of any other Ordination in the Primitive Churches but this Did not Paul and Barnabas ordain others in the same manner Act. 14. 23. Did not Paul charge Timothy with the same order the negative command containing an affirmative when he said Lay hands suddenly on no man 1 Tim. 5 22 and did not the Apostles take the same course in Act. 6 Indeed the Scripture speaks more carelesly of the Ceremonies Note of it in some places taking no notice of one nor in some of another c. though we cannot thence argue they were omitted and all that we can gather from such a non-mentioning of them is this that the Ceremonies seem to be of weaker necessity then the substance of our call which is still most carefully noted and expressed by the holy Ghost in every place that mentions any thing of Ordination by the substance I mean here as before a solemn separating and setting apart by the Church for the work of the Ministery but however unlesse you can shew us some place of Scripture where this way of Ordination by fasting and prayer and laying on of hands is forbidden or where another way or course is appointed and used we may not safely lay aside the old much lesse presume to invent a new alas what harm or danger is there in fasting and praier the most happy Christian means to solemnize and speed an important businesse or in laying on of hands whose three uses in Scripture Gen. 48 14 20 concurre and meet in ordaining Ministers viz. blessing * Num. 8. 12. consecrating and setting apart unto an office So much for the nature of Ordination it self now follows the Persons ordaining consideration of the persons in whose hands the power of ordaining lies Who are either principall according to the Text or ministeriall 1. Principall the holy Ghost The principall person ordaining here is the holy Ghost touching whose act in this businesse the Text affords two expressions the one before the other after the mediate Ordination of the Church the first we have in ver 2. the holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Whence we note That an inward or secret call by the holy Ghost is not enough according Observ 1. to the order and rule of the Gospel but requires for the regular making a Minister the formall Ordination of the Church besides Or Whom the holy Ghost doth call to be Ministers he doth hint to the Church to be ordained The second expression that discovers the finger of the holy Ghost here we have immediately after the Churches Ordination ver 3. in ver 4. so they being sent forth by the holy Ghost Whence Those that be ordained according to the Rule by the Church of Christ may be said to be sent by the holy Ghost And when they hed fasted and prayed and laid their hands on them they sent them away and the very next words are v. 4. so they being sent by the holy Ghost 2. The Ministeriall persons sending or ordaining here you 2. Ministeriall ordinary teaching Elders have described in ver 3. Such as ministred to the Lord by office Ministers and nam'd vers 1. 1. From their Offices Certain Prophets and Teachers 2. By their proper names Barnabas Simeon Lucius Manaen and Saul These were ministring these were spoke to by the holy Ghost the rest fasted and prayed and laid on their hands on Barnabas and Saul and sent them away So then the persons ordaining here were Prophets and Teachers which names do signifie their offices and are in this place 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 in answer to secret Objections which the Apostles made against their call to preach the Gospel as

due time administer'd to you in a true Much lesse Ministers Church by a lawfull Minister for the bare repeating of it by one that is neither a Minister nor member of the true Church O which way can you then become true Ministers or be allowed so to be by any lawful Church out this should seem to be according to your principles which is so agreeable to many of your practices I mean to be Preachers before you are Christians there are two fellows within our knowledge here within a few miles of this place that were publike preachers and one of them to my knowledge hath taken a Church a Parish a Pulpit upon him for a long time and yet were not rebaptiz'd though long before against Infant-baptism till about a moneth ago I do not affect to relate such stories but the passage was so full to my present purpose though so gross and ridiculous I could not hansomely leave it out Then no wonder if all Christian Churches and Christian Councils renounce and condemn such unworthy preachers as you are while we have the commendation allowance and liking of all the reformed Churches in the world and may commend our selves to you and to all people else without vainglory as judged worthy by the spirits of the Prophets whom all the Churches of Christ salute a thing not sleighted by modest men A third particular that men may justly look for in the Ministers 3. A being fixed and setled in the Church 1. In place of the Gospel is that they be fixt and setled and this may commend the Ministers of England above their opposers who are not fixt either with regard to place or time 1. With regard to place we are fixed stars in the hand of Christ having our station and place in the body of the Church every one knowing his particular people and flock over which he is made an over seer while since the Apostolicall times such a steering Ministery was never known in a setled Church not under persecution that could make a lawfull president for our wandering Comets these itinerary ubiquitarian opposers