Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	tradition_n	2,130	5	9.1915	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

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●

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

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

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

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