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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	power_n	priest_n	3,143	5	6.9053	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81501	The Discipline and order of particular churches, no novelty. Proved from Scripture, reason, autiquity, and the most eminent modern divines. Or, A discourse of the church, in a scripture notion, with her extent, power and practice, tending to moderate the minds of men, toward dissenters in matters ecclesiastical, and to acquit such from the charge of innovation, faction, separation, schism, and breach of union and peace in the church, who cannot conform in many things to the rules, canons, and practices of others. / By a Lover of truth, peace, unity, and order.	Lover of truth, peace, unity, and order.	1675 (1675)	Wing D1558A; ESTC R174652	61,995	98

was nothing else but their Election c. And that all the Rites and Ceremonies now used are but Novelties And Martin Bucer for these conclusions in his afore-said Book and in his Scripta Anglicana of the Office of Pastor p. 154. 159. 191. and on Mat. 16. That imposition of hands on those chosen Ministers belong to the Presbiters but that this they have not Originally but only Instrumentally as Servants to the whole Congregation And that this ought to be done publickly in the Church where they are Elected before all the Congregation and that the imposition of hands is no essential part of Ordination Luther held this Concil Trident l. 7. p. 590. but that it may be omitted And that those who are Elected and Lawfully called to the Ministry by the Suffrage of the whole Church and People are Ministers Lawfully called and Ordained without this Ceremony And Mr. Prin there further proves this by David Blond Apol. Sect. 3. de Ordinatione plebis in Electionibus jure from p. 309. to 448. He also affirms p. 81. That Morney Amesius Morney Lord of Plessis in his Book de Eccesia cap. 11. and sundry others there quoted say That the People alone in case of Necessity where are no Bishops or Ministers or where Bishops refuse to ordain as they ought may Elect and Ordain Ministers The right of Ordination and Election being Originally in the whole Church and people c. and that imposition of hands is no Essential but Ceremonial part of Ordination as Angelus de Clavaso Peter Martyr Mr. Baxters body of Divinity of Ordination p. 79. and others both Papists and Protestants affirm Mr. Stillingfleet in his Irenicum p. 392. where he transcribes Bishop Cranmers answer to the Questions before mentioned hath set down these words amongst others as the Bishops own words The Bishop having affirmed that the people before Christian Princes did commonly Elect their Bishops and Priests saith further That in the New-Testament he that is appointed to be Priest or Bishop needed no Consecration for Election or appointment thereto saith he is sufficient Now having so great a cloud of witnesses beyond all exception and a concurrent sentence in this matter by Persons at so great a distance each from other in their Judgment in other things and living in several ages of the World It seemeth strange that there should be such wrestling against the common right of the Church of God and such a stir to make that Scripture Acts 14.23 to speak something else than that which so many Learned eminent Godly Men agree it doth and the practice of the Church so long and universally and fully affirm it to do Much more strange it is that men should be blamed for being of this Judgment and practising accordingly having so much ground to believe it to be the truth If any should pretend that there are other Officers in the Church of God besides Ordinary Bishops and Deacons Ho●ker in his Eccles Polity 4th Book p. 417 418 c. allows Presbyter and Deacons to be the Clergy and that no where in the New Test are they called Priests nor will he contend for that Name See more p. 123 of the same Book by Divine Right to continue Let such prove it if they can But it seems clear that after Prophets Apostles and Evangelists these extraordinary Officers of Christ were deceased who while they continued had extraordinary Furniture given them from Christ for their work These of Bishops or Elders and Deacons in the particular Churches were all one no superior and General Officers over many as Mr. Stillingfleet in his afore-said Irenicum p. 416. saith that the Episcopal Men will hardly find any evidence in Scripture or the Apostles practice for Churches consisting of many fixed Congregations for the Worship of God under the charge of one person First it is manifest that Bishops and Elders in those days were the same Officers and not one above the other Acts 20. where the Apostles ●nt for the Elders of the Church of Ephesus and ●●ving Discoursed with them he gave them ●harge that they the same Persons