AN
ADVERTISEMENT
CONcerning
a
Book
lately
published
by
Christopher
Lawne
and
others
,
against
the
English
exiled
Church
at
Amsterdam
.
WHen
it
pleased
the
Lord
Iesus
to
reveale
the
word
of
his
truth
,
unto
the
Gentiles
,
by
the
ministerie
of
his
servants
the
Apostles
there
arose
up
adversaries
to
withstand
the
same
,
and
to
abuse
his
witnesses
thereof
.
When
Paul
and
Barnabas
were
sent
forth
by
the
Lord
to
preach
the
Gospel
to
the
nations
,
they
comming
to
Paphus
,
the
Deputie
Sergius
Paulus
called
them
unto
him
,
and
desired
to
heare
the
word
of
God
;
then
Sathan
stirred
up
his
instrument
,
Elymas
,
a
false
Prophet
and
a
sorcerer
,
who
withstood
them
,
&
sought
to
turne
away
the
Deputie
from
the
fayth
.
Act.
13
.
6-10
.
The
like
also
did
some
of
the
Iewes
at
Antiochia
,
who
seeing
the
word
of
God
to
prevayle
amongst
the
Gentiles
(
and
them
desirous
of
further
instruction
therein
)
were
full
of
envie
&
spake
against
those
things
,
which
were
spoken
of
Paul
,
contradicting
&
blaspheming
.
ver.
45.
Like
enemies
did
Paul
again
finde
at
Ephesus
,
of
the
Iewes
.
For
he
having
spoken
boldly
in
their
Synagogue
for
the
space
of
three
moonths
,
disputing
&
perswading
the
things
concerning
the
kingdome
of
God
:
then
certaine
of
the
Iewes
having
their
harts
hardened
,
not
onely
disobeyed
and
beleeved
not
the
word
,
but
spake
evill
of
that
waie
before
the
multitude
.
Act.
19.8.9
.
And
manie
other
the
like
examples
of
men
opposing
against
the
word
of
truth
,
and
of
haters
&
persecuters
of
the
professors
thereof
might
be
shewed
,
both
out
of
the
Scriptures
and
ecclesiasticall
histories
.
And
as
then
it
was
,
in
the
first
opening
of
the
light
to
the
Gentiles
,
that
Sathan
by
his
Ministers
withstood
the
preaching
thereof
:
so
now
since
that
the
Lord
in
mercie
hath
discovered
the
man
of
sinne
,
and
caused
his
truth
(
obscured
by
the
darke
mistes
of
Poperie
)
againe
to
be
revealed
to
us
in
these
last
tymes
;
sending
his
first
,
And
what
is
it
for
,
but
because
(
according
to
the
measure
of
grace
,
given
us
from
above
)
we
have
separated
our selves
from
such
corruptions
of
Antichrist
,
wherein
we
formerly
stood
:
and
doe
walke
in
the
waie
of
the
Lord
revealed
unto
us
out
of
his
word
,
witnessing
against
all
false
waies
and
devises
of
men
brought
into
the
Church
for
the
worship
&
service
of
God
,
our
desire
and
indevour
being
to
stand
and
plead
for
that
old
and
good
waie
of
God
,
wherein
all
are
bound
to
walke
.
Ier.
6.16
.
For
if
the
opposition
against
us
were
onely
and
simply
for
sinne
,
and
through
an
hatred
that
such
men
have
against
sinne
,
then
would
they
first
begin
with
them selves
,
both
to
look
to
their
owne
sinnes
and
iniquities
,
and
to
take
the
like
course
against
the
sinnes
and
transgressions
of
those
Churches
and
members
thereof
,
where
now
they
are
,
or
where
ever
they
should
be
.
But
thus
hath
it
pleased
God
to
make
us
like
in
bearing
reproches
and
calumniations
to
his
Saincts
and
people
of
old
,
who
feeling
the
burden
therof
to
be
heavie
and
grievous
,
complained
unto
the
Lord
,
saying
:
How
long
shall
the
adversarie
reproch
,
shall
the
enemie
blaspheme
thy
name
for
ever
?
Psal.
74.10
.
And
againe
,
they
utter
forth
their
complaint
,
saying
:
Wee
are
a
reproch
to
our
neighbours
,
a
scorne
and
derision
to
them
that
are
round
about
us
.
Psal.
79.4
.
And
even
this
is
our
case
,
who
also
are
made
a
reproch
to
our
neighbours
,
a
jest
and
a
laughing
stock
to
them
that
are
round
about
us
:
having
our
soules
also
(
as
they
had
theirs
)
filled
too
full
of
the
mocking
of
the
wealthie
,
and
dispitefulnes
of
the
proud
.
Psal.
44.13
.
and
123.4
,
So
that
in
respect
hereof
we
may
complain
with
David
,
who
said
,
I
was
a
reproch
among
all
myne
enemies
,
but
specially
among
my
neighbours
;
and
a
feare
to
myne
acquaintance
,
who
seeing
mee
in
the
streets
fled
from
me
.
And
againe
,
I
am
become
a
straunger
unto
my
Brother
,
even
an
aliant
unto
my
mothers
sonnes
.
I
became
a
proverbe
unto
them
,
and
they
that
sitte
in
the
gatespake
against
me
,
and
the
drunckards
song
of
me
.
Psal.
31.11
.
and
69.7.8.11.12
.
And
although
our
loving
Father
do
thus
humble
&
chastise
us
justly
for
our
sinnes
,
yet
doth
he
also
in
mercie
cover
them
:
and
gives
us
now
to
beare
these
sclanderous
reports
,
of
Schismatikes
and
the
like
,
for
the
testimonie
of
his
truth
:
In
which
respect
the
Lord
indeed
honoureth
us
.
For
our
Churches
estate
,
and
our
consciences
do
witnesse
with
us
and
for
us
to
God
and
men
,
that
we
have
not
willingly
left
any
truth
,
or
any
ordinance
of
God
,
that
we
had
formerly
received
with
others
in
our
apostate
standing
,
but
are
carefull
to
reteyne
them
all
(
what
in
us
is
)
purged
from
the
corruptions
that
were
mixed
with
them
,
in
our
former
corrupt
receiving
of
them
.
Neyther
have
we
made
division
and
offences
contrarie
to
the
doctrine
,
which
we
have
learned
from
the
Apostles
;
but
do
walke
in
the
auncient
waie
of
the
primitive
Churches
,
keeping
the
ordinances
,
worship
,
and
order
of
government
,
prescribed
by
the
Apostles
,
without
the
mixture
of
Antichristian
or
other
humane
additions
:
And
therefore
unjustly
are
we
termed
Schismatikes
.
If
it
can
be
shewed
otherwise
in
any
thing
,
let
the
witnesses
,
the
writings
of
the
Apostles
and
Prophets
be
brought
forth
against
us
:
and
we
trust
we
shall
through
the
grace
of
God
yeeld
thereunto
:
as
we
have
ben
carefull
hitherto
to
shew
it
forth
in
the
redressing
of
such
things
as
have
ben
observed
among
us
to
swarve
any
waie
from
the
word
of
God
.
Great
are
our
tryals
by
men
on
all
hands
,
which
we
suffer
for
our
witnesse
bearing
of
Iesus
,
whiles
besides
our
exile
&
other
afflictions
,
some
are
speaking
bitter
and
sclanderous
words
against
us
,
yea
and
our
owne
neighbours
spare
us
not
,
and
others
also
sharpen
their
pennes
to
reproch
us
,
and
to
that
ende
write
reprochful
books
against
us
:
that
we
may
say
with
Israel
,
If
the
Lord
had
not
bene
on
our
side
,
when
men
rose
up
against
us
,
they
had
swallowed
us
up
quick
.
Psal.
124.
1-3
.
Yet
if
these
reproches
&
hard
dealings
touched
our selves
onely
,
and
did
not
with
all
reach
to
the
truth
which
we
witnesse
;
we
could
and
would
rest
patiently
,
wayting
untill
the
Lord
avenge
our
cause
;
&
would
not
once
open
our
mouthes
or
set
our
pennes
to
paper
,
to
write
in
defence
of
our
porsonall
injuries
:
But
seeing
thus
together
with
detracting
of
us
,
the
truth
of
God
comes
to
be
reproched
,
and
despised
in
this
respect
;
if
we
should
passe
over
these
things
altogether
with
silence
,
and
not
stand
in
defence
of
the
Lords
cause
,
we
might
be
arraigned
justly
as
guyltie
of
betraying
his
truth
,
&
as
men
ashamed
of
Christ
before
men
:
We
dare
not
therefore
herein
be
wanting
to
beare
witnesse
to
the
word
of
truth
,
when
men
thus
labour
the
darkning
thereof
,
and
for
the
maintenance
of
their
owne
corruptions
,
do
set
them selves
to
speake
and
write
against
the
same
.
Of
late
there
is
come
forth
a
pamphlet
and
sclanderous
book
full
of
reproches
,
published
by
one
Christopher
Lawne
and
other
his
companions
.
In
which
there
are
conteyned
sundrie
things
of
divers
sorts
.
Some
touching
our
generall
cause
,
about
the
Church
of
England
:
some
concerning
the
singing
of
Psalmes
used
among
us
:
some
about
personall
matters
,
concerning
divers
of
us
&
others
:
some
touching
a
divisio
made
lately
by
divers
among
us
,
&c.
Concerning
our
generall
cause
,
although
we
have
written
often
,
and
manie
treatises
thereabout
,
which
remaine
yet
unanswered
:
yet
seeing
we
are
here
againe
thus
abused
about
it
;
and
that
not
onely
by
the
persons
aforesaid
,
(
which
we
might
better
passe
by
)
but
by
one
M.
Robert
Parker
,
whose
testimonie
is
here
inserted
:
we
purpose
therefore
(
Godwilling
)
to
write
in
particular
about
his
testimonie
;
&c
so
againe
by
this
occasion
to
publish
somewhat
more
about
that
our
generall
cause
aforesaid
:
although
for
the
present
we
have
both
some
occasions
to
deale
in
other
things
,
and
some
reasons
to
staye
us
yet
a
while
from
publishing
of
that
,
which
by
the
grace
of
God
,
we
purpose
to
doe
.
In
the
meane
time
,
let
this
be
noted
concerning
M.
Parker
and
his
testimonie
:
how
he
hath
heretofore
in
a
large
booke
pleaded
against
the
Church
of
England
,
that
by
reason
of
the
crosse
in
Baptisme
,
&
other
Ceremonies
reteyned
among
them
,
they
become
guiltie
of
the
breach
of
all
the
tenne
commandements
,
as
also
of
communion
with
Antichrist
,
&
slaverie
under
him
,
&c.
Now
we
purpose
to
trie
,
how
he
can
on
the
other
hand
approve
the
state
of
the
same
Church
,
as
now
it
standeth
,
and
as
it
is
witnessed
against
by
us
:
&
how
he
can
warrant
us
communion
with
the
same
in
that
their
estate
:
or
whether
it
may
please
God
by
this
meanes
to
give
him
&
others
,
better
to
observe
and
regarde
their
halting
between
two
opinions
,
then
hitherto
they
have
done
.
We
finde
that
for
the
former
plea
,
handled
in
his
book
,
he
hath
alledged
the
Scriptures
plentifully
,
as
throughout
the
book
may
be
seen
:
but
whether
he
can
so
doe
for
this
latter
,
spoken
of
in
his
testimonie
against
us
,
time
and
further
occasion
will
manifest
.
Yet
in
the
meane
time
all
may
see
,
that
there
is
not
the
like
done
against
our
cause
,
eyther
in
his
testimonie
published
,
or
in
the
whole
book
,
wherewith
his
testimonie
is
joyned
:
which
is
as
barren
of
warrant
from
the
Scripture
,
for
the
estate
of
the
Church
of
England
called
into
question
,
as
M.
Parkers
former
book
against
it
is
fruitfull
therein
.
Which
let
the
Reader
well
observe
.
Touching
the
singing
of
Psalmes
used
amongst
us
(
whereof
the
persons
aforesaid
speak
also
their
pleasure
in
their
book
)
we
are
purposed
ere
long
,
if
God
willto
publish
them
:
whatsoever
those
men
saye
or
would
insinuate
to
the
contrarie
,
or
in
anie
other
respect
thereabout
.
And
so
we
shall
leave
it
to
the
indifferent
judgment
of
all
,
how
these
men
have
dealt
with
us
in
this
behalf
.
And
sooner
also
might
we
publish
both
these
and
other
things
,
then
we
doe
,
were
it
not
for
the
troubles
,
that
these
men
and
others
have
procured
us
,
and
still
doe
.