of ours Indeed a setled Church of Christ may sometimes appoint Note some able men whom with safety and prudence they may to preach the Gospel among the heathens or upon some notable exigence and want of Ministers in a true Church that might bear the name and perform the Office of Itinerary Ministers yet in such an extraordinary case as this these men should be sent by the Church and have their bounds and limits too But our Itineraries are without all order bounds and calling but what they allow to themselves and never remember themselves to be in a constituted Church wherein indeed though the labourers be few yet is there no such extraordinary need of such preachers as they 2. We are fit in regard of time while they in all ages that 2. Of time have known such men have risen and fallen risen and fallen risen and fallen like the proud inconstant waves of the sea in a storm raving raging roaring and dashing against the rock the Church the fixt and abiding foundation of our house untill they dashed themselves to pieces fiaming out their own shame and fretting and chasing themselves away into ayr and nothing while the Church of Christ and the setled Ministery hath stood as mount Sion that cannot be moved throughout both storms and ages The Scripture doth more then allude to the difference in hand describing them thus false prophess shall arise 1 Cor. 12. 28. but the lawfull Ministers of the Gospel thus He hath set them in the Church 1. False prophets shall arise i. actively arise Acts 3. 1 Joh. 4. 1. of their own accord raising up themselves while the true ones are passive such as the Lord God shall raise upto us Like to this is that other expression there are many false prophets gone out of their own accord running before they are sent while the true ones stay for Commission and mission for how shall they preach except they be sent yea and thrust out too sometimes 2. False prophets shall arise i. from beneath while the true ones with Paul have their call from Heaven and come down from above as Eliah's mantle and the gifts and blessings of Christs Ascension 3. False prophets shall arise i. of a sudden and unexpectedly while the true ones God hath set i. fixt posuit hath placed in the Church to the end they Eph. 4. Mat. 28. 20. may abide by the blessing of his presence and fellowship with them to the end of the World Now let it be supposed that the scale is even in other respects yet doubtless there 's something of weight in this in the balance of reason indifferently carried for who doth not value staid constancy before uncertainty upstart novelty may please the vulgar while the old and standing truth will onely satisfie solid men The fourth and last particular thing I shall mention here that men may expect in the Preachers of the Word in a Christian Allowance and order from a Christian Magistrate Common-wealth is allowance and order from the Christian Magistrate Which we have and you have not you know well enough that the Laws of the Land and two Ordinances of Parliament never yet repealed are against you so that the disorderly practice of publick preaching by men unsent is is a breach of the Laws of the Land which is manifest sin by the Word of God unlesse the same word doth command you to do what the Magistrate forbids which I am sure you cannot and think you dare not offer to prove but as for us the setled Ministery of Christ in England 't is known to the world we are own'd and authoriz'd by the Christian Magistrate which is more my brethren for the clearing of our call in a Christian Common-wealth then you imagine yea that something is necessarily to be done by the Christian Magistrate for the full and regular Ordination of Ministers is jointly agreed on both by Calvenists and Lutherans Pralatians Presbyterians and Ames the head of the Congregationall way and certainly such as deny it are in this particular no good friends to Ministers or Magistrates to make such a distance betwixt them * Caution The particulars of a Ministers regular call but take heed I say not the power of ordaining is held by them or by us to lie in the Magistrates hands yet they and we say that in a Christian Common-wealth something belongs to the Magistrate to do in order thereunto the Lutherans whom you applaud so much for the making of a full and regular ordination Place some-what in the hands of all the three Orders Classes or Estates as they term them viz. the Ministery Magistracy and people Cura etiam us omuia speaking of the Ministers call rectè siant pertinet ac Magistratum Ames de consu lib. 4. cap. 25. num 27. and to the Ministery they give

it consists of one Congregation or more as the Church at Jerusalem Smyrna Thyatira c. and so in the text the Church of God at Corinth So far then we are come having found this Epistle sent to a Church and that a Church of God and the Church of God at Corinth too There is now but one main thing behind but that indeed is a main one namely the qualification of this Church of God at Corinth which is blaz'd before us in the following words to them that are sanctified in Christ Jesus called to be Saints These words do plainly intend the matter or members of the Church at Corinth because all others are expressed afterwards with all that in every place c. and also what these members are viz. of two sorts Saints indeed such as are sanctified in Christ Jesus and such as are called to be so though indeed they be not so for many are called and few chosen many are called to be members of the visible but few to be members of the invisible Church for they are not all Israel that are of Israel Or else if you leave out those two little Rom. 9. 