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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

themselves the name of the Church as invested with authority to make Laws to impose upon others in these Church matters For if a fourth Church on Earth distinct from the three descriptions above be not found and proved to be vested with this power and capable to execute it according to Christs mind none of these three did ever execute any such Power the two first never made Laws since they grew to big to meet in one place the third never made any to be binding or observed further than in and by the same Congregation or Society where they were made and by whom they were agreed to It is true we find That other Churches liking the Rules of some one Church did imitate them and agree of the same in their Churches also as Socrat. ●n his Eccles Hist lib. 5. cap. 21. p. 351. c. affirms That in those dayes there were diversities of Observations and Rites in several Churches without any forcing of any but every Church as it seemed good to them and that such as liked those Rites did commend them to their Posterity for Laws And Mr. Thorndike in his Book called the true way of composing differences pag. 26 27. saith That if a part of a Church speaking there of a National Church as men tearm it shall give Law to the whole such part that so doth for so doing are Schismatick If therefore any particular Church being but a part of the whole in his sence should make Rules for the whole or if it be said that the Convocation or Synod is such a Church who have this Power to make Laws for the whole these also are but a part of the Church in Mr. Thorndikes sence and but a little part too If these therefore shall give Laws to the whole then hear what Thorndike saith If yet they say This is the whole Church in their Representative Answer first cannot justly call themselves the Representative of the whole for they were neither chosen nor sent by the whole nor did the whole ever intrust them with any such Power Nor were they chosen sent and intrusted by the particular Churches of the whole without which in any rational way they cannot be supposed to be the whole Church in her Representative no nor the Church of England in her Representative if not so sent chosen and intrusted by the particular Churches thereof as above nor will they we presume challenge any authority from Christ immediately derived upon their persons to be the Churches Representative and to make Laws for them But Secondly If it should be granted though against all reason that they do indeed represent the Church of England yet then it must be proved by the Word of God or very good authority that any such Representative was called the Church and so accounted and hath such power to make Laws for many Churches or Congregations by Divine-right and to whose Laws those Churches were bound to give obedience for Conscience sake If that in Acts 15. be urged it seems to be altogether impertinent unlesse they will make the Apostles and whether all or some only we cannot determine the Elders of the Church in Jerusalem and all the brethren of that Church a Convocation or Synod And such another we can hardly find now adayes that this was so and no other is apparent from the very Text for all these met together about the matter and it is said verse 22. It pleased the Apostles and Elders with the whole Church to send chosen men of their own Company c. cheif men amongst the brethren and in the next verses we find That the Apostles Elders and Brethren wrote about the matter and say It seems good to us being assembled together with one accord to send c. here the brethren were as much the Convocation as the Elders But then also consider the causes why the Church at Antioch sent to this Church at Jerusalem about this matter and why they in Jerusalem write their mind again to them they are two The first may be Supposed that is because there were some of the Apostles the second is Expressed that is because those men who came to Antioch and preached the Circumcision there pretended that they came from Jerusalem from the Apostles and whole Church there with this Doctrine therefore was there great reason why they should apply themselves to them to be resolved of the truth in that matter for about the same question Paul and Barnabas had before disputed at Antioch and also mark the matter they write about it hath a suitableness to that which they had desired to be resolved in The epistle tells them that they who wrote the Epistle had given no such commands to those men to teach such things ver 24. And further That it seemed good to the Holy Ghost to lay no greater burthen upon them than such necessary things therein mentioned which things were necessary to be abstained from because the use of them would then have offended and fornication was sin in it self and by the way note here are no new things required to be done of those but somewhat they should forbear to do because by doing it they may offend such who could not judge it to be lawfully done and sin Here now is not the least footsteps for such a Synod as the Convocation our Council of Bishops or Ministers as a Church to make lawes which shall be binding to any more than themselves who agree to them For the Church at Jerusalem had such a thing fallen out with them as did at Antioch That some had come from Paul and Barnabas and that Church with false Doctrine unto them might as well have written to them at Antioch to have been resolved And Paul and Barnabas and the Elders and Brethren of that Church of Antioch might have written an Answer to them with equall authority Nay but is there ground to give like credit or subjection to a Rule of any Convocation or Synod now as there