Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	false_a	teacher_n	2,669	5	9.2326	5	false

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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

offenders or the like Et ist●s vi coercere ac ferro punire potest but the Church-power is from above the weapons of her warfare are spirituall Non ferro sed verbo non vi armis sed vi efficacia she uses the two-edged-sword of the Spirit and Word against all her opposers and offenders neither are men compelled as by Politicall powers to obey but they are drawne of God and the Spirit constraineth them Job 32.18 2 Cor. 5.14 Eleventhly Polity is full of Tricks Arts Quilits and Aequivocations and lies ready at the catch according to a Judges or great mans interpretation or construction but this Gospel-way is full of plainenesse truth and simplicity 2 Cor. 1.12 and 2.17 and is not according to mans interpretation but the spirits Rom. 12.8 1 Cor. 5.8 Rom. 16.19 Twelfthly Polity consists most in the Forme and lives most in the out-ward show pomp and appearance but this way of Christ consists most of inward beauty pomp and excellency 2 Cor. 5.12 and 2 Cor. 10.7 Joh. 7.24 and lives most in the spirit and least in the forme Thirteenthly In Polity is the greatest respect of persons one higher then another making some Slaves and others Lords but in this Church-state of Christ it is an intolerable Tyranny and hath not the least allowance Mark 10.42 43. lest thereby we should have mens persons or opinions in admiration Jam. 2.1.3 1 Pet. 5.3 Fourteenthly Polity preferres men according to their outward parts fleshly habits of learning wit or prudence but Christs Church-state sets up Christ and his Spirit for Officers in chiefe and such who are ruled and filled with the Spirit of Christ under them so that not men but Christ rules Judas that had not this Spirit proved a Traitor so will others Fifteenthly Polity grows every day more and more rusty and the longer it lives the more it will be out of date and loathed at last and like a Potsheard be dashed a peeces but this way of Christ growes every day more and more glorious and will be the beauty of the whole earth Piety shall stand whilst Policy shall fall and the Church of Christ that little stone cut without hands shall crowd Policy out of doores and fill the whole earth Dan. 2.35 Rev. 11.15 Psal. 48.1 2. Isa. 62.4.7 In all these respects and many more might I not be too tedious I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy whither in Church where it hath been set up instead of Piety or State so that I meane not in any such sense that there is an Ecclesiasticall Polity but as I have hinted before and in order to visibles Now who hath been more politick and subtill then that Beast that hath for so long usurped Christs Seat and what a many Romish Ornaments like unto the Aegyptian Jewels doe many men and Ministers yet retaine fitter for a Golden Calfe which is to be grownd to powder then to adorne the Temple or Tabernacles of God O that they were sent away from whence they came and that we would come in sincerity to the Lords worke before us which is the building of his house for his honour to dwell in But thus I have proved that there is a Gospel orderly Church Discipline and how farre it differs from Policy whether called Ecclesiasticall as some make it to consist altogether in formes and things carnall or civill Now the Lord lead us into his owne Spirituall Temple and Gospel-Church-state by his owne light for how sad a thing is it to see his flock so scattered among Wolves and the Saints in a confused darke corrupt Disciplinary way of walking without order rule and ordinances which so many Soules doe sit moaning for and in the want of them in this their Wildernesse-estate wherein they have been lost for many ages together and whilst they are sighing and sobbing in a strange Land they that have led them into this Babylonian Captivity doe call upon them to sing the Songs of Sion but alas their Harps are hung up upon the willowes and they as in a strange Land are silent which is the next thing I come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaraphel CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline and the Church was driven by the Dragon and drawne by the Beast into a Wilderness for many hundred yeares and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy and so have continued to these dayes IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church and have been abominably cheated with the rotten figgs and choaked with the thick Romish foggs and filthy infectious mists of Popish inventions so that thereby the Sunne and the Aire have been abundantly darkned The poore Church she was before cloathed with the Sunne encompassed round with purity of Religion with brightnesse of Discipline and in the clear