should take ●ed to the Flock over which the Holy Ghost had ●ade them Bishops or Overseers as our Tran●tion hath it So when Peter writes 1 Epist 5 ● 2 c. He there calls the Ruling Officers in ●eneral Elders whether Ruling only or Ruling ●●d Teaching Elders See 1 Tim. 5.17 Bishop Cranmer in the place before quoted by ●r Stillingfleet in his Irenicum p. 392. saith ●hat the Bishop and Priest were at one time and ●ot two things but both one Office in the begin●ng of Christs Religion Dr. Fulk against the Rhem. upon Titus 1.5 ●nd Jerome in his Comment upon Titus affirms ●is And the Magdeburg Divines quote Jerome Am●rose and Chrysostome for the proof of this and ●lso for shewing how in after Ages one Elder was ●xalted above the rest Doctor Whittaker in his Answer to Campian in his ten Reasons 10. Vol. and then called the Bishop ●y way of Eminence and that this was by Humane ●uthority Cent. 2. Cap. 7. col 126. Cent. 4. ●ap 6. col 491. Cent. 5. cap. 7. col 737. Nay ●regory Nazianzen wisheth this Episcopal decree ●bolished and saith it is Tyrannical Orat. 28. So ●ad it proved in his days as it seems Bishop Jewel in his Reply to Mr. Harding p. ●22 229. 250 251 252. alledgeth this out of Je●ome Cyprian c. That Bishops are greater than ●riests more of Custom than of Gods Ordinance That the Power of all Priests by the Authority of Gods Word is one and equal and that it was ●nly Policy that set one over many And in p. 257. ●oncludes against Papists in these words If Christ saith the Bishop appointed not one Priest ov● another how then is it likely he should appoint o● over all And so Mr. Stillingfleet in his afo●said Book See Smect p. 24. 26. Raynolds conference with Hart cap. 8. p. 461 462. affirms this Policy to be the ground of raising one E●de● ab●ve others and so step by step to the Pope See also p 540 541 p. 276 277. 310 311. proves this 〈◊〉 large That Bishops and Presbiters were the sa●● in Primitive times and that Arius was not c●demned for that Opinion but for his separat●● from such who set up Bishops above other Pries● and he quotes Aug. Epist 29. for this That 〈◊〉 difference between Episcopacy and Presbitery t● the one is greater than the other arise only by 〈◊〉 Custom of the Church attributing a Name of gre●er Honour to them Secondly That Bishops Elders and Deac● were all the Officers Christ intended to have c●tinued in the Church after the Apostles days see● clear in this That when the Apostle wrote to 〈◊〉 Church of the Philippians he mentioned these ●ly To the Bishops and Deacons Phil. 1.1 A●● when the Holy Ghost mentions the Qualificati● of Church-Officers he names none but these N● doth he

Word sometimes the People did choose such as they thought meet thereunto and when any were sent by the Apostles or other the People of their own voluntary will with thanks did accept of them not for the Supremacy Imperial Dominion that the Apostles had over them to command as their Princes or Masters but as good People ready to Obey the good Councellors and to accept any thing necessary for their Edification and Benefit And again that the People before Christian Princes were commonly did Elect their Bishops and Priests thus far of Bishop Cranmer which words of his as Mr. Stillingfleet there affirms he put his own Hand to and gave it in in answer to certain Questions put to him in King Edward the Sixths Time and now remain upon Record Bishop Nicholson of Gloucester in his Vindication of the Church of England p. 27. grants the Truth of this That the People did choose their Pastors in the Primitive Ages of the Church in express terms and saith it was taken away from the People by Christian Princes when the Fathers disliked the use So far of him in this place Polanus in his Sintagma Lib. 7. Cap. 15. fully proves and affirms this Right to be Lodged in these Churches Under this Head De Electionibus seu vocationibu● Ecclesiasticis First he saith That the Liberty or Power of Election calling or sending of Ecclesiastical Persons is a Right which the whole Church hath in choosing and calling to themselves approved and fit Ministers and in placing them into Sacred Order p. 542. After in his next p. 543. under this Question a quibus Electio seu vocatio Ministrorum Ecclesiae fieri debeat By whom the Election or calling of Ministers of the Church ought to be made He saith That unto the Legitimate or Lawful Election of the Ministers of the Church especially of the Pastors is requisite a free and ingenious consent and Suffrage of the whole Church whose business it is that is of the Elders and Flock The which consent must not be had by intreaty or sold for a price much less forced and extorted so that it is the part of the whole Church to choose Ministers for themselves And there he gives these following arguments to evince it First because even in the time of the Apostles the