was to the Apostles in those days Surely No But if it be said that they are the Churches Representative and their Lawes are the Lawes of the Church by humane authority only then it will be necessary to prove That such who take upon them to make Churches and Convey power to them by their Lawes have such a power delegated to them from Jesus Christ so to do Otherwise their Lawes will not creat such a Church with authority in these cases and to whose Laws obedience is to be expected for Conscience sake The old Rule must be remembered None can give to another that he hath not in himself But if it be said that the Governours of the Churches of a Nation or Kingdome with the Magistrates authority have power to determine of matters indifferent in their owne nature about the worship of God and in Church Government and by Law to impose them upon the particular Churches of that Nation For Answer to this first we think it a

must use them And so to determine of the manner of their use That the generality shall not esteem them as necessary or use them so or that they should be so used as not to restrain the free use and Exercise of Necessary Duties of Worship and in Church Affairs although performed in another way by such who cannot submit to the way prescribed That the use of them shall not harden or encourage the Refractory in their errors All which things no doubt ought to be well weighed e're Men undertake to determine of and impose those things which Christ hath left free and which the Church in the Primitive times used as things indifferent and each Church ordered and altered as they pleased For if either of these things fall out in the case these indifferent things may not be used though they should be granted to be never so indifferent in their own Nature much less may they be imposed But Secondly If the Matter were granted to be evident that they might find out and determine of indifferent things so as to answer the ends of their use and be freed from the abuse See Doctor Taylor liberty of Prophesie p. 109. The next thing to be resolved is By what Rule of Gods Word can these make out That this Authority is derived upon them from Christ thus to determine of one indifferent thing above another to answer th● ends of the use thereof Mr. Hooker in his Eccles Polity first Book p. 26 27. saith Impossible it is that men should have compleate lawful power but by consent of men or immediate appointment of God Power if lawfull then it is either granted or consented to by them over whom they exercise the same or else given extraordinary from God and to be imposed upon a the Churches within their reach Either they mu●● have it immediately from Christ and have promises of Guidance herein or conveyed to them by the Churches themselves To derive it from Christ immediately is a very hard work and sure they will not challenge it as conveyed to them by the Churches unless they will first acknowledge the Churches to have this Power in themselves and then make it out that every particular Church and Society in that Nation have given their Vote to intrust them with this Power but the Truth lyeth in the quite contrary For First Those who undertake to determine thus for the Churches will not confess That these Churches have Power to determine of themselves or to choose any to determine for them and then they can never prove any such Power by the Churches Vote No such things were known among the Primitive Gospel-Churches For every Church or Congregation did in these indifferent things even as they amongst themselves judged fit and agreed being left free by Christ and his Apostles so the Churches used them None for many Ages undertook to determine nor did the Churches impower any so to do Nor indeed is any such trust reposed in any Persons by the Churches at this day The particular Bodies of Congregations and many of their Officers too are looked upon in this Matter as insignificant Cyphers It is true Episcopal Assemblies after a few Ages began to take upon them to give some Rules to Churches though those were Observed but so far as the Churches thought good yet these determinations of theirs answered not the ends pretended For as it is cited before in this Discourse out of Gregory That Contentions have been always increased by Episcopal Assemblies so he that reads the Ecclesiastical History impartially may every where plainly perceive the truth thereof And how far they answered the ends of Order Edification Peace and Vnity in the Churches in these days we shall leave the judicious observers of such things to judge Then may we enquire further How any rational Account can be given why one part of the Christians in a Nation and those very few in comparison of the whole should determine of such things to be imposed for all the rest seeing no special power is derived upon them so to do nor any promise of infallible Guidance in this matter entailed upon Them more than upon others And as to these Matters we shall offer a few things more in Mr. Stillingfleet his own words in the same Irenicum p. 45 46. That the Pastors or Governors of Churches are commanded Mat. 28.20 To teach what Christ had commanded them but no Authority saith he thereby given to make new Laws to bind the Church but rather a tying them up to the Commandments of Christ already laid down in his Word For saith he A Power to bind Mens Consciences to their determinations lodged in the Officers of the Church must be derived either from the Law of God giving them this right or else only from the consent of parties For any Law of God there is none produced saith he with any probability of Reason but that Heb. 13.17 Obey those who have the Rule c. But that saith he implies no more than submitting to the Doctrine and