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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	bishop_n	presbyter_n	3,386	5	10.4987	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

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

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

before Ordination Yea what saith Mr. Stillingfleet to that place 〈◊〉 Acts 6. where the Apostles direct the Multitu●● to choose out from amongst themselves seven M● of honest report and full of the Holy Ghost a● Wisdom whom the Apostles might appoint ● Now had Mr. Stillingfleets conceit been true th●● the qualification was consequent of Ordination 〈◊〉 had been in vain to have given such a direction to th● people But we see the people did find out among themselves seven such Men every way fitted to 〈◊〉 Ordained Ministers There were many of the Brethren in that single ●●ngregation at Corinth abundantly qualified for 〈◊〉 work as doth clearly appear in those Epistles 〈◊〉 the rest of the Brethren were to covet such gifts 〈◊〉 qualifications though they might never be ●●de Ministers and so in several other Churches 〈◊〉 did not the Apostle to Timothy and Titus set ●wn what should be the qualifications of such who ●●uld be made Bishops and Deacons with which ●●y must be furnished before they were to be Or●●●ned Sure then it cannot be imagined that ●●e were such to be chosen until they were Or●●●ned By this time Mr. Stillingfleets strange ●●probability may be removed and if this be all 〈◊〉 ground he hath for it's improbability he may ●●clude with others That the Apostles did put 〈◊〉 Electing power into the hands of the People 〈◊〉 ●heir days and that Abilities were Antecedential 〈◊〉 not Consequential of Ordination ●t is wonderful that such a famous and Learned ●●n as Mr. Stillingfleet is should through ●●l against the Peoples right of Election be so ●●ch mistaken ●ndeed it is lamentable to see how Protestants ●eneral when they write against the Papists do 〈◊〉 assert the peoples power of chosing their Mi●●●●ers by Divine right as in many of the instances ●ore Yet at home amongst their brethren they ●●ffle and are loath to confesse the truth of it they not practice it they will not suffer other to do it 〈◊〉 are perswaded it ought to be so yea many ●●●tend against it and make Lawes for another ●●nner of making Ministers In so doing they do 〈◊〉 a little advantage the Popish interest We have here purposely digressed a little 〈◊〉 shew what poor devices there are to deceive 〈◊〉 people that they may not think it their duty priviledge to choose their own Ministers and th● such men might order this matter at their pleasur● And now for answer to the objection it self th● needs no more to be said but this That the Div● right of the people in these Churches about t● matter is already proved by what hath been sa● Unless better evidences can be shewed to the c●trary than any of the aforementioned suggestio● and conceits or other thing we have seen or heard Or if it shall be objected further that although was so in the infancy of the Church as some s● yet it may not be so now and Decrees of Counc● or of the Church as some term it and Laws of M●gistrates have taken it away Answ 1. The Churches were better able to ●●termine of the mind of Christ then than now th● were fewer occasions to turn her aside in those da● in such matters B. Jewel on Hag. 1. Hodiae venenum infunditur