whole Church whose business it was did choose Ministers for themselves or to it self Neither did the Apostles themselves saith he Ordain any one for Ecclesiastical charges only by their own Authority but always by the Church consenting and approving Acts 6.2 c. and 14.23 Secondly because by this means the Churches own Liberty which Christ hath given to it is kept For a Pastor or Minister of the Word of God is not to be obtruded upon the Church of God against his will Can. Null invit distinc 61. Thirdly because it serves to this That even the Ministers may with a good Conscience Rule the Lords Flock by whom he is Elected and the Flock of the Lord may in like manner yield themselves the more easie to him to be Instructed and fed than to him who beside or against their will is thrust upon them and again he is not to be acknowledged for a Lawful Pastor of the Church who hath been intruded on the Church by the Authority and Command of the Prince Quod testatur Concil Parisiense primum Can. Octavo Tomo Secundo Concil And after he saith in the same p. That fit Persons are to be nominated and presented to the People before the Election and should be openly proposed in the Assemblies And again in p. 544. Under this Question Qualiter seu quomodo Ministri Ecclesiae Eligi vocari debeant How the Ministers of the Church ought to be chosen and called Acts 14.23 Those Persons are to be Nominated of whom the Election and Calling ought to be made to this end that the Church by the free Suffrage of the whole Congregation or such to whom she hath committed a Right and Power of choosing may approve and accept of one of them That the Suffrages are collected by some Pastor of the Church or of another to whom he shall commit it And they are given either in Order by every Elector Vivâ voce or joyntly of all or many by lifting up of hands or either way c. For if by giving their Suffrages Vivâ voce there were variance and they go into many Sentences of unprofitable and tedious prolixity Those who had any Votes for Ordination were again named and every one being named they who chose him were commanded to lift up their Hands At the Nomination of whom either all or many lifted up their Hands this Man was concluded to be Lawfully Elected After this manner saith he Paul and Barnabas did Create Elders Acts 14.23 And after under this Question By what Rite or Ceremony c. he saith He who was Elected by the Church with free Suffrages at length received Ordination of the Pastors of the Church 1 Tim. 4.14 5.22 the whole Multitude of the Church being present Then Polanus concludes with these words They do therefore grievously sin who do manifestly drive away the Ecclesiastical People or Flock from the Election of their Ministers which saith he the false or Counterfeit Popish Bishops do yea they do grievously sin who do impose Bishops and Pastors upon the Church against their will Thus far Polanus agrees in his own words From some of the former Authorities The African Synod Athanasius Cornelius and others The Presbyterian Divines in their Book called Smectimnius admits this power to reside in the People of particular Churches and that by Divine Authority They say First That the especial power of Judging of the Worthiness or Unworthiness lay in the People Secondly That the power of choosing or refusing them upon this Judgment resided in the People Thirdly That the power descended upon them by Divine Authority Athanasius say they in his Epist ad Orthodoxos blamed the Intrusion of Bishops as against the Apostolical Precepts against the Canon and compelled the Heathen to Blaspheme Mr. Prin in his Book of un-bishoping Timothy and Titus p. 69. affirms this out of Alcuvinus de Diviniis Officiis Cap. 37. That Ministers of all sorts were made to the Year 800 by this Election of Clergy and People and that they were all present at their Ordination and consented to it Also he affirms in p. 72 73. That Martin Bucer in his Book of recalling and bringing in again the use of Lawful Ordination saith That this power is in the People Much more might be produced to prove this particular See only Magdeb. Cent. 4. cap. 6. col 43. Concil Trident. in English Lib. 8. p. 725. Lib. 7. p. 591. 598. Lib. 6. p. 404 405. And as to imposition of Hands upon these thus chosen Mr. Prin in the same Book p. 72 73. quotes Jerome Epist to Evagr. and his Comment upon Titus for this That the Ancient Consecration of Bishops

