written by my dimmer light And if your Government be built upon no better Principles then mine I cannot but be out of conceit with that Government being so farre out of conceit with mine own Principles and it makes me thinke the worse of it because my former Principles fit it so well Those Principles you speak on are partly of Civill power and the Sword and the Dominion or Scepter in the Gospel is more Spiritual You say of my Text in the Revelation Revel. 18.1 that as I began so I end with misapplication of Scripture Misapplication is a word soonâ—r writ then proved and my Reasons were rathâ—â— crowded then ordered in my Paper The Scripture was this For the Angel that came down from heaven hath great power and the earth is lightned with his glory Which Scripture there applyed doth hint to any that wil not rather cavil then interpret that my only reason for delay of Government was in this An Angel was yet to come with power and glory or the Gospel would fill the earth with more light so as we should not shut up our selves too soon in the dark And now Reader judge whether it be my misapplication or his mis-interpretation SPIRITUALL PRINCIPLES drawn forth Gospell-Truth is one and the same THat which is onely in some parts of it warrentable by the Word is not purely nor in a Scripture-way warrantable For there is not any Will-worship but it hath something from the Patern of the true The Samaritaine-worship was copied after the Iewish and the Iewish when Christ came had Priests and Temple and Sacrifices and was copied by the Law but then there was Traditions and Commandments of men That is pure Gentilism which hath no Image of Gospel nor legal Truth Antichrist sits in the very Temple of God though rather upon it False Christs call themselves Christs as well as the true The great Image had a head of Gold though feet of Iron and Clay Every Heresie hath a Scripture-Word in it But Truth must be all one and the same and Homogeneal not in parts so but all so There is but one Lord one Faith c. Prudence and Consequences are the great Engines of Will-worship THings of Prudence meerly are not to be admitted into the Spirituall way and Gospel-designe Prelacy had its Prudence for every new additionall in Worship and Government And once let Prudence open a door and then will more of man crowd in then the Law of God can keep out Nor is that to be admitted which is so received a Maxime Though not directly yet not repugnant to the Word Christs rule is not such he opposes any Tradition to the Commandements of God Not direct from Scripture is indirect and repugnant though not to the very letter of such words yet to the form and Analogy of truth to the generall Scripture-law viz. the will of God that nothing shall be added nor diminished and ye are onely my friends saith Christ if ye do what I command you and the Lord will raise you up a Prophet him shall ye hear For if any thing of Prudence is to be let in then something of Tradition for Prudence can make nothing higher nor purer nor better man can but give his own Image to the things he makes himself though he make them up of divine materials from Scriptures yet the form none but the Lord himself can give and the form is that which stamps Christs Image upon every Truth Every thing in the Word hath a form that is it is such a thing of truth and not another Nothing but Gods power and will can make a thing Truth his power creates it and his will creates it such a Truth Nothing is agreeable to the will of Christ but the very will of Christ The will of Christ is the onely Legislative power in the Gospel Nothing is agreeable to his will but what he wills and every thing is repugnant to his will but what he wills So as this will is the supream generall Law and indeed the very form or essence of Scripture and the Word of God And whatsoever is devised by Prudence though upon Scripture-materials yet being not the work of this will nor having the Stamp or Image upon it is none of Christs but as repugnant as any other Tradâ—tion or Invention of men And here let us look to that new though old design against Truth the most subtill undiscernable and divinest kinde of Will-worship in the world that which some call Scripture-consequence an unwholsome word as it hath been used for under colour of consequence what Conclusions may be promoted What may not Reason draw from Scripture and what may it not fashion like a Truth But consider in Parliament Laws or Ordinances or Commissions is it lawfull to take them and from every part of them to draw out results of our own and when there is but one Law make many subordinate Laws of our own and frame Laws out of Laws and