THE CHURCHES and MINISTRY of ENGLAND, True Churches and true Ministry.  
Cleared, and proved, In a SERMON preached the 4th of May at Wiviliscombe; before a numerous Congregation assembled together to hear the opposition, which had been long threatened 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 profane and scandalous persons with real 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 publicly among us, without a Call, who have true Churches, and a settled Ministry.  
5. And then, they also must needs be guilty, who forsake true Churches and a lawful 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, showing the Manner, and a Narrative [subjoined] showing 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 Paul's Churchyard, 1652.   

TO HIS Honoured Friend, Colonel JOHN PINE, A Member of Parliament, and one of the Commissioners for the Militia of the County of Somerset.  
Honoured Sir,  
TRuth, though above this sixteen hundred years of age, and hath learned long since to stand alone; yet experience hath found, it doth ever go the better into the world, when emboldened with the care and gracious protection of a nursing Father: and I need not dawb with untempered mortar to tell the world (what the whole West of England well nigh knows) that the potent influence, and pleasant shade of so noble a Tree, will better protect and secure those truths against all the heat of present opposition, than 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 confess, yet, Worthily Honoured Sir, give me leave to be bold, and I shall add, That there is nothing more certain than this, that these men's principles we speak against, would at once strike down (I say, not the credit, but) being and truth of all the Churches, and Ministry, 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 design 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 skilled in the Original tongues, 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 Christ's sent down from heaven to open some truths, that had been locked up, and kept secret from the Church for so many hundred years: but alas! they pretend not to be any such: but what are they? even men of like infirmities with us, and in a word no betterthen the Apostle describes unlearned, unstable, wresting the Scriptures.  
But surely they have some weighty Arguments, though the men be weak, they would never undertake so great a design, as to overthrow all Churches, Ministers, Ordinances, and that ever since the Apostles times, unless their Engine were somewhat answerable: O yes, they have allowed Infant-baptism; Ministers that baptise infants are Anti-christian: Members that were baptised 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 baptising of Infants an Error: May not the true Church err? may not the whole Church err? may it not err in judgement? and then, what doth hinder but it may err in practice too, and yet be still a true Church? to affirm the contrary is rank Popery.  
Again, If the Church may err, it may err in circumstance, without dispute; and what is the error of Infant-baptism (if it be an error) more than a circumstantial error? 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 than I pray you can the error of Infant-baptism destroy our Churches, or nullify our Ministers or ●●her Ordinances?  
2. But alas! who told you that Infant-baptism was an error, before the Anabaptists of Germany did? who told you when this error came first into the Church? What Precept or Precedent have you against it in all the Scripture? or what command have you to show for the baptising believers 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 less 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 Jesuits, who play their game under these men's cloaks: Methinks I see them instilling their damnable doctrines into these men's ears, and venting them again at their mouths: how naturally do all the abominable errors of these our times (if you follow them a little) kindly saluting each other, and joining 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 stopped 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) than 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 Jesuits drift, as I conceive among us.  
His general 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 general Toleration, and to put down the Ministers; in a general 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 rendering 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 sat, to this very day? but I need not blaze the friendship of Jesuits, or indeed of our adversaries more immediate, to civil 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 proceed of that nature, for these many years past, than the worst of the actions (I think I may say) that the Ministry hath done.  
Honoured Sr, I am too bold and tedious: take this I beseech you as a pawn and pledge, of that honour and gratitude I own 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: to whose grace and glory I am bold to commend both you and yours, and subscribe myself, as indeed I am,  
Most Honoured Sir, Your very much obliged and most humble servant FRAN: FULLWOOD.   

A Preface to the Reader.  
CHRISTIAN READER;  
FOr such a one I suppose myself speaking unto; one, who knowest thyself concerned in all the affairs of Christianity: and upon that ground art the Lords Remembrancer at the Throne of Grace, not only for thyself, but for all others also, who are partakers of like precious faith with thee; and hast poured 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 comeliness and beauty, that thy heart was taken therewith more than ever: and then thou hadst many such holy breathe 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 entreat thee then to retire to thy closet again, and after thy former raptures and ecstasies, 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. Spiritual joy doth not use to straighten the heart, but enlarge it, and make it the fit and freer to mourn; nor doth it dry up the eyes, but rather open the fountain of tears. Believe 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 against his God, than for any Cross, which reacheth his person or estate: so also he is much more troubled for the schisms and heresies, wherewith the Church of God is rend and torn, than for his own private afflications. If thou hast a public spirit, and esteemest the honour of Christ, and the promoting of Religion far more dear unto thee than thine own interest, credit or preferment; Tell me, Would it not be lamented, if possible, with tears of blood, that the good Spirit of God should be grieved by reason of that 
Eph. 4. 30, 31. Ut excontextu patet.  bitterness, and wrath, and anger, which are secretly fomented, and too often break out into clamours and evil speakings of Christians one against another? Seems 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 nature gaudere de nobis? Aug. in loc.  when Christians are fruitful in their lives, and abound in love one towards another, Christ rejoiceth over them even in Heaven. And I see no reason, why the contrary may not be implied, viz. That when the love of the brothers shall grow cold one towards another (as woeful experience sufficiently showeth, that difference of opinion doth, if not make a breach, yet secretly withdraw affection) the joy in Christ's 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 misemploying those precious gifts, which they received from him for mutual help and furtherance, in bitter invectives, unsavoury discoveries of each others infirmities, fruitless and endless logomachies; so that instead of composing, they widen the breach; and instead of terminating, 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 scandalised, our hopeful Reformation flouted; as if the holy endeavours of our Reverend Assembly had all this while produced a solemn 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 Jesuits 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 traitorously run to the enemy, and (as it is said of the Janissaries, that they are the worse enemies to Christianity, for having been once Christians, so) these are the most eager and violent sticklers against the Ministry. 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 faithful labourers there are in the Lord's harvest: How many deceivers and impostors are newly started up? What hideous blasphemies are now vented? What a multitude of errors and heresies are now broached, which are obtruded upon the seduced people under the specious name of New-lights, whereas in truth they are but Old darkness: There is scarce an error, that ever had inventor or fautour amongst that great number which Antiquity hath left upon record, marked with the black note of heretics, but now it is plucked out of the dunghill, and sent abroad it may be with a new dress put upon it to make it pass. 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 thorough the exulcerated bowels of all the heretics of so many bypast ages, are cast and descended. For the more speedy disseminating of which errors (grief to behold!) the devil hath the press at command. Heretical 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 read Wendeline in his Epistle Dedicatory his Theologia Christiana. Gen. 43. 30.  the works of Wrigelius printed in English. A more blasphemous heretic the earth never bore. Thus they will traffic with any body, yea, with hell itself, 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 joseph's 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 spirit of error, that it diffuse itself 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 find them liars; Put it into the hearts of our learned, wise, and pious Governors to restrain the licentiousness of these Seducers, and put a stop to the growth of heresies; Encourage his servants the Ministers, and give them a mouth and wisdom, 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.  persuaded this mercy is come to the birth: it wants but an Esay, who with his effectual 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 restless importunity; such a spirit of prayer as would be turned off with no denial! There have been many desires breathed heaven-ward, many prayers and tears already treasured up for this very thing by the samuel's and Esays of these and former times: But this mercy is so great, that it calls for yet more prayers, yet more tears, more struggle and wrestle 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 ask?  
For mine own part it's true, I have not so much as became me, laid to heart these sad distractions in the Church; 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 Sunshine of truth was breaking out upon us, which now is clouded with fogs of errors: 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 distaste it) To think how many Wolves are crept in among us in sheep-cloathing, which worry the flock: what a general defection there is from obedience to the truth, even of those who ran with the foremost heretofore, and esteemed, at least in show, the feet of them very beautiful that preached the Gospel, the good and glad tidings of peace: what a phrentique wantonness hath possessed thousands, who of lose ignorants became sceptics, scismatics, 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 Diocese, 
Latimer.  careful of losing, watchful 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 error of the wicked, and fell from their steadfastness.  
