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. Hoâ—keâ— 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
of the Churches were chosen by the Churches or else how in any tolerable sense can they be said to be the Church in either of the two first Descriptions And then surely it will follow That all the Power that by the Scripture is placed in the Church of God as such as to the Execution thereof is derived upon the particular Churches Societies or Congregations for the management of Church-matters within themselves as to Meeting the Ordering of Circumstances of Worship casting out of Offenders choosing Officers Ordering things indifferent c. according to the Laws of Christ given us in Precept or Example of Scripture and practice of purest times and the determination of these things is given to each Church the same Power by the same Rule The Magdeburg Divines Singulae Ecclesiae parem habebant c. Cent. 2. Cap. 7. Col. 134 135. Says That every Church hath a like Power of Teaching Gods Word Administring Sacraments Excommunicating and absolving Sinners of calling and choosing her Ministers and for just cause again to depose them to Exercise the Ceremonies received from the Apostles and also for the cause of Edification appoint New ones this they prove by many Authors And Bishop Jewel in his Epistle to the Council of Trent agrees to this in these words We know saith he there that the Spirit of God is not tyed to places nor to numbers of Men tell it to the Church saith Christ not to the whole Church spread over the whole Earth saith the Bishop but to a particular Church which may easily meet in one place Wheresoever saith Christ two or three are gathered together in my Name Mr. Vines upon the Sacrament p. 166. agrees this there I am in the midst of them When Paul saith the Bishop would Reform the Church of Corinth and the Galatians he did not command them to expect a general Council but only wrote to them That what error soever or Vice was amongst them themselves should presently cut it off Hist Concil Trident. p. 860. English Translation And in the same Council it was alledged against Episcopal Assemblies Naz. ad Procop. Epist 42. out of Gregory Nazianz. That Contention hath been always increased by Episcopal Assemblies The same Hist Lib. 7. p. 706. That these particular Churches or Societies were made up of Professing Believers Voluntarily joyning themselves together and that it was each Believers Liberty to joyn himself to what Society Church or Number of Christians he pleased or was most convenient for him And that it was the Churches power to admit such who desired so to joyn unto them And that this Liberty continued to particular Churches and Christians many hundred years See Justice Hubbard in the Case between Colt and the Bish of Coventry and Litchfield we think none can deny if they do let them shew a President Authoritative against it Thus it was in the beginning The Disciples were all together in Solomons Porch and of the rest durst no man to joyn himself to them but the People magnified them Acts 5.12 13. So Acts 9.26 Saul assayed to joyn himself with the Church in Jerusalem who being satisfied about him received him Nothing of any Law of God or the Church in those days nor in some Ages after to confine Men to joyn themselves to or continue with this or that particular Church or Society or to this or that Church so and so formed and Governed No nor can we find any such Law made by any of the first Christian Emperors but still left free It was thus alledged at the Council of Trent That the Division of Parishes was first made by the People when a certain number of Inhabitants having received the Faith built a Temple for the Exercise of their Religion hired a Priest and did constitute a Church which by the Neighbours was called a Parish and when the Numbers were increased if one Church and Priest were not sufficient those who were most remote did build a Church beside and fit themselves better Hist Conc. Trident. Lib. 6. p. 498. And Mr. Stillingfleet in his Irenicum affirms That Men are not bound by the Law of Nature to associate themselves with any but whom they shall think fit And that every one entring into a Society should consent and submit unto the Rules of it which saith he at mens first entring into the Society of a Church was requisite to be done by the express and explicite consent of the parties themselves being capable c. And for Children he saith That it is highly rational that when they come to Age they should explicitly declare their own voluntary consent to submit to the Laws of Christ and conform themselves to the Profession of Christianity which saith he might be a probable way and certainly most agreeable both to Reason and Scripture to advance the Credit of Christianity once more in the World c. That one great cause of the flourishing of Religion in the Primitive times was certainly the strictness used by them in their admission of Members into their Church-Societies These are Mr. Stillingfleets own words see them in p. 132. 134. And as to the Churches admittance of Members and of such as joyn themselves the same Stillingfleet saith in the same Book p. 134 135. That none were admitted but such into whose Lives and Carriages they had enquired to discern their seriousness in their professions of Christianity and find true Repentance and Reformation of Life a profession of Faith and answerable Life to the Gospel without which it was not Lawful to admit them and this he proves there by Origen Justin Martyr c. And as to an explicit Covenant by such he saith That if by an Explicit Covenant be meant a real consideration between those who joyn themselves together in Gospel-Ordinances in Order to their being a Church he koweth none will question it that knoweth what it is that maketh a Society to be so which is such a real consideration with one another Again That though every Christian be bound to joyn with some Society or Church yet not being determined by Scripture to what particular Church they should joyn therefore saith he for Christians better understanding what their mutual Duty is one to another who is their Pastor to whom they owe the Relation of Members That there should be some significant Declaration either by their Words or Actions of their willingness to joyn with such a particular Society in Gospel-Ordinances Mr. Vines upon the Sacrament p. 322 323 324. This he grants to be necessary too And further That when Churches are over-run with Looseness Ignorance and Prophaneness this is useful saith he if not necessary Yea that at all times it seems the most likely way to advance the Practice Power and Purity of Religion See it more at large p. 138. 140. If it be Objected That though the Law of God or Nature hath not yet that there are Laws of Men that do determine the
6. col 114. 115. And they also say that Nicephorus and Clement write that they haâ— 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 thâ— Scriptures as they could and he that was chief oâ— did preside prayed and gave thanks as he was ablâ— and so other things as above And to this Tertâ— 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 Wâ— prayed a Prayer conceived and produced c aâ— it was decreed at the Councel of Carthage agaiâ— 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 â—ntermedle with these matters but in their own Churches nor did these Churches themselves ever â—dd any thing to their worship or prescribe any â—orms of prayer or rules of worship to which they â—ecessarily bound themselves till this policy enteâ—ed about the Arians which never had any successe â—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 tallenâ— also in an orderly manner as the Apostles directed the use of extraordinary gifts amongst the Corinthians for the Churches good as believers oâ— 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 wheâ— as tongues were not given for that end but for a sigâ— 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.