Discipline of the Gospel and to those whom Christ hath Constituted as Pastors of his Church wherein the Law of Christ doth require obedience c. But this saith he gives them no Authority to make new Laws or Constitutions binding mens Conscience any more than a command from a Superiour Authority that inferior Magistrates should be obeyed doth imply a Power in them to make new Laws to bind them Yet he here acknowledgeth a Power arising from the free consent of the parties submitting which saith he is most agreeable the Nature of Church Power being not coactive but directive And that such was the confederate Discipline of the Primitive times And again further in p. 118 119. That if it be said that men are bound to be ruled by their Governours in determining what things are lawful and what not he Answers That no true Protestants can swear blind obedience to Church Governours in all things That it is the Highest usurpation to rob men of the Liberty of their Judgment That it is our plea against the Papists that every one hath a Judgment of private discretion which is the rule of practice as to himself We saith he allow a Ministerial Power in the Governours yet he saith this extends not to bind men to go against the dictates of their own reason and Conscience their Power is only directive and declarative and in matters of Duty can bind no more than reason and evidence brought from Scripture by them doth Again either therefore men are bound to obey all things absolutely and without any restriction or limitation which saith he if it be not Usurpation and Dominion over others Faith in them and the worst of implicit Faith in others It is hard to define what either of them is or else if they are bound to obey only in lawful things I then saith he enquire who must be judge what things are Lawful and what not If the Governors

THE DISCIPLINE AND ORDER Of Particular CHURCHES NO NOVELTY Proved from Scripture Reason Antiquity 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 London Printed Anno Dom. M.DC.LXXV THE DISCIPLINE AND ORDER OF Particular CHURCHES no Novelty c. THE Church of God since the days of the Gospel was and is according to Scripture-expressions either first the whole Body of Christ consisting of all the Elect See the disputation against Campion at the Tower Sep. 18. 1581. in the Morn by Tulk. and Goad as Eph. 5.23 Christ the head of the Church the Saviour of the Body ver 27. That he might present to himself a Glorious Church ver 25. Christ loved the Church and gave himself for it So Heb. 12.22 23. To the General Assembly and Church of the First born written in Heaven c. Col. 1.18 He is the Head of the Body the Church c. Dr. Carleton sometime Bishop of Chichester in his little Piece Called A Direction to know the true Church p. 3. saith That the Saints before the Law under the Law and under Grace make up the Body of Christ or Members of the Church and that this is the Catholick Church Or Secondly the Universal Visible Church or whole Visible Body of Believers upon the whole Earth at the same time as Acts 2.42 The Lord added to the Church daily Mr. Baxter Cure of Church-Divisions p. 82. Ho●ke● Eccl. Polity third Book p. 88. c. So Eph. 3.21 Vnto him be Glory in the Church by Christ Jesus throughout all Ages Or Thirdly a particular Congregation Society or Company of Professors of the Faith of Jesus Christ usually meeting together in one place as one Body for the participation of the same Ordinances and Exercising the same Duty as a Church in Edifying one another Reynolds in his Conference with Hart Cap. 6. p. 218. saith That a Bishop in our sence is him to whom the Over-fight and charge of a particular Church is committed such as Ephesus Philippi and the seven Churches Prayer c. Such as was the Church in Jerusalem Acts 11.22 Tydings came to the Ears of the Church which was in Jerusalem and they sent forth Barnabas and others c. That this was but one Congregation is evident from Act. 15. where Paul and Barnabas and others coming from Antioch to this Church they were received by the Church first and then the Apostles and Elders The Apostles Elders and Brethren the whole Multitude were present at the Discourse of the Matter and the Epistle wrote in the name of the whole Apostles Elders and Brethren met together with one accord ver 25. Such was the Church of Antioch which was gathered together Acts 14.27 when Paul and Barnabas came and with whom they had Assembled before a whole year Acts 11.26 And were afterwards gathered together to receive and hear the Epistle Acts 15.30 Such were the Churches which the Apostles visited and ordained Elders in Acts 14.23 for they did it by suffrage Likewise the Church in Corinth 1 Cor. 1 2. Vnto the Church of God in Corinth These met in one place 1 Cor. 5. 1 Cor. 11.18.20.23 Cap. 14.23 So the Church at Cenchrea near Corinth See Smect p. 40 41. 47 58 59. Bishop Jewels Reply to Harding p. 230. And Mr. Stillingfleet quotes Pareus in Rom. 16. for this that the Church of Corinth did meet sometimes at Cenchrea because of the violence of their Enemies in Corinth Therefore also when the Apostles spake any where of the Assemblies or Societies of Believers in any one Country they call them not a Church in the singular Number or the Church of such a Country or Isle but Churches as of many in the same Country as in Judea Macedonia Galatia Asia 1 Thes 2.14 2 Cor. 8.1.18.23 24. Gal. 1.2.22 The Holy Ghost mentions seven Churches by name in Asia Rev. 1.4 Ch. 2. Ch. 3. And as to this the same Bishop Carleton in the same Book p. 2. saith That particular Churches are visible Assemblies c. and Governed by divers visible heads and proves it by Gregory Lib. 4. Epist 3. A fourth Church in Scripture Phrase cannot be found since the time that