As
for
the
personall
matters
published
in
the
book
aforesaid
,
although
we
leave
the
matters
concerning
others
to
them selves
;
&
doe
for
this
Church
acknowledge
that
indeed
we
have
had
our
transgressions
and
infirmities
like
as
in
the
Churches
of
Corinth
,
Galatia
,
and
others
in
all
ages
,
and
at
this
day
may
be
seen
:
for
which
we
are
much
grieved
:
yet
is
it
good
&
needfull
for
the
Reader
here
,
&
alwaies
to
remember
that
saying
,
Quis
erit
innocens
,
si
accusare
sufficiat
?
If
to
accuse
be
sufficient
,
who
can
be
innocent
?
For
ther
will
be
accusers
alwaies
(
as
M.
Parker
upon
the
same
saying
inferreth
in
his
book
)
as
long
as
the
Maxime
liveth
,
Fortiter
calumniare
,
nam
etsi
vulnus
curetur
,
cicatrix
tamen
remanebit
.
Give
out
calumniations
mightily
,
for
though
the
wound
be
healed
,
yet
will
the
scarre
remaine
.
But
the
godly
will
better
consider
of
things
,
remembring
the
common
frailtie
even
of
the
best
,
and
not
forgetting
the
commandement
of
God
,
whereof
M.
Parker
in
his
testimonie
seasonably
putteth
the
reader
in
minde
,
Thou
shalt
not
receive
a
false
tale
against
thy
neighbour
:
as
also
knowing
that
all
lying
&
reprochfull
dealing
should
not
by
right
live
longer
then
the
lye
of
the
Gibeonites
.
And
how
ever
we
be
dealt
withall
in
this
sort
,
yet
must
we
comfort
our selves
,
in
the
assurances
of
Gods
mercies
,
and
in
the
common
and
continuall
lotte
of
Gods
servants
,
walcking
through
good
and
through
euill
report
before
us
.
Now
touching
these
men
and
their
dealings
I
purpose
not
in
particular
to
shewe
how
ungodly
,
&
unjustly
they
have
dealt
against
us
:
not
onely
contrarie
to
all
pietie
,
but
against
all
modestie
,
in
laying
open
the
infirmities
&
transgressions
of
some
(
whose
repentance
is
known
even
to
these
reprochers
them selves
,
as
it
was
to
the
whole
Church
)
also
in
shamelesse
publishing
of
some
things
never
heard
of
in
our
Church
,
nor
so
much
as
knowen
to
the
parties
whom
they
mention
;
besides
their
uttering
of
some
things
also
verie
false
and
untrue
.
And
that
so
,
as
the
writing
it self
in
the
cares
and
judgment
of
the
wise
doth
sufficiently
convince
the
Authors
of
aboundance
of
malice
,
&
argues
in
them
want
of
grace
,
&
of
the
feare
of
God
,
(
a
just
judgment
of
God
upon
them
that
have
walked
haltingly
before
God
in
his
Church
,
and
have
wilfully
refused
to
heare
the
voice
of
Christ
Iesus
in
the
same
)
that
have
so
spitefully
&
sclanderously
written
against
this
Church
,
against
the
Pastor
and
other
Officers
&
members
thereof
,
&
have
thus
with
their
bitter
venemous
toungues
smitten
them
,
whom
the
Lord
doth
accept
,
and
to
whom
(
I
trust
)
he
will
requite
good
for
this
their
cursing
:
as
David
in
a
like
case
did
comfort
himself
.
2
Sam.
16
.
7-12
.
And
touching
our
forbearing
now
to
answere
their
writing
being
such
as
it
is
,
it
may
suffice
that
we
have
shewed
heretofore
,
concerning
the
like
writing
of
Thomas
Whites
,
that
we
can
&
have
answered
such
shamelesse
writings
,
least
such
fooles
should
be
wise
in
their
owne
conceits
:
Prov.
26
,
5.
and
so
might
doe
by
this
book
,
for
the
reproches
and
sclaunders
therin
conteyned
,
as
we
did
by
that
other
:
but
it
seemes
partly
not
so
needefull
,
seeing
the
same
things
and
the
like
are
now
published
by
these
,
that
were
then
also
by
Thomas
White
(
wherunto
answer
was
given
)
partly
not
meete
or
good
to
follow
these
wicked
men
in
their
ungodly
courses
:
but
to
observe
that
other
proverbe
of
Salomons
,
which
saith
,
Answer
not
a
foole
according
to
his
follie
,
least
thou
also
be
like
him
:
Prov.
26.4
.
as
also
to
leave
them
and
their
dealings
to
the
judgement
of
the
Lord
,
&
to
the
censure
of
all
godly
&
indifferent
men
,
to
judge
whether
they
would
justifie
any
amongst
them
,
that
should
so
carrie
them selves
,
as
to
publish
to
the
world
,
the
slippes
and
sinnes
of
the
particular
persons
of
their
societies
.
For
if
men
should
take
this
course
,
as
these
have
done
,
what
volumes
might
not
be
written
of
the
faults
&
sinnes
of
particular
Churches
?
Is
there
any
societie
or
companie
to
be
found
on
earth
,
that
if
any
would
make
a
diarie
of
their
lives
(
yea
even
of
them
that
are
religious
and
godly
)
but
there
would
be
found
manie
things
amisse
amog
them
?
and
yet
no
grace
to
any
of
such
a
companie
,
(
especially
in
such
a
spitefull
manner
)
to
commit
such
personall
sinnes
to
print
?
Let
these
men
take
a
like
survaie
of
such
societies
or
Churches
,
that
they
are
withall
,
and
see
if
they
can
not
finde
as
manie
,
yea
(
if
they
would
not
be
partiall
)
a
great
manie
moe
vices
and
other
manner
transgressions
,
then
with
al
their
sclanders
they
are
able
to
charge
this
Church
withall
.
And
will
not
any
then
,
judge
these
men
in
this
their
doing
,
to
have
shewed
great
malice
and
partialitie
:
and
that
not
the
spirit
of
God
,
but
Satan
(
that
enemie
to
Michael
&
his
Angels
)
hath
set
them
on
worke
to
reproch
the
truth
it self
,
by
this
their
vile
dealing
?
Or
would
them selves
take
it
in
good
part
,
if
we
should
laye
open
their
owne
personall
sinnes
,
which
we
knowe
by
them
,
both
manie
and
great
?
What
have
they
then
done
to
us
,
or
how
have
they
kept
herein
that
rule
of
Christ
,
which
saith
,
Whatsoever
ye
would
that
men
should
doe
unto
you
,
even
so
doe
ye
unto
them
.
Mat.
7.12
.
But
being
sorie
to
see
them
thus
adde
more
sinne
to
their
former
sinnes
,
for
which
they
were
excommunicate
,
I
will
leave
them
for
the
Lords
censure
to
worke
upon
them
,
if
so
it
please
God
,
for
the
saving
of
their
soules
in
the
daie
of
the
Lord
Iesus
Christ
.
1
Cor.
5.4.5
.
And
here
by
this
occasion
,
we
will
speak
a
litle
concerning
Gods
worke
,
about
two
others
,
who
haue
hertofore
written
against
this
poor
Church
,
and
against
the
Pastour
and
members
thereof
,
as
now
these
have
done
.
The
one
was
George
Iobnson
the
Pastours
brother
,
who
dyed
at
Durham
:
the
manner
of
whose
sicknes
and
death
was
signified
hither
to
his
brother
by
writing
from
thence
,
by
a
friend
of
his
that
was
often
with
him
,
both
before
&
in
the
time
of
his
sicknes
:
Who
wrote
hither
,
that
he
being
in
prison
,
bestowed
the
most
of
his
time
,
in
finishing
the
book
which
before
he
had
begunne
,
and
whereof
some
sheets
are
printed
;
which
when
he
had
done
,
it
pleased
God
to
visite
him
with
sicknes
unto
death
.
At
which
time
on
his
death
bedde
,
he
gave
out
(
as
he
wrote
,
&
is
well
known
)
verie
heavie
&
great
exclamations
about
his
sinnes
by
the
Lord
layd
to
his
charge
,
calling
unto
God
for
mercie
.
And
in
this
sort
(
sayth
the
Gentleman
that
writ
the
letter
,
&
was
present
there
)
he
continued
by
the
space
of
an
houre
that
I
was
with
him
,
shewing
great
trouble
in
minde
,
yet
not
without
comfort
in
the
Lord
,
whose
servant
I
doubt
not
but
he
dyed
.
The
words
uttered
by
him
,
and
other
circumstances
mentioned
in
the
Letter
aforesaid
,
we
spare
yet
to
set
downe
:
as
we
would
also
still
have
done
the
thing
it self
,
but
that
we
are
thus
continually
provoked
hereunto
,
and
that
we
hope
it
will
be
for
the
good
of
others
,
to
stay
them
from
such
courses
:
and
above
all
to
the
glorie
of
God
,
which
is
to
be
observed
and
acknowledged
in
all
his
works
.
And
whereas
it
is
so
often
objected
,
by
M.
Bernard
,
M.
Hall
,
M.
White
,
Christopher
Lawne
and
others
,
that
the
Pastors
brother
was
excommunicated
among
us
,
and
his
father
also
,
it
is
to
be
noted
,
that
yet
never
a
one
of
them
hath
undertaken
to
shewe
the
causes
to
be
unjust
,
or
the
thing
unlawfull
.
Nay
when
Mr.
White
made
it
one
head
of
his
book
,
to
except
what
he
could
about
the
excommunications
that
had
passed
in
this
Church
,
and
wrote
of
sundrie
persons
&
their
causes
in
particular
:
yet
it
may
be
observed
,
that
he
doth
not
so
much
as
once
offer
to
insist
upon
theirs
:
which
of
all
others
no
doubt
he
would
most
of
all
have
done
,
if
he
had
thought
he
could
have
made
any
plea
thereabout
.
And
who
will
not
consider
,
that
such
as
would
thus
blame
the
excommunicating
of
any
persons
,
should
first
be
able
and
carefull
to
shew
the
causes
thereof
and
the
proceeding
against
them
,
to
be
unjust
?
For
otherwise
,
if
they
be
just
and
lawfull
,
so
as
none
can
except
thereagainst
,
it
is
the
more
godly
,
and
commendable
(
though
accompanied
with
greater
tryall
)
when
neyther
father
nor
mother
,
brother
nor
sister
,
sonne
nor
daughter
are
spared
.
As
in
the
Scriptures
we
read
,
how
Moses
commended
and
God
blessed
Levi
,
for
not
knowing
his
owne
father
or
mother
,
brethren
or
children
,
but
observed
the
word
of
God
,
and
did
his
will
against
them
,
though
it
were
to
the
inflicting
of
death
upon
them
:
Deut.
33.8.9
.
with
Exod.
32
.
26-29
.
Eyther
therefore
let
men
by
the
word
of
God
disprove
the
causes
and
proceeding
in
the
excommunications
they
except
against
at
any
time
:
or
els
being
not
able
so
to
doe
,
the
more
they
write
against
us
,
the
more
it
maketh
for
us
in
deede
;
and
so
will
be
observed
by
them
that
are
wise
according
to
godlynes
.
Besides
,
seeing
the
parties
here
spoken
of
are
now
departed
this
life
,
if
M.
Iohnson
should
write
any
thing
about
them
,
by
which
they
should
now
be
found
blame
worthy
:
who
can
not
perceive
,
that
this
then
also
would
be
abused
against
him
,
and
that
men
would
not
stick
to
saye
,
that
now
he
might
speak
what
he
would
of
them
,
when
they
were
not
living
to
answer
for
themselves
;
and
that
although
they
were
now
dead
,
&
so
neare
unto
him
as
they
were
,
yet
he
would
write
thus
and
thus
of
them
,
&c.
For
they
that
spare
not
so
to
abuse
him
as
now
they
do
,
even
about
things
publikely
heard
and
knowen
,
whereof
there
are
so
manie
witnesses
yet
living
:
how
would
they
much
more
abuse
any
thing
that
he
should
now
say
or
write
concerning
them
,
when
they
are
gone
and
departed
this
life
?
They
that
observe
how
he
and
the
rest
of
us
are
dealt
withall
,
will
consider
these
things
.
And
it
shall
be
good
for
him
and
us
all
,
to
possesse
our
soules
with
pacience
,
&
to
waite
on
the
Lord
,
trusting
in
his
mercie
,
making
our
refuge
in
the
shadowe
of
his
wings
,
till
our
calamities
be
overpast
,
and
that
it
please
the
Lord
to
save
us
from
the
reproch
of
them
that
would
swallowe
us
up
.
For
doubtles
God
will
send
forth
his
mercie
and
his
truth
:
as
he
hath
hitherto
graciously
delivered
our
soules
from
death
,
&
our
feet
from
falling
:
that
we
may
walke
before
him
in
the
light
of
the
living
.
Psal.
57.
The
other
that
wrote
in
like
sorte
,
as
these
have
done
,
was
Thomas
White
spoken
off
before
,
who
after
his
living
here
,
and
writing
so
ungodly
as
he
did
,
returned
and
lived
a
Minister
at
London
under
the
Prelates
:
where
when
he
had
after
some
while
gotten
a
benefice
in
such
sort
as
he
did
,
the
Lord
soon
ended
his
daies
.