Ordinances out of Ordinances and Commissions out of Commissions No sure But we must keep to that one generall entire litterall Law and Will of the Parliament Is it thus in Laws humane and not much more in Ordinances divine Yea â—here is the same onenesse entirenesse indivisibility and essentiality of the Truth Nor do I here disapprove any Scripture-consequence if meerly consequent and not formed up into a Law by meer reason for then man makes Laws from the Laws of God and this is not the least engine that Antichrist hath wroughâ— with The People are Brethren and Saints in Christs Church but in Antichrists Parishioners and Servants WHat kinde of government is marked out in Scriptures for sitting on the waters or people Christ governs by the people ministerially not over the people authoritatively onely and the people being once in his Church-way lose their old capacity for a new and are raised up from people to Brethren to Churches It is a saying of Master Goodwins and Master Nye not so pleasant as true The Clergy had at first the golden ball of government amongst themselves and it is not much mended anywhere but in that Church where the people have their interests as well as others they are the Clergy properly a notion which the Ministers got onely to themselves till of late The interest of the people in Christs Kingdome is not onely an interest of compliancy and obedience and submission but of consultation of debating counselling prophesying voting c. and let us stand fast in that liberty wherewith Christ hath made us free Presbytery it selfe is founded on Principles of separation which yet they condemn for Schism in other Churches nay is the greatest separation WHat is a Presbytery over Congregations or a Congregation but a Church gathered out of a Church Nay Is not that the onely Church and the remainder of people made but an accessory or something of another kinde or rather the Nation or Kingdome which is only subject to this power supream And
The Spirit is in Paul as well as Peter in both as well as one 17 We may be in one Christ though divers Consider that we may be one in one Christ though we think diversly and we may be Friends though not Brethren and let us attain to Vnion though not to Unity 18 The spiritual Persecution to be forborn Consider there is a two-fold Persecution There is a spiritual or that of Beleevers and a mixt Persecution or civilly ecclesiastical The spiritual Persecution is that of the Spirit meerly and this kinde of Persecution little thought on and studied this is when we cannot bear one anothers several Opinions or soul-belief in the same spiritual Societie or fellowship but they must either be of us or out of us and surely this kinde of Persecution is as unreasonable as any other for what is this but soul compulsion when another must onely beleeve as we beleeve and not wait till the Lord reveal even this This kinde of spiritual compulsion will in time break and dissolve the visible Communion of Saints and Body of Christ exceedingly if taken up or continued and it will be amongst Christians as amongst the Antichristians where they divide and â—ubdivide and some cast themselves into a Monkery from all the rest Jerusalem and Antioch were not of this way to cast out one another upon such grounds but to meet reason and counsel and hear And surely the Churches can ill complain of a mixt persecution from without if they persecute one another from within the Magistrate may as justly whip them both as they whip one another Such grudgings complainings dissolvings spiritual enforcings gives hint to the Civil power to compel while it beholds them but a little more spiritually compelling one another Let all Church-rights priviledges boundaries be preserved all Heresie and Schism by the Rule rebuked but in all spiritual meeknesse and wisdom and not call Heretick and Schismatick too suddenly since we see but in part THE UNWARRANTABLE WAY of PEACE OR The Antichristian Designe of Reconciliation 1 To beleeve as the Church or Councils THat all should beleeve as the Church beleeves and this Church is the great Councils of Bishops Cardinals c. as if the souls of all were to be saved onely in the bundle of theirs as if they could beleeve both enough for themselves and all others 2 To set up one as the Pope for infallibility Because there may be difference amongst many and all may not agree therefore there shall be one say they with the Vrim and Thummim one infallibly decreeing and interpreting and unerring to whom the Spirit of Truth is successively derived and his determinations interpretations shall be final conclusive and this that Vicar of Christ the Pope