all in every Nation which fear God are accepted as the Apostle said Acts 10.34 35. Such as National Provincial Synodical c. We read not in Scripture nor in any Church History for many years after Christ of any Church distinct from these Descriptions before given Now it is to be presumed that there are none who will affirm that the first of these three Churches could possibly meet together or do any Act as a Church either in choosing Officers determining Controversies Ordering things indifferent to Edification giving Interpretations of Scriptures partaking of Ordinances and casting out of Offenders c. Or that ever any such Power was derived down from Christ upon them as a Church so to do or that he ever intended this Church when he directs any thing to be done by the Church as such because of the utter impossibility of their performance thereof as a Church part of which being already fallen asleep and part not yet born Also it may be concluded as to the second Church above described that it is utterly impossible they should at any time meet together as a Church in one Body to agree upon consent unto Act or Order any thing according to the power given to the Churches as above joyntly as such a Church or partake of Ordinances joyntly as such Nay it 's improbable if not impossible that in their Representative this Church should meet and put themselves into a capacity to Act as a Church in any of the things to be done by a Church as such Nay was there ever any such meeting of this Church None as can be found in Story Or if this were possible where have we Authority of Scripture or Primitive Practice to justifie such a Company of Representatives to call themselves a Church in this sence and to take to themselves the Power of the whole Church given to her by Jesus Christ and to call their Acts the Acts of the Church And it would be strange for any to affirm that Christ hath put the Power as to the Execution of it into the hands of a Body that can never possibly be able to Execute the Power derived upon If any number of Men would colourably make themselves the Churches Representative It is necessary they should be chosen by the whole and some one at least for every particular Church Body Society or Congregation throughout the World as the Messengers

Matter as to the particular Churches to which every Member must joyn himself to wit to the Parish wherein each Member resides for the time being and also as to the manner of joyning and being admitted that is by their being Parishioners To say nothing of the Irrationalness of this way 〈◊〉 the Apprehension of such who consider what it 〈◊〉 that makes a Society to be so and any one to ●ecome a Member thereof or of such who know ●hat it is to have Communion in Christian Societies ●s such We Answer First That there were no such Laws ●ade by the first Christian Emperors against Chri●tian Liberty in this case Secondly If any were made since it is reasona●le to enquire how such who made those Laws ●ad this Authority derived upon them from God in ●uch cases If it cannot be shewed as we think it ●annot be then the Freedom continues still to Chri●tians It is wonderful that Men yea Christians should ●hink it most just to preserve Mens Liberty of Liv●ng where they please and to remove from one place to another to choose what Society they please in Civil things And yet restrain Mens Liber●y in this case as if Soul-health Liberty Com●ort and Profit is not to be preserved above that of the Body Especially since the Law of Nature ●nd the Law of God hath left it free Thirdly That Law which makes all Persons in●efinitely Living or that shall Live in such a Pre●inct to be a Church and Members one of another ●n a particular Society and puts them under a ne●essity of joyning together as one Body in the Matters of God can very hardly be defended from oppugning the Laws of Christ which forbids Fel●owship in such things with such and such Persons many of which may be found in every Parish amongst us But to prove by some particulars now That the Power in Church-Affairs was for some Ages Exercised in and by these particular Churches and no● else-where without any Interruption or Controll considerable And without any additional or Superiour Authority Bish Nicholson Vindication of the Church of England p. 26. agrees this of Deacons after the Apostles days An● first as to the choosing of their Ministers Acts 6 2 3.5 6. The whole Church there the Multitude by the Apostles own Direction did choos● their Deacons and were Judges of their Qualifications The Apostles told them what the Deacon● should be the Multitude were Judges whether they were such For the same seven without Examination or Exception which they chose were by the Apostles set apart for the work The Apostles being then the only Officers of that Church which was then but one Society or Congregation Lorinus Salmeron Gasper Sanctus upon Act. 14.23 Deer Part 1. dist 62. See Assembly of Divines upon Act. 24.23 So for the Elders or Bishops Acts 14.22 23. Paul and Barnabas ordained or appointed them Elders in every Church but for the manner it was by suffrage i. e. by the Peoples choice or Vote thus the very Text is rendred in some Translations and so by Magdeburg Divines Translated They created Presbiters in every Church by suffrage Cent. 1. Lib. 2. Cap. 4. Col. 401 402. and this could not be but in particular Congregations who could meet together to this end The Apostles carried no Men with them but passing from Church to Church they appointed such of every Church whom they found there and who were more capable of Judging than the Church of which they were Members and who had experience of and acquaintance with them That this was so is yet more evident by this That afterwards