Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	england_n	6,989	5	6.3346	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82508	A defence of sundry positions, and Scriptures alledged to justifie the Congregationall-way; charged at first to be weak therein, impertinent, and unsufficient; by R.H. M. A. of Magd. Col. Cambr. in his examination of them; but upon further examination, cleerly manifested to be sufficient, pertinent, and full of power. / By [brace] Samuel Eaton, teacher, and Timothy Taylor, pastor [brace] of [brace] the church in Duckenfield, in Cheshire. Published according to order.	Eaton, Samuel, 1596?-1665.; Taylor, Timothy, 1611 or 12-1681.	1645 (1645)	Wing E118; Thomason E308_27; ESTC R200391	116,862	145

you be so soolish prophane presumptuous superstitious A stranger comes to the gate of a Garrison town professeth to be a friend yet except there be something to witnesse the truth of that profession he is examined over and over again and it is strictnesse that shewes faithfulnesse to the State And shall we be more remisse and carelesse when we receive persons into the Church then we are when we receive them into a town Our too much credulity may shew too little fidelity in the matters of Christ as well as in the businesse of men Besides if the Church be not a common receptacle of all persons but that it consist of a selected number and some are received and others rejected then there are certain rules of reception and rejection And then there must be a triall made by some whether persons be qualified according to those rules and this the light of nature teacheth and the rules of Reason lead to it though there should be nothing in the Scripture expresly mentioning it The most sutable means serving most fitly to atchieve such ends are alwayes enjoyned in the ends though they be not particularly expressed But what think you Is it not as lawfull to try persons that would be Church-members and make some profession in words of saith and repentance but hold forth nothing which may probably give witnesse to the reality thereof as it was lawfull and commendable in the Ephesians to try false Apostles which professed in words to be true Apostles Rev. 2.2 And is it not as reasonable for a Church to seek satisfaction concerning the reality and sincerity of sanctity from persons of whom they doubt as it was just and equall for the Church at Jerusalem to seek satisfaction concerning Saul whether he were a Disciple in truth or in pretence only Acts 9.26 27. But you will say there was cause of suspicion and jealousie in them concerning him because they knew him formerly to be a destroyer of the Church And may not we say there is cause of jealousie when we know externall profession of faith and repentance to be so common and the fruits which are worthy of it Mat. 3.8 to be so rare and scarce to be found If the Gospel and Christian Religion was brought into England in the Apostles times then it was like it was constituted of Saints Answer Church-covenant p. 37. as well as the Church of Corinth c. Because it is uncertain what Congregation was at first constituted of Saints within this kingdome and what was not Reply we neither justifie nor condemn the constitution of any but judge according to the present state of them And if we see any visible Saints as doubtlesse there are many in some Congregations and united also amongst themselves we could wish they were all such and in the mean time for the sake of those few whom we see so united we acknowledge them a Church and in all things so farre as they carry the ordinances uncorruptly we desire to have fellowship with them The Text in 1 Cor. 1. rather shewes what the members of the Church of Corinth were at the time of Pauls writing to them Answer then that they were on ought to have been visible Saints at the first erection of that Church yet it shewes not that all the Church-members he writes to were visible Saints for many known evill livers were known Members The denomination of Saints is a parce meliore that is from the better part c. The Text shewes what they either were at first Reply or ought to have been or what some of them were at that time and ought all of them to have been viz. sanctified in Christ called to be Saints as Hemingius Gualter Pareus upon that place do note for they say a definition of a Church may thence be fetched And what rule soever there is in Scripture requiring that any be Saints the same rule requires that all be Saints And there may many Arguments be brought to hold it forth 1. The end of Church-fellowship is not conversion but edification Ephes 4.11 12. Acts 9.31 For if it were conversion then all uncoverted ones whether they make profession of faith and repentance or no might enter in that thereby they might attain one end for which they enter as we know Because one end of the preaching of the Word is conversion therefore all may partake of it Jewes Turks Heathens because they may attain one end whereto it serves It is supposed then that the persons that enter into the Church are converted already 2. Excommunication is an ordinance in the Church and one end of it is to recover persons that are desperately sick and ready to die it is in the use of it as physick 1 Cor. 5.5 and therefore supposeth the persons to whom applied to be alive therefore all Church-members are to be reputed in the judgement of charity to be living stones 1 Pet. 2.5 3. If excommunication be an ordinance to throw forth visible sinners of all sorts then the Church should consist of visible Saints 1. It appeareth that all scandalous grosse sinners ought to be cast out from 1 Cor. 5. and that all other sinners which are not seandalous if they will not be healed of their lesser faults and brought to repentance ought to be duly proceeded against untill at last it come to an excommunication Matth. 