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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	form_n	soul_n	unity_n	387	5	10.7939	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57540	Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ...	Rogers, John, 1627-1665?; Rogers, John, 1627-1665? Challah, the heavenly nymph.	1653 (1653)	Wing R1813; Wing R1805; ESTC R850	596,170	655

world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa cons●nsio pulcherrim● c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit diti●r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them tha● rejoyce Congruunt conspirant inter s●omnia condolent sibi●i●icem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum

varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fi●e with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a ●●ge n●yse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better me●tall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when

scandalous in toto tanto that are not called of God but none else The weakest Believer that belongs to Christ is to be received Rom. 14.1 And our present assertion is this That none who appear truly godly are to be put by meerly for their opinion and judgement we are not in admitting of members so much to minde their judgements and apprehensions as their lives and conversations viz. That they be holy and gracious and that they be sound in the faith that is for fundamentals and essentials such as are sanctified in Christ Jesus 1 Cor. 1.2 Rom. 1.7 Phil. 1.1 7. Col. 3.12 and 1 Thes. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word doth not say such sanctified ones that are o● your judgement and form For we shall prove by Scriptures and Reasons That those godly though under different forms and of different opinions are to be received and taken in and that it is our sin to shut them ou● This appears by Scriptures Precepts and Precedents First this is commanded and commended to us That every man walk as he is fully perswaded in his minde Rom. 14.5 Now mark the meaning of that Text for indeed the whole Chapter treats on this subject there arose some differences about opinions but the Apostle presses and preaches this That diversity of opinions for things indifferent or doubtful ought not to make diversity in affections or a breach in charity or unity among Brethren when they do it out of conscience Now that I may unlock the meaning of the words I must orderly proceed in the Chapter which is very pregnant in proofs for this purpose and wherein you will have the point stated proved and ratified by abundance of Reasons To the first Verse Him that is weak in the faith receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume to you admit of and make one with you affectu charitatis and put him into your bosoms c. In the time of the Jews dispersed most of the Churches consisted of Jews and Gentiles together and so did this Church of Rome Now the Jews would not be brought off from the observation of Ceremonies and Levitical Laws wherein they had been brought up even from their cradles looking upon them as ordinances of God and therefore although they entertained the Gospel yet out of conscience they held difference of days and of meats as necessary to be observed Now the Gentiles were not for such Jewish observations being perswaded of our Christian Liberty purchased by the blood of Christ from such ceremonies and trifles and therefore they rejected them And thence there arose hot contests and dissentions in the Church almost irreconcileable and as the Gentile thought the Jew profuse and superstitious so the Jew thought the Gentile prophane and sacrilegious Now in comes Paul to appease these differences and to compose these commotions he brings in his bucket as Par sayes to quench the flame and undertakes as an umpire to determine these differences which arose about things indifferent Wherefore he layes down rules in these his Hieraticks It is a general precept and an undeniable duty to receive such as are weak in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although so weak as one that is sick and scarce able to stand on his legs yea such babes in Christ as cannot brook strong meats that have sick and queasie stomacks such receive with open arms take them in unto you and joyn them with you and entertain them as friends and dear brethren but not to doubtful disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not into ambiguity to quarrel or contend with him and his opinions though differing from yours thereby to make him stagger Rom. 4.20 Nor yet to judge him for his opinions as Augustine sayes nor to fill his head with intricate things or curiosities Rom. 14.1 2. Gal. 6.1 1 Thes. 5.14 But as in Vers. 2. One believes he may eat all things and another who is weak eats onely herbs Let not him that eateth despise him that eateth not nor him which eateth not judge him which eateth Now though there was this great difference of opinion here is a direction to their duty one to another that is to preserve peace and love and that this make no difference or distance in affection or