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 â—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 togeâ—â—er to partake of Ordinances as before is proved â—ad this power 1 Cor. 5. where the Apostle blames â—he whole Church for not casting out the wicked â—erson ver 2. charging them to meet and doe it 〈◊〉 the name or power of our Lord Jesus ver 4 5. â—nd gave them to know or put them in mind â—hat it was their power and duty to doe it ver â— 2. do not ye judge them that are within saith â—e is it not your duty and power to judge them â—hat are within your Church is it not your practice 〈◊〉 to doe That this authority of theirs in this â—atter carries the force of his argument is plain â—â—om his conclusion ver 13. Therefore put away c. he would not have made their bare judgement â—hat such a power resided amongst them or that â—hey practised such a thing his premises for such a â—ositive conclusion had not the right of judging â—nd casting out been in them according to Christs â—hind in that of Matth. 18. Tell the Church c. Bishop Jewel was of the same mind from this Text â—ecause such a Church only who can easily meet 〈◊〉 one place as a Church not the general Church in â—ne sence or another is capable to hear what is told â—hem c. See his words before set down at large â—nd the same Apostle writes to this Church again â—s a Church to receive the same person in again he â—aving manifested great repentance And to this he â—erswades them by several arguments First That the former Censure of many was sufâ—icient unto him 2ly Lest he should be overwhelmed with sorâ—ow and Thirdly Because of Satans device and design which was to destroy by that which was appointed â—f God to heal Therefore the Apostle beseecheth them to receive him in again 2 Cor. 2.6 7 8 1â— which argues strongly that their power lay in thiâ— also as in casting him out So he wrote to the Galâ—thians to cut off such who troubled them with falsâ—
He in the same Book called a Directiâ— to know the true Church p. 23. 24. 36. 37. â—â— 39. 44. 46. 47. 53. See tâ—â— Conference between Raynolds and Hart c. 2. p. 45 46. there affirms and proves 〈◊〉 many Fathers that the Scripture is the judge of â—ntroversies that we must not take what the â—urch teacheth without limitation For saith 〈◊〉 she hath a Rule to teach by the Scriptures and 〈◊〉 long as she teacheth by this she is to be heard That is a manifest sliding from the true Faith and an â—ident sign of Pride to reject any thing that is writâ— or to bring in any thing which is not written â—at we should not regard this or that mans sayings 〈◊〉 seek all these things out of Scriptures Optatus l. 5. contra Parmenian Donat. Cited by Raynolds in the same Conference p. 402. from â—ich we must in nothing depart And of the Paâ—sts he saith That they presume that they deal â—th simple men who may not examine their Doâ—ines and therefore he adviseth us lest we should 〈◊〉 deceived to look to our Rule which is the Scripâ—re Now from all this we have transcribed we may conclude this Objection to be fully answereâ— and the Matter undenyable That other Membeâ— of the Church besides Learned Doctors skilled 〈◊〉 the Tongues and Governors of the Churches maâ— understand the Scriptures by the help of the Spiâ— of God That they ought to read them aâ— search them for this end That God will give 〈◊〉 them his Spirit to open their Understandings aâ— sometimes more to those than to the Learned Dâ—ctors That Learning and Worldly Wisdom caâ—not unfold Scripture without the Spirit of Goâ— That it is no safe way to follow our Fathers stepâ— no nor the Rules of Councels nor Churches aâ— further than they follow the Scriptures That it 〈◊〉 safe in times of dissention in Judgment to make 〈◊〉 the Scriptures That the Scripture is the Judge 〈◊〉 Controversies Now we know it is in vain fâ— unlearned men to read and impossible to search tâ— Scriptures or try Doctrines by them if Mâ— learned in the Tongues cannot reach to understaâ— them or may not conceive of the sence of theâ— and give their Judgment of them as their owâ— Rule for their own Practices And surely it is nâ— ground enough for any Man to believe that such thing is the truth and to expect Gods Blessing 〈◊〉 the Practice of it See Mr. Hildershams to this Lecture 59. on Joh. 4. Lect. 8. on Joh. 4. Mr. Gee in his Exposition of Rom. 18. barely upon this That Learâ—ed Men Nay though very Godly Men have 〈◊〉 Interpreted such a Scripture or was of such an â—pinion about it or that the Learned Godly Meâ— who went before us did practice thus unless 〈◊〉 so he himself be by their Demonstrations and Râ—â—sons clearly satisfied in his own mind that the Opinion and Practice therein is really the veâ— Truth If these things be full to answer such an Objectioâ— â—t by Mr. Harding against the Protestants why â—t as full and suitable every way to confirm the â—swer here Offered by Protestants to the self-same â—bjection made against them by their Fellow-Breâ—en If it shall be Objected further That many â—stimonies for the proving of the Premises from â—ence these conclusions are drawn are not Scripâ—es but Traditions To this Answer may be â—de First That those Examples and Evidences conâ— with the Scriptures and therefore the â—ore heed to be given to them especially consideâ—â—â—g that these are only Matters of Practice geneâ—â—ly owned and not contended against in those â—ys and also considering how some of these Teâ—â—monies have remained so many hundred years unâ—literated against all the Endeavours of Rome and â—ers whose Interest and Practice these things opâ—se and who have for their Interest sake corrupâ— most of the Fathers and Councels to make â—â—m speak as they would Secondly That they are the sayings and consent Antient and Modern Writers and Men of difâ—â—â—ent Judgments in other things yet all accord in â—s as the Practice in those days in these things 〈◊〉 that it was by Divine Right which may add â—he weight to them But Thirdly No more will be demanded That these â—stimonies should speak for the Matter in hand â—n the Adversaries cause these and the like Auâ—rities to testifie against them Surely it will be â—nted that they are as forcible and may as ratioâ—â—ly be used where it makes for as where it makes â—â—ainst any position We are to keep the Ordinances and Order one delivered in the Church as they were delivered bâ— the Apostles and according to which the Church of God in the Primitive times did walk Be ye fâ—â—lowers of me saith the Apostle Keep the Ordinaâ—ces or Traditions as I have delivered theâ— unto you 1 Cor. 11.1 2. Therefore did he whâ— the Corinthians there had erred about the Lorâ— Supper send them again to the first Institution 〈◊〉 regulate themselves by after he had told them their disorder said I have received of the Loâ— that which I delivered unto you That the Loâ— Jesus the same Night c. and so repeats agaâ— the whole Institution in the same Chapter ver 2â— 24 25 26. forms nothing anew but repeats whâ— he himself received of the Lord both for Matâ— and Form Thirdly Doubtless such who fear the medliâ— with any other manner of Churches Ministers Oâ—dinances or other manner of Ministration so 〈◊〉 to joyn with them or partake in them are to commended if they are confirmed by these Eâ—dences in the truth of the Premises For the Scrâ—ture tells us we may not add to or diminish frâ— the Rule the Lord hath set us but Obey that every thing Deut. 4.2 especially since the doâ— of any thing in God's Worship not commanded Hooper Epist to King Edw. so dangerous What became of Nadab and Aâ—hu for their doing that which was not command though not forbidden in any express words 〈◊〉 there could be no warrant in God's Law Lev. 〈◊〉 1 2 3. God also complains of such Jer. 7 â— for building High-Places which he command not Therefore God did not only direct and coâ—mand about the Tabernacle and Temple and evâ— â—art thereof but also every Tittle of the Worship â—erein and the manner and Circumstances thereâ—bout And God takes it ill as an intrusion upon â—s prerogative Royal See Bishop Andrews upon the second commandment when Men shall presume 〈◊〉 do any thing in his Worship as a part thereof â—hich he commanded not or walk therein by any â—ther Rule than what he hath prescribed for no â—an was permitted to vary by adding or diminiâ—ing Mr. Stillingfleet in his Irenicum p. 6. saith â—hat whatsoever is looked upon as a part of Worâ—ip if not commanded of God it is no way acâ—eptable of God therefore unlawful Mat. 15.9 â—nd saith That Tertul. de Orat. Cap. 12. rejects â—l those things as superfluous and superstitious which are done without the
