Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	church_n	particular_a	pastor_n	2,231	5	9.9163	5	true

Text snippets containing the quad

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

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

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

doctrine And we find the seven Churches in As●● acting thus and not one blamed for the neglect 〈◊〉 another in this matter nor one commended for th● good in another but each Church for it self Perg●mus blamed for having such amongst them that he● the doctrine of Balaam Thyatira for suffering th● woman Jezebel to teach and seduce c. The Churc● of Ephesus commended for trying the false Ap●stles Magdib Cent 1. l. 2. cap 7. Col. 522. Rev. 2.2.14 15 20. which clearly shewe● that these Churches had no dependency one of an●ther but each had power both to try false teacher and to have cast them out not to have suffered the● amongst them and the not doing it or the d●ing of it accordingly is taken notice of by th● Lord Jesus Christ as a neglect or a work of ea●● Church as particularly and alone concerned and 〈◊〉 the whole body of each Church as is evident 〈◊〉 those places and these words there used in th● close of what was written to each Church He● what the Spirit saith to the Churches not to th● Officers or particular Persons offending or Bishop but the whole and they blamed for suffering su●● Persons amongst them That those Churches we● but particular Societies or single Congregation● and the things spoken are spoken to the whole bod● of each Church Ambrosius Ausbertius Perkin● and Brightman affirm And also Dr. Tulke Tydal and the Old Translators call them seven Co●gregations Ephesus one and that said to be b● one Flock Acts 20. For at this time were m●titudes of Jews and Heathens in this City Ye● ●en Polycarp their Bishop was called out to suffer ●●re were but few Christians in that City as Eu●ius History tells us The Presbyterian Divines ●ree this See Smect p. 40 41 43. Tertul. also tells us That in these Congregati●s these things were done In these Assemblies ●●ith he we make Exhortations and Threatnings 〈◊〉 Divine Censures that banisheth Sinners and ex●deth them from our Communion We Judge ●●m saith he with very great Circumspection ●cause we know that God is in the midst of us ●d knows what we do Apol. Cap. 39. p. 137. 〈◊〉 this the Magdeburg Century Writers fully ●ree And also sets forth the manner how the Con●egations did it Cent. 1. Lib. 1. Cap. 4. col 158. ●b 2. Cap. 4. Col. 358 359. Cap. 6. Col. 498. ●●d again they prove this from Augustine Cent. ● Cap. 4. Col. 380 381 382 383 384. And ●ain they say from Ambrose ad Valentinianum ●peratorem That those Churches had this Pow● and none else and this ought to be done openly the Congregation the People being present Cent. ● 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 ●re wont to be together in Councel and to speak ●d confer their own sence and mind in these things those days Cent. 3. cap. 7. col 176.152 153. ●●d that Cyprian himself saith That as the Peo●e and whole Church hath Power to choose their ●●n Ministers So if the Bishops did fall into He●ie they were deposed by the Clergy and Peo●e and they appoint another And that it was ●t Lawful for the Bishop to do any thing herein ●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 t● Inferior Priests and Lay-Men Cent. 3. cap. 7. c● 151 152 153. Many more Testimonies might 〈◊〉 offered for the proof hereof in those days no● denying it or practising otherwise for many Ag● And Mr. Stillingfleet Mr. Vines upon the Sacrament P. 129 173 194 195 196. agrees all this f●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. 4● saith as to a Power arising from mutual compa● and consent of Parties he acknowledgeth a Pow● to bind all included under that Compact Not 〈◊〉 virtue of any supreme binding Power in them b● from the free consent of the Parties submitting sai● he which he saith there is most agreeable to th● Nature of Church-Power being not Coersive b● Directive and then he avers That such was t● Confederate Discipline of the Primitive Church b●fore they had any Christian Magistrate From whic● words of his may be gathered That there was 〈◊〉 Agreement amongst Christians of each Society 〈◊〉 Congregation to submit to the Laws of Christ f●● he saith none can be bound but those that consen● and it canno tbe supposed that such a confederatio● or Agreement can be well made amongst more tha● can conveniently meet in one place as a Churc● 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 Confederatio● as a Church hath Power in this case to deal wi●● as many as do come amongst them and consen● Especially since he hath in the same Book p. 13● agreed that a real confederation ought to be b●tween those who joyn themselvas together in Go●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 ●●ch a real confederation with one another And ●●terwards p. 148 149. to the matters in hand more ●xpresly he saith these things That the Jews being ●●e Church of God secluded Men from their So●eties which saith he may be looked upon not 〈◊〉 a civil but a Sacred Action and that they had ●●is Power of Excommunication and for the Chri●●ian Church he saith the practice of Discipline ●pon Offenders was never questioned c. That ●ence saith he we gather in that it hath been the ●ractice of Societies constituted for the Worship ●f God to call Offenders to an account for their Of●ences and if upon Examination they are found ●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 ●n account of his actions to the Rulers of the So●iety and submit to the censures inflicted on him ●rom all which sayings of his this will follow That every particular Church or Society joyning ●ogether by a Confederation amongst themselves ●ave this Power within themselves to call Offenders ●o an account and to seclude them their Society if ●here be just cause found Yet take one place more ●f him and then we shall leave this as undenyable it is in p. 228 229. where he saith It must in rea●on be supposed that all Matters of the Nature of ●candal to the Church must be decided there Mat. ●8 And there he Argues the Lawfulness of Ex●ommunication in Christian Churches and adds ●his For if every Person saith he might with●raw from the Society of such a one as continued ●efractory in