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 weakness) staggering soul. To omit many, the chief were,  
1. In that Satan raved and bestirred 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 suppress it, which would surely dispel the darkness wherein he bears sway, than he falls to his old sh●ft: if he cannot wholly extinguish it, he will dim it. Hereupon he opens the bottomless pit, whereout comes smoke of errors, darkening the Sun of truth, and wholesome 
Apo. 9 2.  air 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 lantern, 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 anabaptistical locusts which did so much mischief. So here, when Popery was not only lopped, but even taken away branch and root, and religion ceased to be in show only, and began to flourish in the power thereof, how hath Satan laboured to blast the blossom of it with hellish fum●s, and to eat away the very leaf thereof with infernal locusts? Hence my soul hath strongly concluded, That as when the Sun in its rising is darkened with mists, it portends the fairest day: So, the Sun of the Gospel presently after his extraordinary bright rising in our Horizon, being clouded, puts us in an assured hope, that after he mists are once dispelled, it will break forth with a more dazzling 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 flower of wholesome 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 than living, were stirred up more fully to clear the truth. The quarrelling of the Anti-trinitarians quickened holy Augustine's learned diligence, and produced his Book de Trinitate. And there hath not wanted an Augustine in our times, who 
Dr Channel.  upon the same grounds hath done the like, whose name is hereby made precious, and will doubtless 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 chief) by learned Baxter? That God, who commanded light to shine out of darkness, doth often produce the best effects out of the worst causes. Add to this, that hereby many hypocrites, unsound hollow-hearted professors, have been clearly discovered, even by their falling off to error. And those who are faithful unto the Lord, are made manifest. Read 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 error hath prevailed and spread among us these seven years last passed. I meddle not with what I have heard or read of in other Counties, (as doubtless all have had their share, the disease being Epidemical) 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 shepherd; 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, unsettled thousands, distracted and grieved all. Their impudent audaciousness is such, that they have interrupted and disturbed many Ministers in their public exercise: and it is ordinary to come with a gang of soldiers, and prate on a tombstone, while the Minister preacheth in a pulpit. Nay they are grown to that height of confidence, as to challenge learned Ministers to public 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, How far Truth was distant from a lie; As much 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (saith he) as the eyes from the ears: Meaning that the eye was a faithful spectator, and authentic 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 blind testimony. And therefore I challenge belief from all ingenious Readers. I am not ignorant of the lying practices 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, discuss 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 believer be actually justified from all his sins, past, present, and to come, at once, namely, upon the first act of 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 lawfulness of Infant baptism to be discussed; which M ʳ Wood, the Minister of the place, held in the Affirmative. Their audience was now much increased, even to a chamber-full. In ●he end the major part signified their being fully satisfied about the lawfulness 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 fuel whereof was the intemperate heat and indiscretion of some, who threatened 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 How 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 baptism▪ Hereupon swift notice was given to all or the most part of the Sectarians of the West. In the mean time many threatening and insulting speeches were given out by that party; as that no Presbyterian Minister durst show his head there, with much to that purpose. Nor was any thing more rife in every man's mouth, than the future dispute at Wivili●combe.  
The day being come, and a great Congregation assembled, the discourse, which hereafter is presented, was publicly delivered, yet as a Lecture-Sermon only: however thou mayst easily perceive by the drift thereof, that the Preacher intended it as an Antidote against Error, and as a Muzzle for the mouths of them that came to oppose. While he was praying before Sermon, Collier comes in, guarded as it were, with some soldiers, and a great company of his furious disciples. It was much wondered, 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 mind distracted through fear, lest he should not in all that days 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 discernible to an observant eye throughout the whole action, so it more plainly appeared,  
1. In the beginning: For as if their hearts had been of stone, and their brows of steel, they began the business with such an impudent majesty, as must needs strike a kind of horror into fools; yea and strangely amuse even honest men of the simpler sort, who had never been acquainted with the impudent boldness of heretics.  
2. They would not suffer Mr whither to state the question intended to have been discussed by the Ministers: they feared belike, that he was too well provided for them: but with eager importunity required Mr Fullwood to maintain what he had delivered. They hoped to have foiled him, who had been tired 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 soldier, draws Mr 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 show.  
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, than 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 heretics; that Priùs persuadent, quám edocent: (veritas autem docendo suadet, non suadendo 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  docet.) It is the artifice of deceivers, first to persuade, and afterward to instruct: but truth doth not so.  
2. Observable: was Colliers notorious hypocrisy. 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 lawfulness of Poedobaptisme, the defendant gave it into Collier's 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 waste much time in reckoning up their nonsense, absurdities, poor and empty shifts and evasions, to which they were driven; which were sometimes so palpable, that the whole Assembly did more than 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 than once. But then, when the matter in question was driven to an head, and he overpowered with strength of Argument, and so nonplussed, breaking all the laws of disputation, he would begin again, running back to his Argument. And here also his fellows 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 clearly own our Righteous cause: mightily supporting the spirit of Mr Fullwood, so that though he had preached two hours, yet he held out seven hours' disputation more, without moving from the place, pouring 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 Minister's 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,) spoke openly to Mr 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 gift.  
3. And what need I now speak of the success of this dispute? 
3. Success.  The adversaries themselves know to their sorrow, and we to our comfort, that then and there the Lion's skin was plucked off from the Ass, 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 success of such a contest, when the father of lies shall contest with the spirit of truth? When ignorance shall cope with learning, hypocrisy with piety, error with truth? When an ignorant caviller shall dispute with a prudent Logician? I confess indeed their strange cavils and sophistry, made me not a little to marvel: so that I thought there had been a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transmigration of the souls of some Jesuits into their bodies; or as if they had been principled by some Old Loyalist: Surely they never learned them at the Plough: But they were all so sound elided, and their falsity so plainly demonstrated, that the people professed themselves to have received full satisfaction. So that by the goodness of God that day's action won great credit to the truth, reputation to the Ministry, an increase 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 itself, 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 success 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 business: 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 mind; 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 distaste the publishing hereof. No such thing was ever intended, till the desires of some godly Christians (who were willing that others might receive that benefit by reading of it, as themselves had by hearing it) and the necessity of vindicating themselves forced them to it. Some reports were spread abroad, that the Ministers were not only silenced, but did also acknowledge their error, and openly make recantation: So that they were necessitated to make the whole public. And herein they have Augustine for their Precedent, who having had frequent conflicts with the Donatists, was forced at last to commit all his disputations to Writing, because they always 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 than the wriggling of some Insecta, when their heads are off.  
Reader, Thou mayst 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 apologise with thee for the Author, who was willing, though much to his own prejudice, to impart it to thee, without any manner of dress, more than 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 read with an humble heart, and a discerning Spirit, thou wilt find much satisfaction in the Points there handled. God in Mercy guide both thee and me into all truth. So prays,  
Thy Servant in the things of Christ, CHARLES DERBY.   

THE CHURCHES & MINISTRY of ENGLAND, True Churches, and true Ministry.  1 COR. 1. 2. To the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the Name of Jesus Christ our Lord, both theirs and ours. 

CAP. I. The Text opened and expounded.  
THese words containing the object of Paul's salutation, show 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 ways. 1. It is described in its specification, the Church of God. 2. It's situation, the Church of God at Corinth. 3. It's qualification, '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 rendered the Church, is frequently used for any company assembled together for any cause, both in profane and 
* Act. 19 32.  holy Scriptures. We may reduce all kind of assemblies to these three, Sinful, Civil, or Sacred, and find this word expressing them all. For first, there is a sinful 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 special 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 find a help and furtherance to us in our way.  
1. The Scripture means sometimes by the Church of God, the whole invisible, mystical 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 scripture useth the Church of God for the universal 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 itself 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 Church at Jerusalem, Smyrna, Thyatira, etc. 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 blazed before us in the following words; to them that are sanctified in Christ Jesus, called to be Saints.  
These words do plainly intent the matter or members of the Church at Corinth, because all others are expressed afterwards, with all that in every place, etc. 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 clear, 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, etc.) which I shall reduce and set before you under three heads.  
1. He reproves 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 mixed 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. Heresy, denying the resurrection of the body, 2 Cor. 15. Idolatry, 2 Cor. 6. with (to conclude) a most egregious profanation of the holy Table, through ignorance, gluttony, drunkenness, etc. cap. 11. 21, etc.  
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 grossly bewray his flattery, or sin so deeply against his knowledge, as mean to call them real Saints, all Saints, that were the members of it. Yea from what hath been said, we must conclude; 1. That they were not all real Saints. 2. Nor yet all visible Saints, though indeed called to be both of these. Some true believers there were among them, some visible Saints, not true believers; those are both likely; but this is certain, there were many vile and openly profane 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 gross 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 profane and scandalous persons with real Saints, is not inconsistent with the Church of God.  
FRom the Text thus opened, we descend to infer some seasonable Points, which (like unto a chain) though every link be not fastened immediately to the first, we shall find have a plain and kindly dependence each upon other, and they are these.  

1. That a mixture of profane and scandalous persons with real 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 suches, as do presume to proach publicly among us without a call, who have true Churches, and a settled Ministry.  
5. And then (to conclude) they also must needs be guilty, that forsake true Churches, and a lawful 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 immediately depends upon the text explained; 
Scandalous persons in a true Church.  for if there were profane and scandalous persons in the Church of Corinth, and yet notwithstanding she bore the name of the Church of God, it must immediately and naturally follows, that there may be profane and scandalous persons in the Church of God: there may be, I say, but I mean de facto, and not the 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 boils and leprosy 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 mortal; so neither doth Christ his body the Church. Both the natural and mystical 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 real 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 mixed: 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 heresy 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 error 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 faithful 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 error 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 believers, 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 error be not so gross, 'tis very dangerous 
2. Nor always of visible Saints.  to say, that there cannot be wicked and scandalous persons in a true Church; for this doth immediately tend to schism, and if it raseth the foundation (as plainly appeareth) of those first Apostolical Churches, well may it ours. Alas, a particular person may have many failings and gross corruptions powerful in him, and yet all the while (I hope) be a child of God: even so a Church may be very much degenerate, extremely corrupt, and all the while be a Church of God, as the 
Reas, Because corruptions strike not the being of a Church.  Church of Corinth was: And the Reason is plain.  