for many hundred years together this way only was continued in the Churches for the Congregations or particular Churches to choose their own Bishops and other Ministers and they ●ccounted it as their Right without any controll as ●or instance in Euseb Eccl. Hist Lib. 3. Cap. ● 1. p. 44. It is said that after the death of James ●he Apostles and Disciples of our Lord gathered ●hemselves together to consult who should succeed ●nd they all with one voyce judged Simon worthy So Euseb Lib. 6. Cap. 28. p. 110. when all the Brethren of the Church of Rome had gathered themselves together for the Electing of a Bishop their Bishop being dead and many had thought upon Notable and Famous Men Fabianus being present the whole Multitude with one accord and the same Spirit of God agreed upon him and made him Bishop The People of a Church in Constantinople being by their Bishop before his Death desired to choose one of two Men he named because of their Vertues did after his Death meet and choose one of them Soc. Eccl. Hist Lib. 2. Cap. 4. p. 253. So did the People of a Church in Millan being met together with one voyce chose Ambrose to be their Bishop which the Emperour concludes there to be the work and will of God Socrat. Lib. 4. Cap. 25. p. 335. There are such Multitudes of Presidents and Instances of this Practice that it would be endless to mention them Only see some Instances in the same Histories of Socrates Lib. 2. Cap. 9. p. 256. Lib. 4. Cap. 13. p 324. Lib. 6. Cap. 2. p. 359. Lib. 7. cap. 7. p. 377 378. Lib. 7. cap. 12. p. 380. cap. 26. p. 390. Evagr. Eccl. Hist Lib. 4. cap. 6. p. 473. Lib. 2. cap. 11. p. 436. This continued unquestioned 500 Years at least And though attempts were sometimes made by Bishops and the Civil Powers they engaged t● Depose Ministers and thrust in others upon Churches yet still the Churches refused them and chos● others themselves when they wanted them a Soc. Lib. 2. cap. 6. p. 254 One Emiseus there refused at two several places by the People a Alexandria and Emisa So likewise Socrat. Lib 4. cap. 7. p. 318 319. when one Eunomius wa● sent to Cizicum by a Bishop of Constantinople an● commanded to be placed there by the Emperour yet was he refused and Eunomius went and Live with him that made him Bishop So again Socra● Lib. 7. cap. 12. p. 380. One Salvatus rejecte● by a Church in Constantinople So again at Cizicum where a Bishop at Constantinople appoint Proclus to be their Bishop The Church at Cizicum understanding what was done prevented it an● chose Dalmatius a Religious Man to Govern and Proclus being not admitted there spent hi● time at Constantinople Socrat. Lib. 7. cap. 28 p. 391. and many more Instances of this Nature might be given Yet we find no complaint made thereof as any irregular Act of the People which doubtless would have been had it not been their known right Cyprian agrees to this that if any were intruded upon the People he was taken for a false Bishop no● a true Pastor for which he is quoted by the Magdeburg Divines Cent. 3. cap. 7. col 175 176 Moreover the Emperour Constantine acknowledgeth this right to be Lodged in these particula● Churches See his Epistle to the Church in Antioch where

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

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

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

63 and he there quotes Ephiphanus l. 2. for these words only to the Children of the Holy Ghost all the Scriptures are plain and clear Bishop Nicholson of Gloucester in his aforesaid Book p. 32. from Rom. 12.7 8. saith that those gifts are given to other Christians as well as to Officers and that they ought to use these tallents as well as Officers and there he proves it by other places of Scripture also So that it is plain that the brethren may have the Spirit of God and such gifts of Prophesying as Officers have then surely it 's given to them for use Mr. Stillingfleet in his Book before mentioned p. 249. saith first that it was so in the Church-meetings of the Jews these are his words that any one amongst the Jews who enjoyed any repute for Religion or knowledge of the Law was allowed a free liberty of speaking for the instruction of the People as we see saith he in Christ and his Apostles Act. 13.15 though they were no Officers And secondly he confesseth at large that it was so in the Churches in the primitive times that such did Preach c. The Truth is there is not one president of any credit for some hundred of years of any complaint made against this practice or use as unlawful irregular or as an usurpation of or intrusion upon the Ministers office nor was there any decree in the Church of God in those dayes for the prohibiting of it And it 's very clear by all the places before that every particular Congregation did order every thing about this matter themselves and none else since the Apostles dayes did intermedle with the ordering thereof Now how the prohibiting of the brethrens improving their Tallents in this case robbing of the Churches of that profit Christ intended them by bestowing such gifts will be answered at the last day can hardly be resolved to the Comfort of such who shall be active in it That these Churches or Congregations usually met together for the performance of these and other things when and where they pleased Mr. Vines of the Sacrament p. 194. agrees that these Churches have power so to do and as often as they agreed so to do without any prescribed Rules in the Apostles times for either time or place except on the Lords day and that these Churches practised according to this liberty for some ages we think none can deny since the Scriptures every where clear it where the meeting of Christian Churches is spoken of sometimes in Schools