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 Ray●●●ds Co●ference with Hart. c. 2 6● 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 ●e Creation of the world of the nature of man a ●eat deal more skillfully than either Plato or A●stotle was ever able to do and that Origen said to ●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 ●amine and judge you whether it be well or other●ise Upon which words the Bishop concludes ●at in old times the Vulgar people were able not ●ly to understand the Scriptures but also to judge their Preachers And as to our Fathers exam●e he saith p. 542. that our Fathers examples are ●t alwayes sufficient Rules for saith he they ●e been led in Ignorance Many Hereticks saith 〈◊〉 plead nothing but that they were born in liv● in that they now practise and received from ●eir Fathers So much of this Bishop here A word out of Bishop Carleton and we shall con●de this

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 R●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 quo●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 in●ndifferent in themselves is to harden these in their error and superstitious opinion Thirdly This also may

make the use of Indifferent things unlawfull when the things determined and imposed are not so judged by those who determine them nor determined and imposed by them as things indifferent but as things necessary In this case it is not to be used then much lesse imposed Protestants in generall agree That it is sufficient warrant for our separation from the Church of Rome because they impose things upon mens Consciences as necessary which are doubtfull unlawfull suspected or offensive to weak brethren This Mr. Stillingfleet agrees in his said Book and again in p. 119. he saith Let men turn and wind themselves whether they will by the same Arguments that any will prove separation from the Church of Rome Lawfull because she requires unlawfull things as conditions of her communion It will be proved lawfull not to conform to any suspected or unlawful practice required by any Church Governours upon the same terms if the things so required be upon serious and sober enquiry judged unwarrantable by a mans own Conscience And again p. 61. 62. he saith that whatsoever is imposed as necessary doth immediately bind Conscience and that none can have command of Conscience but God himself For all these things see what the Magdeburg Divines say That in the use of these things we must take heed lest weak brethren be offended or obstinate or refractory ones in their pertinacious and ungodly opinions be confirmed Cent. 1. lib. 2. Cap. 4. Col. 414 415 416. And again That they may be used freely if Compulsion happen not Opinion of Worship Necessity Scandal or manifest Occasion of Vngodliness But say they if any of these things happen by which the weak and Godly are Offended the Refractory and Adversaries of Truth are confirmed in their error then these things ought not to be used freely Cent. 1. Lib. 2. Cap. 4. Col. 441 442. But if it be said here That these things are not determined as things necessary but as things indifferent For Answer First Neither those who determine these things nor those who do impose them do declare that such things so determined in the whole of them are indifferent things in their own Nature nor that they ought to be so accounted in the use of them And Secondly It seems clear that they do determine of these things above others and so use themselves not as things indifferent but as things necessary and so immediately binding to Mens Consciences For either they determine of them above others and so impose them as things tending to Peace and Edification and for Decency and Order or for no end at all unless it be to make Men bow to the Judgment of such Men who thus determine if the latter no warrant can be pretended for it if the former then are the things necessary if we must look on them to tend to this end more than other