These
things
I
thought
thus
briefly
to
mention
,
being
(
it
may
be
)
of
some
not
regarded
as
they
should
.
And
how
ever
the
Lord
spare
such
men
,
&
let
them
goe
on
in
their
course
a
while
,
yet
in
the
end
if
they
repent
not
,
his
hand
will
finde
them
out
,
and
bring
their
waies
upon
their
own
heads
:
as
throughout
the
Scriptures
we
may
read
.
Psal.
52.
&
55
.
12.13.14.15-23
.
But
now
omitting
to
write
any
thing
more
of
them
,
that
have
thus
dealt
with
us
,
&
leaving
them
to
the
Lord
:
I
will
proceede
to
the
next
and
last
speciall
matter
,
which
at
this
time
I
purpose
to
speake
of
.
And
that
is
about
the
persons
(
spoken
of
in
this
last
book
)
who
of
late
divided
them selves
from
us
,
and
have
since
that
time
given
forth
some
exceptions
and
Articles
of
difference
,
both
here
at
Amsterdam
and
otherwhere
.
Here
they
gave
out
some
which
we
heard
of
,
but
never
had
copie
of
them
,
untill
now
that
these
men
have
printed
them
,
being
taken
(
as
they
say
)
from
the
originall
copie
.
Otherwise
also
they
have
given
out
the
like
,
in
letters
sent
into
England
,
as
we
have
heard
,
&
by
meanes
of
one
there
,
to
whom
they
sent
had
certaine
knowledge
thereof
:
who
dealt
more
godly
and
indifferently
thereabout
,
then
any
other
of
them
,
that
have
in
such
sorte
ben
possessed
and
praejudiced
against
us
.
And
as
that
party
dealt
well
with
us
,
in
acquainting
us
with
those
things
,
which
thus
covertly
were
written
&
given
out
against
us
:
so
did
we
also
for
his
better
satisfying
write
unto
him
againe
in
particular
thereabout
.
The
which
both
Articles
and
Answeres
thereunto
,
we
haue
thought
good
to
keep
them
by
our selues
hitherto
.
But
seeing
that
other
the
like
in
effect
,
though
increased
in
number
,
are
thus
published
to
the
world
,
and
that
therein
they
have
not
as
they
ought
,
handled
&
justifyed
the
causes
for
which
they
separated
from
us
(
which
were
annexed
at
the
end
of
the
treatise
upon
Mat.
18.17
.
and
shall
also
be
againe
annexed
here
,
but
haue
gone
about
also
to
possesse
the
world
with
other
matters
,
then
those
for
which
they
made
their
breach
:
and
by
these
their
courses
,
doe
impute
blame
unto
our
doctrine
,
as
if
we
mainteyned
opinions
contrarie
to
the
truth
,
labouring
thereby
to
sette
a
more
glorious
shew
upon
their
popular
government
and
pleadings
:
and
that
thereby
we
perceive
,
the
truth
is
much
hindered
,
and
we
injuried
,
and
many
by
their
meanes
and
opinions
so
deceived
,
that
they
despise
the
holy
government
of
Christ
,
which
he
hath
set
in
his
Church
to
be
administred
by
the
Elders
thereof
,
&
refuse
to
submit
thereunto
:
and
that
not
onely
they
who
have
thus
written
&
dealt
here
,
but
others
also
in
our
own
countries
,
praejudiced
with
these
matters
,
and
sinisterly
possessed
with
some
of
their
writings
,
against
us
and
our
cause
,
are
likewise
corrupted
,
and
so
have
shewed
it
,
both
when
occasionally
some
of
us
haue
been
with
them
there
,
and
also
among
them selues
,
as
we
hear
:
we
haue
therefore
for
these
and
other
the
like
reasons
thought
it
good
,
not
to
keepe
these
things
any
longer
private
by
us
,
but
for
the
better
satisfying
of
all
,
touching
the
things
we
hold
,
and
the
clearing
of
our selves
from
the
imputations
layed
upon
us
hereabout
,
and
removing
the
scandall
which
some
have
taken
&
are
like
yet
more
to
take
upon
the
publishing
of
this
writing
of
theirs
:
now
therefore
to
print
also
the
said
Answer
to
their
exceptions
,
that
men
may
see
,
and
be
able
the
better
to
judge
bētween
us
&
them
,
when
they
shall
haue
heard
both
of
us
speak
,
&
shall
have
aswell
our
answers
as
their
objections
to
read
and
consider
of
by
the
word
of
God
.
And
though
it
haue
thus
fallen
out
between
us
and
our
brethren
,
&
they
growen
to
that
height
,
that
they
would
not
be
perswaded
to
continew
with
us
in
communion
;
wise
men
will
consider
,
it
is
but
an
auncient
practise
of
Sathan
thus
to
disquiet
and
trouble
the
Church
of
God
.
In
the
Church
at
Corinth
were
contentions
and
dissensions
raised
up
amongst
the
brethren
,
so
that
some
held
of
one
Teacher
,
some
of
an
other
1
Cor.
1
.
10-12
.
And
afterward
what
contention
grewe
betweene
the
eastern
and
western
Churches
about
the
time
of
keeping
the
feast
of
Easter
,
none
can
be
ignorant
that
hath
read
thereabout
the
auncient
histories
.
Also
what
fell
out
betweene
our
owne
countrimen
at
Franckfurt
in
the
daies
of
Q.
Marie
,
(
they
beeing
then
in
exile
for
the
truth
,
as
now
we
are
)
their
troubles
and
contentions
are
extant
in
print
thereabout
.
Yea
our
Saviour
himself
sayth
,
it
must
needs
be
that
offences
come
,
Mat.
18.7
.
And
the
Apostle
sayth
,
there
must
be
schismes
and
heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
.
1
Cor.
11.18.19
.
Now
seeing
the
like
troubles
,
divisions
and
disagreements
have
fallen
out
in
former
times
in
the
Churches
of
God
,
and
that
men
have
their
infirmities
(
though
otherwise
being
religious
and
fearing
God
)
they
which
are
of
a
spirituall
discerning
,
will
not
upon
everie
occasion
that
ariseth
amongst
the
professors
of
Christ
,
by
reason
of
their
weaknesses
,
and
personall
sinnes
and
infirmities
,
open
their
mouthes
to
speake
evil
of
the
waie
of
God
,
though
some
take
pleasure
therein
,
who
shall
finde
one
daie
the
avenging
hand
of
God
upon
them
,
if
they
repent
not
.
And
touching
these
persons
aforesaid
,
that
have
so
separated
from
us
,
and
thus
offensively
written
,
I
perswade
my self
,
that
manie
of
them
,
are
perswaded
(
though
deceived
by
the
subtiltie
of
Sathan
)
that
they
have
the
truth
,
and
that
they
did
runne
at
the
first
into
these
extremities
,
being
carried
(
as
the
Anabaptists
and
others
also
haue
been
)
with
a
zeale
for
the
truth
&
glorie
of
God
against
that
Antichristian
Apostasie
&
government
,
which
formerly
the
Prelates
&
ministers
of
that
usurped
authoritie
oppressed
them
withall
.
And
for
myne
owne
part
,
I
hope
that
so
manie
of
them
as
are
the
Lords
elect
,
he
will
in
time
(
by
the
meanes
used
for
their
good
)
give
them
to
see
,
both
their
errours
they
stand
in
,
&
their
grievous
sinne
,
in
so
rashly
and
unjustly
breaking
off
them selves
from
the
Church
whereof
they
stood
members
,
&
that
others
by
their
example
will
take
heed
of
the
like
hereafter
.
These
things
I
thus
write
,
not
to
excuse
evil
in
any
,
but
to
take
away
occasion
from
them
that
seek
occasion
to
rayse
up
sclander
against
the
cause
of
God
,
by
reason
of
these
things
thus
falling
out
amongst
us
:
and
that
men
should
knowe
,
that
the
waie
of
God
hangeth
not
upon
the
lives
of
men
;
but
is
to
be
regarded
in
respect
of
the
Lord
the
author
thereof
.
Verie
evill
therefore
doe
they
,
that
take
occasion
upon
such
dissensions
,
to
blaspheme
the
truth
it self
.
The
erroneous
walking
of
any
professors
,
shall
not
excuse
others
,
that
imbolden
themselues
thereby
to
stand
in
Apostasie
,
and
seeke
not
after
the
truth
and
waie
of
God
,
that
Christ
hath
commanded
all
to
walke
in
.
Thus
having
(
good
Reader
)
praefixed
this
short
advertisement
,
for
thy
better
information
about
the
things
aforesaid
,
as
also
about
this
my
purpose
in
setting
forth
of
this
Answer
to
the
Objections
aforsaid
:
receiue
now
the
Answer
it self
,
as
it
was
penned
by
the
writer
thereof
,
with
some
additions
thereunto
by
the
same
author
,
upon
occasion
of
inlargeing
and
publishing
of
the
said
Exceptions
now
printed
.
This
answer
I
pray
thee
(
Christian
Reader
)
view
and
consider
well
,
that
if
it
be
the
wil
of
God
,
thou
mayest
be
satisfyed
of
the
truth
we
hold
about
these
things
.
And
if
in
any
thing
we
fayle
hereabout
through
ignorance
,
and
want
of
understanding
,
we
shall
willingly
receiue
,
and
that
with
thanks
,
thy
brotherly
advertisement
thereof
.
And
because
among
other
things
,
we
are
much
abused
about
a
particular
concerning
the
Church
of
Rome
,
wee
haue
therefore
hereunto
annexed
somewhat
out
of
the
writings
of
M.
Iunius
against
Bellarmine
,
about
that
matter
;
not
that
we
relie
upon
the
judgment
of
men
in
causes
of
Religion
,
but
because
we
knowe
that
manie
,
who
are
caried
with
a
praejudice
against
us
,
will
yet
more
staye
them
,
when
they
see
what
M.
Iunius
hath
written
of
that
argument
.
In
whose
writing
although
there
be
some
schoole
termes
,
hard
to
be
englished
well
in
our
tounge
,
for
the
understanding
of
all
,
as
we
desire
,
yet
we
have
so
done
it
into
english
,
as
we
hope
the
meaning
thereof
will
by
all
be
conceived
and
attayned
unto
.
And
thus
leaving
these
●hings
with
the
event
thereof
unto
the
Lord
,
&
his
good
blessing
of
his
mercie
in
Christ
:
I
humbly
beseech
the
most
wise
God
,
to
cause
the
light
of
his
heavenly
word
to
shine
forth
more
and
more
,
for
the
discovering
of
all
errour
and
false
opinions
&
courses
hindering
the
successe
of
the
auncient
truth
,
and
so
to
establish
the
Churches
of
God
,
in
that
old
and
good
waie
,
prescribed
by
the
Lord
and
his
Apostles
and
Prophets
.
Amen
.
AN
ANSWER
TO
the
writing
and
exceptions
aforesaid
sent
to
the
same
partie
,
by
Mr.
Fr.
Io.
Whereunto
he
hath
also
added
some
things
more
,
upon
occasion
of
the
other
copie
lately
printed
.
TOwching
them
that
haue
divided
them selues
from
us
,
and
M.
A.
writing
unto
you
therabout
,
there
are
divers
things
of
weight
which
you
should
do
well
carefully
to
observe
.
And
first
how
they
having
left
us
upon
two
particular
matters
(
concerning
the
Churches
government
,
and
the
exposition
of
Mat.
18.17
.
)
they
doe
not
directly
keep
unto
them
,
as
they
ought
:
neyther
answere
the
things
printed
thereabout
,
so
long
since
.
Whereunto
both
we
,
and
all
that
loue
the
truth
,
and
desire
their
conversion
,
must
be
carefull
to
keep
&
hold
them
.
And
even
by
this
their
dealing
it
may
appeare
,
how
needfull
that
our
publication
of
the
matter
was
,
both
for
manifestation
of
the
truth
held
by
us
,
&
for
meeting
with
their
clamours
,
and
all
their
disorderly
and
unapproveable
courses
,
so
much
affected
by
them
.
Secondly
,
it
must
be
remembred
,
that
our
profession
alwaie
hath
been
,
and
must
be
,
to
have
the
word
of
God
for
our
direction
in
all
things
;
by
it
to
trie
all
things
,
to
keep
that
which
is
good
;
and
to
refuse
and
redresse
whatsoever
is
evill
,
or
any
way
erring
therefrom
:
(
For
which
see
the
Praeface
of
our
Confession
at
the
end
of
it
:
And
in
the
Apologie
pag.
13.
&
41
:
as
also
the
Answer
to
Thomas
White
,
pag.
36.