18.15 16 c. He writes to the Church called to be Saints Answer or called Saints not to the Saints called to be a Church or to the Church constituted of Saints which expression rather of the two proves there was a Church before they were Saints See vers 1. Paul called to be an Apostle then that they were Saints before they were a Church He writes to the Church of God Reply and can there be a Church of God before there be Saints What a Church of God is that which had no visible Saints in it when it was first constituted Surely except you will say they were a Church of God while they were Heathens you must confesse that professing to be turned by the power of the Gospel in a time of persecution from the service of Idols to imbrace the living God in Christ they must be judged visible Saints at the first when they were a Church of God And these words Paul called to be an Apostle will not avail you for Paul was a man and a Christian too before an Apostle but what would you have the Church of God to be before they were visible Saints But how appeareth it that all the honourable Titles and Epithets given Paul Answer are given with relation to Church-members The Corinthians were enriched by God in all utterance c. Will you thence conclude that all Church-members must be so c. There are some names which shew the intrinsecall nature of the things to which they are given Reply and they do agree to all of that kinde As if one should write to the Army of

there is any compact betwixt Ministers and the Church how much the Ministers must have before the work be begun but it is the consultation of the Church after the work hath been performed or a consideration for the yeer past when they all agree that if there be not enough in the slock of the Church to raise it up to an honourable allowance by the voluntary gift of each yet according as God hath blessed them Otherwise were it an agreement aforehand it would be as lawfull for two or three yeers as for one But how you will answer your mis-interpreting and mis-reporting of T. W. in the page you cite wherein he doth expresse himself as we have shewed we understand not POSITION XV. There must be in the Church Teachers This for substance is alledged by Answ to 32. q. p. 75. and many others distinct from Pastors as Apostles are distinct from Euangelists Ephes 4.11 That Text proves not the same distinction between them for he saith Answer Some Apostles and some Prophets c. but not some Pastors and some Teachers but some Pastors and Teachers or rather these Apostles these Prophets these Euangelists these Shepheards and Teachers which words seeme but to explicate one another as Shepheard and Bishop do 1 Pet. 2.25 You crosse the opinion of many Orthodox modern Writers Reply while you speak contradictorily to us for it is not our tenent alone but the judgement of many learned ones that they are distinct Offices Whether you translate some Apostles or these Apostles the matter is not weighty nor are you advantaged by it The greater question is who these Teachers be and what their work is whether they be School Doctors as Junius * Jun. Eccles lib. 2. cap. 5. p 1955 thinks and so their work to train up the youth of the Church in the knowledge of Arts and Sciences especially of Divinity for the service of the Church or whether they be Teachers of the whole Church and their work to doctrinate the Church by words of knowledge The latter seems to be more consonant to the Scripture then the former Rom. 12.7 8. 1 Cor. 12.8 And Zanchy Pareus Bucer and many others are of this judgement Zanchy's words are these There are only five orders of Ministers in the Church Zanc. de Feel milit gubernatione tom 8. p. ●4● instituted by Christ and then under this Position are these words We acknowledge not more kindes of Ministers then the Apostle expresseth in Ephes 4.11 Apostles Euangelists Prophets Pastors Teachers The three first were not tied to places but were sometimes here and sometimes there either to gather Churches or to govern them to plant or to water them The two latter viz. Pastors and Teachers he would have to be set apart for the conservation and government of particular Churches as also for the augmentation and propagation of them Pareus upon Rom. 12.7 hath these words Now he under puts two kindes of prophecies the gift of teaching which is proper to the Doctor or Teacher the gift of exhorting which is proper to the Pastor of the Church for Paul in Ephes 4. distinguisheth Pastors and Teachers and the gifts of the Spirit were distinct for to some were given a most cleere revelation and understanding of doctrine these did attend to the explication of the heads of Religion and did form the faith of the Church to