this one way in the Antichristian State and all Reformed Kingdoms were once under this Peace 3 To allow that all may be saved in their several wayes Because there be several Beleevers and several interpretations and opinions one saying This is the way and another That therefore say some All in all wayes may be saved every one beleeving every thing Now this is one way to make peace but not the way there is but one Lord one Faith one Baptism 4 To forbid Interpretings and Disputes Because several opinions arise by interpretings and disputings about Scripture therefore all openings of the Word all disputings must be forborn Because the Sun-shine offends some weak sight in the house shut up doors and windows and make all dark Thus the Papists and Prelats in forbidding Scriptures and Marginal Notes and thus fearing there may be something false they will hear nothing that 's true 5 By a compulsive Power Some take the Civil power in to make peace reckoning a compulsive Vniformitie for Vnitie Peace and Truth This is one way to deal with the body indeed but not with the soul to mind the outward man but not the inward This way of Civilly Ecclesiastical peace is the Antichristian designe who having got the Kings of the Nations to give their strength and power and Kingdom unto them supplies that from the world which they want from the Word making the spiritual power of Jesus Christ to receive its honour life efficacy power from the power of men This way of peace is such as hath by experience troubled Nations and troubled it self at length too and broken it self against that way which it aimed to break For whosoever fals upon this stone shall be broken and on whomsoever it shall fall it shall break them to powder THE OPINIONS OF THESE TIMES With the EXCEPTIONS each Opinion may be charged withal being the great Argument for Love Meeknesse and Forbearance one to another or of Peace and Reconciliation till the Lord reveal more PRESBYTERIE So called What it is and what they hold THe Presbytery is set up by an a alleadged Patern of the Eldership and Presbytery of the Apostles and Elders in the first Churches of the Gospel strengthened by such Scriptures as are in the margin and by allusion to the Jewish Government and to appeals in Nature Their Churches are Parochial or Parishes as they are divided at first by the Romish Prelates and the Statute-Laws of the State Which Parishes and Congregations are made up of such Beleevers as were made Christians first by Baptism in Infancy and not by the Word and all the Parishes or Congregations are under them as they are a Classical Provincial and National Presbytery and over those Parishes they do exercise all Church-power and Government b which may be called The power of the Keys Exceptions 1. THe Apostolical and Primitive Eldership were not so a authoritative over their Congregations as these pretend nor so compulsive or forcing their respective Congregations 2. The Apostolical Eldership and Presbyterie were more b infallible they were more in the light and the immediate way of the revelation of Truth 3. They took not in the power of the c Magistrate to help them nor did they clasp it as one with their own 4. They consisted of d Brethren as well as of the Presbyterie and both together had a joynt interest and concurrencie in all power 5. The Presbyteries were not as now Classical Provincial National these are no Scripture-forms but devices of men e 6. The f Presbyterie is of no more in the * Greek then of a g metaphorical or figurative signification signifying Seniority or Eldership and the setting it up in a notion of power and office is more then the Scriptures will clearly bear such Notions in the Word are but Notions of form and order not of Office 7. The Presbyteries now are not rightly constituted because they consisted of a Ministery from h Antichrist and the Bishops of Rome ordaining one another by the same power they received from them 8. Their i Congregations are not such as before so constituted because Parishes are of a Popish