light of Christ and Scriptures which were her rich ornaments in the twelve Apostles dayes yea and after that till Constantines time she wore this Crowne of the twelve Starres those glistring lights And not only were the Saints such as then lived above the Moone and all sublunary enjoyments but they had this borrowed light of the Word meanes and ordinances to guide them in their pathes and to direct them in their Discipline and Church state but alas as our Saviour foretold what would follow it fell out afterward that the red Dragon raged and watched to persecute the Church which was done very sorely in Domitians dayes and in Nero's at which time the Church was pure notwithstanding and as yet presented for a chast Virgin to Christ though tormented because she would not be deflowred and although then the Apostles being all dead fierce wolves met together by Flockes and false Teachers and pseudo-Pseudo-Apostles rose up apace to oppose openly true Doctrine and Discipline This continued under the Emperours Verus and Severus and Valerianus O then how this red Dragon this bloudy Abaddon followed the Church foaming with flouds of indignation and yet for all that the poore and almost breathlesse Saints had a little respite under Galienus Anno 262. and till that time I finde the Church continued yet very chast but then presently after began Images to be set up and Monuments to be erected in Caesarea Philippi and other places and in Dionysius his dayes Bishop of Rome Anno 267. the Church began abominably to be deflowred and defiled so that the true Saints and Churches could not escape a most sad persecution under Dioclesian and most hot and heavie under Maximinus that matchlesse Tyrant till torments in his bowels moved his bowels against his will to mitigate the violence of the persecution

thus farre for the Object CHAP. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chhok Every Church of Christ hath his Rule to bee ordered fitted formed and squared by and how all the matter must bee measured by Christ's Rule and what that is IN this beautifull building wee have heard the matter and the forme and have found out the Churches fairnesse objective i. e. from the presence of God in the middest of her But now it remaines that the rule bee brought out to square by For is not this the Carpenters Sonne the Sonne of Mary or will this Carpenter or rather the Builder of this Temple of the Lord worke without his Rule no surely therefore Rev. 11.1 There was given me a reed and the Angel said rise and measure the Temple of God and the Altar and them that worship therein c. This Reed is the Rule whereby the Platforme of the Lords Temple is measured out and laid before us thus the valley of Succoth is measured out Psal. 60.6 So is it in Ezek. 43.10 Let them measure the patterne of the Lords house This worke will not bee well done without Rule and that Rule must bee Christs too which measures it out as might appeare by other Scriptures Isa. 11.1 Zach. 6.12.13 Matth. 16.16 So you may see in the Precept for it Matth. 28.20 What I have commanded Christs commands are our rules Wisdom that is Christ calls Prov. 7.1 Keep my words and hear my Commandments Keep them that i● so as diligently to observe them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us So Prov. 8.1 2. Doth not wisdom cry and understanding put forth her voice she crieth at the gates c. So my beloved spake and said Rise up my love my fair one and come away Cant. 2.10 It is the voice of my beloved vers 8. So in Psal. 45.10 Besides this hath been the practise of all true Churches as in 1 Thes. 4.1 2. We beseech you as ye have received of us so walk How According to the Commandments we delivered to you by the Lord Jesus Christ. For this is the will of God c. So 1 Cor. 11.2 I praise you that you keep or observe remember and obey the Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines Traditions Precepts c. as I have delivered them unto you Now how was that Paul did this not as a Head or Law-giver delivering his own Canons or Conclusions for in Vers. 3. I would have you know Christ is the Head Now Vers. 23. as I have received of the Lord so delivered I them unto you or I have given them up unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appointed for that purpose Now no others does Paul press upon them for as in 1 Tim. 6.3 4. If any man teach otherwise and consent not to the wholesom words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or words sound sine vitio and healthful for the soul which are the words of Christ c. withdraw from him Vers. 5. Have nothing to do with such a one and why reason 1 Reason 1. Is because it is not in the power or policy of men though they be never so wise learned or lofty to lay down precepts for the Saints practise or to set the way to worship God in and by all this being