)
So
as
there
is
no
weight
in
it
to
say
,
Thus
we
held
heretofore
;
&
now
we
hold
thus
:
unlesse
it
could
be
shewed
,
that
it
is
against
the
word
of
God
,
that
which
now
is
held
by
us
.
Nay
seeing
the
faith
of
this
Church
,
is
that
onely
which
is
grounded
upon
the
word
of
God
,
in
the
writings
of
the
Prophets
&
Apostles
;
&
so
our
faith
is
the
common
&
auncient
faith
,
which
was
held
by
Israel
of
old
,
&
by
the
Primitive
churches
since
the
comming
of
Christ
,
it
followeth
ther
uppon
,
that
wherin
so
ever
we
have
swarved
in
faith
or
practise
therfrom
,
it
hath
been
our
aberration
,
&
not
our
faith
indeed
.
Thirdly
,
concerning
the
speciall
particular
in
question
,
our
auncient
profession
hath
been
,
that
the
Church
is
to
be
governed
onely
by
those
lawes
and
Officers
,
that
the
Lord
hath
appointed
in
his
word
,
and
by
none
other
.
From
which
howsoever
we
have
erred
in
our
practise
,
yet
this
is
our
auncient
faith
:
so
as
that
which
now
we
doe
,
is
to
reteyne
our
euncient
fayth
,
&
to
reforme
our
practise
according
thereunto
,
as
we
are
bound
daily
to
grow
in
grace
and
in
obedience
of
the
fayth
.
And
for
our
practise
also
,
if
we
would
insist
upon
it
,
our
auncient
practise
it self
was
otherwise
,
then
as
lately
of
a
fewe
yeeres
it
had
been
:
which
later
course
the
people
that
are
departed
from
us
would
have
had
us
to
reteyne
.
And
so
they
them selves
would
have
had
us
kept
a
later
,
and
leave
our
auncienter
practise
.
Thus
much
also
we
wrote
to
Leyden
before
the
division
was
made
,
&
then
Mr.
Ainsw
.
himself
subscribed
unto
it
.
Fourthly
,
observe
in
their
exceptions
against
us
,
if
they
be
not
(
almost
all
of
them
)
such
as
the
Anabaptists
would
object
in
much
like
manner
.
And
a
weake
cause
it
must
needs
be
,
that
relies
upon
the
Anabaptists
,
or
anie
other
erroneous
grouds
.
How
much
better
had
they
done
,
if
they
had
considered
with
themselues
)
that
when
Christ
himself
taught
doctrine
which
was
not
onely
sound
&
true
,
but
evident
also
&
confortable
to
such
as
could
understand
it
aright
,
yet
many
of
his
disciples
when
they
heard
it
,
said
,
This
is
an
hard
saying
,
who
can
hear
it
?
&
so
both
murmured
at
it
,
&
were
so
offended
with
it
,
as
they
went
back
,
&
walked
no
more
with
him
:
Ioh.
6.60.62.66
.
Or
if
they
had
regarded
that
which
M.
Ains.
hath
well
observed
(
in
his
Arrowe
against
Idolatrie
)
that
Sathan
hath
separated
men
from
the
Church
,
as
by
other
meanes
,
by
causing
them
to
withdraw
and
schisme
them selues
for
some
pretented
cause
or
quarrel
,
as
did
the
Israelites
,
&
others
after
them
&c.
Fiftly
if
we
should
set
our selves
to
make
exceptions
against
them
,
as
they
haue
done
against
us
:
we
could
send
&
spread
our
private
letters
(
as
they
doe
)
accompanied
with
more
sound
&
better
observations
against
than
,
touching
such
things
as
have
passed
among
us
.
As
for
example
,
a
litle
to
imitate
&
resemble
their
veyn
of
writing
,
thus
:
Many
troublesome
daies
&
ful
of
contention
hath
God
exercised
us
here
together
withall
,
whiles
we
could
not
be
brought
in
singlenes
of
hart
,
with
humilitie
to
obey
the
governours
,
&
observe
the
goverment
prescribed
in
his
word
,
&
to
seek
him
in
the
midest
of
our
pilgrimage
with
love
&
peace
.
For
love
of
preeminence
which
hath
always
troubled
the
church
,
hath
also
troubled
us
,
whiles
the
people
that
should
be
under
the
Governors
,
would
be
over
&
above
them
,
&c.
For
1.
whereas
we
had
learned
&
professed
that
Christ
was
the
onely
king
&
Lord
of
his
Church
,
&
had
left
unto
it
among
men
but
a
ministerial
government
,
&
that
all
the
multitude
of
the
members
,
the
saincts
,
ought
to
obey
&
submit
to
the
Eldership
in
everie
church
:
Now
we
haue
lately
been
taught
,
[
*
](A19031-e12140-b)
*
In
their
dispute
against
us
&
in
M.
Rob.
Iustif.
217.225
.
&c.
that
the
people
as
kings
have
power
one
over
another
;
and
that
the
saincts
being
kings
are
superiour
to
their
Officers
,
because
the
order
of
kings
is
the
highest
order
or
estate
in
the
church
:
&
so
an
order
superior
unto
,
&
above
the
order
of
Officers
or
Eldership
.
Also
,
that
the
Church
may
in
relation
to
the
Officers
being
servants
therein
,
be
called
a
Lord
&c.
which
things
they
affirme
for
proof
of
their
opinion
,
touching
the
points
in
question
between
us
about
the
Churches
government
.
And
wheras
we
have
still
professed
,
that
the
people
were
inferiour
and
under
the
officers
;
now
we
have
had
it
much
urged
about
the
question
controverted
,
that
the
people
are
superior
&
above
them
.
Thus
to
advance
the
people
one
over
another
as
kings
,
and
to
make
them
superlours
,
aboue
their
Governours
,
and
to
intitle
them
with
kingly
and
Lordly
power
in
the
outward
policie
&
affaires
of
the
Church
and
members
thereof
(
whereas
Christ
hath
given
his
Church
no
other
but
a
ministeriall
power
&
governement
)
what
is
it
els
,
but
in
deed
to
set
up
such
Churches
&
people
as
so
manie
Idols
?
Like
as
Mr.
Ainsw
.
sheweth
against
the
Prelates
,
that
Idols
are
set
up
with
impietie
,
when
among
men
,
one
is
set
up
as
Head
of
the
Church
,
others
as
Archbishops
,
and
Lords
spirituall
,
&c.
For
doth
it
not
thus
come
to
passe
,
that
as
the
Prelates
on
the
one
hand
,
so
the
people
on
the
other
hand
,
doe
even
become
Idols
:
whiles
both
of
them
runne
to
extremities
in
such
advauncing
of
themselves
,
&
neyther
of
them
will
keep
or
be
kept
in
the
meane
,
&
in
the
ministeriall
way
,
which
the
Lord
hath
appointed
in
his
word
?
that
Christ
gave
the
power
of
receiving
in
&
cutting
off
to
the
whole
bodie
together
of
everie
Christian
Congregation
,
&
not
to
any
one
or
most
members
sequestred
from
the
whole
,
&c.
Now
we
haue
been
taught
,
that
in
cases
of
question
and
controversie
,
the
greater
part
of
the
people
are
the
Church
,
though
all
the
Elders
and
other
brethren
be
against
them
,
and
it
being
graunted
of
all
,
that
with
the
Church
is
the
power
,
that
greater
part
of
the
people
(
though
never
so
erroneously
caried
)
being
the
Church
,
they
have
the
power
,
and
so
they
may
receiue
in
and
cut
off
,
though
all
the
Elders
and
other
brethren
(
it
may
be
but
one
fewer
,
and
of
much
better
judgment
)
be
against
it
.
the
Elders
have
the
reyns
of
government
committed
to
them
:
Now
wee
are
taught
,
that
the
government
of
the
Church
is
not
Aristocraticall
;
yea
that
the
people
as
kings
haue
the
power
,
and
the
greater
part
,
of
the
people
(
though
in
error
)
are
the
Church
:
as
is
noted
before
.
And
so
then
by
their
opinion
will
follow
,
that
the
greater
part
of
the
people
,
yea
that
all
the
people
,
being
kings
,
haue
the
reynes
in
their
hand
;
&
may
decide
,
stay
,
determine
,
and
conclude
all
matters
of
controversie
in
the
Church
:
though
all
the
Elders
&
other
brethren
be
against
them
.
no
Sacraments
should
be
ministred
untill
the
Pastors
or
Teachers
were
chosen
and
ordeyned
into
their
Office
.
Now
it
is
hield
by
some
,
that
seing
all
the
holie
things
of
God
are
the
Churches
,
and
people
without
Officers
are
a
Church
,
therefore
they
may
without
Officers
haue
the
use
of
the
Sacraments
and
all
the
holie
things
of
God
:
&
consequently
may
receive
in
by
Baptisme
,
confirme
by
the
Lords
Supper
,
cast
out
by
excommunication
&c.
And
in
this
writing
sent
unto
you
,
it
may
be
observed
,
how
they
inferre
that
people
without
Officers
may
cast
out
,
and
therefore
may
receive
in
,
there
being
one
power
for
both
.
that
none
may
usurp
or
execute
a
ministerie
,
but
such
as
are
rightly
called
by
the
Church
wherof
they
stand
ministers
,
unto
such
Offices
,
and
in
such
manner
,
as
God
hath
prescribed
in
his
word
:
Now
it
is
held
by
some
,
that
people
out
of
office
,
may
execute
all
the
works
,
and
duties
of
the
ministerie
,
for
Baptisme
,
Lords
Supper
,
Censures
&c.
And
these
men
in
their
second
exception
here
write
,
there
is
one
power
for
receiving
in
,
&
casting
out
,
&
that
people
without
Officers
may
doe
both
,
as
is
observed
before
.
they
had
civill
auctoritie
and
government
,
which
the
Church
hath
not
;
that
they
could
not
in
Israel
forgive
one
anothers
sinne
,
as
we
can
now
:
that
the
people
now
have
more
power
,
then
in
Israel
,
because
now
we
follow
Christ
into
heaven
,
whereas
the
people
might
not
follow
the
High
priest
into
the
most
holie
place
&c.
And
what
if
any
other
would
say
,
that
by
like
reason
the
Elders
now
should
haue
more
power
,
then
the
Elders
in
Israel
,
because
the
Elders
now
follow
Christ
into
heaven
,
whereas
the
Elders
then
might
not
follow
the
high
priest
into
the
most
holie
place
?
And
that
Kings
should
have
more
power
now
in
religion
,
then
the
Kings
of
Israel
,
because
Kings
now
follow
Christ
into
heaven
,
whereas
the
Kings
then
might
not
follow
the
hiepriest
into
the
most
holie
place
:
no
nor
so
much
as
into
the
holie
place
,
to
come
to
the
altar
to
offer
incense
.
2
Chron.
26.
And
note
here
also
,
that
Christ
and
the
Apostles
reasoning
from
the
civil
estate
of
the
Governours
&
people
of
Israel
,
&
applying
the
things
of
it
to
the
kingdome
and
Church
of
Christ
,
&
to
the
Governours
and
people
of
the
Church
now
,
should
(
by
this
new
learning
of
these
men
)
be
thought
to
misapplie
those
Scriptures
,
and
places
so
alledged
by
them
.
As
Mat.
21.24
.
Iohn
10.34
.
Act.
1.20
.
Ephes.
12.13.19.20.21
.
and
in
a
number
the
like
places
.
7
We
held
that
the
Baptisme
of
Rome
was
as
true
Baptisme
,
as
circumcision
in
the
Apostasie
of
Israel
was
true
circumcision
,
and
needed
not
to
be
renounced
and
repeated
:
now
we
were
taught
,
that
the
Baptisme
aforesaid
is
an
Idol
.
And
we
know
that
all
Idols
,
yea
and
all
monuments
of
idolatrie
,
are
to
be
renounced
and
rejected
.
Esa.
30.22
.
And
an
Idol
is
nothing
in
the
wold
,
sayth
the
Apostle
,
1
Cor.
8
,
4.
so
as
then
such
baptisme
is
nothing
,
&
such
people
are
an
unbaptised
people
,
&
ought
therefore
(
with
the
Anabaptists
)
to
get
themselues
baptised
.
Thus
if
I
would
follow
their
course
,
you
may
see
I
could
note
downe
some
doctrines
and
assertions
,
not
all
of
the
soundest
,
which
our
opposites
have
of
late
delivered
and
given
forth
:
although
I
have
hitherto
held
my
peace
there
about
.
Neyther
would
I
yet
publish
them
,
if
there
were
or
might
be
hope
of
their
repentance
and
amendement
.
but
for
your
better
information
concerning
them
&
their
dealing
,
I
have
thus
impar●ed
them
unto
you
.
By
which
any
may
consider
whether
it
were
not
high
time
for
us
to
look
to
these
persons
,
and
to
these
things
,
when
they
vere
come
to
this
passe
,
&
growen
to
such
an
heigth
among
us
.