he tells this Church in general that they did affect Eusebius and would have Elected him to be their Bishop and then he perswades them to choose another seeing all did not agree therefore saith he not Lawful because saith he he that is Elected to a Bishoprick by the general Suffrage of Wise men assembled to deliberate thereof ought by Gods Law to enjoy it This is Recorded in Eusebius of the Life of Constantine Lib. 3. cap. 58. p. 52. Yea the great Nicene Councel agree it in these words expressed in Socrat. Lib. 1. cap. 6. p. 225. Speaking about some who might be in a Capacity of being made Ministers they say if they be found worthy and the People choose them they may Succeed the Deceased c. Yet further it 's manifest by the same History That where any one Congregation did divide into two Bodies each apart chose their own Bishops for themselves as in the Case of the Church of Antioch Socrat. Lib. 5. Cap. 9. p. 343. Lib. 4. cap. 1. p. 316. So in many other Cases when those of the true Faith had Bishops imposed upon them by the Arrians they divided themselves from the Arrians and chose to themselves Bishops and Assembled alone And it is observable That all these Bishops thus chosen and appointed of the People of these particular Churches were still acknowledged as Lawful Bishops by all and in all the Councels mentioned in those Histories Nor do we find the least Objection any where Recorded in those days against such who came thus to this Office as being unlawfully called To this Practice of the particular Churches and their Right thereto the Fathers give in their Testimonies also a touch of them therefore Tertul. in his Apol. to the Gent. Cap. 39. p. 137. English Translation saith That in these Assemblies there are Bishops that preside they are approved of by the Suffrage of them whom they ought to conduct So saith many others Possidon in vita Aug. Cap. 4. Leo. 1. Epist 95. quoted by the Magdeburg Divines Cent. 2. cap. 7. col 134 135. Cent. 1. Lib. 1. cap. 4. col 179. Cent. 3. cap. 6. col 146 147. The Roman Presbiters in their Epistle to Cyrian affirm that every Church hath a like Power of Choosing Calling and Ordaining Ministers and for just cause again to depose them Cyprian Lib. 1. Epist 4. Aug. Epist 100. Cyprian Epist 68. And Cyprian himself saith That the right of choosing such as are fit and refusing the unworthy belong to the People and whole Church and that by Divine Authority And that the Officers and People did consult about it with common consent And for these things he is quoted by the Magdeburg Writers Cent. 3. cap. 7. col 153.173 174 175. Cap. 6. col 135 136.146 and also that the People did consider the Life and Manners of the Persons to be chosen and judge and much more to this purpose in those places before John Ferus a Fryer in his Comment upon Act. 11. and Magdeburg Cent. 5. cap. 6. col 178 179 180. Now we shall add a few Testimonies and Judgments of latter Ages and of Men otherwise differing The Papists themselves at the Councel of Trent acknowledged that this was the usual Practice of the Church of God for 800 Years together after Christ for the particular Churches to choose their own Ministers and they then affirmed that there were remaining at that day the Records thereof at Rome and they then and there desired that those Records might be destroyed lest Luther who maintained this Right to the People should make use of them to bring in the Custom into the Church again And they there also acknowledge that this was taken from the Church by the Authority of a Council only who made a Decree against it See the Conference of Rayno'ds Hart c. 6. p. 223. Hart saith out of Genebrard that Clemens took not the Bishoprick by the Councel of the Lord least the Example of taking it by nomi●ation of Peter should pass to posterity and derogate from the free providence of the Church in choosing of her own Bishop Geneb●ard Chronolg l. 3. in Lin. See more l. 4. Seculo 11. Cited in the same Confer Cap. 7. l ●76 Concil Trident. in English Lib 7. p. 590 591.598 See more of the same Council Lib. 8. p. 725. And he that wrote this History complains against Rome about this in these words The Church of Rome grant not the People the Election of their Ministers which certainly saith he was an Apostolical Institution continued more than 800 Years Concil Trident. Lib. 2. p. 163. Bishop Jewel in his Reply to Mr. Harding p. 230. Saith out of Cyprian Lib. 1. Epist 4. That the Bishoprick was bestowed upon Sabinus by the consent and voices of the whole Brother-hood of that Church to which he was to be Bishop He there saith that Honorius the Emperour Writing to Boneface doth agree him to be Bishop whom some of the Clergy and whole Brother-hood shall choose And the Bishop himself then there affirms from hence that every particular Church is called the whole Church And after in p. 282. The Bishop affirms that Cyprian in the same place saith That the People being Obedient to Gods Law have Power especially to choose worthy or refuse unworthy Priests Mr. Stillingfleet in his Irenicum p. 306. quotes Tertul. Exhort Castil c. 7. for these words That all the difference between the Ministers and People comes from the Churches Authority and again p. 416. himself saith That Episcopal