indifferent things do for things truly tending to those ends we are bound to regard by Divine Command and so the Conscience becomes bound Whatsoever things indifferent in their own Nature be determined above others to be used in the Matters of God as that which above other things tends to Order Decency Edification or Peace and Union in the Church ●nd imposed by any who have Power for to Judge Determine and impose them in this case Obe●ience must be given either because those things ●o indeed best conduce to the End and then we ●ught to use them without imposing if we look ●pon them so Or because we are to believe them ●o be so upon this ground That God having gi●en the Power to these Men to determine in these Matters and impose doth also give them Spiritual Wisdom and Judgment above others in these things ●nd lead them infallibly to determine of these ●hings to which we ought by Divine Command ●o submit our selves If upon either of these we Obey them our Consciences are immediately ●ound and they become necessary things For we ●re Commanded to follow those things which make or Peace and Edification and also to Obey them which have the Rule over us Upon one or both ●hese grounds Governors determine and impose or ●pon none at all either that the things are above ●thers for Order and Decency Edification and ●eace or as the Governors are such over us whom ●e ought to Obey in these things as infallibly ●uided If any shall pretend that they are not determined 〈◊〉 infallibly the best to the ends proposed then it ●ill follow That no Obedience at all can be ex●ected from such Persons who may Judge and ●at rationally and Christianly too that those de●●rmined things in Truth do not answer those ends ●roposed so well as other things may do but ra●er that they hinder and oppose them But further it will appear that indifferent things ●e determined and imposed not as indifferent but as necessary first then when the Laws about suc● things are made severe and less strict about thing● necessary and when the Execution of those sever● Laws are violently pressed by those Persons who di● determine of these indifferent things and at th● same time good Laws about necessary things no● regarded Secondly Then when such who cannot submit t● the indifferent thing imposed in the manner of doing may not use the necessary thing it self as no to Exercise a Mans Ministry in the Church ove● which the Holy Ghost hath made him a Bishop Or not to meet pray exhort c. and Worship God as he hath appointed Not to Baptize no to Communicate at the Lords Table not to ca● out wicked Persons or remove Offences a which things are necessary being Gods Ordinances unless they do all these after the form and manner determined and imposed yea and then whe● they are set so high That no Person who canno● submit to such Forms and Rules in such things which they call indifferent in Gods Worship cannot or may not have any Communion with the Churches thus imposed upon but be Excommunicated upon this ground only that they submit no to those determined things as to those which ar● most Decent and for Order and Edification Unit● and Peace in the Church and imposed as such though such things be esteemed otherwise of by those Persons who submit not to them If thi● make not such determined things to become neces●sary Conditions of Communion we know not wha● doth And it may be the things themselves so determined of may be in themselves unlawful suspected and Offensive to weak Brethren So that from all these things which may happen ●n the case of indifferent things It may easily be granted That it is a very difficult work to find out things in their own Nature so indifferent that they shall not be doubted suspected or judged unlawful and not Offensive unto any that shall so fully answer the end proposed that they may be determined as the best above other indifferent things for that purpose and not to be judged otherwise by such Churches and Christians who