reception Let not the strong despise the weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To look on him as nothing nullius praetii or set him at naught as not fit for your company For the word is so as to villifie or nullifie a man Now take heed here for difference of opinions and practises in things indifferent ought to be no demur or hinderance to the admission or reception of any neither ought there to be therefore the least battery or breach to love and charity But now to the question Quest. What are things indifferent which we may differ upon and yet be all of one Body and Church Answ. Such things as are of a middle size and nature and not absolute Quod id quod est per essentiam suam relatum posterius est absoluto for absolutum est prius relativo secundum esse posterius relativo secundum dici nor yet necessary these are called indifferent First We say a thing is indifferent when it is not absolute but yet in some degree good but not so good but it may be mended and yet not so bad but it might be worse Such a thing we say is indifferent good So a man though he be not absolutely in health nor yet very ill but might be better and might be worse such a one we say is pretty or indifferent well But I speak not in this species Secondly Some things may be done which are not necessary such things are necessary which are commanded But somethings are commanded to be done and somethings are forbidden to be done Now such things are indifferent which are neither commanded nor forbidden and those things are doubtful which are not expressed at all in the Word but left darkly or which meet with seeming contradictions therein Now for the first sort of doubtful things and things indifferent they are called by the Antient things in our power and left to liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as lying either obscure and uncommanded or in the midst between commanded and forbidden In Pauls time when he writ this Epistle these trifling observations of dayes and meats were mentioned as left indifferent to be used or not used as they conceived it tended most to the honor and praise of God which was the very end of their enchurching we finde Paul circumcised made vows purified himself and yet writes against them as Gal. 4.10 Why so why before Christs death these Ceremonies were not then indifferent but necessary as commanded of God but after Christs death till the Gospel entered for a while after they were used though but for a little time as

sayes Euseb. Eccles. Hist. lib. 5. cap. 23 Socrat. Schol. Hist. Ec. 5. cap. 21. and as Irenaeus writes to Victor as we shall heare by and by the Church before this time received such as were of contrary opinions and held contrary observations and yet notwithstanding held fast the bond of love and unity Vide Par on Rom. 14 v. 6. Afterwards in Comodus's dayes the poore Saints had a little breathing time and respite from persecutions to take aire a little and then arose as is usual in the times of the Churches peace and liberty a loud difference amongst brethren about the observation of Easter day and such trifling ceremonies some and those of the Western parts as Mr. Del takes it in 's way of peace pag. 116 117. pretended the tradition of Paul and P●ter to observe it on one day although indeed they had it from Hermes and Pius and the Easterne Churches pretended the tradition of John to observe it another day and about these trifles they had hot word-wars and skirmishes in discourses but yet love continued and unity and order in the Church till Victor's time a fiery brand or Bishop of Rome and hee rose high and as hot as a Toast to excommunicate all that were not of his judgement for Easter-day after the pretended tradition of Paul And the Asian Churches not yeelding to his opinion he would cast out and take none in but those that did just jump with him in his opinion hereupon those of his opinion went to him and of the other to the Churches of Asia Now the difference growing great even to the breach of unity order and all and that about trifles things not necessary Irenaeus writes to Victor Bishop of Rome roundly and tells him it was not so before for among former Christians in the Churches then they were all at peace and in love amongst themselves although there were variety of opinions and observations and till this time Christian liberty continued in use and it remained fresh to use or not use things indifferent but now began uniformity to be of force and in fashion and to be all of one opinion a thing necessary and not before and such as differed to be judg●d Schismaticks Hereticks and the like And now all alike have been in a flame and the Saints of Asia that could not be induced to them or seduced by them of Rome were to be cast out and excommunicated by Victor but then the word was brought forth to decide the difference and those spiritual weapons to win the Conquest Irenaeus uses as before and sayes thus further to Victor in his letter The variance and difference about ceremonies is not now new nor strange in the Church of Christ both about Easter day and Fast dayes and yet for all this diversity they were