The Reason is, Because such corruptions (in manners or discipline) strike at a Churches benè esse only, and not at the being or essence of it: as a man with boiles and botches all over his body (like unto Job) is yet a true man, a man a live, though he be not so pure and healthy as other men are: these, indeed, do send him forward so far as in them lies to death and the grave, however he may not be said to be dead, so long as his soul, his form abideth in him, which all these things cannot touch.  
Quest. But this doth invite that doubtful 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 writ clearly of it) I briefly answer, That for aught I find, 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 reform from her Antichristianism, together with all Judicious Papists themselves, do jointly conclude, that the formal 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 general: 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 Christ's, though the havers be very corrupt, we must own the Churches to be Christ's also.  
But to be a little clearer, might I judge here, I should conclude 
Specially in Ministers of the Word.  that the Ministry of the Word, rather than the Sacraments, contains the form of a particular visible Church, for of such we speak. 1. As for Baptism, that enters the party baptised, into the universal visible; and we must be constitute a particular visible Church, before we have right unto, much more the enjoyment of the Lords Supper: indeed, none can be member of a particular Church unless he be baptised, 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 actual administration thereof, is a mark redundant. But, as for the ministry of the word, that 
Therefore the Sacraments are called by Reverend Usher, dependants 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 counterfeit and would be so, this may not deny the baptism of Rome to be lawful 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 judge it to be lawful baptism, though haply the old Rule might reach it, fieri non debuit, factum valet.  
However this is safely concluded, that the chief essential mark or form of a true particular visible Church, consists in a fixed and settled 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 settled and constant? what advantage hath the Jew above the Gentile? the Church above the world? much every way, but chief because to them is committed the Oracles of God: this is the particular privilege 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 ministerial Churches have their mark, viz. true doctrine, and this especially joined 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 yourselves to them; though wicked and profane, yet they are a true Church. But how is that known? why, their ministry is true; they sit in Moses chair: But how doth that appear? because their word and doctrine is true, though their lives be wicked; hear them, but do 
a very clear Note of the Catholic Church, provided by lawful Ministers. Princ. dort. c. 22.  what they say, not what they do. And answerable to this, is our Saviour's rule, for trial 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 occasional only, it is not said to be a mark of the true Church: but being gathered by the word, and churched by Baptism, the ministry settled and fixed (as was said) among them, becomes an essential mark of the true Church. Not only of the teaching (which it doth immediately) but of the professing Church also, since who can say where the true Church is, but where the true doctrine and ministry is fixed and settled? and therefore we shall never read that God did ever divorce any Church, though she deserved 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, until 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, until the course or the ministry is turned from her to the Gentiles: then and not till then, God cut off the Jew and engrafted 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 professors of the truth: My sheep hear my voice, saith Christ, that is, my real sheep hear my doctrine really and my visible sheep, apparently and visibly; so that a people baptised, professing the true doctrine of Christ, and visibly united in the public 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 profess by frequenting the public Ordinance of hearing, the true doctrine; and sufficient to discover them a true Church, though very corrupt in other regards. Now each of these, the settled Preaching, and constant receiving (by public 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 fixed 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 ways: being starved to death through a Famine of the Word, with the Church of the Jews. 2. Or else being poisoned 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 occasional only, as it was with Athenians and Paul: but as it is an infallible mark of the visible Church 'tis (as before) fixed and settled: and in that as occasional 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 fixed and constant with any people, it is to me a certain mark of gathered Churches; provided always, submission hath been made to the Ordinance of Baptism.  
To which I subjoin 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 essential 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 public means of visible profession is gone?  
Answ. I answer, Such cease not presently to be true Churches: for while they own, they profess the truth and profession, we have showed, is a good mark on the people's part.  
2. While they desire the same they have a right thereto, and enjoy this public communion in its first act, though they want the actual administration and enjoyment of it.  
3. But considering how much of the form of the Church 
Ecclefia est unius congregationis cujus membra inter se combinantur & ordinariè conveniunt uno in loco ad publicum Religionis exercitium. Ame. Med. p. 215. 2. 2.  consists in this public communion together, I cannot compare such a people better than to a man in a swound, in whom for a time the soul, the form, ceaseth to perform its formal 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 immediately depend upon the former, for since (as we have found) a mixture of profane and scandalous persons with real 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 less 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 wisdom that made the parochial difference) the Parishes here (or at least not as under the notion of Parishes) but the fixed and settled and usual assembling 〈…〉 consisting of Parishes, or more or less. These I affirm 〈◊〉 Churches of God, and true Churches. In the proof whereof, though I might very safely confine myself 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 days should have some allowance above these first Apostolical Churches, for the Church is compared to a ship, the which the more it sails upon the sea the more it is subject to leaks: to a house, that with oldness doth decay and grow to ruin, etc. See Morney of the Church. p. 38.  we confess that the Lord hath much against us, both of sin and error, disorder, profaneness, blasphemy and heresy: but consider, all this cannot unchurch us: this may the 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 than it did the Church of Corinth: unless 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 Church's Antichristian Churches: while our doctrine pure our heart was sound though our heads did ache: for just so it was with the Church of the Jews in our Saviour's 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 join unto them, as before we shown, the doctrine heretofore among us, is still extant: and none can pick any material errors in it, our Episcopal service, Courts, tyranny, etc. were very gross, yet not inconsistent with true ●●●●rine, and much less doubtless with true Churches; 〈◊〉 were even then when such like abuses were highest, ever acknowledged, sometimes defended by preaching and printing, against the Brownists, as is very well known by those very men, that touching our corruptions were Non-conformists. But suppose we should give you what you beg for, that our Churches then under (I mean) the Episcopal government were Antichristian thereby: what gain you? must we be therefore Antichristian still? God forbidden. Are we not reform (at least so far) from that very thing for which you implead us? Are not Bishops gone? their Courts and Service-book, and all their dependencies gone along with them? I hope than we are not Antichristian still? because you and your brethren were Heathens and Infidels before you were dipped, 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 than 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-governors', Church-government, and Church-Covenant. Now as for Church-governors' 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 expressly: for we must have some agreement or other who walk together in the same fellowship, for how can two walk together unless they be agreed? 3. Besides our Brethren of the congregational 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, essential to a Church, who have matter and form? matter, in that we have both real Saints to gratify you, and visible professors to satisfy us! Touching the qualification of Church-members in general, 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 Analogical, upon that Text, Gather my Saints together unto me ally that have made a Covenant with me, etc. implying hereby, by being in Covenant with God they are really a Church, for that they have a right to be an Actual Congregation.  
But the Assumption hence, viz. That we are in Covenant with God, calls 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 find not only to prove us in Covenant with God, but immediately 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 predecessor, 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 weakness 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 Believers, born in the Church, are not (though virtual) actual members of the visible Church, before Baptism, which seems to be built upon the known Text, Go, disciple all Nations, baptising them: that is, disciple, not by teaching only, not by teaching properly, but by baptism: the participle using to signify the manner of doing: Go, disciple, but how must we disciple? why as before by circumeising, so now by baptising, 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 chief, that one Nation to come out of his loins, together with all that would join 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 clear, that not only Abraham's natural 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 find, 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 clear pattern for the Ministers of the Gospel towards the Gentiles: How shall we behave ourselves 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 we 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 real: 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 ways, and accordingly may have place in the Church two ways: he may be born again indeed by a real work of the spirit within, and thus becomes a member of the invisible Church: or else a man may be born again in show only, from a visible member of the world and the devil, 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 pledge 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 chief, 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: showing, that they were a peculiar privilege to, and a distinguishing character of the visible Church: for God showeth 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 show, 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 chief three: the blessing of his spirit, of his providence, and of his people: the first is inward, the two later outward, but all spiritual and all special 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 special 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 usual and ordinary work: and 'tis vainer to say, we convert from sin 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 Ministry: against sense, for bloody experience hath proved that faith to be true that was wrought by our Ministry, in its subjects, martyrdom: 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 preached, by a sent Minister, which is usually fixed 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 Church's true where it is so.  
The second (outward) blessing peculiar to a Church in 
2. Special Providence.  Covenant with God is his special Providence: for God hath doubtless a different care and providence over his garden the Church, and the common wilderness of the world: now all his deal with us since reformed and separate from the Church of Rome, hath plainly manifested his special gardencare and providence over us, who can deny it? not the Papists themselves, who have seen and felt such signal testimonies of it in 88 powder-Treason, etc. Hath God long ago 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 stir 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 wonderful power and goodness hath he shown us? and is this the way that God useth to walk with a people divorced 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 believe lies.  
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 signify 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 lose us from all those black aspersions you cast upon us? have spirits judgement to try the spirits; and not Church's judgement to try the Churches? Shall he be counted a Publican and Heathen that sleights the judgement of a particular Church, and not he much more that sleights the commendation of all the Churches? Consider what you do, beloved, and lift not up so bold a face and voice against the verdict of all the reformed Churches in the world: but if you will, remember what was said, You engage against the hand of remarkable Providence, and have just cause to fear some strange judgement will fall from heaven, to stop your mouths also, as it hath other of our enemies before you.   

CAP. FOUR That the Ministry of the Churches of England, are the Ministry of Christ.  
ARe our Church's Churches of God and true Churches? 
Conclus. 3.  then hence it further follows that we conclude, The Ministry of our Churches is the Ministry of God and the true Ministry; for where can we think or imagine, the Ministry of God, the true Ministry 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 lawful Ministry, 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 Ministry thus unto you.  