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

still then the Power will be absolute again for to be sure saith he what ever they Command they will say it is Lawful either in it self or as they Command it If every private person must be judge what is lawful and what not which is Commanded then he is bound no further to obey than he judgeth the thing to be lawful which is commanded And he there affirms See the Bishop of Glou. Apol. p. 41. as we have before set down that every man will be his own judge in this Case and that the plea of an erroneous Conscience takes not off the Obligation to follow the dictates of it Again let men saith he turn and wind themselves which way they will by the same Arguments any will prove separation from the Church of Rome Lawful because she requires unlawful things as Conditions of her Communion It will be proved Lawful not to conform to any suspected or unlawful practise required by any Church Governours upon the same Terms if the things so required be upon serious and sober enquiry judged unwarrantable by a mans own Conscience And again in p. 120. 121. he quotes Mr. Hales of Schism p. 8. for this That where any thing unnecessary suspected and by many held unlawful is imposed it is duty to separate See this more at large transcribed there in Mr. Stillingfleet who there Commends Hales for as Learned and Judicious a Divine as this Nation bred And Mr. Stillingfleet there adds these words If we saith he would take away all unnecessary things suspected by many and judged unlawful by some and make nothing the bounds of our Communion but what Christ hath done c. allowing a liberty for matters of indifferency and bearing with the weakness of those who cannot bear things which others account lawful We might saith he indeed be restored to a true Primitive lustre All which things of Mr. Stillingfleets may as forceably be turned against the Magistrates imposing these things by Law as against the Church Governors determining them to be imposed for if one were not absolute in their Power to determine of one indifferent thing above another for others to practise sure neither the other to impose such things Tertul fo Scapula for what ever may not lawfully be determined for or required of may not be imposed upon others and they compelled to obedience That which Christ hath left indifferent about these things should be so used and no man should presume to take away their indifferency by imposing them by force of Law since God hath not given to every man alike apprehensions of the same things So Mr. Hooker his Eccles Pol●●y in the Peface asserts that whatever we doe if our own secret judgment consent not unto it as fit and good to be done the doing of it is sin to us a though the thing it f●lf be allowable Rom. 14 5. See al●o his second B●ok p 58 as the Apostle saith one esteemeth one day above another another esteemeth every day alike And again I know that nothing is unclean of it self but to him that esteemeth any thing unclean to him it is unclean All things are pure but it is evil for that man who eateth with offence therefore he directs here that every manshould be fully perswaded in his own mind Rom. 14.5.14.20 and chap. 15.1 That the strong should bear with the infirmities of the weak And again 1 Cor. 8.4.7 he saith we know an Idol is nothing c. howbeit there is not in every man this knowledge where he also in the latter end of the same chapter exhorteth those who do know to have respect to those who do not know and rather than offend them not to use their own liberty in such things which were indifferent in their own Nature Thus we see the Apostle though he could infallibly resolve the lawfulness of the things in themselves yet would he be so far from determining these things to be done by others who had other apprehensions that he would not use the things themselves nor would he have others to use them where their use proved offensive to weak ones and would have every one perswaded in his own mind and this he knew was Gods prerogative only Such who offend their brethren by the contrary sin against Christ How then is it possible to justifie an imposition of such things by Laws which say they bind Conscience to obedience because the Magistrate commands upon such who doubt of the lawfullness of the things themselves See Doctor Moor in his Book intit mystery of Godliness Book 10. c. 10. p. 515 516 c treating of liberty of Conscience and of the Duty of Christian Magistrates in matters of Religion See also de Eccles l. 4. c. 14. maintains liberty in Religion by many Arguments See Hookers Polity p. 159 160 161. of his fourth Book or as they are circumstantiated for this is to put such upon a necessity of sinning either they must do the thing injoyned and so sin or if they do it not they sin in not obeying the Magistrate if the Magistrate commands makes it necessary sure we are that in the Primitive Churches they thought so for neither Governours of Churches nor Emperours when Christian did for some ages determine for or impose upon many Churches in these things or if any did tamper this way the Churches did not take themselves at all bound to regard it for in those dayes so may Churches or Congregations so many several usages or forms in these things as each Church thought best and most convenient for them Thus the Magdeburgh Divines agree Cent. 2. Cap. 7. Col. 134.135 That every Church had a like Power to exercise the Ceremonies received from the Apostles or to make new ones for edification so also saith Socrates of his dayes in his 5th Book 21. chap. English transl p. 351. c. That in those days there were diversity of observations and Rites in several Churches without any forcing of any but every Church as it seemed good to them c. That it is plain that the Apostles left every man free without Fear Compulsion or Constraint to adict himself to that which seemeth to him to be good and Commendable That hardly could two Churches be found that observed the same Rites and Ceremonies that in the observation of Easter and other holy dayes every man did as he thought good c. see this at large So that from all that hath been said in this matter we cannot think that upon a sober discourse Those that call themselves the Governours of the Church will ever arrogate to themselves by prepretence of Divine Authority any special right to determine of any indifferent thing above another to be that which is every way lawful and inoffensive and that which is most for edification decency and order unity and peace in the Church Or that they have any special skill of judging in this case above other learned and Godly men in the