Now
next
for
answer
of
their
exceptions
sent
unto
you
against
us
:
though
it
be
not
so
meet
to
be
done
in
a
private
Letter
,
seeing
we
have
published
the
causes
of
the
division
they
made
,
whereunto
they
have
not
yet
given
answer
:
yet
have
I
thought
it
not
amisse
,
upon
this
occasion
,
and
unto
you
(
as
your
case
stands
)
to
write
somewhat
thereabout
.
For
the
first
therefore
,
which
is
made
by
comparing
together
the
understanding
of
Mat.
18
,
17.
with
the
Confession
,
Art.
24.
and
the
Apol.
pag.
62.63
.
I
haue
already
written
and
published
a
Treatise
concerning
the
exposition
of
that
Scripture
:
where
also
the
reasons
alledged
in
the
Apologie
are
purposely
and
particularly
treated
of
:
to
which
I
referre
you
thereabout
.
And
what
dealing
is
this
of
theirs
,
that
having
made
such
a
division
,
as
they
have
done
,
they
leave
the
Treatise
unanswered
,
which
was
purposely
written
upon
that
occasion
,
and
argument
,
and
yet
cease
not
privately
thus
to
insinuate
,
as
they
doe
?
Besides
,
if
for
their
wonted
Phrase
(
the
Church
of
Elders
)
they
would
use
such
termes
,
as
otherwhere
the
Scriptures
in
our
translations
haue
,
and
as
the
word
it self
doth
signifie
,
namely
,
the
Congregation
of
Elders
,
or
the
Assemblie
of
Elders
,
or
the
like
:
then
both
themselues
&
others
might
sooner
perceive
the
vanitie
of
their
error
,
and
the
light
of
the
truth
against
them
.
Neyther
should
they
forget
,
how
M.
Ainsworth
himself
,
in
his
Answer
to
Mr.
Bernard
,
sheweth
that
the
word
is
sometime
so
used
for
the
Congregation
or
Assemblie
of
Elders
and
Governours
,
Mr.
Ainsw
.
Conterpoys
.
pag.
113.
Lastly
,
you
may
observe
in
the
Article
of
our
Confession
here
alledged
,
Psal.
122.3
.
Lev.
20.4
,
5.
&
24.14
.
Numb.
5.2.3
.
Deut.
13.9
.
all
which
doe
directly
carry
us
for
this
matter
to
the
Church
of
Israel
and
constitution
thereof
:
which
now
(
through
love
of
their
error
)
they
would
not
be
brought
unto
,
for
the
consideration
and
deciding
of
the
matter
between
us
.
Observe
also
hereabout
,
that
the
power
of
receiving
in
and
cutting
off
given
to
the
Church
of
Israel
,
was
by
them
used
and
to
be
performed
according
to
order
,
and
not
any
way
to
weaken
,
but
to
stablish
the
Elders
auctoritie
.
And
we
must
not
be
straungers
from
the
policie
of
Israel
,
Eph.
2.12
.
&c.
Yea
this
verie
instruction
in
Mat.
18.17
.
is
such
,
as
it
accordeth
with
and
hath
reference
unto
the
grounds
and
ordinances
of
God
,
taught
of
old
by
Moses
&
the
Prophets
:
as
is
shewed
in
particular
in
the
Treatise
aforesaid
,
and
in
the
Churches
agreement
published
there
about
:
So
as
their
opposition
against
us
therein
,
is
indeed
against
Israel
,
against
Moses
,
&
against
the
Prophets
:
And
whether
then
it
be
not
also
consequently
against
the
Lord
and
his
ordinances
prescribed
in
his
word
,
let
all
indifferent
men
judge
.
Such
is
their
error
,
and
so
great
is
their
transgression
and
iniquitie
.
And
hitherto
of
the
first
Objection
:
which
in
the
printed
copie
,
is
the
second
.
Where
furthermore
observe
,
how
when
they
doe
here
quote
the
Scriptures
alledged
for
proof
of
the
24
Article
of
the
Confession
,
they
doe
it
thus
,
Mat.
18.17
.
&c.
whereas
in
the
Confession
,
it
is
thus
,
Psal.
122.3
.
&c.
Which
is
to
be
noted
in
divers
respects
:
First
,
because
it
sheweth
,
that
at
the
setting
downe
of
the
Confession
,
the
Scriptures
of
the
old
testament
were
observed
for
the
confirmation
of
it
,
aswell
as
of
the
newe
.
Secondly
,
that
Mat.
18.17
.
is
so
to
be
understood
,
as
may
agree
with
the
other
Scriptures
,
&
namely
with
Psal.
122.3
.
Lev.
20.4.5
.
and
24.14
.
Numb.
5.2.3
.
Deut.
13
,
9.
which
Scriptures
are
in
this
article
also
alledged
,
and
joyned
with
that
of
Mat.
18.17
.
Thirdly
,
that
it
must
be
understood
with
agreement
and
proportion
to
the
order
and
manner
of
Israel
,
whereof
these
scriptures
doe
directly
speak
.
Fourthly
,
that
therefore
our
understanding
of
it
now
,
as
we
doe
,
is
(
in
the
truth
of
the
point
it self
)
according
to
our
auncient
sayth
:
and
not
theirs
who
would
make
us
straungers
from
Israel
,
and
would
perswade
us
that
Christs
doctrine
in
Mat.
18.17
.
is
a
newe
rule
for
the
Churches
now
,
which
Israel
had
not
.
And
that
these
people
therefore
have
in
deed
left
the
ancient
faith
,
which
thing
they
object
unto
others
.
Moreover
by
the
Scriptures
asoresayd
joyned
together
and
compared
with
the
estate
of
Israel
,
it
doth
appeare
(
&
reason
it self
doth
teach
it
)
that
we
must
distinguish
between
the
sentence
of
excommunication
,
and
between
the
execution
thereof
:
as
between
the
sentence
of
death
,
of
leprosie
,
or
the
like
,
and
between
the
execution
following
thereupon
.
Now
in
Israel
the
Elders
in
causes
of
death
,
&
the
Priests
in
case
of
Leprosie
,
had
a
rightfull
power
to
give
out
the
sentence
of
death
and
of
leprosie
and
the
like
,
according
to
the
law
of
God
,
without
asking
the
peoples
consent
,
yea
and
though
it
should
have
been
without
and
against
the
consent
of
the
people
,
whom
they
call
here
the
bodie
of
the
Congregation
.
Deu.
1.16
.
and
17
.
8-12
.
and
24.8
.
with
2
Chron.
26
.
16-20
.
Levit.
13.
&c.
And
when
the
Elders
and
Priests
had
so
pronounced
the
sentence
according
to
the
word
of
God
and
dutie
of
their
office
then
was
it
for
the
people
to
performe
the
execution
accordingly
:
as
may
be
seen
in
the
Scriptures
aforesaid
,
&
many
other
the
like
.
Thus
also
the
Elders
may
now
by
vertue
&
dutie
of
their
Office
give
out
the
sentence
of
excomunication
,
according
to
the
law
of
God
,
and
the
people
should
accordingly
put
it
in
execution
,
by
avoyding
the
excōmmunicated
persons
till
they
repent
,
&c.
Or
if
any
of
the
people
can
except
against
the
Elders
proceeding
therein
,
they
are
to
be
heard
:
as
in
the
foresaid
Treatise
upon
Mat.
18
,
17.
I
have
written
heretofore
.
Where
note
further
,
how
in
that
Treatise
it
is
often
mentioned
(
&
particularly
in
our
agreement
about
the
understanding
of
this
Scripture
of
Mat.
18.17
.
)
that
we
should
alway
understand
and
observe
these
things
according
as
in
Israel
(
in
the
due
proportion
&
perpetuall
equitie
thereof
)
:
and
therefore
not
to
abridge
the
brethren
of
their
assent
or
any
right
that
doth
apperteyne
unto
them
by
the
word
of
God
:
but
to
doe
all
things
accōrding
to
the
rules
prescribed
therein
,
&c.
And
here
let
me
then
aske
of
this
people
thus
divided
hereabout
:
first
,
whether
in
Israel
the
Lord
abridged
the
people
of
their
right
&
libertie
any
way
,
in
that
by
his
word
the
Elders
and
Priests
might
admonish
sinners
,
&
give
sentence
of
death
,
and
leprosie
,
and
the
like
things
,
without
asking
or
taking
the
peoples
consent
thereunto
.
Secondly
,
whether
the
people
have
any
more
right
and
authoritie
in
the
Churches
government
now
,
then
the
people
of
Israel
had
in
those
dayes
:
Thirdly
,
whether
the
people
of
Israel
were
not
kings
&
priests
,
even
a
kingdome
of
priests
,
and
a
holie
nation
,
aswel
as
the
Christian
people
are
now
:
Exod.
19
,
5
,
6.
Psal.
149.1
.
&c.
with
1
Pet.
2.9.10
.
Rev.
1.6
.
Fourthly
,
whether
the
Churches
power
,
which
the
Lord
hath
given
unto
it
,
be
not
a
ministeriall
power
onely
?
Fiftly
,
whether
the
Elders
power
be
not
ministeriall
under
the
Lord
,
in
and
for
the
Church
,
so
as
it
is
the
Lords
primarily
,
the
Churches
secondarily
,
and
the
Officers
ministerially
or
instrumentally
for
the
Lord
&
the
Church
,
whose
Officers
they
are
:
and
that
therefore
there
is
no
weight
in
their
Objections
about
the
Elders
power
,
as
if
it
were
not
the
Churches
,
and
that
which
perteyneth
to
the
bodie
of
the
Congregation
:
but
that
in
deed
it
is
the
Churches
,
&
so
to
be
ministred
by
the
Officers
whom
the
Lord
hath
set
in
his
Church
,
to
minister
in
his
name
,
for
the
Churches
use
and
benefit
:
and
that
they
which
oppugne
the
Officers
herein
,
doe
not
onely
oppose
against
them
,
but
even
against
the
Lord
,
&
the
Church
,
for
which
they
would
seem
so
much
to
plead
.
And
finally
,
whether
the
Opposites
in
the
Churches
government
,
as
the
Anabaptists
in
the
Sacraments
,
would
not
make
us
aliens
from
the
common
wealth
of
Israel
,
&
that
so
there
should
not
be
one
bodie
of
them
and
us
,
one
Lord
over
them
and
us
,
one
sayth
of
theirs
and
ours
,
&c
,
as
the
Apostle
hath
taught
us
,
Ephes.
2
.
12-22
.
and
3
,
6.
and
4.4
.
&c.
Which
how
absurd
and
ungodly
it
were
to
hold
,
we
wish
they
may
in
time
wel
consider
with
them selves
,
afore
moe
errors
and
further
evils
growe
upon
them
,
then
yet
are
.
Furthermore
,
let
me
also
aske
,
why
they
doe
not
here
speak
of
themselves
,
(
aswell
as
of
us
)
what
they
pleaded
to
be
the
Church
spoken
of
,
Mat.
18.17
.
as
namely
,
how
some
of
them
taught
publikly
,
that
it
is
the
whole
Church
&
Congregation
,
alledging
to
that
end
,
Num.
15.33
.
&
27.2
.
and
35.12
.
as
also
,
that
Christ
in
this
place
,
speaketh
of
the
kingdome
of
heaven
,
Mat.
18.1
.
&c.
and
that
therfore
we
are
to
understand
it
of
the
whole
Church
:
How
some
also
pleaded
,
that
it
must
be
understood
,
of
men
,
women
&
children
that
can
sorrowe
&
rejoyce
with
others
:
pressing
to
this
purpose
,
that
which
Paul
speaks
of
the
bodie
and
parts
thereof
sorrowing
and
rejoycing
one
with
another
,
1
Cor.
12
.
22-26
.
And
furthermore
how
it
was
also
affirmed
,
that
in
cases
of
question
and
controversie
,
the
greater
part
of
the
people
(
though
without
&
against
all
the
Elders
and
other
brethren
)
are
the
bodie
and
the
Church
,
there
spoken
of
,
yea
though
they
be
in
errour
,
&c.
And
now
in
their
exceptions
pleading
about
it
,
they
speak
of
the
whole
Congregation
,
and
of
the
bodie
of
the
Congregation
,
in
an
opposition
against
the
Eldership
:
and
so
seeme
here
to
imply
also
such
an
understanding
thereof
.
Touching
all
which
,
it
were
long
to
rehearse
,
eyther
what
reasoning
we
had
,
or
what
might
be
shewed
about
these
poynts
.
But
some
fewe
things
I
will
note
thereabout
.
And
first
,
if
this
rule
befound
in
the
book
of
Numbers
and
lawes
of
Israel
,
as
by
the
doctrine
&
allegations
aforesaid
appeareth
,
then
is
it
not
a
new
rule
,
first
given
in
Mat.
18.17
.
as
was
held
and
urged
both
often
and
earnestly
among
us
.