beyond him and too high for him A Balaam could say I cannot go beyond the word of the Lord Numb 22.18 Should the Lord have left this to the wills and wits of men what a most miserable Church-work should we have had For every man would have had his minde and set reason 2 up his fancy Reason 2. Wherefore see how precisely it lies in Exod. 25.40 That they look to it that all be made according to the pattern shewed upon the Mount So that Moses must do nothing on his own head in the Government of the Church or by his own private authority about the Tabernacle but as the Lord Commanded Nor durst David or Solomon do any thing in the Lords Temple either in the building or ordering or officers or singers c. but all by direction from above and according to the Laws of the Lord who hath laid all and lined all out by his own rules and according to his own will 2 Chron. 3.3 Much less durst any whether Apostles or others have undertaken it without direction from the Lord and Christ's line and rule this glorious building of the Gospel so far exceeds the former Reason 3. Wherefore the voice out of Heaven bid hear him For he hath brought down from his Fathers bosom the pattern reason 3 of this new Jerusalem which is coming down from God out of Heaven Hence Acts 3.22 Christ is called the Prophet like unto Moses commissionated from the Lord to delineate unto us and lay before us by plain and perfect rule and line whatsoever appertains to the true discipline and worship of God So in Isai. 9.7 Of the increase of his Government shall be no end to order it and establish it c. Isai. 22.21 I will commit his Government into his hand c. And he shall reign in righteousness and rule in judgement Isai. 32.1 So in Zach. 6.13 Even he shall build the Temple of the Lord and he shall bear the glory and he shall sit and rule upon his Throne c. Hence saith Christ Matth. 28.18 All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritative power is given me in Heaven and Earth Go therefore and teach them to observe all things that I have commanded you and I will be with you to the end of the world Wherefore God hath revealed his minde made forth by Christ in the Gospel and that must be minded by all men and Ministers in this work that all that be laid upon the building be first ●ewn fit ordered squared and qualified for this worship of Christ both matter and manner by Christ his own rule All other rules of the best ablest and wisest men will make but mud-walls mad work unequal and uneven being all too long or too short but Christs own Vse 1. We finde by this that Parishes are no Churches of vse 1 Christ's building never built according to Christs rule or directory largely delivered in the Acts of the Apostles For I have already proved they are without warrant out of Gods Word and that the Rule and Pattern of their Discipline is Antichristian and drawn out of the whimsical doctrines fanatick and fantastick Ordinances and Directories of mens brains Wherefore come out c. For 2 John 9. whosoever abides not in but transgresses from the doctrine of Christ hath not God c. Wherefore V. 10. receive him not into your house nor bid him God speed for whosoever biddeth him God speed is partaker of his evil deeds Neither are ye to own or say God speed to Parochial Constitutions which are transgressions to the rules and laws

God! other Lords have had dominion over us but now by thee onely will wee make mention of thy name What is this National Assembly but Archbishops multiplied what is their Provincial but Bishops multiplied their Classical but so many Deans or Deans multiplied their Congregational but Prelaticall Ministers multiplied and is not this of Brazen-head-Colledge and beat out upon the Popes Anvil Well I might shew what unsavoury fruits there are that grow upon this Bramble of Rome and what corrupt poysonous Cankers are plucked from it but for that I refer to the third Book of this Treatise onely I must say that such Plants as these which are not of the Fathers planting must be rooted up Matth. 15.13 and shall conclude with honest Bullinger De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacro-sancto Evangelio indubitatae Apostolorum doctrinae quae tollit omnem primatus superbiam fideléque nobis ministerium ministerii aequalitatem humilitatemque commendat c. Let us keep close to the word of Christ and the undoubted doctrine of the Apostles which doth cast downe this doctrine and suppresses this pride and Prelacy pressing humility and equality without subordination or superiority but that hath been offered before in Chapter 8. I doubt not but the irrevocable and irrecoverable downfall of these brazen-faced Idols is hard by let us wait but a little while and he that shall come will come and then as Hos. 14.8 Ephraim shall say what have I to doe any more with Idols I have heard the Lord and observed