others was given a faculty of exhorting Bucer also upon Rom. 12.7 saith thus One man hath the gift of propecie another hath the gift of ministring so the person that teacheth having the gift of teaching in doctrine so the person that exhorteth the person that teacheth he makes distinct from the person that exhorteth endued with the gift of exhortation and then he mentions the Deacon and Ruling Elder as distinct with their gift from the rest So that if we do put any false glosse upon the Scriptures by mis-interpreting of Ephes 4.11 yet more modest language had becomed you brother seeing such Reverend Learned men whom your self so much honour have gone before us in the exposition POSITION XVI This particular Congregation is Sion This Text is frequently alledged in answ to 32. q. and others which God loveth and he hath promised to be present Matth. 18.20 No Sir it is not Sion but one of the assemblies of Sion Isai 4.5 Answer The Hebrewes which were divided in many Congregations are not said to be come into many mount Sions but to Mount Sion Heb. 12. The Scripture warrants not the expression of an hundred or a thousand Sions Sion was a mountain contiguous unto Moriah Reply upon which the Temple was built in which God vouchsafed a speciall presence and unto which the Tribes went up and by a Metonymie it is frequently put for the Temple that was built neer to it and by another Metonymie it is put for the people that repaired thither and assembled there and so for the Church of the Jewes which Church in the times of the old Testament consisted of many assemblies and yet it self was but one Church and the Temple also was but one which was called Sion and so Sion while the Temple was to stand and the Church of the Jewes was to continue was but one But in the times of the Gospel there were to be no visible Temples where God would dwell but the visible Church 2 Cor. 6.16 and the visible Church is Congregationall and not Nationall much lesse universall as hath been proved therefore the Congregationall church is Sion therefore the speciall place of Gods presence Yet this hinders not but that the language of the old Testament when it speaks of things of the new Testament may be used in the old Testament yea in the new also as in Zach. 14.19 Isai 66.20 21. So when Sion in the new Testament is spoken of in Isaiah 4.5 there may be an allusion in phrase and manner of speaking to Sion in the old Testament We may as well reade of the assemblies of Sion though there be no such thing but each assemblie is Sion as of the Feast of Tabernacles when yet in the dayes of the Gospel there is no such thing as a feast of Tabernacles but it is spoken by way of allusion the things of the new Testament are set forth to us under the shadowes of the old therefore because Sion was then but one it is spoken of as one still and yet it is more then one Now that there are many mounts Sions your self doth really confesse though in words you contradict it 1. We know you hold that the Church of the Jews in the dayes of the old Yestament was called Sion 2. We know you hold that the visible Church in the dayes of the Gospel is Sion 3. Is it not manifest therefore that you hold that look how many visible churches there are in the times of the Gospel so many Sions there are Your own words are that the Hebrews which were divided in many Congregations

every one of them and the whole is the flock of each amongst them and each of them hath as full power over the assemblies that he never saw as over that from which he came and which sent him as in the representative civill body every Knight and Buegesse hath the care of the kingdome upon him and each hath equall authority of inspection and decision of matters concerning cities and countries which hee knowes not as of those whence hee came Now if it be so the Question is whether each be not a Passor to every purpose as well as unto one And whether hee be not to feed by doctrine as well as by the rod of discipline all such assemblies which are under his charge Which thing is yet impossible to be done And what warrant there is of non-residencie with the flock unto purposes that do most concern the flock seeing themselves are Christs Ministers and substitutes and have not power of appointing Ministers and substitutes under them and what ground there is why they must joyntly rule all the assemblies but severally teach each man the congregation to which he is designed without care of the rest Or if there be any such combination of assemblies in a Nation what is there to warrant it more then the combination of all Christian assemblies in the world represented in an oecumenicall councell the members of which must be universall Pastors having power over and care of all churches under them For if a Congregationall church must depend upon a Nationall church as the lesser upon the greater then a Nationall church must depend upon the universall as the lesser upon the greater For look what a Nation is to a Congregation that the universall is to a Nation and if Nations may be independent of the universall Congregations may be independent of the Nationall And if an universall visible instituted church be acknowledged why are there not universall representative conventions What a defect is this in