sometimes in Houses c. as the Churches pleased and was most convenient for them and one Church was no rule in this to another nor were any places or times set down as Rules for more than one Congregation to walk by unlesse they did voluntarily approve of what another did and so do the same Thus it was after the Apostles dayes as the Magdeburgh Divines say Cent. 1. l. 2. Cap. 6. Raynolds Conference with Hart c 8. p. 491. Raynolds saith Christians may sing the song of the Lord in all places now no ground unholy every house Sion and every faithfull Company yea every faithfull body a temple to serve God in Col. 492 493. That no certain places or hours were prescribed or enjoyned in the Churches but each Church did herein as was most convenient It 's true we find that after some time They for conveniency of meeting built some places used others formerly built for the commemorations of some Persons or things as Ecclesiastical History testifies And when the Arian Bishops had prevailed with the Emperor to shut up those places from other Christians these met in private places and built them new ones and there met by themselves yet were not these blamed in those days for these meetings though not in their publick places nor any punishment awarded for them No not by these cruel Arian Emperors In those days nothing but the Churches meeting in any place did consecrate that place and Worship was equally accepted in a House as in a publick Temple in one place as in another at one time of the Day as another That in these Congregations Societies or particular Churches and not elsewhere for some ages together from the Apostles downward Offendors scandalous sinners wicked persons c. being members of the Congregations were admonished Publickly and in case of obstinacy or notorious fact Mr. Vines upon the Sacrment p. 166 ●95 say That it was the power of a Church of Christian as such to prevent scandals cast out of the Church by the consent of the whole Congregation whereof he was a member that is The whole Society Ministers and brethren met together for that work And by them again to be received in again upon repentance And that the judgement of all in this Case lay wholly and only in this Church as such and all this by Divine Right The Church of Corinth which was but one Congregation who met in one place toge●●er to partake of Ordinances as before is proved ●ad this power 1 Cor. 5. where the Apostle blames ●he whole Church for not casting out the wicked ●erson ver 2. charging them to meet and doe it 〈◊〉 the name or power of our Lord Jesus ver 4 5. ●nd gave them to know or put them in mind ●hat it was their power and duty to doe it ver ● 2. do not ye judge them that are within saith ●e is it not your duty and power to judge them ●hat are within your Church is it not your practice 〈◊〉 to doe That this authority of theirs in this ●atter carries the force of his argument is plain ●●om his conclusion ver 13. Therefore put away c. he would not have made their bare judgement ●hat such a power resided amongst them or that ●hey practised such a thing his premises for such a ●ositive conclusion had not the right of judging ●nd casting out been in them according to Christs ●hind in that of Matth. 18. Tell the Church c. Bishop Jewel was of the same mind from this Text ●ecause such a Church only who can easily meet 〈◊〉 one place as a Church not the general Church in ●ne sence or another is capable to hear what is told ●hem c. See his words before set down at large ●nd the same Apostle writes to this Church again ●s a Church to receive the same person in again he ●aving manifested great repentance And to this he ●erswades them by several arguments First That the former Censure of many was suf●icient unto him 2ly Lest he should be overwhelmed with sor●ow and Thirdly Because of Satans device and design which was to destroy by that which was appointed ●f God to heal Therefore the Apostle beseecheth them to receive him in again 2 Cor. 2.6 7 8 1● which argues strongly that their power lay in thi● also as in casting him out So he wrote to the Gal●thians to cut off such who troubled them with fals●

his Offence then much more may a whole Society and the Officers of it declare such a one to be avoyded both in Religious and Fami● civil Society which saith he is the formal ●ture of Excommunication Thus Mr. Stilling● Lodgeth this Power in every Society or Chu● joyned together by mutual consent over every 〈◊〉 that consented by the unquestioned practice● the Churches Nature of Societies and the v● Law of Nature To these Churches for the most part the E●stles were directed which the Apostles wrote es●●cially when they wrote to any as a Church as 〈◊〉 the Corinthians Thessalonians c. And w●● they wrote to more than one Congregation tho● in the same Countrey they directed them to 〈◊〉 Churches in the Plural Number as the Epistl● the Galatians So the Epistle to the Churche● Asia otherwise they wrote in general to all 〈◊〉 Saints 2 Cor. 8.19 23. 1 Cor. 16.3 Act. 14.26.27 Act. 15.30 Colos 4.16 17. 1 Thes 5.27 or all in such a Country and not to a● Church as such And to these Churches that 〈◊〉 The whole Body of each of them Officers and P●ple all Church-Affairs were Directed Th● Churches as such sent Messengers c. app●ved of such to be sent to them by their Lette● and as a Church Received Letters 〈◊〉 assembled together to read them to agree 〈◊〉 things that concerned the Church as the Chu● in Antioch Jerusalem and others So after 〈◊〉 Apostles days Ignatius Polycarpus and others w● wrote Epistles to Churches as such directed th● to such particular Churches and to the whole ●dy of them and makes mention of their Minist● in the Body of their Epistles as most of the Ap●stles did in theirs See the Epistles of Polycarp●● and Ignatius at large Yea the Emperors the●selves when they had any thing to write to a● Church as such about any thing that did conce●● them as a Church as in the Matters of election of ●●nisters or restoring them again after banishment ●●ey wrote to the whole people of the Church as ●●seb and Socrat testifie See the Epist record● Euseb of the life of Constantine lib. 3. cap. ● p. 52. 