men will hardly find any evidence in Scripture or the Practice of the Apostles for Churches consisting of many fixed Congregations for Worship under the Charge of one man nor in the Primitive Church for the Ordination of Bishops without the preceding Election of the Clergy and at least consent and approbation of the People so much he allows there and something more in p. 339. where he useth these words speaking of Elders now the voyce of the People which was used in the Primitive times is grown out of use c. by which he confesseth it to be the Primitive Practice But Mr. Stillingfleet having as he saith been at the pains to transcribe some of Bishop Cranmer's words they will serve well here and we shall again transcribe so much of them as speaks to this particular See them in the same Irenicum p. 391 392. They are these That in the Apostles time when there were no Christian Princes by whose Authority Ministers of Gods Word might be appointed nor sins be corrected by the Sword there was no Remedy then for correction of Vice or appointment of Ministers but only the consent of Christian Multitude amongst themselves by an uniform consent to follow the Advice and perswasion of such Persons whom God had most endued with the Spirit of Wisdom and Councel c. Sometimes the Apostles and others unto whom God had given abundance of his Spirit sent or appointed Ministers of Gods

seem to intend any other nor any other ●corded in the Scripture of the New Tes●ment which doubtless would have been if Ch● had intended any other to have been continued 〈◊〉 the Church for it would have been necessary 〈◊〉 have known how such should have been Qualifi● as well as these But of these two see at large 1 Ti● 3. Titus c. 3. And that these were all in the Primiti● Churches the Century Writers affirm Magd● Cent. 1. Lib. 2. cap. 7. col 508 509. Cent. ● cap. 7. col 125. This also may we note T● after the Church had departed from the Apostoli● Order and by humane prudence appointed o● Elder or Bishop in every Congregation or Socit● 〈◊〉 the first step and after in a larger Circuit ●ve the rest Yet even these Bishops were then ●ke manner chosen by the Body of those Church● where in he was to be Bishop as the Authori● herein before alledged fully prove But now if it shall be Objected as some have ●med to do That this power of Election in the ●urch was not a Priviledge belonging to them of ●t but of conveniency Ere we give answer 〈◊〉 shall go over some such pretences as these ●irst the Papists Concil Trident. lib. 7. p. 590. They at the Council of Trent ●●itted this use to have been in the Primitive times the Churches But as to the Right they say ●re That though the people did choose yet it 〈◊〉 by the tacit or explicit consent of the Pope This conceit will easily fall for in those days ●re was no such thing in Nature as a Pope if ●y mean by a Pope such a one as is now at ●me with such Authority as he challengeth there● he could not by his consent bring it in or had ●een so the Pope had erred to have given con●● to the Church that she should have called her ●isters in another way than Christ had appointed Christ did not appoint this way If Christ did ●oint this way then his consent was insignificant-mentioned in this case unless they will say Christ ●n appointed no way but that he left all to the ●retion of the Pope in this matter which we ●k they will not affirm Again Secondly Bishop Nicholson of Glou●er in his Book before cited p. 27. admits the ●ter of Fact that the people did choose but ●o the Right he saith first That it was after 〈◊〉 Apostles days Although we see Arch-Bishop Cranmer Polanus the Magdeburg Divines and many others of express contrary Judgment in the places befo●● quoted and agree that this was in the Apost●● days and their own way in which they Ordain Elders in the Churches Secondly he saith That this was not a Pri●●ledge belonging to them of Right but of Conve●ency for which we have the Bishops own word ●ly not the least proof offered against which 〈◊〉 stream of other Learned and good mens judgme●● before cited generally run And this also the ●shop himself in the same place in the very n● words ingeniously adds and affirms That 〈◊〉 choyce of the People was derived from the Rule● Christian Equity and Society and he there furt●●● sub joyns this excellent effect it had That he● it came to pass that the People did quietly rece● willingly maintain diligently hear and hear● love their Pastors From whence we may conclude That su● such whom the Bishop there saith took away 〈◊〉 Power from the Churches were to be blamed 〈◊〉 rashness at least And that there is a loud call for 〈◊〉 restoring of this Conveniency if it be no mo●● to the Churches since it was derived from such ●cellent Rules and hath such desirable effects N● such to be found following any other way brou●● in in the