6. words to be which the English supplies it may seem to be thus the words to all that are sanctified in Christ Jesus are expounded by these latter words called Saints q. a. to all that are sanctified or should be so that bear the name the form though they want the thing and power of holiness and sanctification one of these two choose which you will must needs be the meaning of the Apostle here which will be most cleer if we but once think to whom and for what end he writes this Epistle to the Church at Corinth and on purpose to reprove them too and that for such gross and vile corruptions as he knew and we confess are even inconsistent with true sanctity faith and holiness though not incompetent to a true Church as is plentifully manifest through his Epistles c. which I shall reduce and set before you under three heads 1. He reprooves them for the breach of the Laws of soberness Sins of the Church of corinth in the two gross and known sins gluttony and drunkenness cap. 11. 21. 2. Of righteousness in their divisions envyings strifes cap. 3. 1 2 3 5. and worse in incest too cap. 5. 1. 3. Of piety and holiness living neither godly righteously nor soberly And first in defect I mean in discipline which appears by their mixt and disorderly fellowship not casting out the lewd and scandalous rout cap. 5. with 11. as also abundantly in excess by schism one despising Paul and another Apollo cap. 3. 4. Heresie denying the resurrection of the body 2 Cor. 15. Idolatry 2 Cor. 6. with to conclude a most egregious prophanation of the holy Table through ignorance gluttony drunkenness c. cap. 11. 21 c. Now doubtless all these great and gross corruptions foreknown to Paul and even just now with this very Epistle about to be reproved by him in thus Church he could not so grosly bewray his flattery or sin so deeply against his knowledge as mean to call them reall Saints all Saints that were the members of it Yea from what hath been said we must conclude 1. That they were not all reall Saints 2. Nor yet all visible Saints though indeed called to be both of these Some true beleevers there were among them some visible Saints not true beleevers those are both likely but this is certain there were many vile and openly prophane and scandalous persons among them and as certain also notwithstanding them Paul salutes them as the Church of God Notwithstanding he fore-knew and intended by this his Epistle to reprove all those grosse and abominable sins you have heard yet here and behold his salutation runs To the Church of God at Corinth CHAP. II. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God FRom the Text thus opened we descend to inferre some seasonable Points which like unto a chain though every link be not fastned immediatly to the first we shall finde have a plain and kindely dependance each upon other and they are these 1. That a mixture of prophane and scandalous persons with reall Saints is not inconsistent with the Church of God or a true Church 2. That then the Churches that are now in England are Churches of God and true Churches 3. That then the Ministry of these Churches is the Ministry of God and the true Ministry 4. That then there is a great and heavy sin lying at the door of all suchS as do presume to proach publikely among us without a call who have true Churches and a setled Ministry 5. And then to conclude they also must needs be guilty that forsake true Churches and a lawfull Ministry to follow and hear unsent preachers I shall be as brief and plain as I may upon each of these in order 1. The first of these immediatly depends upon the text explained Scandalous persons in a true Church for if there were prophane and scandalous persons in the Church of Corinth and yet notwithstanding she bore the name of the Church of God it must immediatly and naturally follows that there may be prophane and scandalous persons in the Church of God there may be I say but I mean de facto and not de jure I confess they ought not to be there but if they be they do not unchurch the assembly wherein they are they are the disease and trouble of the Church but not its death indeed such gross and vile corruptions as we have found to have been in the Church of Corinth are as inconsistent with a pure Church as boyls and leprosie with a pure body but yet for all as the soul doth not presently leave and disown the body for any disease except it be mortall so neither doth Christ his body the Church Both the naturall and misticall body may be true though very corrupt and what I have before asserted is undeniable viz. That a mixture of profane and scandalous persons with reall Saints is not inconsistent with a Church of God or a true Church for we see in the purest times in the very time of the Apostles themselves as soon as ever the seed was sown tares are mixt as soon as ever the Churches are planted they are thus diseased many corruptions are known to abound in most of them and yet all of them are owned none denied to be Churches of God even by the Apostles If this instance of Corinth be not sufficient consider the Church of Thessalonica Galatia Ephesus Pergamus 2 Thes 2. Thyatyra who had the mystery of iniquity already working who suffered themselves to be soon carried away to another Gal. 2. 3. Gospel who had lost the first love who had those that maintained the doctrine of Baladm with the heresie of the Nicolaitans Revel 2. 3.