53 Socrat. lib. 2. cap. 2. p. 252. 253. p. 18. p. 268. 269. So that by this we have herein before set forth ●hough but a part of what is Extant to the same ●rpose it may be judged somewhat clear that ●●rticular Churches have this power by Divine ●●ght unlesse it can be proved by better evidences ●hat it is placed by Divine authority elsewhere or ●at this power is given to none at all which we ●●nk none will suppose If therefore any have ●rested this power from these Churches and invest● any other there with and continue the same by ●●ce of Humane Lawes and so hold the People in ●bjection thereunto It will be necessary good ●arrant of Scripture be shewed for it or else it ●ay be said of such as once it was said of the Scribes ●d Pharisees Math. 15.1 2 3 4 5 6. It is ●ritten ye shall do so and so But you say no it ●all be thus and thus as we may there see at large ●d as Christ there concludes against them he ●d In vain do ye worship teaching for Doctrines ●e Commandements of men Or if men should be 〈◊〉 Mr. Stillingfleets mind in the generall That there ●no forme of government of Divine right Or of ●e Bishop of Gloucester his mind in this particular ●hat the Peoples electing power was not a Divine ●●ght Yet let these judge of it so farre as the same ●ersons agree the Contrary in the same Book And ●st Mr. Stillingfleet in p. 199. averrs that all essen●lls of Church Government are contained in Scripture clearly That essentials are such things th● are necessary to the preservation of such a Socie● as the Church From which words of his may 〈◊〉 gathered That he grants here in a few word what he seems to bend his whole discourse again● For whatsoever is clearly contained in Scriptu● is of Divine authority all that is necessary for t● preservation of a Church-Society is therein c●tained therefore Church-Government yea 〈◊〉 very forme of it being necessary to Church p●servation or else there needs no talke about it 〈◊〉 not necessary and contained in the whole of it 〈◊〉 Scripture is certain and of Divine right And y● if men will not believe that this doth follow th● he intends thereby the forme should be include but that he would distinguish here Then let the persons allow but that which Mr. Stillingfl●●● grants afterwards in the same book p. 417. whi● is this That that forme of Church-Governme● which comes nearest to Apostolicall practice is t● best and tends most to the advantage of the pea● and unity of the Church of God That this for● is to be gathered from Scripture and Antiquit● Whence wee inferre if then that be best and m●● for the Churches peace and unity which com● nearest the Apostolick practice c. And this G●vernment and order we have before endeavour● to evince be sufficiently proved to be nearest t● Apostolicall practice and gathered to be so fro● Scripture and Antiquity Then at least it is t● best forme of Government in the Church and m● for the Churches unity and peace And so for t● Bishops mind about Election of Ministers I● men who will be of this Judgment against the D●vine right of the people in this matter also be swa●●ed by him to believe what he saith further about it ●his words were before recited That this was derived upon the people from rules of Christian equity and society and had admirable effects as we have fully set down under that particular head of the Churches power in choosing their own Ministers look over his Words in p. 27. of his Apol. whence in brief may be observed That except any other way of choosing them than by these Congregations as before be derived from the same rules and have the same good effects or it cannot be proved that those rules and effects are equally good with these at least Then it follows that that way of making Ministers by the particular Churches Election is the best and most for the Churches and also for the Ministers advantage The Excellency of those Rules and the Desireableness of those Ends still remaining and the contrary effects from a contrary practice being apparent and the rules whence this latter way came in can hardly be made out to be of equall worth with the rules from whence the former was derived Well then if these premises be true and cannot be disproved by better evidences and authorities We shall offer to consideration these things First Why should any judge evil of those who own and practise according to this Or how in●eed can any convinced of these things joyn ●hemselves to or have to do with any Church or Congregation denying these things or opposing ●hem or giving up this power to others and cast●ng off their duty up on others and