The Ministers of our Churches in England must needs be the 
The Arg. in general, to prove our Ministry.  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 itself doth require, or hath set and left, as a canon or rule for the making and discovering the lawful Gospel-Ministery by.  
For the making good hereof I am to clear three things, 
The parts of the Argument.  1. That our Ministers have that to make, and manifest them true Ministers, that is agreeable to the principles of their very adversaries; and this being found will easily carry us above contradiction. 2. To the principles of all other indifferent men. 3. To the principles and rules of the Word of God: which two last being cleared and proved, may serve I think for full satisfaction.  

SECT. I.  
First then, let us see what these busy men have, or rather would have, that deny our Ministry, and proclaim themselves 
1. From principles of our adversaries.  to our people as the only lawful Ministry, in their public 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 than we have really: they acknowledge they have (and plead for) no more to give them a call, than themselves acknowledge many of us have: there is doubtless 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 profess to have any influence upon their call; and we shall find them all four agreeing with us, though scarce any of them lay claim to them all, only 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 inflamed 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 yourselves.  
2. Some of them, and truly the chiefest of them plead their 
2. Gifts.  gifts for calling: they are not, they say, since God hath lightened their candle for them, to put it under a bushel, 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 stars shine and glitter, unless they do manage the Chariot of the Sun? My Brethren, have you gifts, as you say? be humble and thankful, have grace in your hearts, as well as gifts in your heads; trust me then you would know yourselves, 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 stars, for your own hearts smite you, saying, Your greatest light was borrowed from us; which may be my Apology if I boast not when urged of our own gifts: however suffer me to beg this question of you, what one gift have you wherein the Ministry you so much blame excel you not? unless it be in boldness and outbraving confidence? there are two great gifts the Apostle requires in a Gospel-Preacher, a being apt to teach, and able to convince gainsayers: the first implying Rhetoric, the last Logic; both which you call Antichristian, and disclaim as reprobate; certainly brethren, if you are apt to teach, than 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 public pteaching; still apt to mistake the one for the other, and error 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 aptness of habit, not of exercise; an ability and fitness, and not a propensity and proneness 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 public disputes throughout the Land be a witness 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. Aims 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 settled Church, so is it greatest arrogance for you to claim it, with defect in charity or excess in impudence to deny it us: yea we have this choice privilege 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 people's 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 people's 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 public proceed of the present Authority, and state of things, will give you the lie; 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 privilege; 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 yourselves, 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, publicly, 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 you not many grains less than we, in these very particulars yourselves boast of? I beseech you, in the name of God, consider this, and let it for ever stop those mouths that preach so much against our call; that they either preach no more who have no better call, than 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 yourselves, Had we no better call to preach than you pretend unto, we durst not presume thereupon, as you do, in a settled Church: But I pass on, to show wherein we excel you, and what warrant we have above you; for we have yet behind over and above what any other reasonable indifferent men, and the word of God itself 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 Ministry 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 general 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 puff 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 Idol, and I know not what: and while you deceive the hearts of the people, by a bold and more slanderous persuading of them that we say, None may preach, unless he comes f●om the University, that all our calling lies in our learning: which things you yourselves either do or might know we deny; we do not say, beloved, that humane learning doth empower, but enable to preach: it doth not make us Ministers (for that I shall show 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 obnoxious to the 
* Omnia mea mecum porto.  world's violence as all other outward blessings are, and so nearer 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 public 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 grows upon the wall: Isaiah bred up at the Court, and had by his own confession the tongue of the learned: and who knows not that Paul was bred up at the feet of Gamaliel?  
There are three parts of humane learning that are judged 
Three parts of humane learning judged 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 only 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 fit for their work thereby. 1. For History, 
1. History.  the story of the Bible commends that to us, and not only in itself but in other histories, besides itself, 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 than 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 Logic and Rhetoric. 3. And lastly for 
3. Tongues.  Tongues, I only desire you to think with yourselves, how it had been possible for Apostles themselves to have kept their commission, and preached to all nations, as in Acts 2. unless 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 inspired) the great gospel miracle, and means for the transplanting his Church from the Jew to the Gentiles? withal, how yourselves (your selves may consider) would ever have enjoyed 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 party had occasion to use in their dispute at Wiviliscomb.  that sensible experience showed you the good and need of all three, at that one [late] conference with us at Wiviliscombe: where yourselves had occasion to quote the Original: to retire to the state of our Churches in England for many years agone: 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 lawful 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 equal us; when alas poor men, you are neither members of, nor allowed lawful Ministers, by any one true Church, but have been condemned, and silenced, 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 universal visible Church.  have rend yourselves, 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 administered to you in a true 
Much less Ministers.  Church, by a lawful 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 public 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 rebaptised (though long before against Infant-baptism) till about a month 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 handsomely 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 ourselves 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 slighted by modest men.  
A third particular that men may justly look for in the Ministers 
3. A being fixed and settled in the Church. 1. In place.  of the Gospel is, that they be fixed and settled: and this may commend the Ministers of England above their opposers, who are not fixed 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 Apostolical times, such a steering, Ministry was never known, in a settled Church not under persecution that could make a lawful precedent, for our wandering Comets, these itinerary ubiquitarian opposers of ours.  
Indeed a settled 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 fixed and abiding foundation of our house) until they dashed themselves to pieces, fiaming out their own shame, and fretting and chase themselves away into air and nothing: while the Church of Christ, and the settled Ministry hath stood as mount Zion that cannot be moved throughout both storms and ages. The Scripture doth more than allude to the difference in hand, describing them thus; false prophess shall arise; 
1 Cor. 12. 28.  but the lawful 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 Christ's Ascension. 3. False prophets shall arise (i.) of a sudden and unexpectedly, while the true ones God hath set (i) fixed, 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 stayed constancy, before uncertainty? upstart novelty may please the vulgar, while the old and standing truth will only satisfy 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.  Commonwealth, 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 public preaching by men unsent, is is a breach of the Laws of the Land, which is manifest sin by the Word of God, unless 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 settled Ministry of Christ in England, 'tis known to the world, we are owned and authorised by the Christian Magistrate, which is more my brethren, for the clearing of our call in a Christian Commonwealth than 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 congregational 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 Commonwealth, 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 somewhat in the hands of all the three Orders, Classes, or Estates, (as they term them) viz. the Ministry, 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 Ministry 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, etc. 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 pass, then by their providing the sincere milk of the Word for us.  
Now thus far we are come, having stepped 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 than all the rest: for further yet we excel 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 showed, but by the Word of God besides; we having whatever the Word requires to make us Ministers, or to evidence us such. 
1. To make us Ministers.   
We have first, whatsoever the Word requires to make us Ministers, viz. Ordination according to the Word of God: now 
The nature of Ordination.  that this may appear, I shall briefly unfold the nature of Gospel-ordination of Ministers; and for that end, I pitch on, and desire you to turn to that of Act. 13. 1, 2, 3. where we shall learn two things. 1. What the nature of Ordination is. 2. In whose hands the power of ordaining lies.  
2. Ordination is described here with respect to its substance; and so it is a separating, v. 2. or a sending, v. 3. as also, with respect to its Ceremonies, v. 3. which are fasting and prayer, and laying on of hands: Now from both these we have this Rule.  
That ordinary Gospel-ordaining of Ministers is a sacred separating and setting them apart for the work of the Ministry, which ought to be solemnised, 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 less necessary, the more or less 
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 Apostolical 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 lawful Ministers authorised thereto by the Civil Magistrate, without the other convenient ceremonies; then to have full Ordination, both substance and ceremonies from men not allowed by public 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 near the same with vocation, is far more necessary than the circumstance of fasting, and prayer, and imposition of hands.  
6. The substance of Ordination is absolutely necessary to make a Minister a lawful Pastor to any particular flock; though not so, to licence a man's 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 order's 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 man's call into the Ministry most clear from scandal 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 lawfulness of out Ordination and calling to the Word of the Ministry, both now and heretofore in the Church of England; being no other but what is most clearly and evidently gathered from the Text before us, this Act. 13. 2, 3. with many other places.  
Object. But how shall we know that the way of ordaining in the text is the ordinary way for the Churches of Christ to walk in, since the persons ordained seem to us to be extraordinary men, Barnabas and Paul?  
Answ. That very thing proves it: for if both these men had a call extraordinary before: this their call then, must needs be ordinary: 
The Ordination of Barnabas and Paul was ordinary.  which is more plain too, if we consider the work is the work of ordinary Ministers hereunto they are called, viz. to preach, ver. 5. and to ordain others, cap. 14. 23. they having an extraordinary call before, that need not be repeated; but they being to be sent about the work of ordinary Officers; they have therefore moreover an ordinary call and Ordination conferred, as a Rule for the practice of succeeding 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 days; 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 doubtless, and nothing less than 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 read 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 carelessly of the Ceremonies 
Note.  of it; in some places taking no notice of one, nor in some, of another, etc. 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 than 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 Ministry: but however, unless you can show 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 less presume to invent a new: alas! what harm or danger is there in fasting and prayer? the most happy Christian means to solemnize and speed an important business? or in laying on of hands; whose three uses in Scripture 
Gen. 48 14, 20  concur and meet in ordaining Ministers, viz. blessing, 
* Num. 8. 12.  consecrating, and setting apart unto an office.  