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 â—ecome a Member thereof or of such who know â—hat it is to have Communion in Christian Societies â—s such We Answer First That there were no such Laws â—ade by the first Christian Emperors against Chriâ—tian Liberty in this case Secondly If any were made since it is reasonaâ—le to enquire how such who made those Laws â—ad this Authority derived upon them from God in â—uch cases If it cannot be shewed as we think it â—annot be then the Freedom continues still to Chriâ—tians It is wonderful that Men yea Christians should â—hink it most just to preserve Mens Liberty of Livâ—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 Liberâ—y in this case as if Soul-health Liberty Comâ—ort and Profit is not to be preserved above that of the Body Especially since the Law of Nature â—nd the Law of God hath left it free Thirdly That Law which makes all Persons inâ—efinitely Living or that shall Live in such a Preâ—inct to be a Church and Members one of another â—n a particular Society and puts them under a neâ—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 Felâ—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 noâ— 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 Anâ— 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 choosâ— their Deacons and were Judges of their Qualifications The Apostles told them what the Deaconâ— 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 â—ccounted it as their Right without any controll as â—or instance in Euseb Eccl. Hist Lib. 3. Cap. â— 1. p. 44. It is said that after the death of James â—he Apostles and Disciples of our Lord gathered â—hemselves together to consult who should succeed â—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 tâ— Depose Ministers and thrust in others upon Churches yet still the Churches refused them and chosâ— 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 waâ— sent to Cizicum by a Bishop of Constantinople anâ— 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 Socraâ— Lib. 7. cap. 12. p. 380. One Salvatus rejecteâ— 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 anâ— chose Dalmatius a Religious Man to Govern and Proclus being not admitted there spent hiâ— 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 noâ— 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 particulaâ— Churches See his Epistle to the Church in Antioch where
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
doctrine And we find the seven Churches in Asâ—â— acting thus and not one blamed for the neglect 〈◊〉 another in this matter nor one commended for thâ— good in another but each Church for it self Pergâ—mus blamed for having such amongst them that heâ— the doctrine of Balaam Thyatira for suffering thâ— woman Jezebel to teach and seduce c. The Churcâ— of Ephesus commended for trying the false Apâ—stles Magdib Cent 1. l. 2. cap 7. Col. 522. Rev. 2.2.14 15 20. which clearly sheweâ— that these Churches had no dependency one of anâ—ther but each had power both to try false teacher and to have cast them out not to have suffered theâ— amongst them and the not doing it or the dâ—ing of it accordingly is taken notice of by thâ— Lord Jesus Christ as a neglect or a work of eaâ—â— Church as particularly and alone concerned and 〈◊〉 the whole body of each Church as is evident 〈◊〉 those places and these words there used in thâ— close of what was written to each Church Heâ— what the Spirit saith to the Churches not to thâ— Officers or particular Persons offending or Bishop but the whole and they blamed for suffering suâ—â— Persons amongst them That those Churches weâ— but particular Societies or single Congregationâ— and the things spoken are spoken to the whole bodâ— of each Church Ambrosius Ausbertius Perkinâ— and Brightman affirm And also Dr. Tulke Tydal and the Old Translators call them seven Coâ—gregations Ephesus one and that said to be bâ— one Flock Acts 20. For at this time were mâ—titudes of Jews and Heathens in this City Yeâ— â—en Polycarp their Bishop was called out to suffer â—â—re were but few Christians in that City as Euâ—ius History tells us The Presbyterian Divines â—ree this See Smect p. 40 41 43. Tertul. also tells us That in these Congregatiâ—s these things were done In these Assemblies â—â—ith he we make Exhortations and Threatnings 〈◊〉 Divine Censures that banisheth Sinners and exâ—deth them from our Communion We Judge â—â—m saith he with very great Circumspection â—cause we know that God is in the midst of us â—d knows what we do Apol. Cap. 39. p. 137. 〈◊〉 this the Magdeburg Century Writers fully â—ree And also sets forth the manner how the Conâ—egations did it Cent. 1. Lib. 1. Cap. 4. col 158. â—b 2. Cap. 4. Col. 358 359. Cap. 6. Col. 498. â—â—d again they prove this from Augustine Cent. â— Cap. 4. Col. 380 381 382 383 384. And â—ain they say from Ambrose ad Valentinianum â—peratorem That those Churches had this Powâ— and none else and this ought to be done openly the Congregation the People being present Cent. â— cap. 7. col 500 501. And that in the Epistle the Roman Presbyters to Cyprian it is affirmed at the Presbyters Deacons and Lay-People â—re wont to be together in Councel and to speak â—d confer their own sence and mind in these things those days Cent. 3. cap. 7. col 176.152 153. â—â—d that Cyprian himself saith That as the Peoâ—e and whole Church hath Power to choose their â—â—n Ministers So if the Bishops did fall into Heâ—ie they were deposed by the Clergy and Peoâ—e and they appoint another And that it was â—t Lawful for the Bishop to do any thing herein â—thout the Peoples Councels Cent. 3. cap. 7. col 173 174 175 176. And again they say that Origen did rebuke the Pride of some Priests those days who did despise the Counsels of tâ— Inferior Priests and Lay-Men Cent. 3. cap. 7. câ— 151 152 153. Many more Testimonies might 〈◊〉 offered for the proof hereof in those days noâ— denying it or practising otherwise for many Agâ— And Mr. Stillingfleet Mr. Vines upon the Sacrament P. 129 173 194 195 196. agrees all this fâ—lly And also saith That God gave this great Charter to the Church not the Emperor and that God gave it to them as a Church in the same Irenicum p. 4â— saith as to a Power arising from mutual compaâ— and consent of Parties he acknowledgeth a Powâ— to bind all included under that Compact Not 〈◊〉 virtue of any supreme binding Power in them bâ— from the free consent of the Parties submitting saiâ— he which he saith there is most agreeable to thâ— Nature of Church-Power being not Coersive bâ— Directive and then he avers That such was tâ— Confederate Discipline of the Primitive Church bâ—fore they had any Christian Magistrate From whicâ— words of his may be gathered That there was 〈◊〉 Agreement amongst Christians of each Society 〈◊〉 Congregation to submit to the Laws of Christ fâ—â— he saith none can be bound but those that consenâ— and it canno tbe supposed that such a confederatioâ— or Agreement can be well made amongst more thaâ— can conveniently meet in one place as a Churcâ— that all are bound who do thus Confederate or joy themselves together in a Society and that this Society and Church by virtue of this Confederatioâ— as a Church hath Power in this case to deal wiâ—â— as many as do come amongst them and consenâ— Especially since he hath in the same Book p. 13â— agreed that a real confederation ought to