Authority of the Lords ●r his Apostles commands So say we that such ●s vary purposely may expect that God should re●ect them and their Offerings and say to them ●ho hath required this at your hands The Pro●het Isaiah Chap. 24. ver 5. tells us the sad ef●ects of such things The Earth saith he is de●led under the Inhabitants thereof because they ●ransgressed the Laws changed the Ordinances c. ●ishop Jewel in his Reply to Harding p. 111. Quotes Cyprian for these words which were be●ore cited That if any of my Predecessors have not ●ept the thing the Lord hath taught us he for his ●mplicity may be pardoned but if we wilfully Of●end there is no pardon for us who are already ●arned and instructed of the Lord. Yea further ●e say all men are to be excused though they pon●er well and do not hastily embrace these things thus ●ltered or added till they are well tryed by the Rule 〈◊〉 the same Bishop Carleton in the same Book in his Epistle to the Reader said Because Seduce● pretend so much to love Souls and glory so much 〈◊〉 the Name of the Church he should be careful to t● the Spirits of such men that speak in them fo● saith he it is a great fault to believe any thing wit●out tryal Again Trust neither us nor them un● you have tryed try before you trust And he the● quotes Chrysostome for these words to his Hearer● That they should be more careful in trying Doctri● which are delivered to them than in telling of M●ney Again That the Rule we walk by must 〈◊〉 known and certain if not known no Rule to 〈◊〉 if not certain no Rule at all And this also sai● he Cardinal Bellarmin agrees And Bishop N●cholson of Gloucester in his afore-said Book 〈◊〉 67. adviseth such who would be satisfied abo● Church-Government to search it to the depth an● stay till he hath consulted the Ancients c. an● p. 41. tells us That it will not be enough for us 〈◊〉 answer that we have followed the Judgment 〈◊〉 this or that Church but upon what certain ground● we have followed it That the ground of Consc●ence is Science which also saith he flows fro● certain prime immediate known Principles n●● from probable or conjectural From all whic● sayings of the Bishop it 's clear That there is 〈◊〉 necessity of trying things e're we practice therefore not hastily to embrace things of this Nature And the rather too because some things may be s●● up like to Gods Ordinances and yet not truly such Thus was Jeroboam's Feast he Instituted 1 King 12.32 33. The Text saith It was like to tha● which was Observed in Judea but it was not th● same for he had forged it in his own heart An● in such cases men may the easier be deceived An● ●e Apostle Titus 1.13 14. forbids us to give ●y heed to Jewish Fables and Commandments of ●en who turned from the Truth therefore try● of those things which are offered to our practice 〈◊〉 the Matters of God is necessary e're we med●e That we may discern whether God hath com●anded them or whether they are not Jewish Fa●es or at best but the Commandments of Men ●rned from the Truth Nay further Christians ●e not to busie themselves in enquiring into any ●her way or manner of Worship than what God ●th prescribed Israel when they were a Church as charged Deut. 12.30 31 32. not to enquire ●ying how did those Nations Worship their God ●st they should be ensnared But God gave them ●●press Commandment in these words That whatever thing I Command you observe to do it thou ●alt not add thereto nor diminish from it Thus ●od held them to the Rules he had prescribed them 〈◊〉 the Matter and Manner of his Worship And 〈◊〉 well knowing how apt those his own People ●ere to fall in with another way of Worshipping ●●n that which he prescribed and that they were ●●e to be taken with the general way of Worship ●ed in most Nations as afterwards they were for ●e Civil Government as other Nations although ●od had appointed it otherwise at that time cau●ns them before hand not so much as to enquire ●er another way but cleave to that which he had ●dered them How cautious then should Christians be of sud●n Medling with any thing in Divine Worship and ●urch affaires till it be fully clear to them that ●ery part therein with which they have to do be ●ods Commandment and agreeing to his mind and not the way only of the generality of Worshippers and Customes of the Nations and those tha● went before them And let all this therefore perswade men wh● would have these cautious ones punished for the● practices wherein they walk by the Rules of God Word and primitive example as before and al● for their Non-conformity and forbearing to su●scribe to another way though they are not pe●swaded or convinced by Gods Word and such T●stimonies as are produced that this other way 〈◊〉 of God or that God will own and bless them i● it to hear them speak further for themselves i● the words of the Godly Presbyterian Ministers i● their Petition for Peace and amending the Liturg● p. 5 6. 18. They are these Suffer them w●● desire nothing but to Worship God according to 〈◊〉 Will as near as we can God say they is Jealo●● in the Matters of his Worship And for their L●berty in this they offer these Reasons First Because they dare not consent to that whic● they Judge to be Vsurpation of Christs King● Power Secondly Because They dare not be guilty of A●dition to or diminishing from his Worship or doing 〈◊〉 by any other Law than that by which they must 〈◊〉 judged Suppose they mistake yet it is commend●ble say they that they are fearful to displease Go● and dare not do that which they judge to be sin ●gainst God Should not the Love of Christ put 〈◊〉 upon tendring of such as are tender of Gods H●nour For he say they that shall do that to plea● Men or escape Sufferings which he thinks is s●● no doubt deserveth the wrath of God And 〈◊〉 say they should be loth to drive Men upon si● though we know their own infirmities to be the occasion It is Gods prerogative to search the heart Math. 7.1.2 and these are ready to appeal to God that what they do is only because they would not sin And if others say they shall step into Gods Throne and say it is not for fear of sinning not Conscience but Obstinacy all humane converse say they upon these Terms will be overthrown And as in their Book of proceedings upon the Commission with the Bishops p. 11. It will not justifie us in the day of Judgment if we sin to say that our Superiors Commanded us Fourthly That also it may be granted surely that no man may rationally be blamed much lesse punished for not obeying the Lawes of any persons as a Church who assume to