Secondly
,
these
Scriptures
in
the
book
of
Numbers
,
speak
of
civil
cases
and
government
:
and
yet
when
we
alledge
these
or
the
like
about
the
Elders
,
as
they
doe
about
the
people
,
they
except
against
us
,
as
if
we
misapplyed
the
Scriptures
,
and
give
the
Elders
civill
authoritie
:
which
I
suppose
they
will
not
give
to
the
people
,
though
they
make
such
allegations
about
them
in
this
question
,
as
we
doe
about
the
Elders
.
Num.
36.2
.
Deut.
19.12.17
.
and
1.12.16
.
and
16.18
.
and
17
.
8-12
.
Iosh.
20.4.5.6
.
1
Sam.
2.25
.
2
Chron.
19
.
5-11
.
Psal.
82
.
1-6
.
Mat.
5.22
.
Lnk.
22.66
.
Act.
6.12
.
&c.
Moreover
,
Exod.
12.37
.
And
would
they
have
us
thinke
,
that
this
people
came
together
to
hear
examine
and
judge
the
cases
of
sinne
and
question
there
spoken
of
,
or
that
the
parties
there
mentioned
were
brought
or
came
unto
all
that
Congregation
,
as
they
would
have
the
causes
of
sinne
and
sinners
to
be
brought
unto
the
whole
Church
and
congregation
among
us
,
yea
and
the
people
to
be
bound
to
come
&
judge
the
brethrens
causes
,
that
doe
fall
out
from
time
to
time
?
And
for
the
third
Scripture
so
alledged
by
them
,
Deut.
19
.
4-12
.
it
maketh
the
poynt
yet
more
playne
against
them selues
.
For
Moses
speaking
of
one
and
the
same
matter
in
both
those
places
,
Iosh.
20.4.5.6
.
where
the
same
matter
is
againe
spoken
of
:
&
Deut.
19
.
15-18
.
where
after
the
treating
of
the
former
matter
,
he
giveth
a
generall
rule
for
the
cases
that
might
fal
out
among
them
.
And
whether
now
we
should
beleeve
Moses
or
them
,
let
themselves
judge
.
Touching
the
phrase
of
the
Kingdome
of
heaven
.
Mat.
18.1
.
&c.
howsoever
many
have
ben
caryed
thereby
to
think
that
this
is
a
new
rule
,
and
perteyning
onely
to
the
Churches
of
the
Gospel
since
Christ
,
and
that
the
people
now
are
otherwise
interessed
in
the
Churches
government
then
they
were
in
Israel
of
old
:
yet
it
is
evident
that
the
same
phrase
is
also
spoken
of
the
state
and
Church
of
the
Iewes
,
Mat.
22.2
.
&c.
and
that
therefore
such
collections
from
this
manner
of
speach
are
not
sound
.
And
what
is
there
here
taught
by
Christ
,
that
the
Iewes
should
not
be
carefull
to
observe
,
aswell
as
we
?
Should
not
they
be
humble
and
harmlesse
,
as
litle
children
,
and
so
enter
into
the
kingdome
of
heaven
?
Mat.
18
.
1-4
.
with
Psal.
131.1.2
.
Prov.
15.33
.
and
16.19
.
and
18.12
.
and
25.6.7
.
1
Sam.
12.3.4
.
Psal.
138.6
.
Should
they
not
avoyd
giving
offiences
to
others
:
&
when
others
offended
them
,
should
they
not
deale
with
them
,
and
shewe
them
their
sinne
;
And
if
they
did
not
repent
and
amend
,
bring
them
to
the
Congregation
of
Elders
,
to
be
further
dealt
with
according
to
their
demerit
;
Or
if
they
did
repent
,
forgive
them
?
Mat.
18
.
5-22
.
with
Lev.
19.14.16.17.18
.
Deut
,
19
.
15-19
.
and
21
.
18-21
.
and
25
.
5-9
.
with
Ruth
3
.
9-13
.
and
4
.
1-13
.
1
Sam.
2.25
.
Esa.
58.6.7
.
And
further
in
the
same
chapter
it
may
be
observed
,
the
kingdome
of
heaven
.
And
this
also
is
a
dutie
which
God
required
of
the
Iewes
alwayes
,
aswell
as
of
us
now
.
Lev.
19.18
.
Exod.
23
,
4.5
.
Psal.
7.4
.
Act.
7
,
26.
And
in
the
next
chapter
,
of
such
is
the
kingdome
of
heaven
.
Which
was
alwayes
true
of
the
infants
and
children
of
the
Iewes
,
as
of
ours
now
.
But
if
any
would
gather
hereupon
,
for
babes
and
litle
children
(
as
some
doe
for
the
men
,
women
,
&
greater
children
upon
the
like
maner
of
speach
)
that
therefore
they
are
to
have
a
hand
in
the
Churches
government
,
and
that
the
causes
of
sinne
and
question
falling
out
in
the
church
should
be
brought
unto
them
(
aswell
as
to
the
Elders
)
and
they
bound
to
be
present
to
hear
and
judge
all
such
causes
arising
among
the
brethren
:
I
suppose
the
people
them selves
,
that
hold
the
former
opinion
,
and
make
such
collections
to
maynteyne
it
for
the
whole
Congregation
,
yet
would
think
it
absurd
thus
to
reason
about
the
lesser
children
:
although
they
be
of
the
bodie
of
the
Congregation
,
&
that
of
such
also
is
the
kingdome
of
heaven
.
Againe
in
the
next
chapter
save
one
,
the
kingdome
of
God
should
be
taken
from
the
Iewes
,
and
given
to
(
the
Gentiles
)
a
nation
that
should
bring
forth
the
fruits
thereof
.
Mat.
21
,
43.
So
as
then
by
the
doctrine
of
Christ
himself
,
it
is
one
and
the
same
kingdome
of
God
,
under
which
the
Iewes
were
,
&
we
now
are
.
The
differences
about
some
worldly
ceremoniall
and
mutable
things
,
neyther
doe
nor
can
carrie
with
them
an
abolition
of
the
things
spirituall
morall
and
perpetuall
:
Neyther
may
we
at
any
hand
or
under
any
pretence
suffer
our selves
to
be
made
aliants
from
the
common
wealth
of
Israel
,
as
is
noted
before
.
For
the
other
Scripture
,
1
Cor.
12
,
chap.
the
Apostles
purpose
is
not
there
to
speak
of
the
cases
and
pleas
about
sinne
,
and
of
the
maner
of
dealing
therein
(
as
in
Mat.
18.15
;
16
,
17.
and
as
our
question
was
among
us
)
but
of
the
diversitie
and
inaequalitie
of
gifts
&
functions
given
by
the
Lord
in
and
to
his
church
for
the
help
and
service
of
all
,
to
the
building
up
of
the
mysticall
bodie
of
Christ
.
Whereupon
the
Apostle
sheweth
it
also
by
the
similitude
&
proportion
of
the
members
of
the
naturall
bodie
,
and
of
the
severall
faculties
thereof
:
which
he
applyeth
and
extendeth
,
even
to
the
feeblest
members
,
and
to
the
least
and
youngest
children
of
the
Church
that
are
but
newly
baptised
,
1
Cor.
12
.
13-22
.
&c.
to
whom
yet
he
appointeth
not
the
cases
of
sinne
and
pleas
of
the
other
members
of
the
church
to
be
brought
for
judgement
&
censure
,
as
these
men
hereupon
would
inferre
,
and
as
the
matter
in
question
is
about
Mat.
18
,
17.
Moreover
,
the
things
there
spoken
of
the
bodie
,
and
of
the
parts
thereof
,
might
likewise
of
old
be
applyed
to
Israel
according
to
their
estate
;
and
they
were
then
bound
accordingly
to
walke
,
as
members
of
one
and
the
same
bodie
,
affording
all
help
service
and
comfort
they
could
one
unto
another
.
Yet
this
might
not
then
,
nor
may
not
now
,
hinder
nor
pervert
the
ordinance
of
God
about
the
Elders
hearing
and
judging
the
causes
of
their
brethren
,
&
censuring
them
according
to
their
demerit
:
but
in
deede
it
doth
much
more
strongly
establish
it
,
inasmuch
as
the
Governours
are
by
the
Lord
set
in
the
Church
for
that
use
,
and
so
for
the
benefit
of
the
whole
:
as
also
,
that
all
the
members
have
not
gifts
fit
for
examining
of
persons
and
deciding
of
cases
and
questions
that
doe
fall
out
,
and
yet
notwithstanding
are
members
in
the
bodie
,
and
have
otherwise
their
good
use
,
being
fitly
imployed
,
and
must
be
holpen
of
the
rest
as
their
need
is
,
and
be
partakers
of
the
gifts
bestowed
upon
others
,
for
their
good
and
comfort
.
And
yet
further
,
this
Scripture
is
more
direct
against
than
,
in
that
it
sheweth
how
in
the
Church
some
have
a
more
chief
place
then
others
,
as
the
head
,
&
eyes
,
&
hands
in
the
bodie
:
&
are
therefore
to
be
respected
&
imployed
according
to
their
gifts
and
place
,
wherein
God
hath
set
them
,
1
Cor.
12.14
.
—
28.
Which
is
litle
regarded
of
them
,
who
in
cases
of
question
and
controversie
(
where
there
is
greatest
need
of
most
knowledge
and
wisedome
)
will
then
look
where
the
greatest
number
of
the
people
is
(
though
they
may
be
of
the
most
simple
)
and
will
have
them
to
be
the
Church
,
and
to
haue
the
Churches
power
and
authoritie
to
give
the
sentence
(
yea
albeit
that
all
the
Elders
&
other
brethren
of
better
judgment
,
but
fewer
in
number
,
be
against
them
)
:
as
if
the
multitude
should
still
be
followed
,
&
that
there
were
no
difference
or
inequalitie
of
gifts
,
of
Office
,
or
other
respect
at
all
to
be
had
Which
how
far
it
is
from
the
intendement
of
this
Scripture
alledged
by
themselues
,
let
all
that
understand
according
to
sobrietie
judge
.
And
let
these
men
if
they
will
not
be
taught
otherwise
,
Nay
though
the
Elders
sitte
publickly
to
hear
and
judge
such
causes
,
and
that
it
be
left
free
for
any
of
the
people
to
come
that
wil
:
yet
they
thinke
they
have
injurie
,
unles
that
they
be
called
upon
and
bound
to
come
together
;
and
that
they
also
make
inquisition
and
censure
the
causes
and
persons
dealt
withall
;
&
that
the
greater
number
of
their
voyces
(
though
without
and
against
all
the
Elders
)
be
taken
for
the
Churches
sentence
,
&c.
Which
in
deed
,
what
is
it
els
but
as
if
eyther
the
whole
bodie
should
become
one
member
,
an
eye
,
an
eare
,
an
head
,
or
the
like
:
or
as
if
the
foot
should
say
,
Because
I
am
not
the
hand
,
I
am
not
of
the
bodie
:
or
as
if
the
hand
should
say
,
Because
I
am
not
employed
as
the
eye
,
eare
,
or
head
,
therefore
I
lose
my
right
,
and
am
not
used
or
esteemed
in
the
bodie
as
I
ought
to
be
?
Yea
what
is
it
els
,
but
to
bring
them selves
into
bondage
(
and
in
deed
to
bring
an
Antichristian
servitude
on
the
people
in
the
Church
)
when
it
being
left
free
unto
them
to
come
or
not
to
come
,
yet
that
shall
not
suffice
,
unles
they
be
bound
thereunto
,
as
is
aforesaid
,
And
so
it
shall
not
be
ynough
,
that
the
Elders
by
their
Office
are
bound
unto
it
,
Mat.
18.17
.
For
by
this
Scripture
in
1
Cor.
12.
chap.
they
will
have
it
understood
of
men
,
women
,
and
children
that
can
sorrow
and
rejoyce
with
others
,
as
before
was
shewed
.
And
many
moe
things
might
be
noted
about
this
and
the
other
Scriptures
spoken
of
:
but
these
few
observations
may
suffice
.
Yet
afore
I
proceed
,
let
me
by
this
occasion
note
two
things
more
hereabout
in
generall
.
The
one
,
that
as
it
often
cometh
to
passe
with
heretiks
,
schismatiks
&
Antichristians
,
that
the
verie
Scriptures
alledged
by
themselves
,
being
searched
and
duly
weighed
,
they
are
fit
&
forceable
against
themselues
:
so
it
is
fallen
out
with
these
men
in
this
case
:
as
may
appeare
by
that
which
hath
ben
sayd
touching
the
Scriptures
thus
alledged
by
them
.
The
other
is
a
thing
,
which
M.