be bâ—tween those who joyn themselvas together in Goâ—pel-Ordinances in Order to their being a Church and saith that none will deny this who know what it is that makes a Society to be so which is â—â—ch a real confederation with one another And â—â—terwards p. 148 149. to the matters in hand more â—xpresly he saith these things That the Jews being â—â—e Church of God secluded Men from their Soâ—eties which saith he may be looked upon not 〈◊〉 a civil but a Sacred Action and that they had â—â—is Power of Excommunication and for the Chriâ—â—ian Church he saith the practice of Discipline â—pon Offenders was never questioned c. That â—ence saith he we gather in that it hath been the â—ractice of Societies constituted for the Worship â—f God to call Offenders to an account for their Ofâ—ences and if upon Examination they are found â—uilty to exclude them their Societies and that it 〈◊〉 the dictate of the Law of Nature That every Offender against the Laws of a Societie must give â—n account of his actions to the Rulers of the Soâ—iety and submit to the censures inflicted on him â—rom all which sayings of his this will follow That every particular Church or Society joyning â—ogether by a Confederation amongst themselves â—ave this Power within themselves to call Offenders â—o an account and to seclude them their Society if â—here be just cause found Yet take one place more â—f him and then we shall leave this as undenyable it is in p. 228 229. where he saith It must in reaâ—on be supposed that all Matters of the Nature of â—candal to the Church must be decided there Mat. â—8 And there he Argues the Lawfulness of Exâ—ommunication in Christian Churches and adds â—his For if every Person saith he might withâ—raw from the Society of such a one as continued â—efractory in
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 Famiâ— civil Society which saith he is the formal â—ture of Excommunication Thus Mr. Stillingâ— Lodgeth this Power in every Society or Chuâ— joyned together by mutual consent over every 〈◊〉 that consented by the unquestioned practiceâ— the Churches Nature of Societies and the vâ— Law of Nature To these Churches for the most part the Eâ—stles were directed which the Apostles wrote esâ—â—cially when they wrote to any as a Church as 〈◊〉 the Corinthians Thessalonians c. And wâ—â— they wrote to more than one Congregation thoâ— in the same Countrey they directed them to 〈◊〉 Churches in the Plural Number as the Epistlâ— the Galatians So the Epistle to the Churcheâ— 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 aâ— Church as such And to these Churches that 〈◊〉 The whole Body of each of them Officers and Pâ—ple all Church-Affairs were Directed Thâ— Churches as such sent Messengers c. appâ—ved of such to be sent to them by their Letteâ— and as a Church Received Letters 〈◊〉 assembled together to read them to agree 〈◊〉 things that concerned the Church as the Chuâ— in Antioch Jerusalem and others So after 〈◊〉 Apostles days Ignatius Polycarpus and others wâ— wrote Epistles to Churches as such directed thâ— to such particular Churches and to the whole â—dy of them and makes mention of their Ministâ— in the Body of their Epistles as most of the Apâ—stles did in theirs See the Epistles of Polycarpâ—â— and Ignatius at large Yea the Emperors theâ—selves when they had any thing to write to aâ— Church as such about any thing that did conceâ—â— them as a Church as in the Matters of election of â—â—nisters or restoring them again after banishment â—â—ey wrote to the whole people of the Church as â—â—seb and Socrat testifie See the Epist recordâ— Euseb of the life of Constantine lib. 3. cap. â— 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 â—hough but a part of what is Extant to the same â—rpose it may be judged somewhat clear that â—â—rticular Churches have this power by Divine â—â—ght unlesse it can be proved by better evidences â—hat it is placed by Divine authority elsewhere or â—at this power is given to none at all which we â—â—nk none will suppose If therefore any have â—rested this power from these Churches and investâ— any other there with and continue the same by â—â—ce of Humane Lawes and so hold the People in â—bjection thereunto It will be necessary good â—arrant of Scripture be shewed for it or else it â—ay be said of such as once it was said of the Scribes â—d Pharisees Math. 15.1 2 3 4 5 6. It is â—ritten ye shall do so and so But you say no it â—all be thus and thus as we may there see at large â—d as Christ there concludes against them he â—d In vain do ye worship teaching for Doctrines â—e Commandements of men Or if men should be 〈◊〉 Mr. Stillingfleets mind in the generall That there â—no forme of government of Divine right Or of â—e Bishop of Gloucester his mind in this particular â—hat the Peoples electing power was not a Divine â—â—ght Yet let these judge of it so farre as the same â—ersons agree the Contrary in the same Book And â—st Mr. Stillingfleet in p. 199. averrs that all essenâ—lls of Church Government are contained in Scripture clearly That essentials are such things thâ— are necessary to the preservation of such a Socieâ— 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 againâ— For whatsoever is clearly contained in Scriptuâ— is of Divine authority all that is necessary for tâ— preservation of a Church-Society is therein câ—tained therefore Church-Government yea 〈◊〉 very forme of it being necessary to Church pâ—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 yâ— if men will not believe that this doth follow thâ— he intends thereby the forme should be include but that he would distinguish here Then let the persons allow but that which Mr. Stillingflâ—â—â— grants afterwards in the same book p. 417. whiâ— is this That that forme of Church-Governmeâ— which comes nearest to Apostolicall practice is tâ— best and tends most to the advantage of the peaâ— and unity of the Church of God That this forâ— is to be gathered from Scripture and Antiquitâ— Whence wee inferre if then that be best and mâ—â— for the Churches peace and unity which comâ— nearest the Apostolick practice c. And this Gâ—vernment and order we have before endeavourâ— to evince be sufficiently proved to be nearest tâ— Apostolicall practice and gathered to be so froâ— Scripture and Antiquity Then at least it is tâ— best forme of Government in the Church and mâ— for the Churches unity and peace And so for tâ— Bishops mind about Election of Ministers Iâ— men who will be of this Judgment against the Dâ—vine right of the people in this matter also be swaâ—â—ed by him to believe what he saith further about it â—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 inâ—eed can any convinced of these things joyn â—hemselves to or have to do with any Church or Congregation denying these things or opposing â—hem or giving up this power to others and castâ—ng off their duty up on others and