in unity among themselves which he proves and brings abundance of examples for it and instances in Telesphorus Pius Anicetus Soter Eleutherius and others who neither tyed themselves nor others to an uniformity or to be of their judgement or opinion but all were left to Christian freedome And as Socrates lib. 5. cap. 19. sayes of the several sorts of fasting then used in several Churches because none can bring any commandement written of this matter it is plaine sayes he it is left free to every mans minde and will and none to be compelled by fear or necessity to doe this or that Thus we see in those dayes the Saints that differed in judgement and opinion were beloved and received and accepted as Saints without respect to their opinions till Victor's time when Antichrist began to get a head and to assinuate secular powers c. And ever since O what sad differences have arose by the Devils subtilties and Jesuitical sophistries and what ranke seeds of division have been sowne to set Christians together by the ears and that about nothing empty shadows and puff-paste appearances and all hereby to vilifie the Church of Christ and true Saints as if such could not bee Christs Disciples who differ so seeing they should all love one another Joh. 13. and not fall out and jar as they doe Doe not the enemies of the Gospel to this day Papists and others make sport of this and make it an argument against us that wee are not Christs O what a may-game they made and doe yet at the hot contestations between Calvin and Luther in Germany and betwixt the Lutherans and Calvinists what fearful detestable unchristian combats are there yet how unkind and cruelly hateful are the one to the other and all about opinions And in our dayes what a bone is cast in to make a quarrel between the Presbyterians and Independents Independents and Anabaptists c Now that which is worst is that they differ in affections as much yea more then in opinions which is a most miserable thing amongst them that are indeed godly now this was not so from the first for as we have heard before so Augustine and Hierom differed in opinion but yet loved one another heartily and did not at all disturb the Church thereby but had high esteem one of another for all that as Peter had of Paul who differed from him and preached openly against him Gal. 2.11 yet sayes he Our beloved brother Paul 2 Pet. 3.15 And I remember when the Donatists did urge Cyprian's opinion for rebaptizing O sayes Augustine for him Hunc quasi nevum candidissiim pectoris cooperuit ubere charitatis but he hath covered this faulty opinion of his most faire and candid breast with the full bigs of charity for he did hold fast to his brethren that differed from him in all love and sweetnesse and would not rend away from the Church but maintained the unity of the Church which was not of his minde and kept continually the bond of peace Oh! O then that all brethren of all opinions would learne this lesson and we should be glad to have communion with such kinde of Anabaptists Donatists Cypriansts or what opinion soever so holy But thus I have proved it to be the practise of primitive times to admit differing brethren till Antichrist began to start up And Melancthon sayes as Dell observes pag. 120. in 's way of peace seeing we agree together in the chiefe Articles of faith and Christian doctrine wee must embrace each other as brethren in unity and Christian love order and peace and let not the difference of rites or variety of Ceremonies or difference of opinions dis-joyne our mindes and hearts from one another no nor yet the difference of Ecclesiastical government sayes Bucer make us differ from one another have we not all one Father for shame let us love and live together as Saints Besides all this Artillery to defend this truth viz. That all Saints might be admitted I might fortifie it further by other Reasons which I shall omit them now having been alreardy at large unlesse taken

Formes and Ordinances and impose things upon us which wee are not able to beare Seeing all Administrations and Formes must runne their race and fall And we finde not that a Forme was created for a standing rule but a temporary helpe to serve a turne for an age or so wherein it is once usefull and then veniente perfecto evacuatur imperfectum For as every man will dye in time when his radical moisture is spent and yet he may be said to dye before his time being anticipated in his course by intemperance or miscarriage and mischance and the like so every Forme will fall in time and naturally expire and yet as we say may be cut off in the midst and the fall of it hastened by the intemperance and miscarriages of such fondlings as abuse it and adore it As the Brazen-serpent was suddenly knocked downe when people began to give honour to it and to Idolize it for God is jealous of his honour and rather then his glory shall be given to the Form he will break it in peeces like a Potters vessel and grinde it to powder to bee no more seen nor set up againe as he did the golden Calfe wherefore how dare wee doat upon any Form● which must and shall passe away wee read that Austin An. 