Ainsw
.
hath
wel
observed
about
Idolatrie
,
that
it
is
a
sinne
which
cleaveth
fast
to
all
flesh
,
so
as
the
best
in
the
world
doe
easily
fall
into
it
,
doe
take
pleasure
in
it
,
and
are
hardly
drawen
from
it
:
An
example
whereof
may
be
seen
in
the
people
aforesaid
,
who
being
caryed
with
the
love
of
their
errour
about
the
matter
spoken
of
,
would
chuse
bondage
afore
libertie
(
yea
and
a
bondage
accompanyed
with
many
other
evils
ensuing
upon
men
women
and
children
)
rather
then
they
would
be
drawen
from
the
errour
and
Idol
set
up
in
their
heart
.
But
I
hope
their
children
(
if
not
themselves
)
will
in
time
grow
wiser
,
how
ever
in
other
things
it
be
too
common
,
that
the
children
remember
their
fathers
altars
and
Idols
,
as
the
Prophet
Ieremiah
said
of
the
people
in
his
dayes
.
Ier.
17.2
.
Let
me
also
about
the
matters
themselves
concerning
the
greater
part
of
the
people
,
the
whole
Congregation
,
or
bodie
thereof
;
the
men
,
women
,
and
children
of
yeares
;
pleaded
to
be
the
Church
spoken
of
,
Mat.
18
,
17.
desire
to
know
by
what
Scriptures
they
will
now
manifest
and
confirme
it
to
such
as
are
otherwise
mynded
:
Mat.
18.17
.
to
examine
rebuke
and
admonish
their
husbands
,
parents
,
&
masters
,
being
there
dealt
withall
for
sinne
:
seeing
the
Church
is
told
;
and
the
women
and
children
are
of
the
Church
;
and
they
that
are
of
the
Church
there
spoken
of
,
may
examine
&
admonish
,
&
are
to
be
heard
&
obeyed
,
&c.
Neyther
let
them
thinke
much
,
that
I
propound
such
questipns
,
or
that
I
speak
thus
about
women
and
children
&c.
For
they
know
,
that
such
assertions
and
pleading
we
have
had
from
them
,
and
that
such
opinions
are
among
them
.
And
we
know
,
that
if
they
answer
directly
to
the
things
here
and
before
propounded
,
the
truth
will
better
appear
,
and
the
controversie
be
sooner
ended
between
us
:
And
what
they
hold
&
mainteyn
concerning
these
things
,
is
needefull
for
us
still
to
insist
upon
,
seeing
that
about
the
understanding
of
this
Scripture
of
Mat.
18.17
.
they
have
so
dealt
and
left
us
as
they
have
done
.
Other
things
I
will
omit
,
that
might
here
also
have
their
place
and
use
:
noting
this
onely
,
that
it
is
a
straunge
&
extraordinarie
case
,
when
a
controversie
should
so
stand
,
as
all
the
Elders
should
be
one
way
,
&
all
the
people
another
way
.
And
in
extraordinarie
cases
,
the
course
and
warrant
from
the
word
of
God
must
accordingly
be
had
.
But
what
is
this
to
the
ordinarie
maner
of
government
in
the
Church
,
whereof
the
question
was
among
us
,
&
whereabout
it
was
particularly
mentioned
at
the
beginning
,
that
our
reasoning
should
be
?
Lastly
,
what
weight
is
there
in
this
exception
of
theirs
against
our
understanding
of
Mat.
18.17
.
more
then
might
be
against
Israel
of
old
,
who
could
understand
such
speaches
of
the
Congregation
of
Elders
,
without
impeaching
any
libertie
of
the
people
or
falling
into
any
errour
against
the
truth
?
But
I
have
spoken
hereof
before
:
and
of
this
matter
,
more
largely
then
I
purposed
:
though
yet
not
so
largely
as
I
might
,
considering
the
point
it self
,
and
how
they
have
caryed
themselves
thereabout
.
Now
I
will
come
to
the
next
Objection
.
For
the
second
,
which
concerneth
excommunication
by
a
people
without
officers
,
I
have
in
the
foresaid
Treatise
written
particularly
thereabout
:
Where
finde
we
in
the
Scriptures
,
that
God
hath
thus
laid
upon
the
people
without
Officers
to
excommunicate
?
Where
is
the
precept
for
it
?
Which
be
the
examples
of
it
?
Or
what
are
the
grounds
requiring
and
bearing
it
out
?
In
the
same
place
also
I
noted
,
that
in
the
Scriptures
we
may
observe
not
onely
sundry
examples
,
shewing
how
it
hath
ben
done
by
the
Lord
himself
,
and
by
his
ministers
and
Officers
:
but
also
divers
ordinances
&
grounds
directing
and
warranting
us
to
doe
likewise
.
The
particulars
whereof
see
in
that
Treatise
;
with
divers
other
considerations
and
reasons
thereabout
.
Which
might
have
caused
them
eyther
to
answer
us
,
or
at
least
(
as
there
is
noted
)
to
consider
with
themselves
how
the
Churches
excommunication
can
be
administred
by
any
but
such
as
are
the
Lords
and
the
Churches
Officers
and
Overseers
:
and
how
people
without
Officers
can
chalendge
to
themselves
the
ministration
of
this
,
any
more
then
of
the
Sacraments
,
&c.
And
besides
,
you
may
percēive
both
by
our
churches
estate
,
and
by
particular
note
set
down
in
the
said
Treatise
,
that
our
controversie
was
about
a
Church
established
with
Officers
:
and
that
it
was
before
our
parting
agreed
among
us
,
to
leave
the
things
concerning
people
without
Officers
to
further
consideration
.
To
which
also
I
do
still
referre
it
.
Onely
where
he
sayth
here
,
that
our
doctrine
overthrowes
the
constitution
of
our
Church
,
which
was
gathered
and
constituted
by
Christians
without
Officers
,
receiving
in
the
repentant
,
and
casting
out
the
disobedient
,
&c.
I
will
hereupon
note
a
fewe
things
briefly
,
to
shewe
the
errour
and
weaknes
of
their
exception
herein
.
And
first
(
omitting
what
is
sayd
before
)
it
were
worth
the
knowing
,
by
whom
(
or
by
what
Church
)
the
first
man
or
first
two
men
of
this
Church
(
whereof
they
speak
)
were
received
in
,
and
by
what
power
.
Secondly
,
it
is
knowen
and
not
to
be
forgotten
,
Ephess
.
2
,
19
,
20.
By
all
which
you
may
see
,
how
vayne
&
frivolous
this
their
exception
is
.
To
which
may
be
referred
the
first
,
sixt
,
and
seventh
of
the
Objections
in
the
printed
copie
.
And
so
touching
them
,
observe
the
things
spoken
of
here
,
and
in
the
foresaid
Treatise
upon
Mat.
18.17
.
For
the
third
,
it
being
of
much
like
nature
with
the
second
before
,
the
same
answer
that
is
there
given
may
suffice
for
it
.
Yet
thus
much
I
will
acquaint
you
with
further
:
that
the
like
thing
being
objected
here
against
me
,
and
written
of
unto
us
from
the
church
at
Leyden
,
I
gave
this
answer
unto
it
:
viz
,
that
the
Church
may
excommunicate
any
Officer
deserving
it
,
as
well
as
any
other
member
.
Also
that
if
all
the
Officers
doe
joyntly
transgresse
and
so
persist
,
then
the
Church
which
did
chuse
them
,
may
also
depose
and
refuse
them
for
beeing
their
Officers
any
longer
,
&
may
separate
themselues
from
them
.
But
that
the
people
may
excommunicate
all
their
Officers
or
whole
Eldership
together
,
I
desired
to
see
it
shewed
and
warranted
from
the
word
of
God
.
This
was
then
answered
,
&
sent
from
hence
in
a
generall
letter
to
the
church
at
Leyden
:
as
is
knowen
unto
them
,
and
was
by
Mr.
Ainsw
.
himself
also
subscribed
at
that
time
,
for
my
answer
hereunto
:
howsoever
now
they
speake
not
of
it
.
So
far
as
chusing
reacheth
(
which
being
not
an
action
of
government
,
may
be
done
by
people
out
of
office
)
so
far
also
may
the
refusing
goe
.
And
whatsoever
(
in
extraordinarie
cases
)
is
attempted
further
,
must
be
approved
by
the
word
of
God
,
that
so
it
may
be
admitted
.
And
now
for
the
exception
it self
,
(
which
is
here
the
third
,
but
in
the
printed
copie
is
the
first
)
:
note
these
things
moreover
concerning
it
:
that
the
particulars
of
the
23
Article
of
our
Confession
here
alledged
,
being
found
true
in
the
Churches
of
Israel
before
Christ
,
and
of
the
Gentiles
since
Christ
:
the
exception
made
hereabout
can
not
be
of
waight
against
this
or
any
other
Church
established
according
to
the
word
of
God
,
as
those
were
,
but
must
be
also
against
those
churches
withall
.
For
which
see
&
consider
the
Scriptures
alledged
in
the
Confession
for
confirmation
thereof
.
And
observe
here
also
,
whether
it
can
be
shewed
by
those
or
any
other
Scriptures
,
that
any
in
Israel
or
in
the
primitive
Churches
did
ordeyne
Officers
,
or
depose
,
or
excomunicate
eyther
then
,
or
any
wicked
persons
deserving
it
,
but
such
as
were
Governours
and
Officers
among
them
.
Numb.
8.9.10
.
which
of
all
other
places
is
the
likest
,
or
onely
like
to
be
objected
,
because
there
it
is
sayd
,
the
children
of
Israel
shall
put
their
hands
upon
the
Levites
:
then
note
also
further
,
that
by
this
phrase
of
speach
of
the
children
of
Israel
,
and
other
such
speaches
of
the
men
of
Israel
,
the
tribes
of
Israel
(
and
the
like
in
the
Scriptures
)
are
the
Elders
of
Israel
often
meant
&
understood
.
As
for
example
,
in
another
the
like
case
,
they
which
are
called
the
Elders
of
Israel
,
Lev.
9.1
.
are
in
the
same
chapter
called
the
children
of
Israel
,
Lev.
9.3
.
where
the
Septuagint
have
in
both
places
alike
,
the
Senate
or
Eldership
of
Israel
.
As
also
Iosh.
7.23
.
where
the
Hebrew
hath
the
children
of
Israel
,
the
Greek
translation
hath
the
Elders
of
Israel
.
And
verie
reason
it self
teacheth
so
to
understand
it
.
For
otherwise
how
should
so
many
hundred
thousand
of
Israel
,
as
then
were
of
the
people
,
eyther
at
once
heare
or
doe
the
things
there
spoken
of
?
And
if
it
be
sayd
,
some
did
it
for
the
rest
of
Israel
,
then
I
aske
,
first
,
who
those
some
were
,
but
the
Elders
,
whom
Israel
now
had
.
Exo.
3.16
.
and
4.29
.
Lev.
9.1
.
&c.
and
secondly
,
under
whom
they
did
it
,
but
under
the
Lord
,
who
set
them
over
the
people
to
minister
&
governe
in
his
stead
.
Exod.
20
,
12.
Num.
11
.
16-30
.
Deu.
1
.
9-18
.
and
16.18
.
and
17
,
12.
and
19
,
12.17
.
&c.
So
likewise
they
which
are
called
the
men
of
Israel
,
Ios.
9
,
6
,
7
,
14.
are
in
the
same
chapter
called
the
Princes
of
the
Congregation
,
Ios.
9
,
15
,
18
,
19
,
21.
And
they
which
are
called
the
tribes
of
Israel
,
2
Sam.
7.7
.
are
otherwhere
called
the
Iudges
of
Israel
,
1
Chron.
17.6
.
In
like
maner
,
that
which
is
sometimes
said
to
be
done
by
the
people
,
Exod.
20.18
,
19.
1
Sam.
8.7
,
10
,
19
,
21.
is
otherwhere
said
to
be
done
by
the
Elders
Deut.
5.23
.
1
Sam.
8
,
4.
In
which
places
&
actions
common
reason
also
teacheth
so
to
understand
the
speaches
,
as
was
shewed
before
.
And
in
like
sort
may
be
observed
,
how
the
word
Church
or
Congregation
is
divers
times
used
for
the
Assemblie
or
Congregation
of
Elders
,
Num.
35
,
12
,
24
,
25
,
29.
with
Deut.
19
,
11.13.16.17
.
and
31.28.30
.
Iosh.
20.4.5.6
.
Psal.
82.1
.
1
Chron.
29.1.6
.
with
28.1
.
&c.
as
is
noted
in
the
other
Treatise
on
Mat.
18.17
.
And
many
such
Synechdochicall
speaches
(
where
the
name
of
the
whole
is
given
to
a
part
)
may
be
observed
in
the
Scriptures
.
Which
whiles
men
will
needs
understand
,
according
to
the
letter
,
they
grow
into
many
errours
,
some
one
waie
,
some
another
,
as
others
also
doe
in
other
things
,
mistaking
figurative
speaches
,
as
if
they
were
spoken
and
should
be
understood
literally
.