whose Ministers â—re made after another manner and imposed upon â—hem Or how can any such convinced Ones have â—o do in Congregations and Ordinances otherwise Ordered and Acting then according to this rule in faith to expect Gods presence and blessing in it how can any knowing these things without renouncing Christ as Lord and Lawgiver in his church own and subscribe to the exercise of this power by others then these Churches much more how can any so convinced enforce others to give subjection to any Usurping this power without sin against Christ Whatsoever is not of Faith is sin so that if we are found in the practice of any thing in these matters not commanded at all or of any thing commanded in other manner then is prescribed by the Law of Christ we cannot groundedly believe for a blessing there Mr. Hooler Eccles Polity in the Preface having no promise for it Nay it is sin if we do but doubt it Rom. 14.22.23 Therefore every one ought to be at liberty till he be convinced and fully perswaded in his own mind er'e he meddle with these things Secondly Surely this then justifies and commends such who being fully perswaded of the truth of the premises do endeavour to regulate their practices in all Church affairs by these rules for the Scripture saith as we have received how ought to walk and to please God so should we abound c. 1 Thes 4.1 and as Tymothy was charged to continue in the things he had learned and had been assured of knowing of whom he had learned them and that from a Child he had known the Holy Scriptures 2 Tim. 3.14 15. So are Saints in general commanded to stand fast and hold the Traditions which they have been taught by word or Epistle 2 Thess 2.15 especially when they have by reading and searching the Scriptures like the Noble Beraeans Act. 17. proved these things to be so and find that the primitive Gospel Churches practised according to this and so trying all things hold fast that which is good and stand fast in the liberty Christ hath left them for in so doing they are lesse like to erre Mark 12.24 do ye not therefore erre not knowing the Scriptures c. And if these have their foundation for their practices here they may boldly say with Paul Act. 24. after the way they call Heresie so worthy I c. believing all things that are written c. Bishop Jewel in his reply to Harding p. 111. alleadgeth these words out of Cyprian lib. 2. Epist 3. speaking of Bishops If any of my Predecessors have not followed or kept that thing which the Lord by his Example and Commandement hath Taught us he for his simplicity may be pardoned but if we wilfully offend there is no pardon for us who are already warned and instructed of the Lord Again that after God hath once opened his truth to us if then we shall continue in error c. And again in p. 144. he quotes Cyprian ad Caecil lib. 2. Epist 3. for these words It behoveth the Religion we professe and our reverence towards God and â—he very place and Office of our Priesthood to keep â—he Truths of the Lords tradition and by the Lords â—dvertisements to correct that thing that by certain â—ath been amisse that when he comes in his Glory â—nd Majesty he may find us to hold what he warnâ—d to keep that he taught us to do that he did All which words of his presseth an exact keeping to â—he Rules left us when we know them But if it shall be objected that the people of the Churches are unlearned and cannot understand â—criptures and thence 't is they mistake and wrest â—criptures that it is for learned Men who understand Tongues c. to give the meaning of Scriptures and that others ought to submit to their judgments herein and to practise as the learned Fathers and Doctors of the Church have done before us See Helis Serm. of the abuse of Difficult places of of Scripture Matth. 1â— 10.11 For Answer hereto briefly First The Apostle by the term unlearned intends not unskilful in Tongues nor in humane learning but unskilful in the Spiritual meaning of the Holy Ghost in the Scripture We know the Gospel is hid to some to them that are lost c. though otherwise never so learned wise or great and to others it is given to know Secondly That in this sence the Scripture is not understood by the help of the greatest Art Skil of Tongues nor the largest humane Wisdome of any this can only reach the letter but by the help of the Spirit of God 1 Cor. 2.14 The things of God are foolishness to the Natural man nor can he know them because they are spiritually understood oâ— discerned Now surely none will deny but that 〈◊〉 man may be very learned and wise in humane things See the Conference between Raynolds and Hart c. 2. p. 58. cap. 6. p. 2â—7 and have great skill in Tongues and yeâ— be but a natural man still that is not having the Spirit of God by whom spiritual things are openeâ— to us where is the Wise where is the Scribe wherâ— is the Disputer of this world and God chose thâ— foolish things of this world to confound the wise c. that no flesh should Glory in his presence Matth. 12.7 c. 13.10 11.12 Luk. 19.41 42. Joh. 3.10 Act. 13.17 27. Act. 26.9 aâ— is abundantly clear in 1 Cor. 1.18 19 20.27 28 29. And this was apparent amongst the Jewâ— their most learned men Scribes and Pharisees chief Priest c. with all their learning and pretence to greater knowledge than the rest of thâ— Jews could not find out the meaning of the Prophets concerning Christ but Crucified Him and Christ said of them that they were the blind leading the blind and that they were therefore blind because they thought they did see above others although these were as confident that they were the only knowing men as the learned Doctors and Rulers of Churches of latter ages have been of themselves And the contrary on the other hand â—o 9.39 Bish Jewel's Reply to Harding p. 533. 526 Luk. 24.44 45. John 8.12 31. Joh. 6.14 Eph. 1.17 13. 1â— Epist Joh. 2.27 we see men of no knowledge in Tongues c. nor much worldly Wisdom when Christ by his Spirit had opened their understanding they then understood the Scriptures And for this end amongst others was the Holy Ghost promised to the followers of Christ he himself said that such as believed should not sit in darkness but have the light of life that his Spirit should take of his and shew it to them And the Apostle saith the anointing which they should receive should teach them c. Thirdly That this Spirit of God is neither promised nor given to the learned Doctors able Schoolmen or Governours of Churches only but is promised to all believers in general and so bestowed upon all
matter of no small difficulty for either Magistrates or Governours of Churches or both together to determine what things are so indifferent in their own Nature about the worship of God and as to their use and practice that they must needs be so accounted by all the members of the Churches there Hookers Eccles Polity in the Preface For this is Necessary in this Case Christs Law Rom. 14. being clear in this That if any absolutely indifferent thing used or imposed be really an offence to weak Christians that is when such weak ones do upon serious thoughts judge the things themselves in their own nature not indifferent or else as they are used and circumstantiated but sinfull or suspitious in this case they may not be used by other Christians much lesse imposed For if these weak ones should do this when imposed while they thus judge they should sin And for such as look upon these things and impose them as indifferent they may without the least scruple lay aside the use of them themselves and much more dispense with others for not using them For a thing purely indifferent may as well not be used as used especially when they prove an offence to others If men choose to obey God rather than Men. Thus saith Mr. Stillingfleet in his Irenicum p. 63. That nothing should be determined but what is sufficiently known to be indifferent in its own nature and he there confesseth that there is a great difficulty to know sufficiently what is so and gives this as his reason because one looks upon that to be indifferent which another doth not And again in p. 118. 119. See Doctor More in Book called the Mistery of Godliness Book 10. c. 10. p. 515 516 c. treating of liberty of Conscence He saith that the power of Governours in these things extends not to bind men to go against the dictates of their own Reason and Consciences and again there saith he when all is said every man will be his own judge in this case concerning his own welfare and that an erroneous Conscience takes not off the obligation to follow the dictates thereof So that from this were there no other thing in the case but that men do differently judge of the same things both as they are in their own nature and also in their use and ends Church Governours would find it work enough to determine such things so as it cannot be an offence to any which thing must be regarded if Christs Law be had in any reverence Yet further there are many other considerable things in this case as to their use and ends and as those things determined may be circumstantiated As first when things determined to be used in the matters of Gods Worship do not in truth answer the ends of their use and whereto they were determined above others as for Edification Decency Order and Peace in the Church and in these cases also every man must be his own judge whether it doth in truth lead to those ends or not they may be offensive and then if the Apostle Paul may be judge they are not to be used for the totall laying aside and not using such things at all will tend most to Peace and Edification Rom. 14.10 and thus the Fathers in former ages judged for which Mr. Stillingfleet in his aforesaid Book p. 68. 