him c. i. e. him who is the Head of gold But before I finish this Chapter let us be content with this Head viz. Christ alone and be very cautious of medling with secular powers who have their secular ends in Church-matters for though all Popish and Prelatical discipline calls for the sword of the Civill Magistrate to support them yet this doth not only for the sword of the Spirit for the weapons of our warfare are not carnall There is no need of forcing power as appears in Chapter 11. for Christ bids his Disciples Goe and teach but never to offer violence so sayes Chamier Ea est Ecclesiae natura ut nusquam magis requiratur persuasio interna nam ad fidem nemo potest cogi invitus c. That the Church of Christ is of such a constitution as necessarily requires inward perswasions and workings upon the spirits of such as enter or are in No man can bee well against his will forced to the faith for God wil bee worshipped with the whole heart or will and hypocrisie which Coercive powers drive into is detestable and odious with God wherefore in the order and government of the Church this ought to bee the bent and scope viz. to win into the Church by spirituall perswasions and those that are so called are to bee so kept in and continued i. e. not by violence but as voluntary No such thing as Secular Magistrate to make men bee of any Religion or to compell any to the faith that was of force or in date three hundred years after Christ. And it was such a thing saith Zuinglius as Christ alwayes set far from him at a distance as if it did not appertaine to him nor his Kingdome to meddle with viz. with the worlds jurisdiction or power as Luke 12.13 14. Who made me a Judge or divider over you who not the world therefore he would not intermeddle though sought unto with secular Government which hath ever secular ends for then Religion must dance attendance to policy and what is that saith one but to set the Asse upon Christ not Christ upon the Asse This worldly policy saith Luther would ruine Religion yet Christ is made a Judge Jo. 5.22 but his Judicatory power is not of the world nor as the worlds and by this he would teach us not to introduce Powers so improper to the nature of the Church into the Church which must needs act and be executed in tyranny then because they are quite out of their owne Orbe and then they are Phaeton-like destructive For the Church is called not of the world though in the world In Constantines time when the Church it is said was lulled in his lap whilst the worldly powers were the Churches servants and friends yet Constantine would not come in as a civill Magistrate to compell any man but absolutely forbids it in his Letter to his subjects in the East Let no man sayes he bee grievous one to another but what every man thinks to bee best and most the minde of God that let him doe but be sure they live holy and walke as children of light without malicing or menacing one another and he concludes thus For there is a great diversity between voluntary and forced Religion but this will lie before us in the Second Book Onely this note that this head of Iron got in by the Apostacy and ever since the Churches so called or rather the Popes and Prelates have had a dependency upon worldly powers whereby they have been and shall be both undone together and their fall shall be great Rev. 19.18 19. which the great hand of God hath already given earnest of as is seasonably observed in my Lord Cromwels Letter from Dunbar pag. 11. and sayes he It is worthy consideration of all those Ministers that do take into their hands the instruments of a foolish Shepherd to wit medling with worldly policies and mixtures of earthly powers to set up that which they call the Kingdom of Christ which is indeed neither it nor if it were would such means be found effectual for that end and they neglect and trust not to the Word of God the Sword of the Spirit c. But besides these Letters we shall finde after Constantines time too That Civil Magistrates as such had no right of Vmpirage as Master John Goodwin sayes in his sixteenth Quaere in matters of Christian Religion which appears Proof-sure in Ambrose his thirteenth Epistle to the Emperor Valentinian who saith When did you hear most clement and kinde Emperor that Laicks Laicos judicasse in causa fidei were Judges in matters of Religio● or ever censure in matters of faith c. So that it seems then they were accounted very incompetent Judges And why not now Unless that new invented inference be of force sufficient to carry away the bell that follows Object Job saith in Chap. 31.26 27. If I beheld the Sun when it shined o● the Moon walking in Brightness And my heart hath been secretly enticed or my mouth hath kissed my hand This also were an iniquity to be punished by the Judges c. Hence say some Job teaches the Judges of the Earth are to meddle in such matters Answ. I shall easily demonstrate that this Text teaches us not a tittle of Civil Magistrates Power and then