in Eccles and we have no new revelati● of the truth in this thing more than they then h● They had more abundant of the spirit of God ●mongst them than now amongst us they had 〈◊〉 Apostles then living amongst them and after th● for some time such as saw the Apostles and t● practices in these things and conversed with th● about such matters And sure while these lig● were in the Church she was most like to walk the right rule and so after ages judged The tr● is had those men that then made up the Chu● been still living they might have been said to h● been in their infancy in those dayes and now in 〈◊〉 age but they being dead and new Church-ma● still arising it may be said she is still in her infan● And verily much more childish she is than she was ●n those dayes But the Church in Name the Older she grew the more she doted and when all ●hese antient lights went out the more she stum●led like Israel of old when Moses had been gone out 40 dayes they made them a Calf Josh 24 3. Judges 2.7.8 c. and Aaron ●he High Priest was also in the folly and the Elder ●hat Church grew when their Fathers who had ●een Gods wonders were dead the more blind and ●dolatrous they waxed Therefore is it much safer ●o follow the footsteps of the Church in her infancy ●han her Rules in her age so far as is possible But 2dly What warrant have we from Gods word to conclude that the Church must walk by ●ne Rule in her infancy or more properly in the ●rimitive Gospel dayes and by another in her el●er age one under Heathen Magistrates another ●nder Christian not the least word for it in Scrip●ure that we can find had it been necessary or the ●ind of Christ it should have been so no doubt ●ur Lord would have let us known his pleasure in 〈◊〉 and have left some Rules for it And who will ●ead for the taking away such things from the ●hurches by humane Councels and Laws which ●hrist as King and Lawgiver to his Church hath ●iven unto them That in the ordinary meetings of these Churches ●e matter of their worship and work was only ●ading the Scriptures expounding them or ●eaching exhorting comforting one another ●ging Psalmes sometimes made by the holy bre●ren breaking bread or participation of the Lords ●pper prayer as he who prayed was able giv●g to the poor c. as appears by these Scriptures Act. 1.14.15 ch 2.41.42 Act. 12.5.12 1 Cor. 11.20.23 c ch 12. ch 14. Act. 20.7 1 Thes 5.11.14 Heb. 10.24.25 So it was after the Apostles dayes Euseb Hist lib. 7. c. 17. p. 28.29 Tertul. in his Apol. c. 39. p. 137. 139. 141 Engl. Transl saith that here we pray to God c. read the holy Scriptures according to the Condition of the times what serveth to the admonishing and confirming of the faithful we cease not saith he to confirm or discipline by the strength of precept we continually repeat here we make exhortations and threatings they feast saith he and before they sit down they pray after they sing Psalmes or Hymnes every one composeth after the capacity of his mind and as it began with prayer so it ended c. Plinius secundus Euseb l. 3. c. 3. p. 53. lib. 10 cap. 3. p. 184. saith something of it And Justinus saith that here the writings of the Prophets and Apostles were read then preaching to stir up the people to imitate the things read then all stood up in prayer then the Lord Supper prayer preceding then every one gave to the poor as he would for this he is quoted by the Magdeburg Divines Cent. 2. c.