598. asked Gregory how it came to passe there should be so many forms and such diversity of customes and ceremonies in severall Churches and Countries seeing there was but one Faith all this while why saith he that you may choose out of all the best and picked out things out of all the Churches about here and there whether in Rome France or else where they being left to take which you best like and approve of in conscience to practise as most usefull and orderly So that we are not to be tyed up to any one Forme nor to have our consciences bound up to things left to liberty Now methinks the Church of Christ which is his body too and flesh as I may say now in his Saints doth appear much parallel with Christs fleshly appearance upon earth For Christ in his flesh when he was here and Christ in his Church now here to my judgement are said both to be his body in a parallel Forme For in this Church-forme every member or Christian brother therein is as it were an emblem representing Christ in one stage or other of his life some live in a crucified Christ some in an exalted and glorified Jesus some live in his life some in his death some are debased and abused some are honoured and owned some live in Christ after the flesh and forme others live in Christ after the Spirit and power And in this forme or appearance as it were in his flesh Christ does and suffers lives and dyes descends and ascends into a higher glory and the highest pitch of a Christian's life is Christ risen and sitting at the right hand of God In this forme hee silences the Doctors whips out buyers and sellers too out of the Temple turnes out mixed multitudes teaches in the Synagogues or Parishes yea and works miracles and yet for all that the Pharisees of the Synagogues do slander him and seek to crucifie him as we said before so that in a Forme he is capable of suffering too especially when his people are inslaved by an inforced uniformity for which Antichrist makes use of Secular powers But God hath in all ages powred his Vnction the Spirit upon some of his choisest servants to oppose Vniformity enforced and John Gerson Chancellor of Paris a hundred years before Luthers time layes about him hard to beat down this Antichristian doctrine of Vniformity or tying all to a Forme For in his Sermon before the King of France pro pace unione Graecorum in his seventh Consideration he sayes Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith and the Gospel of Christ and saith he were this well observed it would be the principal key to open a door of peace and love and union among all different brethren and Churches and now between the Greeks and Latines who differ in many actions and forms and rites and rules As for BAPTISME the Latines say I baptise thee but the Greeks say Let us this servant be baptized c. So for the SVPPER the Latines will have leavened bread the Greeks unleavened bread but sayes he Let every Province and Church be at liberty about in his owne sense and use his owne order and forme Our Fathers before the Flood lived and worshipped in one Form after the Flood in another before the Law in one and under it in another and after it under the Baptist in another under the ministration of Christ in the flesh in another under the Gospel in another under the dispensations of the Spirit another way c. as Heb. 1 1 2. divers wayes and in sundry manners Now all such Formes as Gerson speaks of and of such I speak why they are left free to use or not use as there is need of them without tyes wherefore no Forme should be so urged or pressed upon any brother or Saint as to despise judge cast him out or keep him off if he come not up to it and under it which is a yoke to him who is not free Now wee must willingly lay them aside rather then lay them on any as a burthen for even Gods owne Ceremonies Eph. 2.15 and Commandements were laid aside and put by to make peace and unity that there might not be any difference among brothers no not between Jew and Gentile so far off but that they might be one Much more must all our Formes for of such I speake all this while let none mistake me they must much rather be throwne aside then thrust on any Saint whatsoever Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain as Hollinshed in his Description of Brittaine chap. 7 Anno 187. historifies when the Gospel began to be preached freely and Brittaine received the faith and without any impeachment impediment or Ceremonies at all yet King Lucius sends to Eleutherius for some model or forme of Church-government who had this answer That Christ hath left sufficient order in the Scriptures for the government of his Church you require saith he Our Forms and Laws but our Laws are faulty G●ds Laws are never so take the Scriptures and look you out a government there and follow that So that this was rare even from a Bishop of Rome himselfe being the fourteenth after Platina's Arithmeticke but it seems in those dayes they were more modest then they were afterwards when they haled in and hoised up humane inventions and would make men submit to them or else censure them yea I may say then they are in these dayes that doe even