absolute or of their denying their profession of Jesus Christ or of withdrawing from the Congregation or Society to which they were regularly joyned without just cause refusing to walk in such a Church of Christ in the orderly participation of ordinances and to submit to the laws of Christ exercised therein Or they must find a fourth Church described in Scripture or in the Apostles dayes and shew such a one now from which a man may be said in a proper sence to separate also prove what act it is that makes a separation from that Church And that these persons are guilty of separation thence by such an Act or else they cannot rationally conclude any of these to be separatists or scismaticks in any sence at all If they can do neither of these they will see cause to be angry no longer But it is possible they may alledge against some of these that they have separated from the particular Congregations whereto sometimes they were joyned therefore are they seperatists For Answ first Then it must be proved that they were regularly joyned to that Congregation that is by a voluntary Act of theirs in understanding which is proved by some expresse desire in him that joynes and an actuall admission by the Society to which he is joyned For a man may ignorantly sit down at a Sacrament in these Churches where no order is observed to prevent that confusion as in Most Parish Churches yet this makes not a regular joyning nor him a fixed member of that Church or Society a heathen may do this besides this is not consisting with the nature of a regular Society of rationall men much less of Christians where must be a consideration or compact between all the parties obliged yea further if a man be made of such a parish by the law of the land and bound by the Law joyn with the same Parish as a Church and be one of the members thereof This cannot be a regular joyning him to this Church neither without his own voluntary Act For by the Law of Nature and the law of God men are left free to joyn themselves to what Congregation or Society they pleased Amos 3.3 How can two walk together except they be agreed And it is against both these yea against the very nature and well being of such Societies to force men to be of this or that Society against their own minds and without the free consent of the Society it self yet this was the case of most we presume who withdrew from parish Churches and Societies either they did never by any act desire a regular admittance or did the Society ever in truth make any Actuall admission only sate down at a Sacrament or they were made of the Society by a Law neither of which can be made out to be such a regular joyning to that Society as to d●nominate any such person to be a Schismatick or Seperatist for leaving them and joyning himself to any other Besides should we grant that they were regularly joyned and so actuall members of this or that Church yet if they remove to another Church if the Church of England be but true to their own Principles and own their common practices See Mr. Vines upon the Sacrament p. 266. he saith as we may remove for health c. so for more fruitful Ordinances as regular the guilt of separation cannot lye in this neither for they allow a man to leave one parish and go to another for conveniency of Habitation Ayre Trade c. Bodily advantages and then joyn with the other Parish Church as a member there and leave the first yea and that without acquainting the first Church whereof he was a Member with his intentions and for this he shall be no Separatist so that from this it 's clear that separation lyes not barely in this that men leave one Congregation or Society and joyn themselves to another And wee think it may easily be granted that if outward concernments be enough to acquit a man from the guilt of separation on such an account and warrant his remove from one Church to another much more may Soul concernment justifie a leaving of one Church and adjoyning to another Yet further we hope none will deny but that there may be just cause for withdrawing from some Societies and whether this might not fall in for a sufficient plea for many to clear themselves by from any crime upon the account of withdrawing from the Society where once they were and joyning to another Mr. Stillingfleet in his said Irenicum p. 117. 118. 120. agrees thus much That where any Churches retaining purity of doctrine do require the owning of and conforming to any unlawful or suspected practice men may lawfully deny conformity to and communion with that Church in such things Hales of Schisme p. 8. without incurring the guilt of Scisme and gives this reason for it If our separation from the Church of Rome was therefore lawfull because she required unlawfull things as Conditions of her Communion Then wherever such things are required by any Church Non-communion with that Church in those things will be lawfull too And where saith he Non-communion is lawfull there can be no Schisme in it If that justified our withdrawing from the Church of Rome Mr. Raynolds conference with Hart p. 666. 667. will it not saith he justifie mens Non-conformity in things supposed by them to be unlawfull And again our best Writers against the Papists lay the imputation of Schisme not upon these who withdraw Communion but upon those who require such things whereby they did rather eject men out of their Communion than the others separate from them And he quotes Mr. Hales of Schisme to prove fully The refusal of Communion in case any unnecessary things suspected by some and held unlawfull by others be made Conditions of Communion to be Lawfull and Duty c. Now it may be this might be the case of every one who hath withdrawn Communion from parishes that many things are required there whithout a Conformity to which no communion can be had with them That these required things are in the judgment of those who thus withdraw unnecessary useless unlawfull or suspected at least And then this will upon the same grounds acquit every such one who have withdrawn from the Charge of Scisme And though Mr. Stillingfleet seems a little in the 117. p. of the said Book to mince it in these words I say not that men may proceed to erecting of new Churches Yet he in his Book called a Rational Account c. p 332. seems to own such a thing when he pleads against Rome and justifies Protestants separations These are his words Suppose all the particular men I converse with were Leprous my associating my self with them doth not imply any separation from the Communion of all mankind but that I am loth to be infected as they are Therefore I withdraw till I can meet with

