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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	church_n	particular_a	visible_a	1,435	5	9.3227	5	false

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

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

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

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

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