contrary to the full b practice of all that baptized by water as they do as in Act. 2.38 Act. 10.48 Act. 19.5 Act. 8.16 c. and a confounding Scriptures together viz. several institutions and practicer 2. That baptizing in Matth. 28.18 cannot properly nor in the word and letter be understood of baptizing by water because there is no more mentioned in the letter or Scripture then meerly the word baptizing and to expound it as they do by a baptizing by water is to put in a c consequence and interpretation of their own for Scripture which way of consequences they condemn in all others Presbyterials c. as Will-worship and traditions of men and justly too Now there being no water nor any circumstance in the Text to make out any sense of water as in other places it is an usurpation upon the Spirit and the Word to put such a sense so infallibly and peremptorily upon the Word which Jesus Christ himself uses in other d significations then that of water as in Matth. 20.22 23. Matth. 3.11 1 Cor. 12.13 1 Cor. 10.2 all these places are of Baptism and baptizing yet not one of them of baptizing by water but of Metaphorical and figurative Baptism by his sufferings by the Holy Ghost by the Spirit by the cloud and sea 3. That Matth. 28.18 Mark 16. c. are rather and far more probably to be expounded of the Spirits Baptism or the e Baptism of the Holy Ghost because it seems to be prophesied on by Joel 2.28 Isai. 44.3 where the Holy Ghosts Baptism is promised to come by Christ and in Matth. 3.11 Act. 1.5 Joh. 1.33 prophesied on to come by John and Christ himself to his Disciples and was fulfilled in Christs institution and power which he gave in Matth. 28.18 by baptizing with the Holy Ghost which the Apostles did accordingly practice and by their Ministery was given as in f Act. 8.17 and Mark 16.16 17. compared with Matth. 28.18 doth shew that the Baptism in Matth. 28.18 is a Baptism of gifts as Mark 16.15 16 17. 4. That the Baptism of Jesus Christ by water was onely in the Name of Jesus Christ as appears in all the places where such a g Baptism was practised as in Act. 2.38 Act. 10.48 Act. 19.5 Act. 8.16 Rom. 6.3 all which is a Baptism onely in the Name of Jesus Christ of the Person of the Son not of the Father Son and Holy Ghost as they now practise and which was never practised as appears in all the Apostles and Disciples practice 5. That the form by which they baptize viz. I baptize thee in the Name of the Father Son and Holy Ghost is a h form of mans devising a tradition of man a meer consequence drawn from supposition and probability and not a form left by i Christ to lay over them at the dipping them in the water If Christ had said When you baptize them say this over them I baptize thee in the Name of the Father Son and Holy Ghost and unlesse Jesus Christ had left this form thus made up to their hands they practise a thing made up by themselves and drawn or forced out of Jesus Christs words in Matth. 28.18 6. That to preach in the Name of Jesus Christ or to do things in the Name of Jesus Christ is not alwayes in that grosse manner as it is taken viz. naming Jesus Christ or the Father Son and Holy Ghost over them But in the k power vertue efficacy Ministery of Jesus Christ or the Persons of the God-head of Father Son and Holy Ghost as in these Scriptures Matth. 18.20 Mark 13.6 Joh. 14.3 Act. 19.15 16. Joh. 17.6 11. Act. 9.14 Revel. 11.18 So here they are at some more losse 7. That though I deny not but water is a signe and one of the l witnesses that bear record and in the Word though not yet clear yet neither can Christs Institution of water as his own Baptism in his own Person be made appear out of all the New Testament nor can the Apostles practice by water yet be fetched from such a particular Institution unlesse from John's And if so I am sure they are then at as great a Controversie one with another concerning m John's Baptism and Jesus Christ's making them to be two several Baptisms 8. That every common disciple cannot so baptize as the first disciples did because not gifted or n qualified as they were And there is as much necessity to make out the Truth in the same power and way of evidence to an Antichristian estate as to a Jewish and Heathenish and with a Word written as well as preached speaking and writing lieing both equally open to question and exceptions without a power o gloriously working in the behalf and to the reputation of it Nor is there any one Disciple in all the New Testament preaching and baptizing by way of authority but he was able to make out the truth of his calling and dispensation either by miracle or gifts There are but three Exceptions and they have no weight in them 1. p Ananias was a Disciple I answer Yea but he restored sight to Saul and had vision 2. q Philip did no miracle to the Eunuch I answer We can neither conclude he did nor he did not from the Word for it is silent but he did miracles in Samaria 3. They that were scattered went every where preaching I answer Who they were or how they preached or what power they manifested is not laid down in the Word neither for nor against The Word is silent 9. That there is not such an Officer as Administrator in the whole Word but Apostles Evangelists Prophets Pastors Teachers Elders Rulers Deacons c. and therefore