never prescribed any such Rules because they never met in the whole or in their Representative to consult about or agree upon any such Rules for the whole Nor can any who have made such Rules pretend themselves upon any Divine or Rational grounds to be the Church of England and intrusted from above with any such Power to make such Rules for the Churches Practice nor are Men bound to use any thing in Gods Worship or about it not commanded by God himself so long as they suspect such things in themselves or as they are circumstanciated to be unlawful of which every Man must be his own Judge for his own Practice because it doth so highly concern him as he would please God Yet we shall add this further by way of Answer First It is no true Rule therefore to Practise those things which the generality of a Nation do barely because they do so For we think few will deny that the most go the broad way the wrong way love not follow not Christs Laws and Rules Secondly That the generality of the Church of England in truth do not agree to those Rules and Practices in the Church but would rather be glad that they were altered and Reformed if the Magistrate would please to permit it which we will make out thus First it may be taken for granted we judge That the greater number of People are not so studious as to inform themselves of the true way of Ordering of Church-Affairs and making of Ministers but take all upon trust in these matters with the greatest implicit faith that can be what ever their Governors do in these Cases they subscribe to and practise do herein as others do or as they are enjoyned to do or as their Worldly Interest leads them That there are others who come not near any Churches or Worship at all who care for none of these things are practical Atheists and of these not a few Some again and that a considerable Number too who are professedly against all our ways as Papists and others who pretend to be above all Ordinances and External Rules in these Matters So that when all these are set apart as being not fit to give Sentence in the matter nor their practice of any consideration in this case The number of Knowing Serious Consciencious and Judicious Christians whose Sentence only is worthy regard in this business in the Church of England will be but few Secondly Of these few the Major part consent not in heart at least it is not their Judgment that those prescribed Rules in the Church of England are so Decent Lawful Useful to Edification or tend to Peace as is pretended as many though they Actually submit to them have openly declared And there are no doubt many more might they speak freely and not be Offenders would testifie this A considerable number also of these demonstrate their dissent by their Sufferings for their Non-conformity to them and practising after another Rule in these things If then the Major part of the Knowing Sober Judicious and Consciencious Christians in England dissent How can they say The Church of England prescribes or Commands this or that Or have agreed on or determined of this or that Or that the generality of the Church agree to this or that for an Agreement must be a judicious Act of the mind to say That the Rabble of Ignorant Careless and notoriously scandalous Persons agree to it love it embrace it and contend highly for it will help little to commend the Judgment of the Church or make her Laws valid And if this be so Then Thirdly In what sence or by what Rule of Reason can one part of the Christians in England rather be called Schismaticks and Separatists for not agreeing with the other in these things than the other part for not agreeing with the first except at least it be in things apparently and undoubtedly Lawful and tending to Edification and so accounted by all that Offence cannot be given It can be no way resolved but thus That those who are uppermost in outward Power whether one party or other will have it so We shall therefore end with the words of Tertul. in his Apol. Chap. 39. p. 142 143. English Translation We Offend no body we Injure no body When any Vertuous or Godly People are associated when any Pious or Chast Persons Assemble together their Vnion should not be called a Faction but a Lawful Society FINIS