So much for the nature of Ordination itself, now follows the 
Persons ordaining.  consideration of the persons in whose hands the power of ordaining lies.  
Who are either principal (according to the Text) or ministerial. 
1. Principal, the holy Ghost.   
The principal person ordaining here, is the holy Ghost: touching whose act in this business, 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 formal 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 Church's 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 head 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 Ministerial persons sending or ordaining here, you 
2. Ministerial ordinary teaching Elders.  have described in ver, 3. Such as ministered to the Lord, by office, Ministers: and named, vers. 1. 1. From their Offices, Certain Prophets and Teachers. 2. By their proper names, Barnabas, Simeon, Lucius, Manaen, and Saul. These were ministering, 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 signify 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, etc. 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 only laid hands on them: yea, of Prophets, not as such, but as they were Teachers (the greater ever containing the less) for as we never find that it was proper to Prophets, as so, to ordain; so nor as extraordinary Officers only, for then Ordination had ceased with extraordinary Officers, which would gratify 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 
Observe.  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 resolved 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 virtue, and with and in their own Ordination, receive power to ordain; then ordinary Ministers have power to ordain, for they are ordained. But men by virtue, 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 if they had said by what authority do or may we preach? why, do not doubt says 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, etc. therefore we find the Apostles executing their Commission accordingly along, as occasion requires. Paul sends Timothy, Titus, etc. 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 joining with ordinary Elders, acted as Elders and not as Apostles or extraordinary Officers: there being Apostles in the Presbytery that doth ordain, and yet Ordination is said to be done by the Presbytery, clearly shows, 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 defined 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 showed 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 allowed and practised 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 lawful 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 joined 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 Ministry.  
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 days, 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 clear the succession of Ordination.  made by Brownists, Anabaptists, etc. which I shall now untie; I shall touch but four Arguments (for I am in haste) every of which experience hath proved very effectual.  
1. I judge it a truth, not to be questioned, 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 obeyed 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 remarkable providence did seal to their Ministry immediately, upon their leaving Rome, being used by God to preach that doctrine and press 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 wilderness, 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 Ministry, every man abiding in that calling wherein he was called, whether members or Ministers.  
2. Again, It is not so much as questioned, but that our first reformers had an inward Call; and if their outward call be questioned, it is no great matter, since both we and our adversaries agree in this, that in such a straight and a case so extraordinary as that was, the people are bound to choose 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, until they leave their Principles, since it was confirmed by God and the Church.  
But as to their outward Call received in Rome, there may be 
Rome not Antichrist, before the Council 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 played the Harlot before, yet she had not an express and absolute divorce till the Council of Trent. When she by a public deliberate Council disowned 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 Mystery of iniquity, that disease of Rome had its rise and increase 
Because Rome was not at her height of sin, till that Council.  before its state: and so far its certain, that she was not at her height, before this deadly and desperate fit of the Council of Trent, as appears,  
1. Because those gross fundamental errors that are now so firmly laid in the Church of Rome, by the Council of Trent, and which carrieth so great a stroke in the seating of 
Which appears because there was never so many and dangerous Heresies decreed before the Council 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 public Counsels: and we do hardly read of any former Counsel, that did not only not establish all the Errors or the grossest of the Errors of the Counsel of Trent; but that on the contrary did expressly 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 Pope's supremacy; the dividing of the Bread and Wine in the Sacrament; allowing the people no Wine: the Worshipping of Images, the denial of the Bible to the common people, Justification by works, and believing of Traditions. Now these six were never established together by any Council, but the Council of Trent. Ye●,  

1. The Pope's Supremacy was decreed against by the Counsels of Chalcedon, Africa, Milevi, Constantinople, and Basil.  
2. Communicating in both kinds was decreed by the Council of Basil,  
3. The Divine Worshipping of Images was forbidden in the second Nicen Council.  
4. The Council of Nice decreed, that no Christian should be without a Bible.  
5. And Thomas an acknowledged writer of the Roman faith in his time, denieth Justification by works, Ceremonial or Moral.  
6. And we were never bound or commanded to believe tradition until the Council of Trent decreed it.   
Now while Rome declared against, or had not by council decreed any one of these errors, sure she was not at such a pitch of heresy, or so deeply died with Antichristianism, as now she is made by the council 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 errors touching tradition, which she had not before the council 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 than making tradition (contrary to it) a compartner with it in the Church's faith? especially, if we add the abuse of originals; (the Greek and Hebrew Text) preferring the latin corruption above them: which was with such strictness and weight imposed by the Council of Trent, and never before, 
The conclusion of the first Argument.  with the denial of the vulgar to read it. Now Physicians do not count a disease in its state until it have reigned to its full height: and therefore how to condemn the Church of Rome, as wholly Antichristian before Trent council, I cannot see; the disease was daily increasing upon her, she seemed not however to be at the height, or mortally sick before: for from what hath been said, the council of Trent did desperately wound the Church of Rome in three respects.  
1. In that it did heighten and multiply her damnable errors.  
2. In that it did draw all the poison into one entire monster and body of error, and presented it all to the world as the doctrine of the Church.  
3. In that these were more solemnly, seriously, deliberately, publicly, by the pretended representative of the whole Church, as the work of years delivered, ratified, as the perpetual doctrine of the Church: which made the errors rather the errors of Rome, 
Note.  though many particular persons were against, then if all the members of the Church of Rome had held the same apart, that is, without a council.  
My second Argument to prove, that Rome was not at the 
Because there were strange mottions towards Reformation in Rome before, and somewhat effectual.  state or height of this her disease, till the Council 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 prevailed to have a council called; for to advise about a Reformation, and every council before this last, for aught I can find, did some good: and this very wicked council, the council of Trent itself was occasioned by universal and potent complaints of corruption and error: and such was the power of the better people, that the malignant party were forced to yield, to call a counsel, on which there lay great hopes, being called indeed upon fairest pretences: this I would infer 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 Council of Trent.  
A second Argument to prove that there might be something 
A second Argument that Rome was a true Church till the Council of Trent at least.  of Christ in Rome, that she was not wholly Antichristian, and no true Church, till the Council 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, etc. 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 baptise, In the Name of the Father, Son, and holy Ghost, were that true Baptism if not, than 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 Council 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 Council of Trent sat, than our first Reformers had a lawful outward call, a lawful Ordination unto the Ministry: 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 Council of Trent? none can deny it: and then we have a known visible succession of persons in the Office of the Ministry, from the Apostles times to this day.  
None may object, That this is nothing to the Ministry of England, for certain it is, that the Ministry of England (as may be remarkably observed) had their Ordination (if from Rome) before the Council of Trent sat; for they with the Church of England broke off from Rome, even while that council sat.  
Consider therefore these things. 
Seven Considerables to clear the Ordination of our first Reformers in England. You may read those decrees in Sleidan. they were made An. 1539. as pag. 346. and abolished An. 1547. as pag. 399.   
1. That Rome herself was a true Church, and her Ministers true Ministers before the Council of Trent sat, and therefore much more the Churches in England were true Churches, and the Ministry thereof true Ministers before that time.  
2. The Churches and Ministry of England, in the time of that council broke off from Rome, abolished her fatal decrees touching Religion, demolished 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 lawful 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 extremely corrupted, yet could not this blame but commend our leaving of her; for we separate not from her as a Church, much less as true: but as a corrupt and Apostate Church: that is, we separate from her corruptions, and from her only, as we cannot join with her, but we must partake of her sins and plagues: Just as the Non-conformists who did not join 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 clear the matter a little further; consider the Church as one universal 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 universal Church) of God; (for though she would usurp herself 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, doubtless; but a virtue rather, if one particular Church should deny communion with the whole visible Church besides herself in such a case. Now Rome of right, and in God's account, is but a sister, no mother Church, to the Church of England (what authority she had over it was usurped on her part, and utterly unlawful (if yielded 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 universal; 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 sin of another: Again, so a particular Church may not join with the sins and corruptions of the universal; no more, than one member may join with the Church of which he is, in any sin or error 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 sin and loss, could we join with her or yield unto her.  
Now what hath been said upon this particular, as it serves to plead for o●r lawful 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, etc. who left the Roman Church before that wretched Council sat, we so much speak and complain of.  
6. Nor can there be any thing of moment urged, from any interruption of Popery since; against our Ministry, or Churches in England; could it be granted that the Council of Trent did wholly and fully make Rome Antichrist: for the Protestant Religion flourished from Henry the eighth's, through Edward the sixth's to Queen Mary's Reign: indeed she made havoc of the Churches: however, she reigned but four years and four months: and what of Popery she brought among us, was by force, so that by Q. Elizabeth's gentle commands, we easily reduced ourselves 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 believed, 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) lawful Ministers, might outlive both her and Popery, and come over again to preach the truth, for which they were first ordained. And lastly and chief▪ 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 remained in the day of our calamity, but when it was once over, they returned to us to reduce our Churches, to reform our Ministry; and did with the gracious assistance of God, and the Queen, bring us back into the former Channel of Protestant profession: wherein we have freely (though sometimes foully run) to this day.  