Christendome And what a fault that all Christian nations do not endeavour it But we conceive that they are so farre from the endeavouring it that if there were any such though they might make use of them for advice yet they would be loth to subject themselves to the binding decrees of them Nor say wee that the Scriptures do mention a Nationall church Answer for the supreme Magistrate was an enemy to Christian Religion and Regis ad exemplum c. Believers it is like were not so many as to beare the name of a Land or Nation nor could they have liberty safely to meet in Nationall Synods Shew mee a Nation of Magistrates and people converted and I will shew you a Nationall church Ultra posse non est esse whether Nationall churches be lawfull or unlawfull 1. Reply You might have said Shew me a Nation of Magistrates and people converted and I will shew you a Nationall Christian church framed like the Jewish church with one Nationall Bishop over it one Nationall Cathedrall in it c. for so would Prelaticall men and the Pope himself argue No one Nation was converted then and therefore there could be no Nationall Pastor Many nations were not converted then therefore there could be no universall Pastor But what hinders but that there might be afterwards when a Nation and when the world should come to be converted 2. Though there was no Nation converted wholly and therefore as you say no nationall church could be yet Christs will and minde in that matter might easily have been dictated in the Scriptures had he intended any such Church afterwards as Moses tells the Jewes Deut. 12.8 9 10. That they should not do when they should come to Canaan every man what he listeth as they did in the Wildernesse but there should be a place appointed and thither should they bring their offerings and tythes and though there were not Nations converted yet there were so many in a Nation converted as made many Assemblies In little Judea there were Congregations and why together with the Church at Jerusalem might there not have been a Diocesan or Classicall Church There were enough converted for such a purpose But shew the sootsleps of a Diocesan or Classicall Church and it shall serve the turn then wee will yeeld there might in time be a Nationall Arguments taken from the appellation of the word Church Answer or Churches are very unsatisfactory because of the various acceptations of the words Kahal Gnedah Ecclesia Synagoga which we sometimes translate Church but should alwayes translate Convocation or Congregation a company called out or gathered together In this answer you labour to overthrow our Argument Reply for Congregationall churches setched from the appellation of the Apostle when he speaks of Countries and Provinces where more Congregations were he calls them perpetually churches in the plurall number and not church by these suggestions rather then arguments 1. That the words Kahal Gnedah Ecclesia Synagoga should alwayes be translated Convocation a company called out or gathered together if this be yeelded wherein it will advantage you we know not A nationall Convocation or Congregation or gathering together will sound harsher then a nationall Church for every one knows that we have no Nationall Congregation in England But 2. You suggest The English word church Saxon Cyrick and Scots Kirk Answer are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cambd. Rem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sr. Hen. Spelm. which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the place of meeting Hence we reade of robbers of Churches or Temples Acts 19.37 Kahal whence our English word call is sometimes Metonymically understood of the place The Heathen enter into the Sanctuary which God hath forbidden to enter into the Church Lam. 1.10 with Deut. 23.3 Nehem. 13.1 To come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is if it be rightly translated to come together in one place and so Ecclesia is opposed to the buildings or houses in which they did eat and drink 1 Cor. 11.19 20 21 22. Synagoga is evidently taken for the place of meeting Luke 7.5 Acts 18.7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper signification Reply is appertaining to the Lord and may more properly relate to people appertaining to the Lord then to place because the people do more appertain to the Lord then the place 2. Though Kahal once perhaps and Synagoga oftener may be understood of the place yet Ecclesia never That place in Acts 19.37 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robbers of Temples not Churches That place in 1 Cor. 11.18 When yee come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendered in one place Pareus upon those words utterly denies it And there is good reason why they should rather be referred to the people as a church then to the place For the meaning is when yee meet in the church when yee meet as the church that is to perform Church-work For they