Office of Preaching be denied any but that they have free Liberty yet if they transgress Gospel-bounds and will be seditious and fierce c. then it is your Lordships duty to suppress and banish them saying We will freely grant you to fight with the Word against all false Doctrines but we will restrain your hands and spirits from those things that belong to our Magistracy and Civil Power c. Either of these I say out of their orbs and places are of a Phaeton-spirit obnoxious to all and in such disorders as will set all on fire again Therefore such are said in Scriptures to be lifted up to their own destruction 2 Chro. 26.16 For such pride is never without a fall And till this be both Magistracy and Ministry must needs lie under much contempt both which in the restitution of times will be glorious at first Wherefore as Bishops had not best to storm that they are thrown down from their Lordships Judgeships Justices of Peace or the like neither let our Stately-Ministers be offended for calling them to and keeping them in the work of the Ministry of Christ whereinto they are called nor yet our honorable Rulers whose honor is to rule well within their sphere and not to meddle with matters of Faith which is an edge tool that will cut their fingers for Extorquere timidis commutationem possunt sed fidem inspirare non possunt Ambr. epist. 13. it is out of their orb Quest. But may not Magistrates suppress Errors c. Answ. Evil doings and practises as you heard before they may and must but they are not competent Judges of controversal points opinions and doctrines And thus that eminent servant of Christ Mr. Burroughs in his Vindication against Edwards answereth this Question he sayes That where the hainousness of the matter and turbulency of the carriage manifests stubbornness c. These hainous actions and turbulent carriages do come within their cognizance but they are not the fit Judges of controversies in Religion or matters of faith But why sayes hee for this should there be such a stirre and out-cry against that which is called the Independent way as if there must needs bee a confusion of all things if liberty in it bee but granted The Lord judge between us in this thing c. But as it is an intollerable wrong done to the truth Christ and his Churches to grade and grace Ministers with such a Power as we said before which is most properly the States so is it no lesse lamentable an injury done to Jesus Christ his Church and truth to gratifie Magistrates with such a Power which is most properly the Churches as to suppress sinne errours in opinions and judgements which is to bee by the word of Christ He is no Judge of Doctrine to pronounce which is true and which is not which shall stand and which shall not because as Mr. Dell sayes he is as liable to erre as any man Acts 14 14. vid. Owens Essay for Church government p. 72. Secondly Because he wil do all he can dentibus unguibus as wee may say to uphold his owne opinion and religion though never so false and to sentence others though ever so true as if they were false heresies blasphemies and the like as appears Acts 24.14 So did the Jewes Acts 28.22 and the Scribes and Pharisees sentence Christ and Christianity and all but their owne Thirdly Every Magistrate would make it his office to maintaine his owne Idol and what a world of false gods and false worships would be set up and worshipped then and in most places true Religion put into the Rack Object But they must have the advice of the Assembly of Divines or able Ministers Answ. 1. Then Magistrates must act upon an implicite answer 1 faith to see with their eyes and beleeve as they beleeve Secondly Then Magistrates were but the Ministers or Assemblies executioners a flat peece of Popery methinks Pilate stands for a Sea-mark before such to the end of the world who did but execute the Priests sentence upon Christ in crucifying him 3 This would take Ministers off the right means of ruining errour i. e. by the word of Christ and this would make them idle and neglect their duties in doing that by the word that such Magistrates would doe though they ought not to do by the sword but Fourthly Why Magistrates as Magistrates are not to suppresse errours c. is because Christ and his Apostles after him never medled as we heard before with secular powers to suppresse blasphemies c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly Because Christ hath left other Lawes to suppresse Errours Heresies Blasphemies as appears in 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5 c. Cum multis aliis c. and by those Lawes left us upon record in Primitive times were errours depressed and punished Query Whether a Member cast out of a Church-society comes not under