7. But as for you, it may justly be feared, you came by a later and nearer passage from the Church of Rome, though under ground. First, None can doubt but we are as Full of Jesuits 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, unsettled times, when they were capable of gaining less; and more liable to be discerned by us. Secondly, and if the jesuites be busy 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 settled way, and known by all to be the Jesuits sworn enemies. Thirdly, but your disorders, aptness to receive any opinions, indiscretion, etc. do 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 Jesuits, to vent at least twenty errors for the Pope's 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 Schismatics to the Church of 
Coll. Pulpit-guard Routed,  Rome; and having unlawfully Rend ourselves 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 lawful Ministers, whether their Call was an extraordinary, or an ordinary 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 ordinary Ministers, and to confer an ordinary Call: yet they ordained ordinarily, and so did Luthrr, etc. And from thence we have had a succession of a regular ordination to this day: and thus (though as it is frequently used it will not hold) the distinction of ratione Principii & medii touching Ordination, is of great use: for when our first Reformers ordained others, they did not regard Ordination as the Channel of Rome had defiled and defaced it; but they fetch the manner of it from the Fountain, the Scripture, Apostolical Example, and Institution; and the Doctrine of Ordination as in the Scripture was never touched, though the practice of it in the Pope's hands was very corrupt; and that their practice is now nothing to us, that have reform from it: our Reformers they were lawful Ministers, and they reform 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 Bishop's days, it is reform 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 Ministry 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 Ministry 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 Ministry: Suppose it be doubted where the Ministry of Christ is, if it be but granted that he hath a Ministry somewhere in the world, it is easily concluded to be, where the Doctrine of Christ is preached: where can it be else? This I make a mark when there is just cause of scruple touching the Call of a present Ministry: otherwise the very Ordination itself when known, to be lawful, is a readier way to prove and clear a lawful Call. Now we that cannot be denied to have both, have two strings that the adverse hand can never break.  
The other is taken from its effects; whereby God is pleased 
2. It's effect.  to own his servants, and do 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 do 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 believe as God gave every man; for how shall they believe on him of whom they have not heard; and how shall they hear that is so as to believe without a Preacher, a sent Preacher? Whence we conclude, that ordinary Conversion wrought by our Ministry is an infallible mark of the truth of our Ministry, 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 gainsaying 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 reform, 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 Ministry 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 Martyrdom 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 Cancel.  
Now consider (in a word, and I have done with this) Can we (as I have showed) 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) do the work of Christ, and yet be Antichristian? Truly, whom these things will not satisfy, 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 Ministry of them, true Ministers (as our very adversaries cannot but grant, if they will but acknowledge themselves, or God; their own principles are God's Word;) then there is a 
The sin of unsent Preachers.  great and heavy sin lying at the door of all such as do offer to preach publicly without a Call. What! Preach without a Call, in true Churches, that are blest with a true and settled Ministry! 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 do? 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 God's 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, o 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 gainsaying of Corah?  
But there are spiritual judgements somewhat more suitable 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 like sin: and what was that, but a kill the Prophets, and stoning them that were sent unto them? A rejecting Christ in the Ministry of the Gospel: And what was the judgement that fell upon them for this their sin? 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 senses locked, their eyes are shut, their ears are stopped, they are in a maze, not knowing where nor how they are, nor what they would have, possessed and troubled with the restless spirit of Giddy slumber: They strongly persuade 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 fancy 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 controversy: 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 formal sending may exercise their gifts in such a way as is not lawful in a settled Church. But in such a Church as ours is, that is already constitute, and hath within her a settled 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 read of. We therefore knowing the terror of the Lord, persuade our brethren.  
2. We must in a settled Church distinguish of Preaching publicly, 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 public 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 public preaching, a presuming to declare the mind 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 uncalled, to offer this, is great presumption, condemned by the Scripture throughout, and nothing warrantable with God or man.  
Two things I should undertake here, viz. to show you the ground of this distinction of public Preaching and private teaching; and to clear and confirm my conclusion thereupon, 
Rutherford, Hall, Collings, Ferriby, etc.  viz. That though private teaching be the duty of all, yet public 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, whom we find in Scripture commended for private teaching, yet also forbidden there in public Preaching, see Act. 18. 26. There Aquilla and Priscilla took Apollo's 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 Apollo's. Well then, here is an example of a woman's teaching in a private way; but doth this allow a woman's public Preaching? no alas; that's clearly forbidden in another text, which tells 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, unless 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 itself, 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 do 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 couched together in these few words?  
1. It would divide betwixt the Duty and Office of preaching, which differ no more than Ghost and Spirit; the same thing in two words.  
2. It would divide betwixt a man's 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 only is lawful for men that are sent.  
4. To speak all in a word, this sending in the very nature of the word, and sense of Scripture doth plainly exclude what ever such men pretend unto; to authorise their sinful disorderly practice of public preaching: even all the four things we named 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 confirmed 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 go: 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 find sending and electing two things, and even performed 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.  
4. Sending is more than desiring (last) for this is but an act of an equal: but sending is ever an act of Superiors. Desiring doth leave the power in the party desired: but sending implies the power to be in the party 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 entrusted to him: for how shall he preach except he be sent? That is, perform the Office of a Preacher, except he hath received 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 than 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, unless all circumstances of time, place, person, etc. that are material, meet together: if thou be'st not in all respects in the same condition, with that man thou look'st at in Scripture, his action is no pattern to thee. 2. That Examples in Scripture are not further to be imitated by us, than they are agreeing with the Word of Scripture.  
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 Apollo's 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 go Preaching the Word? Acts 8.  
Answ. So might you, if you were scattered by Persecution among Heathen and Infidels as they were; though you can never prove that any of them preached even in Persecution, but such as were Officers; for which we have two Reasons. First, from the word there signifying preaching, which is as Doctor Seaman observes, never made use of in holy Scripture, but to express an act of Office and Officers: and indeed the very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word from whence this is immediately derived, doth signify 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 prophesy one by one, in the Church of Corinth, why may not we?  
Answ. You may, when you are prophets as they were: for that is a mistake to think that all in the Church might prophesy: for certainly none could Prophesy but Prophets: And are all Prophets? No surely: Therefore expound the 31 verse with 29. and 32. and the matter is ended: All may prophesy; 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 yourselves? No more? O that the Lord would open your eyes, to see the Error and Danger of your ways: 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 Counsel,, and study to be quiet; henceforth doing no longer ours, but your own Business; or else, if that be too hard, and you will needs have the work that you would desire, seek and endeavour (by giving up yourselves to be proved and ordained) 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 Ministry settled, be so great a sin; then doubtless, for any to forsake a true Church and a lawful Ministry, to follow and hear such sinful Teachers, is a very great sin 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 overthrow of all the Churches of Christ in the world, and Chargeth Apostasy upon all the Churches that have been in the world since the days of the Apostles: of so deep a nature is their sin; and you by following of them, do plainly become partakers of their sin; be it never so great or dangerous: and when Judgement comes, 'tis special Mercy, if the Congregation that joined 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 men's sins, 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 join with them! as many hundreds of ignorant Creatures do.  
Besides, you are not partakers with them in their sins only hereby; but you directly sin yourselves many ways. I 
Sin in hearing of them directly too.  cannot tell you how many sins 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 public Ordinances to which you are called: in that you cease to own, respect and countenance the Overseers Christ hath given you: of Commission, in that you rend yourselves by unlawful Schism from the Church of Christ, and his Ministry: in that you do thereby what in you lies to break and ruin all the Churches and Ministers of Christ in the world: in that you against express command, hear those Prophets that God never sent; and have, to conclude, a very great stroke 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 persuade myself, that could you be serious and patiented 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 do you much hurt, and spiritual damage. And do you not find it by daily experience? Whom among you, but at his very entrance upon these ways, hath the foundation of his whole Religion shaken immediately? I have wondered often at the frequent truth of this Observation, until 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 do 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 ears well bored again would throw them down as fast. Alas! what doth uphold them but the pleasant Air of your Encouragement; would you withdraw, they fall immediately with shame and sorrow: were there no Hearers, there would be no such Teachers. For as we cannot hear without Preachers, so they will not preach without Hearers: and now will you not recompense your former prejudice to the Church and them, and yourselves 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 persuade, whose strict command I read unto you, and leave upon you; Thus saith the Lord of Hosts, Harken not unto the words of the Prophets that prophesy 
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. How, etc.) 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 .  
M. FULLWOOD, whose turn it was to preach there that day, having ended the Sermon, which precedes this Narrative: the Adverso party flocked together as near 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 Ministry, 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, than we should be able to discuss that day: they would not yield to the motion of the stating the question, but with a kind of violent importunity urged, that the Minister that had preached, would maintain his doctrine: to which at length we yielded, and bid them object: having chosen Moderators; M. Wood on ours, and a Captain on their part.  Coll. 
M. Collier began to this purpose: I shall go through the Sermon in order: the first point was; That openly scandalous and profane persons with true believers were not inconsistent with a true Church; but this I shall not meddle with.  Full. 
I thank you for that Sir, yet if you have any thing against it, I pray you say on.  Coll. 
No, I will let that pass; and come unto the second, which 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 Ministry is false.  Full. 
I deny them all: and first I deny our constitution to be false; and would have you prove it.  Col. 