69. Quotes Aug. Epist 119. ad Jan. Cap. 19. for this that he desires there that such things might be taken away and useth these words as his reasons That although we cannot positively say how such things as those do manifestly impugne our Faith yet in that they load our Religion with servile Burthens which the mercy of God hath left free that they make our condition worse than that of the Jews for they although strangers to Gospel liberty had no burthen charged upon them by the constitutions of men but only by the lawes and commandments of God And again p. 61 62. he Quotes Ambros and Augustine against imposing of things indifferent upon this very ground because they answer not the ends intended but produced the contrary effects and he therefore cites these words of August to this purpose I saith Aug. have often found it to my grief and sorrow that the troubles of weaker Christians have been caused by the contentious obstinacy of some on the one hand and the superstitious fearfullness of others on the other in things which are neither determined by the authority of Holy Scripture nor by Custome of the Vniversall Church nor yet by any usefullnesse of the things themselves in order to the making of mens lives better only for some petty reason in a mans own mind or because it hath been the Custome of their Country or because they have found it so in other Churches they raise such quarrells and Contentions that they think nothing Right or Lawfull but what they doe themselves See the Conference of Râ—ynolds with Hart c. 8. p. 510. Raynolds maintains it to be duty to remove such things as our fathers set up if turned to error and superstition and quoâ—es the Canon Law Dist 63. for it Secondly Another thing may make the use of indifferent things about Gods worship unlawful as to their use that is where they are used by the generality of people not as indifferent things but as necessary with an opinion that their worship is not perfect except it be performed after the manner determined which is an abuse of them It is true the Papists say of their Images they are but indifferent things yet it is well known that the generality of them do not so esteem of them which Mr. Stillingfleet also fully agrees in the same Book p. 64. So it is certainly known amongst us Protestants that the generality do look upon and esteem of many things indifferent in their own nature determined and long in use as necessary so that they think no part of Gods Worship or Church affairs well performed or perfect if not exactly done according to that rule determined and in use and therefore will not willingly do any thing otherwise though they were never Compelled to it by law which indeed hath been the ordinary effect of a Constant use of any indifferent thing about worship or Church matters that people by Custome and Usage drink down an opinion of the necessity of their use and cannot endure their removal Wherefore that indifferent things might be still known to be so and so accounted they should be used indifferently and not the same constantly to prevent this superstitious and Idolatrous opinion men apt to have of them by their countenance Bishop Jewel in his reply to Harding p. 542. said that many Hereticks plead nothing but that they were born in lived in that which they now practise and received it from their Fathers Now for others to use these things otherwise inâ—ndifferent in themselves is to harden these in their error and superstitious opinion Thirdly This also may
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 thâ— 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 muâ—â— 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
Church and if not then it may be believed that they will say be it far from us to determine in such cases for others or to desire our determinations should be imposed upon others And then we are confident the Magistrate will be farther from Challenging any right to determine of those things nor will he undertake to impose by Law upon the Churches but it hath been common amongst Church men to deal subtilly in these things first themselves determine and set down Rules in these cases and tender them to the Magistrate to confirm by Laws as those things which are necessary to the ends aforesaid And then when they are established by Law and they themselves cannot justifie many or any of them to be necessary or any way answering the ends proposed They presently lay the charge upon the Magistrates and say it s commanded and we must obey being by virtue of his Law bound in Conscience so to do Certainly let us not deceive our selves God is not mocked Christ hath pronounced a wo against them by whom offences come The excuse of the Magistrates commanding it will not serve their turn when our Lord comes to judge in Righteousness Yet there are some who are highly offended against such who walk after the Rules herein before set down as near as they can and fear to erre from it as that way of worship and managing of Church affairs which they judge according to Gods word to be Christ's mind they should walk by and as that in which the Churches in the Primitive and best ages walked and which also hath been by many learned and Godly men in all ages since held to be the true way And these offended ones generally conclude against such that they are Separatists from the Church Schismaticks Factious c. for so doing the old Callumnies cast upon the Apostles and other Saints in former ages and by Papists upon Protestants in latter ages and their way called Heresie and evil spoken of as Act. 24 c. 25. c. 28. Though in Truth these offended ones understand not in this case what they say or whereof they affirm either it is pure ignorance in such not understanding what a Church is from which properly a Separation may be said to be made or in which a man may be said to be guilty of making a Schisme or what Act it is that may properly be called a separation from or constitute a man a Schismatick in such a Church or else ignorance that is wilful arising from interest that blinds them These do just as the Presbyterian Ministers once said in Smect p. 58. 59. take it in their own words These do as the Papists dazle the Eyes and astonish the senses of poor People with the Glorious name of the Church c. This is the Gorgons-Head as Doctor White said which inchanted them they call say they for obedience to the Church c. no mention of God and Scripture If we say these Divines there question what is meant by the Church of England they storm as he that holdeth by an unjust Tytle will not suffer the Tytle to be questioned they say these men sometimes make the Convocation the Church excluding both Presbiters and people as not worthy to be reckoned of the Church sometimes the bounds of the Kingdome is the Church If so say they why not England Scotland and Ireland one Church being under one Monarch Thus they contend and know not upon what foundation but having heard of the name of the Church and found Ordinances and Formes of worship amongst them and Discipline used according to humane Laws and Constitutions here they go and never so much as enquire or put it to the question whether they are agreeable to Scripture or Rules prescribed by God And then they take it for granted presently that such who do not in these matters as they do are Separatists and Schismaticks and deserve punishment as rashly as the two Disciples did in another case Luke 9. who would have