secular Cognizance for punishment Answ. Affirm So far as Christians whether in or out of Church-fellowship are of the world they are under worldly government and powers but no further For worldly government reaches not out of the world but Saints as Saints yea as members of the Church visible are called out of the world and Christs Church though in the world yet they are not of the world Church-government is over men as Members of the Church and Civill government is over them as members of the State or Nation or Commonwealth The first is Christs the second Caesars It is Antichrist arrogates both and casts a Christian under the notion of a Hereticke erroneous person or the like out of one hand into the other We grant that a member whether in the society or out for it is all one for that for as much as he is a member of the Nation must needs come under Civill Cognizance but answer 2 Secondly Negative I can finde no warrant in the word for any Church of Christ to deliver up any be he never so bad to secular powers for punishment for either he must bee delivered up before or after he is cast out if before then he is yet under the government of the Church and if after then the Church hath nothing to do with him being without her Lines I doe not finde this to be in practise in primitive times till Popery was pretty ripe and then under pretence of Hereticks the dear Saints suffered death presently and frequently Secondly But if Magistrates doe take Cognizance of Blasphemers Hereticks c. let them take heed they out-run not Gods rule in inflicting mulcts and punishments though it be for actions I say that they goe not too far Luke 9.55 56. I see not how they can sentence to death any for mis-beleeving or not beleeving our points

tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost. Hom. 25 in Epist. ad Rom. Secondly It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed O! what will the world say what are these Christs Disciples that gurn bite at abuse despise refuse and condemne one another thus is this all their charity of weake ones to shut them out of doors and besides how dare you to offend one of them for whom Christ dyed doe ye thinke they are of so little worth for whom Christ dyed that you will not receive them what do you make of his blood what a scandal is this Further the Apostle to enforce this findes out this scandal to reach to Profession Religion the truth and Gospel its selfe In Vers. 16. Let not your good be evil spoken of or your Gospel liberty and way of Christ be defamed nor truth traduced nor Doctrine nor Discipline nor the Kingdome of grace as Olevian sayes be blasphemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evill spoken of 1 Tim. 6.1 1 Pet. 2.12 1 Cor. 29.30 How eagerly did Mr. Prin Bastwick and others take advantage to write and print all they could against this Gospel of Christ for that the niceties and curiosities of some Church societies did exclude others that were not of their judgement though truly godly and holy Therefore for the Gospels sake receive them and have special regard for by not admitting such and judging hardly of them you will open the mouths of Gods enemies against the truth and give them advantages against the way whereby with Bernard in Serm. Ezek. 38.17 the Church sustaines great damage even by her own Children Reason 9. Runs from Vers. 14 15 c. I am perswaded by the Lord Jesus Christ nothing is unclean of it self but to him that esteemeth it so c. from this Concession that nothing of its selfe is unclean comes out a correction Vers. 15. Therefore condemn not thy brother for eating because it is an erronious conscience that makes a thing unlawful For all actions receive their qualifications according to the will of the Agents and the will acts according to the object a thing apprehended by reason If thou judgest by thy light that to doe this is sinne and yet thy will carries thee to it why then it is unlawfull indeed and thou sinnest to doe it but if thou judgest it no sinne it is lawfull according to thy light and conscience to bee by will carried thereto therefore let thy light be Gods light grounded on the word and then be perswaded It is miserable to doubt in things commanded and to be commanded in things doubtful and indifferent praejudicium non est judicium sed vitium Things indifferent are lawful to him that esteems them so and unlawfull to him that esteems and is perswaded they are unlawfull see Chap. 1. therefore let not one censure condemne cast by or grieve the other but receive each other in charity and bowels of love and each walk according to his judgement and perswasion ch 1. Reason 10. Vers. 17. For the Kingdome of God is not meat reason 10 and drinke but righteousnesse and peace and joy in the Holy Ghost This Argument is taken a natura rerum mediarum from the nature of things indifferent and drawne up from the definition of the Kingdome of God from the Thesis and Antithesis take this argument in forme thus for those things the Kingdome of God consists not of we ought not so to contend but meats drinks outward formes and Covenants c. the Kingdome of God consists not of c. ergo c. contend not so for such indifferent things as to judge or not to admit and receive a brother The Kingdome of God consists not of things doubtful or indifferent but absolute and necessary Luke 17.20 21. 