You were falsely constituted in Q. Eizabeths' days, for you were made true Churches by the civil power, the command of the Queen; and not by the Ministry of the Word, as you should have been.  Full. 
That is denied: for we were not reclaimed from Popery by the Queen's command, without, but with the assistance of the godly Protestant Ministry (as History makes to appear) and you cannot deny.  Coll. 
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.  Full. 
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 real 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 external members of the visible Church.  

* M. Thomas Gorges a very worthy, godly, and learned Gentleman, and Justice of Peace in the County.  Besides, the renouncing of Popery, and embracing the Protestant Religion, was a voluntary act of the whole Land, in their Representative the Parliament, that sat in the first year of Q. Elizabeth's Reign.  Full. 
M. Collier hearken to the Gentleman, he is a Statesman, and knows what belongs to History better than you or I  Coll. 
But you should have been constituted by the Ministry of the Word.  Full. 
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 good Queen; the last now was seen, in making effectual and perfecting the former, by the Protestant Ministry. 
● Several Protestant Ministers of England before Q. Mary's days, fled in the time of persecution, and returned in the beginning of Elizabeth's reign, and preaching all over England, reclaimed 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' effectual 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. Elizabeth's 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 foully crosseth their own principles, as appeareth afterwards:) or that the Civil 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 unless we know the means and manner of its constitution, which is indeed absurd: if the essential 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 itself, viz. that we were not converted or reclaimed by the Ministry 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.  Coll. 
Infant-Baptism is unlawful.  Full. 
Why should we step so large? What is Infant-Baptism to the business in hand? however take your liberty, and prove Infant-Baptism if you can to be unlawful, as you say it is.  Coll. 
That that hath neither precept nor precedent in the word is unlawful, but Infant-Baptism hath neither, etc. therefore it is unlawful.  Full. 
I deny both your Propositions; For the first, I say, it is not unlawful to go to Taunton, and yet you cannot show me a precept or precedent in the Word for it.  Hadridge. 
But M. Fullwood do not you know we speak of Ordinances?  Full. 
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 express command, or such a command as falls from the Word by just consequence; if you require an express 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 baptised; 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 only 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 baptised.  Col. 
There's no command for baptising Infants, for believers are commanded to be baptised.  Full. 
This doth not conclude at all: for though believers are, yet it doth not follow, That none but believers are to be baptised, which you are to prove: We say, actual believers not yet baptised, are to be baptised; but we say also, that they and their Children are to be baptised; it behoves you, if you can to produce a command, wherein believers only are commanded to be baptised.  Coll. 
The Text saith, He that believeth and is baptised, shall be saved.  Full. 
Alas! this is no command at all, but a Proposition only: much less that believers only are to be baptised; and the truth is the force of this Proposition is only this, That none but believers shall be saved, not baptised, or rather, those that believe, as well as receive the Ordinance of baptism, shall assuredly be saved; but as this excludes not children from salvation, so neither from baptism.  Coll. 
But we pray you then, if there be a command for baptising of Infants, show it.  Full. 
This is indeed somewhat unreasonable M. Collier; especially considering how weary you may easily imagine me to be, who preached, 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.  Col. 
We agree, choose whom you will.  Full. 
I choose my Moderator, I pray you M. Wood give them a command for Infant-Baptism.  Wood 
Choose you now, whether you will oppose or defend M. Collier, 'tis an indifferent thing to me.  Col. 
I desire you will show us a command for Infant-baptism.  Wood 
You may read a command for Infant-baptism, in Mat. 28. 19 Go teach all Nations, baptising them, etc. whence I argue thus.  
Where we find a general command in the Word, we may not restrain or limit the same without warrant from the Word.  
But here we have a general command, Baptise all Nations.  
And therefore we may not restrain or limit it to believers only, without we can show a warrant from the Word so to do.  Col. 
'Tis restrained to Disciples: for in the Greek, it is disciple all Nations, baptising them: first they must be made disciples, and then baptised.  Wood 
You cannot conclude from the order of words in Scripture: for in Mark 'tis said baptise and teach; whence we may argue as well, that we must baptise before we teach. 2. I am very glad that you so translate the words; for children are capable of being discipled, and therefore baptised.  Col. 
Children have no right at all to Baptism.  Wood 
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; ●he spirit of grace, the kingdom of God, and the blessing of Christ belongs: therefore to them belongs the Ordinance of Baptism.  Col, 
I deny your minor.  Woad. 
For the first, John was sanctified from the womb.  Col. 
That is, he was separated to an Office.  Wood 
No, for we read of an inward work of the spirit, the child leapt 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 Kingdom of God.  Facy. 
That was meant of men like Children, in harmlessness, meekness, etc.  Wood 
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.  Col. 
But what is this to Infant-baptism all this while?  Wood 
Alas! I bring not this to prove the baptising of Infants immediately; but to prove the minor denied, viz. That Children are part of the Kingdom of God, and by consequence only, that they may be baptised.  
Here they stuck until 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 yielded unto.  Full. 
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 baptising them: Here is a clear and express command to baptise 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 baptising the children of Professors.  Coll. 
I deny that children are discipled.  Full. 
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.  Coll. 
I deny, that children of professors are members of the Church.  Full. 
If children of professors had the privilege of being Church-members once; and that privilege was never taken away from them, they have it still; but children of professors had this privilege of being Church-members once, and it was never yet taken away from them, therefore they have it still.  Coll. 
That privilege of there's is repealed.  Full. 
If this privilege 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; therefore it is not repealed yet.  Col. 
'Tis repealed in the New Testament.  Full. 
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.  Coll. 
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 resolved and centred in Christ, and we have none but what we have from his hand.  Full. 
It is true, that all the promises are resolved and centred 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.  centred in the pe●son of Christ, as you would urge, there should be none le●t for the body of Christ, in the days 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 days of the Gospel, as is better explained 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 privileges of our Father Abraham, the typical 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 privilege of being Church-members, belong to Abraham and his seed? and therefore the same promises and privileges belong to professors of the Gentiles and their seed also.  
Again, were this Text for you at all, it would only serve to prove, that Christ's spiritual seed have the privilege of being Church-members alone: the contrary we have proved in the Sermon above, showing 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 privileges, which you say are centred in Christ.  
I desire you M. Collier to show us a better Text than this, therefore, for the repealing of Infants Church-membership.  Coll. 
But this is cleared by the last verse of the same Chapter; if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.  Full. 
This text is clearer against you then the former was: what doth it say? it saith, that the Gentiles by becoming Christ's or Christians, they become thereby Abraham's seed, that is, by being united to Christ really, they become Abraham's real seed: and by being united to Christ visibly, we become Abraham's visible seed, and then accordingly we are interested in the promises and privileges of Abraham, being heirs according to the promise.  Hadridge. 
There is now neither Jew nor Gentile, bond nor free, male nor female: for ye are all one in Christ Jesus.  Full. 
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 privileges of the Jewish Church: and among the rest also, to Church-membership for themselves and children: if you have ever a better Text, I pray produce it, for these will not do.  Coll. 
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, etc.  Full. 
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 God's account; that is, such a one as shall have 
* Verse. ult.  praise of God, that is only a member of the visible Church: God looks chief 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 days 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 only shows that Circumcision itself is abolished, but the Covenant of Circumcision, that abides, as commanded upon Abraham and his seed, both of Jews and Gentiles for ever, Gen. 17. 9  Col. 
But that Covenant was Circumcision, ver. 10.  Full. 
Give the holy Ghost leave to interpret his own words; and we read verse 11. That Circumcision was only a token of the Covenant: and though that sign is vanished, the thing remains: unless 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.  Col. 
I will not meddle with that now.  Full. 
But you must give us another Text, or else, we shall conclude, That Children of Professors have the privilege of being Church-members still.  Hadridge. 
Matth. 3. Think not to say with yourselves, We have Abraham to our Father; the Axe is laid to the root of the Tree; which hath cut down all former privileges.  Full. 
Alas, have not all the other Scriptures, which yourselves have brought, proved that we have Abraham to our Father still? and that we have no Promises or Privileges at all, but as we are Abraham's seed?  Had. 
But we must do the works of Abraham, that we may become Abraham's seed.  Full. 
True; but as doing the works of Abraham indeed, we become his real seed, and have a real right unto his privileges: so by doing the works of Abraham in show only, we become his seed in show. Which though it will not satisfy God, who looks to the heart, yet it gives them a title to outward privileges, 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 exactness and strictness in these days of the Gospel, than he did in the times of ignorance under the Law: not that the Gospel can any way possible deprive the Church of any Privilege, which made Grace to abound, and not to diminish in this regard; and therefore not this privilege of having our Children Church-members with us.  Col. 
It is a Privilege that our children are not Baptised; and that in many respects.  Full. 
What are they I pray you?  Col, 
1. It is a privilege for our Children to be in that condition that God would have them.  
2. Again, Because when your Children are once Baptised, you make it serve to make them secure, telling them that now they are in a happy condition.  Full. 
Here are two privileges for our Children not to be Baptised. But to the first, I say, is it not a goodly privilege for the Damned Devils to be in Hell? yet that is the Condition God will have them in.  