also the door of the Church for persons though really converted by the preaching of the Gospel and the Children of Beleevers born in the Church are not though virtuall actuall members of the visible Church before Baptism which seems to be built upon the known Text Go disciple all Nations baptizing them that is disciple not by teaching only not by teaching properly but by baptism the participle using to signifie the manner of doing Go disciple but how must we disciple why as before by circumeising so now by baptizing and in this Commission in Matthew to the Apostles the Commission given to our Father Abraham is but enlarged 't is the same * The Sacraments of the Jewish Church in substance were one and the same with our Sacraments Heb. 13. 8. 1 Cor. 10. 1 2 3. Joh. 8. 56. Joh. 6. 50 51. Col. 1. 11 12. 1 Cor. 5. 7. all say this except Papists Anabaptists Arminians and Socinians for substance though it differ in circumstance the work is the same to disciple and make up Churches though the matter is larger Abraham chiefly that one Nation to come out of his loines together with all that would joyn as proselytes and the Gospel Ministers must disciple all nations i. so far as they can and the nation will submit unto them Abraham was commanded to disciple by that initiating ordinance of Circumcision and the Gospel Ministers by this of Baptism indeed there is teaching prerequisite to prepare and fit men out of the Church for the ordinance of Baptism and so much was requisite to make men proselytes for Circumcision which thing makes it cleer that not only Abrahams naturall seed had right to this Ordinance or that his seed were circumcised as his seed but as they were capable of being members of the visible Church and therefore we finde that when heathen people were willing to become members of the Church they had the Ordinance of initiation Circumcision to enter them in and not them only but their children also which is a cleer pattern for the Ministers of the Gospel towards the Gentiles How shall we behave our selves to them why we have commission to disciple them But how why as the Ministers of Law did proselytes Gentiles before us by Circumcision so must we now by Baptism but whom among them why as they before us the prosely to Gentiles and their children too so must we also disciple by baptism the nations of the Gentiles and their children too so far as they submit themselves and their children to the Ordinance of Christ But I must return Baptism wee see is the door of the Church which further appears by Joh. 3. 5. Except a man be born again of water and of the spirit he cannot enter into the Kingdom of God this Kingdom of God I conceive to be the Church for Christ is telling Nicodemus here of earthly things and you may conceive the Church invisible or visible if invisible here is a door to let you in the baptism of the spirit and regeneration reall if visible here is another door for that too the baptism of water a regeneration visible a man may be born again i become a new man two waies and accordingly may have place in the Church two waies he may be born again indeed by a reall work of the spirit within and thus becomes a member of the invisible Church or else a man may be born again in shew only from a visible member of the world and the divel discipled by baptism and made thereby a visible member of Christ and entered into the visible Kingdom of Heaven the visible Church which indeed is sometimes first according to the order of the words except a man be born again of water and of the spirit he cannot enter into the visible or invisible Church the Kingdom of Heaven Now to end with this it cannot be denied upon a good ground but we in England are a discipled nation and are entered into the Kingdom of Heaven the visible Church being born again by water Neither have we the seal only for we have the writings 2. And word of it Church is built upon the foundation of Apostles and Prophets too not only a pledg or token of the bargain but the word of the Covenant also the Scriptures in purity and the Ordinances of them in power and fullness which is undeniable and therefore we have the Covenant Deut. 4. 13. Heb. 9. 4. also above all reasonable contradiction and therefore we are the Churches of God for full satisfaction To * Rom. 9. 4. the Jews belonged the Adoption glory and Covenants but how does it appear because to them belonged the giving of the Law and the service of God And what advantage had the Jew by being a Church above the Gentile that was none why much every way but chiefly because to them were committed * Rom. 3. 1 2. The walls of the Church have their foundation in the Names i doctrine of the twelve Apostles and is therefore the pillar and ground of truth Rev. 21. 14. the Oracles of God shewing that they were a peculiar priviledge to and a distinguishing character of the visible Church for God sheweth his word unto Jacob his Statutes and judgements unto Israel and hath not dealt so with any nation that is among the heathen that have no Church Psal 147. 