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

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

whose Ministers ●re made after another manner and imposed upon ●hem Or how can any such convinced Ones have ●o do in Congregations and Ordinances otherwise Ordered and Acting then according to this rule in faith to expect Gods presence and blessing in it how can any knowing these things without renouncing Christ as Lord and Lawgiver in his church own and subscribe to the exercise of this power by others then these Churches much more how can any so convinced enforce others to give subjection to any Usurping this power without sin against Christ Whatsoever is not of Faith is sin so that if we are found in the practice of any thing in these matters not commanded at all or of any thing commanded in other manner then is prescribed by the Law of Christ we cannot groundedly believe for a blessing there Mr. Hooler Eccles Polity in the Preface having no promise for it Nay it is sin if we do but doubt it Rom. 14.22.23 Therefore every one ought to be at liberty till he be convinced and fully perswaded in his own mind er'e he meddle with these things Secondly Surely this then justifies and commends such who being fully perswaded of the truth of the premises do endeavour to regulate their practices in all Church affairs by these rules for the Scripture saith as we have received how ought to walk and to please God so should we abound c. 1 Thes 4.1 and as Tymothy was charged to continue in the things he had learned and had been assured of knowing of whom he had learned them and that from a Child he had known the Holy Scriptures 2 Tim. 3.14 15. So are Saints in general commanded to stand fast and hold the Traditions which they have been taught by word or Epistle 2 Thess 2.15 especially when they have by reading and searching the Scriptures like the Noble Beraeans Act. 17. proved these things to be so and find that the primitive Gospel Churches practised according to this and so trying all things hold fast that which is good and stand fast in the liberty Christ hath left them for in so doing they are lesse like to erre Mark 12.24 do ye not therefore erre not knowing the Scriptures c. And if these have their foundation for their practices here they may boldly say with Paul Act. 24. after the way they call Heresie so worthy I c. believing all things that are written c. Bishop Jewel in his reply to Harding p. 111. alleadgeth these words out of Cyprian lib. 2. Epist 3. speaking of Bishops If any of my Predecessors have not followed or kept that thing which the Lord by his Example and Commandement hath Taught us he for his simplicity may be pardoned but if we wilfully offend there is no pardon for us who are already warned and instructed of the Lord Again that after God hath once opened his truth to us if then we shall continue in error c. And again in p. 144. he quotes Cyprian ad Caecil lib. 2. Epist 3. for these words It behoveth the Religion we professe and our reverence towards God and ●he very place and Office of our Priesthood to keep ●he Truths of the Lords tradition and by the Lords ●dvertisements to correct that thing that by certain ●ath been amisse that when he comes in his Glory ●nd Majesty he may find us to hold what he warn●d to keep that he taught us to do that he did All which words of his presseth an exact keeping to ●he Rules left us when we know them But if it shall be objected that the people of the Churches are unlearned and cannot understand ●criptures and thence 't is they mistake and wrest ●criptures that it is for learned Men who understand Tongues c. to give the meaning of Scriptures and that others ought to submit to their judgments herein and to practise as the learned Fathers and Doctors of the Church have done before us See Helis Serm. of the abuse of Difficult places of of Scripture Matth. 1● 10.11 For Answer hereto briefly First The Apostle by the term unlearned intends not unskilful in Tongues nor in humane learning but unskilful in the Spiritual meaning of the Holy Ghost in the Scripture We know the Gospel is hid to some to them that are lost c. though otherwise never so learned wise or great and to others it is given to know Secondly That in this sence the Scripture is not understood by the help of the greatest Art Skil of Tongues nor the largest humane Wisdome of any this can only reach the letter but by the help of the Spirit of God 1 Cor. 2.14 The things of God are foolishness to the Natural man nor can he know them because they are spiritually understood o● discerned Now surely none will deny but that 〈◊〉 man may be very learned and wise in humane things See the Conference between Raynolds and Hart c. 2. p. 58. cap. 6. p. 2●7 and have great skill in Tongues and ye● be but a natural man still that is not having the Spirit of God by whom spiritual things are opene● to us where is the Wise where is the Scribe wher● is the Disputer of this world and God chose th● foolish things of this world to confound the wise c. that no flesh should Glory in his presence Matth. 12.7 c. 13.10 11.12 Luk. 19.41 42. Joh. 3.10 Act. 13.17 27. Act. 26.9 a● is abundantly clear in 1 Cor. 1.18 19 20.27 28 29. And this was apparent amongst the Jew● their most learned men Scribes and Pharisees chief Priest c. with all their learning and pretence to greater knowledge than the rest of th● Jews could not find out the meaning of the Prophets concerning Christ but Crucified Him and Christ said of them that they were the blind leading the blind and that they were therefore blind because they thought they did see above others although these were as confident that they were the only knowing men as the learned Doctors and Rulers of Churches of latter ages have been of themselves And the contrary on the other hand ●o 9.39 Bish Jewel's Reply to Harding p. 533. 526 Luk. 24.44 45. John 8.12 31. Joh. 6.14 Eph. 1.17 13. 1● Epist Joh. 2.27 we see men of no knowledge in Tongues c. nor much worldly Wisdom when Christ by his Spirit had opened their understanding they then understood the Scriptures And for this end amongst others was the Holy Ghost promised to the followers of Christ he himself said that such as believed should not sit in darkness but have the light of life that his Spirit should take of his and shew it to them And the Apostle saith the anointing which they should receive should teach them c. Thirdly That this Spirit of God is neither promised nor given to the learned Doctors able Schoolmen or Governours of Churches only but is promised to all believers in general and so bestowed upon all