And for the second, 'tis a mere slander: for as we believe, so we tell our Children, that they are obliged by Baptism, to serve God, own Christ, forsake the World, resist the Devil, mortify 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  
We shall now proceed to the other; which you have in Acts 2. 38, 39 Repent and be baptised every one of you, etc. For the promise is to you, and to your Children, etc. 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 yourselves and Children. Repent ye parents, and be baptised every one of you, both Parents and Children (who have called for Judgement upon yourselves and Children) for the Promise, notwithstanding, is to you, and to your Children.  Col. 
But this promise here is a promise of the Spirit.  Ful. 
And of the forgiveness of sins too, ver. 38.  Coll. 
But that promise however is a spiritual promise.  Ful. 
Yet the promise which is said to be, to you and your Children there, is more than Spiritual: indeed, it is only spiritually applied at this time: and why? Because those to whom it is applied are at this time only spiritually wounded, pricked to the hears: yet the promise here, is indeed the Covenant which hath both temporal and spiritual 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 emboldened by their party's silence, referred 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, several persons cried out, They were; and not one of their party said any thing to the contrary; but one who called 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 Sophistical questions.  Had. 
I have three Children, which were never sprinkled, and I would fain know what Command I have omitted: I myself have been dipped; and I would fain know what Command I have broken.  Ful. 
As for your own being Dipped or Rebaptised, you have broke the Command: that is easily inferred 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 Dipped 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 baptising of your Children, you have plainly omitted the commands that have been pressed for Infant Baptism, which stand as yet unshaken, notwithstanding what hath been moved against them.  
Now we have given you these Commands; we shall show you example also; which hath a probable Argument in it, that Children were baptised by the Apostles: It was, That we have many examples of whole houses that were Baptised; and surely those times were very barren, if there should happen to be so many households 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 Baptised, 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 Charity, (as well as judgement) that we do 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 well as Dipping: they Baptised Beds, and Cups and Tables, etc. And when Beds and Tables were Ceremoniously washed, or Baptised; no man will say they Dipped them under Water.   The Adversaries unwilling to say any more against Infant-Baptism, were urged to return to their first Discourse, touching the Churches; and say what they could against our Ministry, the thing mainly intended: to which they agree●▪ but Master Fullwood being over-wearie desired respite: 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 Ministry; which was, Whether the present Ministry of the Churches now in England, be the true Ministry 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 Ministry of England: for which he engaged, and performed as followeth.  How. 
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 Shepherds. But the present Ministers of England came in at the door of the Sheepfold; therefore they are true Shepherds.  Coll. 
I deny the Minor.  How. 
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, etc.  Col. 
I deny the Minor.  How. 
Those that come in an Apostolical way, come in after the mind of Christ; but so we come in.  Col. 
I deny the Minor.  How. 
Those whose substantials in point of Call, were such as the Apostles acted by in point of Ordination, came in the Apostolic way. But it was so with us.  Col. 
I deny the Minor.  How. 
Four things only are required in Scripture so far as I can ●●nd, to make a complete Apostolical 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.  Col. 
You fail in the End.  How. 
Personal failings do not multiply the substance of the Act. And I pray you give me a better Answer.  Col. 
You want a lawful Authority, if you have all those particulars. And besides, you are not the Ministers of Christ, because you do not do the work of Christ.  Master Fulwood stepped up and said. Ful. 
Master How, I confess I shall do you an unkindness; 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 Ministry to be of Christ, I'll be Baptised by you to Morrow. Thus; Those that do the work of Christ, they are the Ministers of Christ. But the Ministesr of England do 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 do the work, of Christ is easily proved, if we consider what the work of the Ministry of Christ is; namely, to beget and increase Faith; to Convert and Edify, as Romans 10. 14. Ephesians 41. 2. Which none can well deny the Ministers of England to do.  Coll. 
Men may be converted many other ways then by the Preaching of the word: The Woman of Samaria brought many to the Faith.  ●ull. 
You can never prove, that any person was truly Conver●ed by that Woman's Discourse: Indeed she prevailed upon them for a faint Historical faith, not a true justifying Faith: for none can imagine, that their faith exceeded the woman's report.  
Again, the Case is extraordinary, and no man can argue from thence to an ordinary case. We say that Conversion is not ordinarily wrought but by the sent ordained Ministry; which that, Rom. 10. 14, 15. doth maintain for ever, without any colourable contradiction.  Col. 
I, but your Ordination came by succession from Rome.  Full. 
That Objection I fully answered (I thought) in my Sermon.  Col. 
You say the Church of Rome was a true Church, till the Council of Trent.  Full. 
Suppose it; you cannot deny it: though the stress of the Answer lay not there.  Coll. 
How could Luther without blame, leave a true Church?  Full. 
Though the Church of Rome, was a true Church when Luther came off, yet she was a Church very corrupt. First, in Doctrine and Worship; in which he could not join, but he must partake of her sins. Secondly, in Discipline; if he would not embrace her corruptions, he must venture his life to stay there.  Coll. 
Can Rome be a true Church, and yet offer to kill so good a man?  Full. 
As well as the People of the Jews, when they would Crucify Christ.  Col. 
But were the Jews a True Church, till Christ his Death?  Ful. 
Yes, else there had been no true Church in the world at that time, which is an Article of our Creed, wherein we believe the universal Church.  Col. 
True.  Wood 
I see you can say nothing against our Call: I pray Master Collier now prove your own Call.  Col. 
I grant that none may preach, but such as are sent; 〈◊〉 I believe that many are sent to Preach that are not in Office.  Ful. 
I pray you look over the Scripture, and see whether you can find one Text for that, Master Collier.  Col. 
The Prophets were not in Office in the time of the Law, yet preached.  Ful. 
The Prophets were in Office: the word Prophet is a name of Office, though extraordinary.  Col. 
But Paul preached before he was called.  Ful. 
Not so; he preached 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 mutually congratulate the happy meeting and discourse of the day.  Col. 
I bless God, that we have met with so moderate a man as you Master Fulwood.  Ful. 
Truly, I did not expect to find a man so sober and rational among you, as you have been Master Collier.  Barb. 
Master Fulwood, I profess seriously in the presence of God, and all his people, that I love you as well as the dearest friend I have in the world.  Ful. 
I thank you hearty Master Barber: but, truly, Master Templer I thought not to find such incivilities from your hands.  Templ. 
Truly Master Fulwood, I little thought to have heard you dispute so well, when I heard your Sermon.  Ful. 
Alas! then I preached; and now I dispute.  
There were kind Salutes on both parts, and a fair end. Only some were urgent when we were parting, that they would prove their rebaptising; For which they brought, Luke 19 To which Master Wood gave several Answers, and nothing of moment was replied. So the Company parted.  
This we publish as a true, though short, sum of that large Dispute.  

Ministers, & Witnesses.  
Mr How.  
Mr Wood  
Mr Bindon.  
Mr Wakely.  
Mr Ball.  
Mr Derby.   
FINIS.   

Courteous Reader.  
THese new Books following are Printed and sold by W. Roybould at the Unicorn in Paul's Churchyard, near th●●●ttle North-Door.  
THe Holy Arbour; containing a Body of Divinity; or the Sum and Substance of Christian Religion, in Folio. By John Godolphin, J. C. D. 1651.  
The History of the Bohemian Persecution, from the beginning of their Conversion to Christianity, to these times, in 8ᵒ.  
The Lady's Vindication, or the Praise of worthy women in 12ᵒ. 1651.  
A further Discovery of the Mystery of the last times, in 4ᵒ. 1651.  
The Life and Reign of King Charles, in 8ᵒ. 1651.  
The Antiquity of Commonwealths, instanced by that of Holland, in 8ᵒ. 1652.  
Church-cases cleared with a Pacificatory Preface to reconcile the difference between the Presbyterians, Independents, and Anabaptists: by Dr N. Homes, in 8ᵒ. 1652.  
A Sermon Preached the ●th. of Octob. 1650. before the L. Mayor, etc. By Dr Homes.  
The Mischief of mixed Communions, in 4ᵒ. By Dr Homes.  
A Plea for the Ministry in 4ᵒ. By Mr W. Wickins.  
A Sermon Preached Novemb. 5. 1651. By Mr Jenkins, being the first he preached after his Releasement.  
The Lawful Preacher. Or, A Discourse, proving that they only ought to preach that are ordained Ministers. Also, The Pulpit-Guard Relieved, in Answer to Collier's Pulpit-Guard Routed, By Mr John Ferriby, in 4ᵒ. 1652.  
The Ordering and Settling of Ireland, in Folio. 1652.  
Christ alone exalted, in 17 Sermons, by Dr Crisp, in 8ᵒ.  
The Assertion of Grace, by R. Town, in 8ᵒ.  
A Sermon Preached at Taunton, by Mr Newton, May 12. 1652.  
Poems with Additions. Also, The Muse's Looking-glass. Amyntas. Jealous Lovers; and Aristippus the jovial Philosopher. By Tho. Randolph, M. A. in 8ᵒ. 1652.  
The Life of Mr Marriot the great Eater in 4ᵒ. With all his merry Actions and Travails.  
A Cat may look upon a King. Or, A Character of the Lives and Actions of all the Kings, from William the Conqueror to King Charles, in 12ᵒ. 1652.