Administrator is an unwholsome word 10. None ought to give the Baptism now because there is none can give the gift of the Holy Ghost with it to make up that glorious supplement of gifts which it alwayes had and they are joyned both in the Word and practice as in Heb. 6.1 Doctrine of Baptisms and Laying on of hands and in their practice they were joyned as in act Act. 8.14 15 16. And it will appear in the Word that the Apostles did not so reckon of them single but together as in Act. 8.14 15 16. where it is said they were onely Baptized in the Name of the Lord Jesus but they prayed for them that they might receive the Holy Ghost So as Baptism by water and by the Holy Ghost being joyned together both in Institution Doctrine and Practice are not to be separated nor given in such a time wherein that of the Holy Ghost is not given For what God hath joyned together let no man put asunder 11. That it is as unreasonable to take any such Ordinance of Jesus Christ from any that is not distinctly specially spiritually powerfully enabled as the first dispensers as it is to take the word of any
of Prelacie yet left and working in the Countrey with us and if not in the City too I refer you to master Coleman For the word rendred from the Original metaphorically I quoted onely the Text to my remembrance to the Printer's hand and how he came by the metaphor I know not but I finde fault as well as you However to make the best of it now translations of Scripture are not all Grammatical as you know nor to the letter as I could wish them with you For artificial colours or Rhetorical c. You make me guilty of such vernish as I have not laid on to my knowledge nor have much to lay on if I would Truth and Peace which were my subjects are fair enough of themselves without any colour of mine and I desire not to bring forth either but in the evidence and demonstration of the spirit and if there be any thing of their own beauty there call it not artificial put not suspitions and jealousies into any that such things as they see are not so to make men Sceptical It is as much injury to Truth and Peace to misreport them as to counterfeit them And for your logical marshalling my reasons I thank you you took more pains with them then I would do I gave them out in that Notional order I received them in Nor dare I be too logical and notional in things divine Systems and forms of art have done our Divinity some harm Such Classes and methods of reason have been found too strait for the more spiritual enlargements of Truth Yet I honour your Learning though I thus speak Master Ley's Resolution pag. 9 10. His first reason taken from Rules of Faith Rom. 14.3 13 c. Now he should have planted his reason directly against the imposing a Government rather then obedience to it as thus c. Those that set up a Government which they are not fully perswaded on sin But they that now set up Church-government with power c. do set up a Government whereof they are not fully perswaded on Therefore in so doing they sin The major is true but the minor not because of their faithful learned Counsellors and Scripture-discussings Reply Since you will help me to prove you are welcome You have furnished me with one Argument more You are a fair enemy to lend out your own weapon And now you have made your Argument half for me I shall make the other half my self You say What the imposers of Government cannot do in Faith is sin This is your half Argument But you take it for granted Our imposers of Government are not such but such as are fully perswaded and can set up the Government in faith and you prove it thus from those of their Counsellors so neer them and from their Scripture-discussions First I know not what Counsellors you mean but they are too wise a Senate to be carried by any interest but their own and I wish them no other Counsellors then Truth and Peace nor do I know that they are so fully perswaded of any such Government I believe some of them are not so fully principled for your way and then they all are not perswaded so of the Government nor have you yet been able to make out the evidence of every truth you presented them from clear Scriptures saving your Art of deductions and consequences and prudence and if all cannot be perswaded that State conscience or Publike conscience is not so wholly nor fully perswaded then as you imply a State or Publike conscience is like a Particular conscience which if it doth not Wholly consent is doubtful or weak for it is not in Spiritual things as in Civil Votes of major parts make Laws and they stand good from any such forms of Policie but I never yet saw that rule in the Gospel for any such