19 20. compared with Cant. 1. 7 other nations doubtless might have the Bible among them as we at this day have the Turkish Alcoron but here lay the difference God did not shew promulge or preach his word to them it was not with them as the Oracles of God the word of the Covenant to them Gospel Ordinances are a great part of the outward administration Ubi est fides illic est Ecclesia ubi non est fides ibi non est ecclesia Chryso of Gospel Covenant where God is pleased to hold a visible communion with us and we with him as before and so long as we have these we are no doubt in covenant with God and then a Church of God And to make all sure we have the peculiar blessings of the 3. And the blessings of it covenant which God bestows on none but such as are in covenant with him his own Churches These are chiefly three the blessing of his spirit of his providence and of his people the first is inward the two later outward but all spirituall and all speciall and peculiar blessings but of them in order The first and inward blessing of the Covenant is the blessing 1. Conversion I mean not only the common convictions enlightenings with the knowledge of the Gospel which is indeed peculiar to the Church however but the speciall blessings of the Spirit of God accompanying his word for the work of conversion in the hearts of our hearers This I make an infallible Mark of the truth of our Churches Conversion ordinarily wrought in our Churches Conversion may be

if they had said by what authority do or may we preach why do not doubt saies Christ My Father sent me and in his sending me he gave me Authority to send others As he sent me so I say or by that I had power to send you and give you power to send others He sent me to preach and ordain I send you to preach and ordain and do you send others to preach and ordain c. therefore we finde the Apostles executing their Commission accordingly along as occasion requires Paul sends Timothy Titus c. bidding them ordain and so successively to the end of the world which thing is most plain in the Text we are upon with regard to the persons ordaining and ordained Persons ordaining are Prophets and Teachers and persons ordained in this ordinary sending what power receive they they are sent 't is most apparent by an ordinary sending and what to do I pray you why to preach ver 5. and to ordain Elders in every Church c. 13. 23. clearly intimating that Ministers by their very Ordination have power to ordain as well as to preach 4. If a Presbytery have power to ordain then ordinary Ministers have power to ordain for a Presbytery is nothing but a Colledge-combination or company of Presbyters or ordinary Ministers But a Presbytery hath power to ordain for Timothy was ordained by the laying on of the hands of the Presbytery Object But there were Apostles in these Presbyteries Answ What if this strengthens the Argument if rightly considered for if it was counted an act of the Presbytery when Apostles were there it appears that the Apostles joyning with ordinary Elders acted as Elders and not as Apostles or extraordinary Officers there being Apostles in the Presbytery that doeth ordain and yet Ordination is said to be done by the Presbytery cleerly shews that Ordination is a proper act of an ordinary Presbytery and not of Apostles as so and to make it out of doubt Ordination is defin'd in that text to be the laying on of the hands of the Presbytery But this hands me to another Argument 5. If ordinary Officers had a hand in Ordination in Apostles times much more and safer may they ordain now there are no extraordinary Officers among us The minor implied is already proved and for the consequence I say much more but how so why because à pari the people where there are no Ministers to do their work have power to Ordain by the warrant of necessity then much more ordinary Ministers may now there are none extraordinary left if they as so had a hand in Ordination by the like warrant and law of necessity And now that that confirms me about all doubting touching the Ordination of ordinary Officers is the practice of the primitive Churches next the Apostles and so down along through all ages and Churches to this day without interruption or contradiction unless by a few inconsiderable men as the Seekers are Thus we have shew'd what Gospel Ordination is and in Conclusion whose hands the power of ordaining lies it is a setting men apart with fasting and prayer and laying on of hands by preaching Elders which is indeed in every jot and title of it the very same with the Ordination allow'd and practic'd in the Church of England time out of mind The additional Ceremonies and harsh Oaths are taken away and we now have nothing left but pure Ordination according to the word so that the word doth allow us