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

Church and if not then it may be believed that they will say be it far from us to determine in such cases for others or to desire our determinations should be imposed upon others And then we are confident the Magistrate will be farther from Challenging any right to determine of those things nor will he undertake to impose by Law upon the Churches but it hath been common amongst Church men to deal subtilly in these things first themselves determine and set down Rules in these cases and tender them to the Magistrate to confirm by Laws as those things which are necessary to the ends aforesaid And then when they are established by Law and they themselves cannot justifie many or any of them to be necessary or any way answering the ends proposed They presently lay the charge upon the Magistrates and say it s commanded and we must obey being by virtue of his Law bound in Conscience so to do Certainly let us not deceive our selves God is not mocked Christ hath pronounced a wo against them by whom offences come The excuse of the Magistrates commanding it will not serve their turn when our Lord comes to judge in Righteousness Yet there are some who are highly offended against such who walk after the Rules herein before set down as near as they can and fear to erre from it as that way of worship and managing of Church affairs which they judge according to Gods word to be Christ's mind they should walk by and as that in which the Churches in the Primitive and best ages walked and which also hath been by many learned and Godly men in all ages since held to be the true way And these offended ones generally conclude against such that they are Separatists from the Church Schismaticks Factious c. for so doing the old Callumnies cast upon the Apostles and other Saints in former ages and by Papists upon Protestants in latter ages and their way called Heresie and evil spoken of as Act. 24 c. 25. c. 28. Though in Truth these offended ones understand not in this case what they say or whereof they affirm either it is pure ignorance in such not understanding what a Church is from which properly a Separation may be said to be made or in which a man may be said to be guilty of making a Schisme or what Act it is that may properly be called a separation from or constitute a man a Schismatick in such a Church or else ignorance that is wilful arising from interest that blinds them These do just as the Presbyterian Ministers once said in Smect p. 58. 59. take it in their own words These do as the Papists dazle the Eyes and astonish the senses of poor People with the Glorious name of the Church c. This is the Gorgons-Head as Doctor White said which inchanted them they call say they for obedience to the Church c. no mention of God and Scripture If we say these Divines there question what is meant by the Church of England they storm as he that holdeth by an unjust Tytle will not suffer the Tytle to be questioned they say these men sometimes make the Convocation the Church excluding both Presbiters and people as not worthy to be reckoned of the Church sometimes the bounds of the Kingdome is the Church If so say they why not England Scotland and Ireland one Church being under one Monarch Thus they contend and know not upon what foundation but having heard of the name of the Church and found Ordinances and Formes of worship amongst them and Discipline used according to humane Laws and Constitutions here they go and never so much as enquire or put it to the question whether they are agreeable to Scripture or Rules prescribed by God And then they take it for granted presently that such who do not in these matters as they do are Separatists and Schismaticks and deserve punishment as rashly as the two Disciples did in another case Luke 9. who would have fire from heaven upon the Samaritanes but they knew not what Spirit they were of as Christ told them they never considered upon what ground they desired such a thing whether it were Christ mind or not that it should be so And as Augustine quoted by Mr. Stillingfleet in his aforesaid Book p. 61.62 complained of men in his dayes about Ceremonies who contended highly yet had no ground for it but this as his words are because it had been the custom of their Country or because they have found them in another Church c. they think that nothing is right and Lawful but what they do themselves And as Bishop Jewel in his Reply before cited said of many Hereticks That they had nothing to plead but that they were born lived in and received of their Fathers what they did practise upon some such poor grounds as these doth the ignorance of men work thus to abuse their brethren And that it may so appear Let such persons be perswaded to weigh the premises well in the fear of God and take these conclusions with him First that such who continue in the Faith of our Lord Jesus Christ and thus hold Union with the Head of the Church according to John 15.4 5. continue in and do not separate from the Catholick Church the body of our Lord Jesus Christ the first Church in this discourse described for there is no other Union between the members of this Church as such but this their being by one Faith united to one Head and from thence animated by one Spirit and such who so continue cannot be called Schismaticks in this Church To this Doctor Carleton agrees in his aforesaid Book p. 6 7 8 9 10. c. 2dly That such who continue to make a profession of the Faith of our Lord Jesus and do not openly deny him in their works do still abide in the visible body of Jesus Christ The Church 2dly above described and cannot be said to separate from this Church or be guilty of Schisme here for this profession is the only thing wherein the unity of the whole visible Church lyeth And thus Mr. Stillingfleet in his Book called a Rational Account c. p. 331. saith That there is no separation from the whole Church but in such things wherein the unity of the whole lyeth For separation saith he is a violation of some union 3dly That such who continue to walk in and with any visible Company Congregation or particular Church on earth holding the true faith in the orderly participation of Ordinances in man-as the Scripture directs and in subjection to Christs Lawes given to be executed therein as such a Church the Church 3dly above described he cannot be said to separate from or be guilty of schisme in this Church Now then if these offended ones will justifie their charge against such who do not in Church affaires as they do It is necessary they prove such whom they thus accuse guilty either of infidelity

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