these Churches by an every Sabbaths contribution But it will be said still that this respecteth the poor Saints at Jerusalem only But every Church hath or may have poor Saints of her own which way must they be relieved must not they be provided for the same way as the poor Saints of other Churches What reason can be shewed that the poor of other Churches must be provided for by one way or rule and the poor of their own Church by another way or rule or if there be any difference do not a Churches own poor rather require a weekly contribution for their reliefe then the poor abroad of other Churches therefore we said at the beginning that we conceived the Apostle to have a further meaning then the occasion did import Besides seeing there are Lords Dayes contributions throughout the yeer in all the Belgick churches for the poor upon what Scriptures do they bottome them if not upon this there is par ratio like reason without all doubt that look how the Apostle would have reliefe come in to the Saints of Jerusalem so he would have it come in to the Saints of every Church that wants it and that is by raising a stock in the Church for all good uses by first dayes contributions But wherein doth this Stock or Treasury of the Church respect Ministers The stock raised by selling of estates and laying them down at the Apostles feet respecteth not the Saints alone but the very Apostles why then should not the stock raised by an every Sabbaths contribution respect Ministers If we will take Chemnitius his opinion whose harmony upon the Gospel is not a litle set by (a) Chem. har p. 182 period hist de anno Christ 12. he tells us the Doctors in Christs time that preached were maintained by contribution he saith the treasury into which Christ beheld many rich ones casting in much and the poor widow all her substance was to maintain the Doctors he also joynes the poor with the Doctors and saith that the Treasury was for both uses see John 8.20 and compare it with Mark 12.41 Having given an account of our tenent and grounds whereupon built and our conceptions upon 1 Cor. 16.1 2. we need not frame any other Reply unto your Answer Brother for the intelligent Reader will discern what little truth in some things and little substance in other things there is in what you have presented in that matter only because you charge us with unrighteousnesse and partiality in point of our not maintaining our Ruling Elders we shall clear our selves in a few words 1. We conceive all Officers are to have some maintenance the labourer is worthy of his hire provided that he either require it or the Church be able to give it 2. We conceive that there is a difference in the works of Officers some are greater taking up the whole time and strength of the Officers double work being put upon them ruling and labouring in the Word and Doctrine so there should be difference in the maintenance of Officers some ought to have more then others 3. When the Church is not able to maintain her teaching Officers with an honourable maintenance then if the ruling Officers and the Deacons will remit what ever reward from the Church their work calls for 't is no unrighteousnesse nor partiality in the Church to maintain the teaching Officers and not the rest because their works do not so require the whole man but that they may have other Callings to help themselves by which means they may spare the Church in her poverty in point of maintenance 4. Your self may do well to consider whether the ruling Elders and the Deacons be maintained in the Presbyterian Churches and if it be an error not to do it it is good to pull out that beam out of your own eye and then you may see the better to take it out of your brothers eye POSITION XIV The great Mountain burning with fire cast into the Sea upon the sounding of the second Trumpet Rev. 8.8 9. is applied by some good Writers to those times in which Constantine brought settled endowments into the Church If it be so applyed by some good Writers Answer who possibly bad in their eyes the Lordly and almost regall riches and pomp of Prelates it is by as many and as good writers applyed otherwise Our brethren speak modestly and moderately Reply they tell us it is applied so by some good Writers It is not therefore their own novell exposition they present it as probable they force the interpretation upon no man But what are your exceptions against it For my part Answer as I sinde that Constantines donation the foundation of this exposition is but a fiction accounted by Gratian himself to be but palea and what is the chaffe to the wheat So I finde in the Prophecies that Kings and States are called Mountains Zach. 4.7 Casting of Mountains into the Sea implyeth great commotions Psal 46.2 Their burning with sire signifieth their opposition and fiercenesse whereby they become destroying Mountains Jer. 51.25 1. Reply We are not at a little want of books and therefore are not able to make an exact search either after the truth or falshood of this matter But let Constantines donation of the Popes patrimony be a Fiction and Palea yet we suppose it may be cleerly evidenced from credible Authors that Constantine brought in great riches and pomp setled endowments to the Clergie of the Church and that is all that is affirmed in the Position 2. If Kings and States be called Mountains so is prosperity in riches and honours Psal 30. Thou hast made my Mountain so strong that is my condition so prosperous And Sea in Scripture is the Church sometimes or the Religion of the Church Rev. 13.1 15.2 therefore casting of a Mountain into the sea may be bringing prosperity and