proceedings in spiritual things but that is a Law in Christ's Kingdom not that which is voted so but that which is so in the truth of it For else Popery were the best for it hath most voices and counsels So as unlesse you can prove the Parliament to be of one minde in it how can you prove a Parliament so fully perswaded in minde as you imply Let them prove a Truth by most voices that please or can but I wish the businesse of a State-conscience in a thing of this nature were more enquired into then yet it hath been But if the Parliament were fully perswaded of the truth of the Government yet there would be a new question yea and is very learnedly discussed by our worthy Brethren Master Coleman and the Commissioner how they could be perswaded of the imposing and power of setling For my part if there must be an imposing of Government for I would have the State-consciences left to their liberty as well as Particular and yet Truth to have the liberty of accesse unto them I would have the power of the Parliament laid up there we have had too sad experience when it hath been given out from thence and trusted too far Paul referred himself thither I stand says he at Cesar's Judgement-seat rather then to the Council of the Priests and Elders Christ had more favour from Pilate a Romane Governour then from Caiaphas the Priest One word more How can the Parliament properly be said to be fully perswaded c. unlesse they could freely signe it with a Jus divinum or divine Right Nothing but Scripture and the Word can properly fully perswade Now if they cannot finde so much Scripture as to warrant it for Christ's Government how can there be a purely Gospel-warrantable a full perswasion or faith where there wants a word of faith to secure it And now I shall form your Argument you half made to my hand thus and return another with usury Your Argument is this Those that set up a Government which they cannot be fully perswaded on cannot but sin But the Parliament cannot be fully perswaded of this Government Therefore if they set it up they cannot but sin My proof is this in behalf of your Argument That conscience which is not wholly consenting is not fully perswaded But such is the State or Publike conscience viz. not fully consenting at this time Therefore the State-conscience is not fully perswaded Note Because some are more for it some are lesse for it I prove the State-conscience not fully consenting That conscience which hath not Scripture to secure it cannot be fully consenting or perswaded viz. as full perswasion is taken in the Word But such is the Publike conscience at this time concerning this present Government viz. not fully perswaded from Scripture concerning it Therefore the Publike or State-conscience cannot be so fully consenting or perswaded viz. in a Scripture-sense Note Because they which cannot call it a Government by Divine Right are not secured concerning it by the Word and then by consequence are not so fully consenting nor perswaded Master Ley's Resolution pag. 9
Papists the Non-conformists to the Prelatical and these to the Nonconformists A spirit of Love and Meeknesse becomes Beleevers THey that write not as enemies are likely to prove better friends to the Truth because they raise not so much dust with their striving as others to blinde one anothers sight Those spirits which cast men sometimes into the fire sometimes into the water are not from Christ it were happy the Lord would cast out those and let a more Gospel-spirit walk amongst us we might then sooner attaine to that of the Apostle To walk by the same rule so far as we have attained together till the Lord reveale and the stronger to beare with the weake and to please one another to edification rather then our selves in all things wherein the Lord may not be displeased in the way of his dispensation I know no advantages we have got but the reviling our selves before our enemies as well as one another And oh why doe we tell it Gath and publish it in the streets of Askalon to make the uncircumcised triumph Was the Lord in the winde or in the fire or in the still small voice when he spake to the Prophet onely in the stil voice How was the Lord heard in the time of his indignation Man heard the voice of the Lord God walking in the garden in the coole of the day Oh! could we finde out the coolest times to speake and write one to another in and not in the heat of the day as we do When a State-conscience is fully perswaded doubtful and so sinning IT is with a Publike or State-conscience as it is a personal or particular conscience What is done must be done in Faith or else there is weaknesse doubting and sin Now where there