1 Cor. 8.8 therefore none are to be shut or kept out of this Kingdome for their judgement in things doubtful or indifferent This Kingdome sumitur pro regno gloriae sometimes is taken for that of Glory the Fathers which is to come ubi Deus erit omnia in omnibus and by some pro regno gratiae and so here for the Church of Christ the Kingdome of the Son the state of grace here but take which you will they are both of one kind of one make have one and the same matter forme and end and neither of them consists in outward forms or is in meat and drink or the like but both of them consist in righteousnes peace joy in the Holy Ghost that is the substantialia regni are one the same and such members as are fit for one are fit for the other These are Characters of such Citizens as are fit whose Christianity Religion Profession enchurchment c. lyes not in meat and drinke that is in the outward formes letters and things left to liberty whether to do or not doe but in righteousnesse inherent and infused and also expressive and declared in faith and holinesse and in their duties of obedience and in peace which follows justification and unity one with another which is unity of the Spirit the Holy Ghost being the procreant cause of this peace and love and joy which issues and runs out of such a righteousnesse and peace before spoken of now those things are necessary which the Kingdome of God consists of Oh then that differences should arise about such things as the Kingdome of God consists not of but can as well bee without as about Covenants Confessions and Subscriptions and such things that are indifferent or that are doubtful as the subjects of baptisme and whether dipped or sprinkled or such like being left without positive warrant in the word Oh then learne learne to put a difference where the Lord puts a difference as between things spiritual and things carnal things of a middle nature and things necessary which the Kingdome of God the Church of Christ cannot be without And let us make no difference where the Lord would have none Reason 11 from Vers. 18. For he that in these things serves reason 11 Christ is acceptable to God and approved of men The Argument is thus He that is the servant of Christ is to be received but he that is righteous and beleeves and obeyes the Gospel whether he eats or eats not notwithstanding these formes is the servant of Christ therefore to be received Thus the argument is a genere but from the effects 1 Gods acceptation 2 Mans approbation He that is acceptable to God is to be received but he that serves Christ beleeves in Christ and obeyes the Gospel in righteousnesse peace and joy of the Ghost though he be not of your opinion in things indifferent doubtful yet is acceptable to God therefore to be received Further thus from the other effect Hee that

l. 24. r. and oblit as and in marg against l. 30. r. not able p. 141. l. 36 mar r. force p. 152. r. ●ron sides p. 217. l. 20. r. Esau p 320. l. 3. r. that p. 253. l. 14. r. Sun p. 255. l. 13. oblit seu before motum and put in seu before m●ve●tur l. 33. r. men p 261. l. 21. r. approbatione p. 264. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg l. 24 r. Interior p. 268. l. 3. r. found no rest p. 304. l. 11. r. here p. 305. l. ult r. thou before that p. 308. l. 12 r. is called p. 301. l. 4 r. judgements p 316. l. 30. r. they p. 320. l. 12. r. be the cause of a pale p. 328 l. 3. r subscriptions p. 334. l. 32. r. Psal. 36.9 p. 336. l. 1. r. a tenondo p. 358. l. 14. r. they p. 319. l. 9 r. a poor wretch who sayes p 418. l. 38. r unrighteous ones p. 419 l 2. r. full of variety p. 739. marg r. dum sursum sursim p. 453. l. 22. r. those p. 457. l. 19. r. by ther p. 465. l. ult but one r. Act ●4 p. 466 l. 4 r. re-admitting of one l. 5 r. to hold off p. 482. l. 8. r. Intigrale marg against l. 20. r. no Diocesan 467 marg against l. 20. r. duobus locis p. 469. l 33. oblit the p 470. l. 16. r. 1 Cor. 5.13 p. 4●0 l. 7. r. and as are p. 507. line 37. read Forms of it page 511. l. 35. oblit to be p. 519 l 26. r. an Amethyst p. 523. l. 17. r. presence p. 531. l. 5. r. autem p. 464. l. 31. r. Scriptures p. 468. l. 1. r. to be baptised p. 472. l. 9. his ha●● l. 25. r. bread p. 478. l. 34. r. grant it p. 484. l. 37 r that they 480. l. 1. r. about Civil powers p 442. l 5. r For c. Other faults I beleeve there be that have