lawfull Ministers because we have what the word requires to make us so Obj. To say we were ordained by Bishops is not worth the while for still there were ordinary Presbyters joyned with them and they themselves were no more but ordinary Presbyters though they thought themselves more their thought could not add one cubit to their stature whom neither Church nor State did ever declare to be a superior Order to other Presbyters But for this I refer you to Mr Seaman who hath given five Answers to this very Objection every one of which are so sound and solid that they are single and apart from each other abundantly satisfying See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. Object But the great Objection yet remains viz. That we must needs be Antichristian because by a line of succession we descended from Antichrist this indeed is all they have to say against our Ministery Answ There are two knots in the line of succession of the Gospel-Ministery to our times The first is as it passeth the bounds of the Apostles daies and this the Seekers tie but we have already dissolved it The other is in the passage of it from the Church of Rome to the reformed Churches as it lies in this objection Four Arguments to cleer the succession of Ordination made by Brownists Anabaptists c. which I shall now untie I shall touch but four Arguments for I am in hast every of which experience hath proved very effectuall 1. I judge it a truth not to be question'd that there hath been certain Ministers of Christ in the world ever since there were any and more certain it is that there were true Ministers in the Church of Rome when our first Reformers began to think of breaking off from her for there was conversion there else God would not have had a people there and conversion is the work of sent Ministers Rom. 10. 14 15. now can any man in reason think that those that forsook both Rome and her harlotry and obey'd that known command of God and come out from Rome were not the best of the Ministers there and so by consequence the Ministers of Christ if there were any which may not be doubted Yea therefore remarkeable providence did seal to their Ministery immediately upon their leaving Rome being used by God to preach that doctrine and presse that command Come out of her my people and to prevail with a great number to follow their steps and leave the whore And when God by them had drawn his people into the wildernesse he did feed them there by the same Pastors Rev. 12. 6 and 14. which helps me to conclude that as the best of the members leaving Rome were owned by God for the true Church so the first of the Ministers leaving Rome were acknowledged by God for the true Ministery every man abiding in that calling wherein he was called whether members or Ministers 2. Again It is not so much as question'd but that our first reformers had an inward Call and if their outward call be question'd it is no great matter since both we and our adversaries agree in this that in such a strait and a case so extraordinary as that was the people are bound to chuse and call a Minister and theirs is valid no man doubts in such a case and therefore the Call of our first Reformers may not be questioned by our opponents any more untill they leave their Principles since it was confirmed by God and the

an apparent Seal to his Commission to make its authority known to such as question it but this is our comfort that we can say without boasting the Ministery of England in every age can say to our Churches to our Friends and Enemies Ye are the Seal of our Apostleship God hath Sealed our Commission in your Conversion and Confirmation in your increase in knowledge grace and comfort in your perseverance to the end though through Fire and Sword when occasion of Martyrdome or Persecution hath called you to it thanks be to God for so good a Seal both of your Redemption and our Commission which the Devil or his Instruments shall never be able to Cancell Now consider in a word and I have done with this Can we as I have shew'd have the Ordination of Christ and yet be Antichristian Can we preach and uphold the Doctrine of Christ and be Antichristian Can we to conclude doe the work of Christ and yet be Antichristian Truly whom these things will not satisfie I must leave unsatisfied CAP. V. That they are guilty of a great sin that presume to preach without a Call THus we are come to the fourth Conclusion for if our Churches as we have proved are true Churches and the Ministery of them true Ministers as our very adversaries cannot but grant if they will but acknowledge themselves or God their own principles are Gods Word then there is a The sin of unsent Preachers great and heavy sin lying at the door of all such as doe offer to preach publickly without a Call What! Preach without a Call in true Churches that are blest with a true and setled Ministery Was ever such a thing heard or read of