room thereof And that it may of ●●vine Right rather than of Conveniency brou●● in by mans Wisdom for it is rare to find a C●●stitution of mans derived from such Principles 〈◊〉 to have such Fruits which do exceed for good● the Constitutions of Christ himself Again Thirdly One more such pretence we 〈◊〉 in Mr. Stillingfleet in his afore-said Book p. 2● Who though he had before in the place herein ●oted allowed that the People did choose yet ●e he saith It seems strangely improbable that the ●ostles should put the choice at that time into the ●ads of the People and he makes this the only ●und of his conjecture That there were none ●n that were fitted for the work but whom the ●●ostles did lay their hands upon by which saith 〈◊〉 the Holy Ghost fell upon them whereby they ●●re fitted and qualified for the work the people ●n saith he could no ways choose men for their ●ilities when their abilities were consequent to ●●eir Ordination These are his own words as to ●●s matter But his ground seems very feeble for ●e concluding of such an improbability for we ●ust either take it for granted or he must prove ●rst that the Holy Ghost fell on none but such on ●nom the Apostles laid hands Secondly That the ●oly Ghost fell on no men till the Apostles had ●d hands upon them for the Ministry Thirdly ●hat when ever the Apostles laid hands on any they ●ere by that imposition of Hands Ordained Mini●●ers If this be not granted or proved then there ●●ght be many in every Church qualified with gifts 〈◊〉 the Holy Ghost and fitted for the work some ●●thout laying on of hands some by laying on of ●ands of the Apostles and yet not Ministers there●● Then these were fitted for the work and these ●ight be chosen by the Church before Ordination ●ut so it was it 's evident that the Holy Ghost fell ●pon many without imposition of hands that he ●ll upon some by imposition of hands before they ●ere made Ministers That all were not made Mi●●sters on whom the Apostles laid hands and who ●●ceived the Spirit So that Multitudes were fitted and qualified for the people to choose in every pla●● almost See Acts 10. There were many heari● Peter Preach and while he was yet speaking 〈◊〉 Holy Ghost fell on them all and they spake w● Tongues here is no imposition of hands nor s●ting apart for the Ministry for they were not ba●tized ver 47. yet were these Persons qualifi●● for the People to have chosen any man among them Again Acts 8.14 15 16 17. The were many Men and Women at Samaria that belie●ed and the Apostles at Jerusalem hearing of 〈◊〉 sent unto them Peter and John who prayed and la● their hands on them and the received the H● Ghost Yet sure Mr. Stillingfleet will not sa● these were made Ministers by this however the were qualified thereby to have been chosen by t● People Again Acts 19. Paul found certain Disciples 〈◊〉 Ephesus twelve in Number of Men he la● on them and they received they Holy Ghost a● Prophecyed And there is no colour to say that the● were Ordained Ministers thereby So that the● were more Persons qualified for the work to be ch●sen by the people

6. col 114. 115. And they also say that Nicephorus and Clement write that they ha● here Psalmes composed by the faithful Cent. 2. c. 6 Col. 115.116 And for the manner they further in the same 114. col say that here they read th● Scriptures as they could and he that was chief o● did preside prayed and gave thanks as he was abl● and so other things as above And to this Tert● in his said Apol. cap. 30. p. 119. saith that the prayers no man did prescribe or declare to the what to say because saith he it is our heart W● prayed a Prayer conceived and produced c a● it was decreed at the Councel of Carthage agai● reading of any thing but the Canonical Scripture in these Churches Magdeburg Cent. 4. c. 6. Col. 412. No other service or prescribed formes or any reading of prayers c. once mentioned to be used in those dayes It 's true in process of time step by step forms of prayer and prescribed rules of worship crept in or were thrust in upon the Churches upon pretence at first that by this they might prevent the spreading of the Arian Heresie which said they men might vent in prayer if they had liberty to have prayed what they had pleased therefore they agreed that Ministers should make their own form and pray no other then after that these forms should not be used till he had conferred with some of the able brethren of the Church whereof he was Minister then the next step was that this prayer must be approved of by a Council e're they might use them again that one and the same form should be used in several Churches as it is at this day all which such as are acquainted with History cannot deny But from this we conclude it was not so from the beginning and it is evident also that the power of managing of the worship of Gods appointment according