given me the slip but I am not at leasur● 〈◊〉 pursue them Wisdomes Politie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Divinity and Morality Expos. From Fa●her and Mother Spirit and Truth Expos. Gods design in setting up Gospel-Discipline To make us Gospel Disciples 1 For order 2 For un●ty 3 For edification of one ano●her Hereby appe●rs Gods great love to us Th. Aqu. 22. Q. 80.1.3 Expos. And his great care over us Expos. The necessity of it is undeniable This Discipline is proved 1 cut of Old Testament Expos. It is the beauty of holinesse Expos. The glory of the latter house greatest Proved in New Testament by Christ Expos. It is a building fitly compacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an openly mix●d congregation Expos. Ecclesiam esse misc●llaneam falsum oft dicere Cam. in loc quia confusis cultibus confunditur v●rus Deus cum Idolis Vrsin in secundo praecepto Proved by the Apostles and primitive Saints Examples Christs Church Discipline or Politie why and how called so Visibly and invisibly all one Church Sim. How it differs from carnall worldly Polit●e 1 One and the s●me in all places Sim. 2 In all ages Cuncta temporum cursu mutantur 3. In the interest it drives 4. In the Lawes outward and inward Directories or Cannons are of no use therein 5. In the King and Governor 6. In obedience 7. In altering or adding to Lawes When●e came Pope Prelates Hierarchy 8. In principle 9. About customs of long continuance 10. In power of making obedient and punishing Offenders 11. In the nature of it 12. In the pomp and beauty of it 13. In respecting persons or opinions 14. In respect of gifts and abilities 15. In the Consequence of it It differs from Ecclesiasticall Polity in a sense Who more Politick then the Beast seven-headed most subtill-pated in his Ecclesiasticall Discipline Saints susp●●ring yet aspiring in a strange Land Revel 9.2 Rev. 12.1 Expos. What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline Mat 10.16 17 18. Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2 The D●agon persecutes her Rev. 12.4 Anno 179. Anno 204. Anno 256. Anno 162. Euseb. lib. 7 c. 17. Images and Idols Cent. 2 cap. 7. Anno 267. Anno 306. Euseb. lib. 8. 9. Rev. 12.3 She was brought into the Wildernesse When and how Pareus in Apoc. 12. v. 6. By loosing her Discipline And how Euseb. l. 10. cap. 3. Socrates lib. i. cap 6. When meeting-places were made Churches When Crucifixes Reliques of Saints c. came up Socrates lib. 1. cap. 1● cap. 9. c. 17. Monkes Priests Popish Discipline Swum in bloud There were hopes of the recovery of Gospel-Di●cipline in King Henry 8. and in Edw. 6. Lit●le hopes left againe in Q. Maries dayes Great hopes of her restauration were in Q. Elizabeths dayes Cant. 1.6 But what hindred it Prelates falsly accused it to the Queen They falsely accused and abused the Saints that called for Discipline Papists and Prelates alike in Discipline and in opposing the truth Prelates Mungrels Sim. K. James No Bishop No King Both alike have been from and for the be●st and shall be punished with the beast Presbyterians too must lose their Discipline in these dayes Sim. Isa. 8.20 The Law is for us the day will be ours Sim. The heat of their Sun melt● their waxen wings Sim. Simile Black Discipline will not be better but bitter till it tumble Church Discipline is best at last Rev. 12.8.13 Exhortation to England Ireland and Scotland Sim. We have been cheated in our Child-hood with Copper and counterfeit Coyne But Christs true Discipline is offered in these dayes with the crown of twelve Starres and cloathed with the Sunne i. e. Christ the Churches Light and Lord. Sim. Sim. The Devil takes up straies Sim. Christ in the Churches their fulnesse Sim. There Law of Love A word and a warning to Ireland Sim. Of Persecutors for forme or judgement Sim. Proph. Persecutors Sampsons Foxes that burne up themselves and benefit us Christ in you and with you Sim. Feare not Isa. 43.3 Sim. Proph. Expos. When the Church was Promised to be delivered out of the Wildernesse The time Iunius Parcus in ●a 1643. The Authors judgement Of her graduall deliverance Expos. Mr. Brightmans Judgement 1650. One thousand six hundred and fifty as to us in England Ireland and Scotland begins her graduall recovery The Authors judgement of her universall deliverance thirty five yeares hence to begin Zach 4.6 7. Two times more set for her deliverance Expos. Proph. From Constantine To begin at Anno 1647. The second time reckoned from Julian the Apostate Proph. Anno 362. To begin An. 1652. Gradually to go on till 45. years longer How Antichrist is to be destroyed Not by worldly weapons But by the spirit killed and Torment●d Our troubles begin to be over An. 1656. Sim. Yet forty yeers on the world whiles we are safe in the Ark viz. Ch●ists Churches Forty yeers hence Christ comes to reign visibly Then the