fire from heaven upon the Samaritanes but they knew not what Spirit they were of as Christ told them they never considered upon what ground they desired such a thing whether it were Christ mind or not that it should be so And as Augustine quoted by Mr. Stillingfleet in his aforesaid Book p. 61.62 complained of men in his dayes about Ceremonies who contended highly yet had no ground for it but this as his words are because it had been the custom of their Country or because they have found them in another Church c. they think that nothing is right and Lawful but what they do themselves And as Bishop Jewel in his Reply before cited said of many Hereticks That they had nothing to plead but that they were born lived in and received of their Fathers what they did practise upon some such poor grounds as these doth the ignorance of men work thus to abuse their brethren And that it may so appear Let such persons be perswaded to weigh the premises well in the fear of God and take these conclusions with him First that such who continue in the Faith of our Lord Jesus Christ and thus hold Union with the Head of the Church according to John 15.4 5. continue in and do not separate from the Catholick Church the body of our Lord Jesus Christ the first Church in this discourse described for there is no other Union between the members of this Church as such but this their being by one Faith united to one Head and from thence animated by one Spirit and such who so continue cannot be called Schismaticks in this Church To this Doctor Carleton agrees in his aforesaid Book p. 6 7 8 9 10. c. 2dly That such who continue to make a profession of the Faith of our Lord Jesus and do not openly deny him in their works do still abide in the visible body of Jesus Christ The Church 2dly above described and cannot be said to separate from this Church or be guilty of Schisme here for this profession is the only thing wherein the unity of the whole visible Church lyeth And thus Mr. Stillingfleet in his Book called a Rational Account c. p. 331. saith That there is no separation from the whole Church but in such things wherein the unity of the whole lyeth For separation saith he is a violation of some union 3dly That such who continue to walk in and with any visible Company Congregation or particular Church on earth holding the true faith in the orderly participation of Ordinances in man-as the Scripture directs and in subjection to Christs Lawes given to be executed therein as such a Church the Church 3dly above described he cannot be said to separate from or be guilty of schisme in this Church Now then if these offended ones will justifie their charge against such who do not in Church affaires as they do It is necessary they prove such whom they thus accuse guilty either of infidelity
healthfull persons withwhom I can associate again And if several other persons saith he be of the same mindwith me and we therefore joyn together do we therefore divide our selves from the whole world Thus he in this place clearly intimated a withdrawing from one Society upon good grounds and then for as many as be so withdrawn and of the same mind to joyn themselves together and associate by agreement and that is no separation And no doubt but that there is matter enough to be found sufficiently to warrant such persons in this also as well as in withdrawing Communion But if yet they shall say the Church of England is that from which these separate How pray If the Church of England be granted to be a Church in either or both of the two first Descriptions herein before given though in Truth she be but a little part of both yet there is no other Union with her as one Church nor can there be but the Union in Faâ—th under one Head Jesus Christ and participation of the same Spirit and the profession of this Faith So that none can be said to separate from her as a Church or be guilty of Schism or breach of Union here but such who renounce the Faith and their Union with Christ the Head in Word or Deed and forsake their profession of it And this Church of England cannot be pretended to be a particular Church under the third Description for they never yet associated as such nor is it possible for them as a Church to meet in one intire body in one place to partake of the same Ordinances or do any other Act as a Church or Society but always met in their several Bodies or Churches for performing of all Acts of a Church as such In like manner also do these who are so blamed Therefore in this sence neither can they be by any Rule of Reason said to be guilty of Schism If these Offended ones shall yet say thus That such Men refuse to joyn with our Congregations and Ministers in our way For Answer to this besides what hath been said before to justifie their continuing by themselves First it 's thought in Charity to be presumed That these Men are convinced of the Truth of the premises That in truth all things about Church-Affairs were managed in and by particular Churches Congregations or Societies by Divine Authority and so Ordered as before Their Ministers chosen the Matter of their Worship without any addition alteration or diminishing according to Divine Rules Scandalous Persons cast out c. That these cannot judge it Lawful for them to do any thing in these matters contrary or not according to this Rule but think if they should they must sin against God And then this must needs be a sufficient plea for these in this case especially since other things to them doubtful unnecessary and sinful are made necessary Conditions of Communion with those Congregations So that none can communicate with them but of necessity he must submit to own and joyn with there things and neglect the other way Secondly Is any man bound to joyn with or partake in every Congregation in England or in more than one or must he be guilty of the breach of Union Surely no may not a Man abide in his own Parish all his Life and refuse to have any Minister but his own or Communicate with any Congregation but that whereof he is a Member Yet he shall not for this be accounted a Schismatick or Separatist It is presumed no Man will say he shall Wherein then lyes the difference These men thus accused do joyn themselves to some one Congregation or Church of God according to the Rules as was in the beginning and there they abide in the Orderly participation of Ordinances and Subjection to Christs Laws therein executed and disagree in nothing of the true Faith from other Churches So that it follows That barely upon this pretence neither can they fasten the Crime of Separation upon those who do not joyn with their Congregations and Ministers May not members of Parish-Churches be as properly said to be Separatists for refusing to joyn themselves to those Congregations Societies or Churches and Ministers in their Worshipping of God as these for not joyning with them Nor can it be said That these dis-agree with the Church of England in any thing wherein the whole Church of God is agreed or the whole Church of England but only in some things wherein the Church of God yea in England dis-agree amongst themselves as Mr. Stillingfleet in his said Book called A Rational Account p. 357 358. affirms against the Papists in these words We saith he have not separated from the whole Christian World in any thing wherein the whole Christian World is agreed But to dis-agree from the particular Churches of the Christian World in those things wherein those Churches differ amongst themselves is not to separate from the Christian World but to dis-agree in some things from these particular Churches The case is here the same These do not separate from the whole Church of England but only dis-agree in those things wherein the particular Churches differ amongst themselves And then walk with such who can and will agree with them in these things If they say the Parish-Churches are most Lawful and right and so their Ministers Ministration and Order Let this be first decided by Gods Word and their Lawfulness