as we see it was in those dayes belonged to the particular Congregations and each did as to the circumstances of these as they judged most convenient and tend most to edification nor did any other in those days ●ntermedle with these matters but in their own Churches nor did these Churches themselves ever ●dd any thing to their worship or prescribe any ●orms of prayer or rules of worship to which they ●ecessarily bound themselves till this policy ente●ed about the Arians which never had any successe ●o the end pretended We see that they prayed before as they were able and no man prescribed words they read according to the condition of the times The Pastor or Bishop exhorted to follow such things as were read and he gave thanks as he was able they sang Hymnes composed by Godly brethren c. nothing imposed upon them nor did any then pretend authority over them to give rules to the Churches in those things That in those ordinary meetings of these Churches the private brethren who were able did without any allowance of any Church but the Congregation whereof they were members openly preach exhort admonish and comfort one another mutually see Rom. 15.14 1 Cor. 12. ch 14. yea they might Covet gifts to this end as the Apostle there directs the Corinthians and it is said of them 2 Cor. 8.7 That they abounded in utterance and how could this be known or used if not in their Assemblies Jerom. upon 3d. Titus see also Colos 3 16. 1 Thes 5.11 Heb. 3.12.13 cap 10.24 1 Pet. 4.10.11 If it be said that these had extraordinary gifts their practice therefore is no rule Answ The Officers of Churches themselves in these dayes have no such extraordinary gifts and if the brethren now have such ordinary gifts as the Officers have as to this work both being from God ought not these brethren then by the same rule to imploy their tallen● also in an orderly manner as the Apostles directed the use of extraordinary gifts amongst the Corinthians for the Churches good as believers o● old did use their extraordinary gifts for the Churches good in those dayes especially these gifts which are given chiefly for this end that believers should employ them for the edifying of their brethren whe● as tongues were not given for that end but for a sig● to the unbelievers 1 Cor. 14.22 This the brethren did ordinarily in the Primitive Churches as the Magdeburgh Divines alleadge out of Ambrose that in the time of the Apostles in the first Church it was granted to all men to preach and explain the Scriptures Cent. 4. c. 6 col 491. and Fulk against the Rhem. upon Rom. 10. allow this right and urgeth this place of Ambrose and Ruffinus to prove it And in the Churches afterwards Reynold in his conference with Hart c. 3. p. 103 104 saith that all the faithfull owe the duty of strengthening their brethren each to other according to the measure of Grace given to them the brethren did the like Justine writes that in his time the gift of Prophesying did flourish in the Church Euseb l. 4. cap. 18. p. 68. Irenaeus affirms that in his time every one receiving grace of Christ after the quantity of his tallent bent himself to benefit the other brethren in the name of Christ Euseb l. 5. cap. 7. p. 82. This practice is also affirmed to be lawful and usual in those dayes in their open Assemblies yea when Bishops themselves were present in the Congregation as the Bishops of Caesaria and Jerusalem maintains and gives divers instances in those days against one who found fault only because they preached when Bishops were present not for their preaching only or otherwise yet this also they justifie as that which was lawful and in common use at that day See Doctor Taylor Prophesie p. 109. yea and that which the Bishops themselves did then desire the brethren to do See it at large Euseb l. 6. c. 19. p. 106. Mr. Harding against Bishop Jewel though Papist yet he saith that Prophesying is expounding of Scripture and interpreting and he there grants that in case God shall please when we come together in the Church for Comfort and Edifying to give into our Hearts and put into our Mouths what we should Pray and Preach and how we should handle the Scripture then we might do it and he there further saith and alloweth that in the Apostles dayes they came into the Church to the intent that they might profitably Exercise the gifts God gave and by the same especially by the gift of Prophesying edifie one another and Teach one another See this in Bishop Jewels reply to Harding p. 192 193. And the Bishop himself agrees that the brethren as well as Officers may have gifts of the Spirit these are his words in p. 527. 532. That the Spirit of God is bound neither to sharpnesse of Wit nor abundance of Learning oft-times saith he the unlearned seeth that thing that the learned cannot see See Raynolds in his Conference with Hart. c. 2. p.