casting riches and honours upon the Church and though Mountains should be taken in your sense for Kings when almost regall riches and honours were cast upon Prelates of the Church may it not be said a mountain was cast into the Sea And may it not well be said to be a burning Mountain when the ambition of Prelates after Church indowments and honours almost set the Christian world on fire and the hot contestations of Ecclesiasticall persons for Church-livings do testifie that if prosperity in wealth and honour be a mountain then it was a burning mountain and had such effects following it as the Prophecies in the Revelations speak of But you go on and say I finde not that it is unlawfull either for a yeer as in New-England Answer (u) 〈◊〉 to ● R. p. 19. Reply or for certain yeers or for term of life much lesse do I finde that it is lawfull for one and not for a yeer a quarter or two or three or four yeers Though T. W. speak of maintenance from yeer to yeer yet it is not to be understood that

believers may be said to be WITHOUT in that sense page 74 75 76 1 Cor. 7.16 Gifted men or women may convert page 120 1 Cor. 11.19 The Church whether it is the place page 25 26 Vers 20. A church meeting in one place page 13-31 1 Cor. 14.1 2.3.33 All must covet the gift of prophecy page 121 124 V. 12.31 Such may page 128 1 Cor. 14.23 This is discussed fully there page 13 to 31 V. 32. Spirit of Prophets subject page 126 1 Cor. 12.8 Pastor and Teachers gifts distinct page 70 1 Cor. 12.9.29 All had not all gifts page 125 V. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps put for Deacons page 63 1 Cor. 14.1.3 Prophecying hath something ordinary something extraordinary p. 118 Vers 34. Women to be silent in your churches What churches means he p. 21 Not to use power in churches page 91 95 1 Cor. 15.6 Christ appeared to five hundred brethren at once in Jerusalem page 11 1 Cor. 16.1 2 Cor. 8.1 Churches whether Nationall churches page 21 to 31 1 Cor. 16.1 Ministers to be maintained by the churches contributions every first day scanned page 60 61 Vers 1.2 Every first dayes contribution proved page 64 Qu. Whether those collections were to cease page 65 Hence for maintaining the Ministers proved page 66 2 CORINTH 2.9 Church excommunicates and not Paul alone page 97 2 Cor. 3.1 Letters of recommendation to others page 117 2 Cor. 6.16 A Church is Gods Temple page 71 2 Cor. 8.5 Such give themselves to the Lord and to them page 44 2 Cor. 8.18 19. Many churches may choose one to do them service page 30 GALATIANS 3.16 17. And in thy seed not to page 42 Gal. 5.9.12.15 Church to cut off offenfenders page 95 Gal. 6.6 Opening the communicating to Ministers page 63 EPHESIANS 2.22 A house of stones united page 38 Eph. 4.11 Teachers and Pastors are distinct page 69 Eph. 5.25 26. Is of the Church mysticall page 28 PHILIPPIANS 1.7 Churches to be of reputed Saints page 32 Phil. 4.15 Giving and receiving are acts of communion page 63 COLOSSIANS 4.17 A Church hath power to censure her officers page 58 59 1 TIMOTHY 1.20 Whether Paul alone excommunicated Hymeneus page 96 1. Tim. 3.8 Deacons office is not temporary page 63 1 Tim. 3.10 One unofficed may preach page 58 1 Tim. 4.14 Elders laid on hands page 96 1 Tim. 5.17 Whether ruling Elders must be maintained by the Church page 60 1 Tim. 6.13 14. That Christ left but one way of Church discipline which must be kept to the end of the world page 107 2 TIMOTHY 1.6 Whether Paul laid on hands alone page 96 JAMES 1.1 with Jam. 2.2 Whether all the twelve Tribes were one Church or how called your Synagogues page 18 19 1 PETER 2.5 A Church of living stones page 36 1 Pet. 2.25 Shepheard and Bishop there are one and the same page 69 1 Pet. 4.14 Ministers not to be Bishops in anothers Dioces page 111 1 Pet. 5.1 Apostles were Elders of all Churches page 46 1 Pet. 5.3 Elders are not Lords over Gods Heritage page 78 3 d. Epist JOHN vers 9. Diotrephes that loved preeminence how blamed page 78 81 REVELATIONS 1.6 Kings and Priests distinguished page 127 Rev. 2.11 The Spirit speaks not to the Angel alone but also to the churches page 101 Rev. 4.14 The Church hath Crownes which implies it hath authority ibid. Rev. 8.8 9. A great Mountain cast into the Sea what it means page 68 Rev. 13.1 15.2 Sea put for the Church or the Churches Religion page 68 Rev. 15.3 Christ is the King of the Church page 104 Rev. 21.27 Rev. 22.14 Nothing shall enter into the Holy City the Church that defileth page 38 Some Greek words and phrases opened herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in one place or in one minde page 18 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kak Synagoga and Hebrew Gnedah Kahal What page 24 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every first day cleared 1 Cor. 16.1 2. page 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged to deliver What page 97 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I wrote page 99 Errata PAge 35. line 4. à fine reade converted p. 36. l. 5. à fine given Paul r. given by Paul p. 37. l. 9. r. 1 Cor. 1.5 p. 49. l. 10. à fine 2 3 23. dele 23. p. 52. l. 4. à fine 19.2 W. r. 19.2 p. 65. l. 9. Matth. 18. r. 28. p. 83. circa med Luke 24. r. 14. p. 110. l. 4. r. presidents p. 114. circa med 2 Thes r. 1 Thes p. 121. r. 1 Cor. 14.1.3 FINIS