is not a full consent and perswasion from the Word of faith there cannot be faith properly and where there is not a Word of faith for that Conscience to be grounded upon there cannot be a purely and â—piritually full perswasion And one may question whether in Spirituals as in Civils Votes Voices are to make Laws for in the Gospel we finde that divine Lawes have their subsistance there without the Vote of any and that is onely to be a Law or Truth in the Church and Kingdom of Saints not what is so in the common consent or voice but what is a Law in the very Gospel-truth of it If the Laws of truth were founded as the Lawes of Civel States in a meer Legislative power then Popery hath had as good assurance as any they have had most voices most Counsels and so Arrianism when the world went after it Post-script The Testimony of Salmasius the approoved German writer of the Presbyteriall way and employed by the States of Holland to write THat the Baptisme in the name of the Father Son and Holy Ghost is not that way of Baptisme practiced by the Apostles The Baptisme of Apostolicall use and institution is in the Rivers not with invocation of the three Persons seeing the Apostles Baptized onely in the name of the Lord Jesus Christ In his owne Latine thus Baptisma in aquis perennibus Apostolici instituti moris sed non invocatio Trinitatis super Baptizatum cum Apostoli in solo nomine Iesu Baptizarent Salmasius in apparatu ad libros de primatu papae fol. 193. Salmasius his Testimony against the present Presbyterial-way DVobus modis hac Independentia ecclesiarum accipi si vel respectum non habeant ad vicinas ullas ecclesias aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum unius conventus cujus partem ipsae faciant Prior modus similior reperitur primitivae ecclesiae praxi consuetudini ac usui quo voluntina haec communio inter ecclesias fuit Posterior magis convenit cum instituto quod postea a juris humani dispositione introductum est Hoc posteriore modo libertas perticularium ecclesiarum magis imminuta videtur quam priore Sed quod ab initio fuerit voluntatis b postea factum est juris Hoc jus sane positivum atque ecclesiasticum humanumque non divinum juris est quidem divini ut una sit ecclesia christo unitas autem ejus non gregalium aut c concorporalium plurium adunate collectione consistat sed in fidei ac doctrinae unanimi consensione Pag. 265.266 in apparatu In English thus THis Independency of Churches may be taken two waies Either as not having respect to any neghbour Churches or as not depending on the authority of some Churches that are joyn'd in some Classis or Synod of which the Churches themselvs may make a part The former way is found to be more like the practise custome and use of the Primitive Church whereby this voluntary communion was among the Churches The latter way doth more agree with the institution which afterwards was introduced by a humane authoritie By this latter way the liberty of particular churches seem to be less diminished then by the former But that which from the beginning was arbitrary afterwards is made necessary as a law This law truly is positive and ecclesiasticall and humane not divine 'T is by a divine law that the Church of Christ should be one but the unity of it doth not consist in the union or collection of many that are of the same flock or body but in the unanimous consent agreement in faith and doctrine Page 265.266 in apparatu FJNJS 1 Cor. 8.2 If any man will do his will he shall know of the Doctrine Joh. 7.17 1 John 4.1 1 John 4.16 Luke 10.18 Matth. 24.12 1 John 4.8 1 John 3.6 John 13.1 1 Cor. 1.12 13. Prov. 6.28 Phil. 1.15 16 17 18. Luke 22.58 60. Gal. 2.12 13 14. See Master Bayly his Dissuasive Acts 1.25 1 Thess. 5.19 Prov. 28.1 1 Tim. 2.2 Gal. 2.11 Act. 21.20 1 Cor. 8.7 8 10. Revel. 5.6 Revel. 18.1 Matth. 7.1 2. 1 Cor. 9.20 Rom. 15.2 1 Cor. 8.9 Rom. 14.17 John 20 9. Luke 24.26 John 3.25 Acts 21.20 Matt. 11.1 2 5. Mark 9.38 Luke 9.49 Acts 19.2 3. 1 Thess. 5.20 Phil. 3.2 5 16. Acts 15.3 4. 1 Cor. 13.12 Col. 3.13 1 Cor. 8.2 Revel. 17.17 Luke 28.18 a Matt. 18.15 Act. 15.19 28 31. and 16.4 1 Tim. 4.14 Tit. 1.5 1 Tim. 1.2 Tit. 1.6 Acts 13.1 1 Cor. 12.17 b Acts 6.6 2 Tim. 2.2 1 Tim. 4.14 Eph. 4.11 12. Heb. 13.17 Act. 20.28 29. Revel. 2.14 20 a Act. 15.21 25 29. 2 Cor. 1.24 1 Pet. 5.3 1 Tim. 5.1 Matth. 20.25 b Acts 15.29 Joh. 16.13 Gal. 1.12 Acts 2.43 c Mark 10.42 Luke 22.25 Joh. 18.36 d Acts 1.15 15.22 14.23 e 1 Tim. 6.3 Matth. 15.9 f Acts 20.17 and 15.4 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} g Matth. 16.11 and 13.3 Joh. 6.12 h Revel. 13.16 Matt. 7.14 15 16 17. Joh. 10.1 5. Acts 19.15 i 1 Cor. 14.23 Acts 6.3 1 Cor. 1.2 k