better proved than the Churches Ministry and Order and Management of Church-Affairs amongst these and before set forth as the Primitive Practice and then they say something But if they justifie all by the Law of the Land only it may soon be answered by this That it was not so from the beginning That the other way is proved by the Law of God and Practice of the Primitive Churches and approbation of Learned and good Men in all Ages yea and of Men of contrary Practices themselves Therefore surely the best plea against this For if Magistrates or Governors appoint any thing in these matters not agreeable to these Rules so that Men cannot be satisfied in their own minds but doubt it's Lawfulness such doubting ones may not be in the practice of it till they be satisfied of it's Lawfulness without sin Nor will it be a sufficient Excuse in the great Day of the Lord if they thus sin To say that the Magistrate commanded me to do it If they shall yet further alledge That these Persons agree not to Walk not in those Practices and Rules in the Church of England which are prescribed by the same Church and to which the generality of the same Church agree and submit and therefore they may be said to be Separatists and Schismaticks Though a full Answer to this may be gathered from the Answer to the last Objection And what hath been said in this before to acquit them from this Charge upon such an Account That is that the Church of England as such
Christs members in common though in different Measures as the Spirit pleaseth and many times more abundantly upon such who had least of outward greatness of skill in the tongues or humane Wisdom that God might be glorified the more and that no flesh might glory as in 1 Cor. 1. ch 2. before mentioned doth clear therefore such may come to the knowledge of Christs mind in the Scriptures hereby as well as learned men Each part of which answer Bishop Jewel in his reply to Harding Bishop Carleton in his little Book before quoted and others fully maintain We shall transcribe some few things first as to this It is not learning but the Spirit of God that makes men able to understand Scriptures Bishop Jewel p. 216. he saith out of Tertul. Contra Hermogenem that knowledge of Philosophy and affiance of learning hath caused Divisions and Heresies in the Church and therefore he called the Philosophers the Patriarchs of Hereticks Again in p. 526 527. out of Chrysostome he saith that to understand Gods Word we need no silogismes or knowledge of Logick Husbandmen old men c. do understand it that Julian charged the Christians that their women were so learned in the Scriptures and again p. 532. he saith out of Epiphanius lib. 2. that only to the children of the Holy Ghost all the Holy Scriptures are plain and clear and again p. 434 that it is true that flesh and blood is not able to understand the will of God without speciall revelation Christ opened the understanding of his Disciples that without this speciall help of Gods Spirit the word of God is unto the reader be he never so wise or learned saith he as the Vision of a Sealed Book c. Secondly as to this that the Spirit of God is not given to the Doctors rulers of the Churches or Learned men only but also to all the members of Christ in common in some measure and that they ought to search the Scriptures may understand them by the help of this Spirit as well as the learned who have skill in tongues and humane learning Cardinall Cajetan though a Papist at the Councel of Trent affirmed this That a sence of Scripture against the stream of the Doctors is not to be rejected if agreeing with other Scriptures For God saith he hath not tyed the sence to the old Doctors Concil Trident. lib. 2. p. 158. Bishop Jewel in the same Reply to Harding p. 205. saith That Chrysostome did perswade his people to read the Scripture That they are plain and easie that the Ignorant and Simple men by prayer unto God may attain unto the knowledge of them without any Master or Teacher by himself alone and he there quotes Chrisostome in Math. Hom. 2. in Ps 43. ad Colos Hom. 9. Contra Anomaeos Hom. 3. in Gen. Hom. 35. and for these words also If thou use to pray diligently See Raynolds his Conference with Hart c. 2. p. 62. there is no cause thou shouldest desire the teaching of thy fellow servant for God himself will abundantly enlighten thy mind without any interpreter and again it cannot be that any man with great study fervent desire reading the Scripture should be destitute though he want the teaching of man yet will God himself from above enter into our hearts and lighten our minds and our reason and open things that are hid and become our teacher of such things we know not Again in p. 519. 531. 532. 534. c. he alledgeth many Fathers to prove that the people ought to be diligent in searching Scriptures both men and women That that is the way to keep from Heresies That such who search cannot be deceived And in p. 526. 527. he saith again out of Gerson That the weighing and consideration of Faith pertaine as well to others as to the Prelates yea to the Lay People and that better many times saith he then to many Priests And that we ought rather to believe a Lay man if he bring the authority of Scripture then the Pope and a generall Councill And again p. 532. he speaking of the understanding of the Scriptures saith That in these things the Spirit of God is bound neither to sharpness of Wit nor to abundance of Learning oft-times the unlearned saith he seeth that thing that the learned cannot see And again after p. 534. having said before That without the speciall helps of Gods Spirit the word of God is as a sealed Book c He there adds these words That this revelation is not speciall to some but generall to all the members of Christ And he here blames Mr. Harding for having so low an esteem of the Vulgar people as the Scribes and Pharisees had of the followers of Christ These are accursed not knowing the law said they Though the Apostles saith he calls them Citizens with the Saints and of the houshold of God Again p 537. That the learned Fathers have evermore thought that in such perillous times of dissention in Judgment it is most behoofull for the people to have recourse unto the Scriptures Act. 17. And out of Chrysostome in opere imperfecto Hom. 49. upon these words ye shall see the Abominations c. That Christian men who will be assured of the true Faith must resort to nothing but Holy Scriptures else saith he they will be offended and perish and not knowing which is the true Church and by meanes thereof they shall fall into the abomination of the desolation And out of Chrysost Hom. 49. That we may in no wise believe the Churches themselves unlesse they say and do such things as be agreeable to Scriptures Again p. 544. See Rayâ—â—â—ds Coâ—ference with Hart. c. 2 6â— he saith out of Theodoret de natura hominis lib. 5. That you may commonly see not only the teachers of the people and Rulers of the Churches but also Taylors Smiths c. do understand the Principles of our Religion women who live of their labour Servants Husbandmen Ditchers c. can reason of the Holy Trinity of â—e Creation of the world of the nature of man a â—eat deal more skillfully than either Plato or Aâ—stotle was ever able to do and that Origen said to â—s Hearers thus when I speak what I think meet Origen in Joshua Hom. 21. Bishop Hooper in his Declaration of the ten Comman fol. 46. Jer. 44.17 18. Ezek. 20.18 â—amine and judge you whether it be well or otherâ—ise Upon which words the Bishop concludes â—at in old times the Vulgar people were able not â—ly to understand the Scriptures but also to judge their Preachers And as to our Fathers examâ—e he saith p. 542. that our Fathers examples are â—t alwayes sufficient Rules for saith he they â—e been led in Ignorance Many Hereticks saith 〈◊〉 plead nothing but that they were born in livâ— in that they now practise and received from â—eir Fathers So much of this Bishop here A word out of Bishop Carleton and we shall conâ—de this