that was not pursued and overtaken by some horrid judgement O who can think of the sad effects that this one piece of mad disorder hath wrought upon this poor land of ours without an amazed bleeding heart it hath put the Foundations out of frame and what can the righteous doe But shall not God be avenged on such a Nation as this I wonder the earth doth not open again and swallow both them and us up quick Was not the sin of Corah and his Company just the very same with the sin of these men viz. A contemning of Gods Ministers and was not their plea the very same viz. That all the Lords people are holy the sons of Levi take too much upon them Then ô then what patience is it that bears up the earth under these men that holds the heavens from falling upon them and dashing them down into hell that they yet perish not in the gain-saying of Corah But there are spiritual judgem●nts somewhat more sutable to spiritual times which I fear are prepared for these men to be cast into a Gulf though not of the earth of error which is worse to be given over to a reprobate mind and strong delusions to believe lies For I must needs observe that they so soon as they fall to this trade of Preaching they presently vent most dangerous errors Whence I conclude that none dare presume to preach unsent but men of such erroneous and desperate principles these men are of or else God punisheth this their disorderly sin with delivering them up to such strong delusions as they are in which I am indeed inclined the rather to believe because such was the punishment of the Jewish Nation for the lik● sinne and what was that but a killing the Prophets and stoning them that were sent unto them A rejecting Christ in the Ministery of the Gospel And what was the judgement that fell upon them for this their sinne even that that hath remained as a Plague to their hearts for above this sixteen hundred year And what was that Read Romans 11. 8. and see how like it is to that which these men though past-feeling labour under God hath saith the Text given them the spirit of slumber eyes that they should not see ears that they should not hear O heavy judgement and so much the more that it is insensible God hath given them the spirit of slumber and now I wonder not why they pretend to dream dreams but alas they slumber with their sences lockt their eyes are shut their ears are stopt they are in a maze not knowing where nor how they are nor what they would have possest and troubled with the restless spirit of Giddy slumber They strongly perswade themselves and others that their eyes are open and they see such things as no men see when alas what they see is but a vision of the night the work of inward phansie only and their eyes are shut all the while and such is their misery though men cry to them and in their very ears to awake and rouse them out of their dream their ears are heavy they cannot hear or they cannot hear at least of that ear Object But may not any Preach that are able Answ There is a known distinction or two that may end the controversie 1. We must distinguish of the state of the place wherein we are If it be that we are cast upon the Heathens Turks or the like where there is no Church nor Ministry there every man is bound to make known the Gospel of Christ so far as he may with prudence do Or again if Churches were not yet constituted though the truth of the Gospel was entertained by many we may grant without danger that then men without a formall sending may exercise their gifts in such a way as is not lawfull in a setled Church But in such a Church as ours is that is already constitute and hath within her a setled Ministry for private men to presume to Preach is such a notable sin in the Scripture that it is there condemned from heaven in as great a remarkable vengeance from God in Corah's company and the Nation of the Jews as any we reade of We therefore knowing the terrour of the Lord perswade our brethren 2. We must in a setled Church distinguish of Preaching publiquely and Teaching privately the later which consists in private exhortation reproof comfort counsel and the like every member in private conference ought to perform from a principle of love for the edification of the whole body but for the first particular of the distinction the thing we are only upon the publique preaching of the word it being an act of Office doth belong peculiarly to Church Officers and may not be assumed by any other let their parts and abilities be what they will unless it be in order as our Expectants to ordination and that by the leave and invitation of the Church wherein they are I mean by publike preaching a presuming to declare the minde of God by expounding and applying the holy Scripture in the place of our Assemblies before the Church in the seat of the Minister or any other For any private man or man uncall'd to offer this is great presumption condemn'd by the Scripture