And
thus
much
I
thought
to
write
further
hereabout
:
And
this
also
,
that
they
should
better
observe
the
clauses
particularly
expressed
in
the
article
spoken
of
,
according
to
the
rules
in
Gods
word
prescribed
,
that
deposition
likewise
is
to
be
by
due
order
,
and
that
the
cutting
off
by
excommunication
must
be
done
orderly
.
Which
clauses
as
they
bynde
us
to
shew
by
the
Scriptures
,
that
the
people
not
being
in
office
may
chuse
their
Officers
,
as
is
proved
both
there
,
and
in
the
Apologie
heere
cited
,
pag.
46.47
.
so
doe
they
also
binde
these
persons
thus
making
exception
,
to
shew
out
of
the
word
of
God
,
like
rules
,
practise
,
or
warrant
,
of
ordination
,
deposition
,
and
excommunication
,
ministred
and
performed
by
p●ople
out
of
office
.
Which
till
they
doe
,
what
weight
or
use
is
there
of
their
exceptions
,
save
that
it
turnes
to
be
a
meanes
for
the
truth
to
be
better
found
out
,
and
more
cleared
from
tyme
to
tyme
.
For
the
fourth
,
it
is
of
like
nature
with
the
second
and
third
herebefore
:
where
therefore
see
the
answers
.
And
if
they
would
here
imply
a
particular
matter
concerning
one
of
our
Ministers
,
about
imposition
of
hands
:
that
is
a
point
also
left
to
further
consideration
among
us
:
beside
that
it
fell
out
since
their
departing
from
us
:
and
therefore
perteynes
not
to
the
plea
about
their
division
,
which
was
made
before
.
Yet
notwithstanding
the
answer
which
followes
here
to
their
fift
and
next
exception
,
will
both
give
some
light
to
the
poynt
it self
,
and
shew
good
reason
of
the
needfull
discussing
thereof
:
which
you
shall
doe
well
therefore
to
consider
of
as
followeth
.
But
first
(
by
occasion
of
that
which
is
printed
)
I
will
here
annexe
a
litle
more
.
For
now
they
doe
in
particular
expresse
this
matter
,
concerning
one
that
was
minister
in
the
Church
of
England
,
and
is
since
chosen
Teacher
of
this
Church
,
and
received
among
us
,
without
any
newe
imposition
of
hands
.
So
now
refer
hither
to
this
Objection
,
the
third
and
fift
in
the
copie
that
is
printed
.
Touching
which
,
let
me
first
signify
that
our
testimonie
against
the
Antichristian
hierarchie
of
the
man
of
sinne
,
treated
of
in
the
Confession
,
is
not
by
us
reversed
or
weakned
any
way
,
but
now
is
rather
more
sound
and
stronger
also
,
then
it
was
hitherto
,
inasmuch
as
it
is
more
firmely
grounded
,
not
onely
against
the
apostasie
of
Antichrist
,
but
also
against
the
errours
&
confusion
of
the
Anabaptists
:
whereabout
we
have
ben
encumbred
,
not
a
litle
.
For
the
Anabaptists
holding
that
Antichrist
had
utterly
destroyed
all
Gods
ordinances
,
so
that
there
was
not
so
much
as
true
Baptisme
r●●eyned
and
had
among
them
,
thereupon
they
began
to
baptise
them selves
againe
.
Whose
errours
whiles
we
confuted
(
as
by
our
books
published
thereabout
may
appeare
)
:
and
whiles
some
of
them
objected
,
that
we
should
no
more
reteyne
the
Baptisme
,
then
the
ministerie
there
received
:
we
had
thereuppon
just
occasion
given
us
to
consider
thereof
.
And
so
weighing
with
our selves
,
that
one
mayne
and
speciall
reason
against
rebaptization
is
,
because
Baptisme
is
an
ordinance
of
God
,
which
was
had
in
the
Church
of
Rome
,
before
she
fell
into
apostasie
,
and
hath
been
there
continewed
ever
since
the
Apostles
tymes
(
however
it
be
commingled
among
them
with
many
corruptions
&
inventions
of
their
own
)
we
began
to
consider
,
whether
the
like
might
not
be
observed
and
sayd
concerning
Imposition
of
hands
,
that
it
was
had
from
the
Apostles
in
the
Church
of
Rome
before
her
apostasie
,
&
is
there
continued
to
this
daye
;
though
mixed
with
many
pollutions
and
devises
of
their
owne
.
And
entring
into
consideration
thereof
,
we
observed
these
things
among
other
about
it
.
-
1.
That
Imposition
of
hands
is
of
God
,
and
not
an
invention
of
man
,
not
a
post
or
threshold
first
brought
by
Antichrist
into
the
Temple
of
God
,
but
had
therein
afore
Antichrist
sate
there
.
-
2.
That
baptisme
and
imposition
of
hands
are
joyned
together
,
among
the
principles
of
the
foundation
spoken
of
,
Heb.
6
,
2.
which
we
thought
therefore
should
in
this
behalf
be
well
regarded
.
-
3.
That
imposition
of
hands
is
in
the
Church
of
Rome
still
given
to
the
Office
of
ministerie
,
&
in
the
name
of
the
Lord
:
as
they
doe
also
still
administer
baptisme
.
-
4.
That
we
found
not
eyther
precept
,
example
or
ground
in
the
Scripture
,
binding
us
to
the
repetition
thereof
.
-
5.
That
the
Priests
&
Levites
in
Israel
becoming
uncleane
,
when
afterward
they
were
cleansed
,
reteyned
still
their
places
of
being
Priests
and
Levites
:
And
that
the
children
of
the
Priests
and
Levites
succeding
after
them
,
did
minister
without
a
new
anoynting
or
new
imposition
of
hands
:
Yea
that
in
the
case
of
Idolatrie
,
the
Levites
repenting
kept
their
function
,
&
the
Priests
also
,
being
onely
debarred
from
the
altar
,
but
still
remayning
Priests
,
both
doing
such
duties
and
enjoying
such
benefits
thereof
,
as
the
other
Israelites
might
not
,
no
nor
the
Levites
,
but
in
cases
of
necessitie
.
Levit.
22
.
1-9
.
and
Ezech.
44
.
10-14
.
2
King
.
23.9
.
with
Lev.
21.
and
24
,
9.
Mat.
12
,
4.6
.
That
in
the
Scriptures
wefinde
,
how
some
Officers
were
admitted
with
it
,
&
some
without
it
.
As
about
the
Levites
may
be
observed
:
and
about
the
Apostles
also
,
that
Paul
and
Barnabas
had
imposition
of
hands
,
which
we
read
not
that
the
other
Apostles
had
.
Act.
13
,
1
,
2
,
3.7
.
That
some
Churches
hold
it
not
of
necessitie
to
be
had
:
That
the
Church
of
Scotland
(
as
we
heare
)
doth
not
use
it
at
all
,
but
in
stead
thereof
give
the
right
hand
of
fellowship
:
That
the
first
ministers
and
officers
of
the
Dutch
and
French
reformed
Churches
had
no
imposition
of
hands
;
because
at
their
first
comming
into
order
,
they
had
no
Elders
to
impose
hands
:
That
the
ruling
Elders
and
Deacons
at
this
daye
have
no
imposition
of
hands
among
them
,
as
we
understand
:
That
neyther
the
apostate
nor
the
reformed
Churches
repeat
it
to
the
ministers
,
when
they
goe
from
one
Congregation
to
another
among
them
.
8.
And
it
may
also
be
observed
,
that
thus
we
shew
the
keeping
of
communion
with
all
other
Christians
&
Churches
,
what
in
us
is
:
as
we
doe
also
by
reteyning
our
baptisme
,
and
any
other
truths
&
ordinances
of
God
had
among
them
:
which
still
we
keep
,
purging
them
onely
from
the
corruptions
wherewith
they
are
defiled
among
them
.
Now
when
upon
our
occasions
,
divers
things
hereabout
were
observed
among
us
,
we
thought
it
best
to
stay
and
consider
further
thereof
;
knowing
that
if
we
finde
it
to
be
such
as
ought
to
be
done
,
we
can
doe
it
at
any
tyme
:
or
if
it
be
otherwise
,
that
then
this
course
which
we
took
is
the
best
.
Other
reasons
we
considered
also
on
the
other
hand
,
which
I
need
not
here
mention
.
But
seeing
we
found
that
it
was
even
from
the
Apostles
times
in
the
church
of
Rome
long
before
she
became
apostate
,
as
baptisme
was
;
and
that
the
repeating
of
it
among
us
,
and
not
regarding
the
having
of
it
there
,
is
a
meanes
to
strengthen
the
Anabaptists
in
their
errours
;
and
observing
withall
such
considerations
about
it
,
as
are
here
before
related
,
we
stayed
our selves
:
and
rested
in
this
,
that
the
Church
did
chuse
him
into
office
;
and
that
we
did
by
prayer
commend
him
unto
God
for
his
grace
and
assistance
in
the
ministration
thereof
:
Which
we
did
without
imposition
of
hands
at
that
tyme
:
as
both
our selves
had
before
done
,
at
our
first
growing
into
order
;
and
as
the
French
and
Dutch
Churches
also
did
,
when
they
first
began
reformation
among
them
.
Whereabout
if
any
sounder
and
better
course
be
shewed
hereafter
at
any
tyme
,
we
can
then
proceed
further
,
as
there
shal
be
cause
.
In
the
meane
tyme
,
let
it
here
be
observed
,
how
these
that
thus
object
,
and
their
partakers
,
can
(
all
of
them
)
hold
that
the
people
having
no
office
may
excommunicate
;
and
(
some
of
them
)
that
they
may
also
minister
the
Sacraments
:
and
yet
can
except
against
such
as
are
in
office
,
if
they
doe
but
make
question
of
a
ceremonie
or
any
thing
thereabout
.
And
lastly
,
let
themselves
consider
,
how
the
Anabaptists
object
against
us
,
that
we
receive
such
for
members
of
our
Church
,
as
were
baptized
by
the
Prelates
and
Priests
in
apostate
Churches
:
so
as
because
of
it
we
baptise
them
not
againe
,
when
at
the
same
tyme
we
baptise
others
that
were
never
baptized
before
:
And
also
,
that
the
leaving
&
repenting
of
all
the
corruptions
and
apostasie
among
them
,
will
not
satisfy
the
Anabaptists
,
unles
we
leave
also
the
baptisme
it self
,
and
hold
with
them
that
there
is
not
so
much
as
one
post
or
threshold
of
Gods
remayning
in
the
apostate
Church
;
as
some
also
of
these
that
thus
except
against
us
,
have
not
stuck
to
affirme
.
They
that
are
wise
and
unpartiall
,
will
carefully
consider
and
regard
these
things
,
though
these
men
them selves
cannot
yet
be
brought
so
to
doe
.
And
now
I
wil
proceed
to
the
next
objection
.
For
the
fift
,
with
which
the
fourth
and
eight
in
the
printed
copie
doe
agree
,
it
was
in
deed
sayd
,
that
the
baptisme
of
the
Church
of
Rome
is
true
baptisme
.
And
so
it
is
,
as
the
circumcision
in
Israels
apostasie
was
true
circumcision
,
and
not
to
be
repeated
agayne
.
And
if
it
be
not
a
true
baptisme
,
it
is
a
false
baptisme
:
And
false
baptisme
is
not
Gods
baptisme
,
nor
Gods
ordinance
.
For
God
is
the
author
of
truth
,
not
of
falshood
.
Moreover
a
true
baptisme
are
we
bound
to
have
,
when
we
have
the
meanes
to
attayne
it
.
Els
the
neglect
thereof
is
sinne
.
Wherefore
they
that
hold
it
not
to
be
true
baptisme
,
must
become
Anabaptists
,
and
be
rebaptized
.
Which
thing
let
them
well
look
unto
.
And
seeing
(
in
the
printed
copie
)
they
saye
,
they
doe
still
denye
it
to
be
true
baptisme
,
I
will
here
therefore
insist
upon
it
somewhat
more
.
And
first
,
it
must
be
remembred
,
that
when
I
sayd
,
the
Baptisme
of
the
Church
of
Rome
is
true
baptisme
,
they
did
not
onely
deny
it
so
to
be
(
which
alone
they
speak
of
here
)
but
affirmed
it
also
to
be
an
Idol
:
whereof
here
they
speak
not
at
all
.
Note
also
,
that
our
speach
was
and
is
,
of
the
outward
baptisme
in
the
Church
not
of
the
inward
baptisme
of
the
holy
Ghost
,
which
is
&
may
be
eyther
with
or
without
the
outward
baptisme
;
&
wherof
none
will
offer
to
say
,
that
it
is
not
true
baptisme
,
or
that
it
is
an
Idol
,
as
was
sayd
of
the
other
.
Now
therefore
upon
their
opinions
and
assertions
,
I
reason
further
thus
:
If
the
Baptisme
had
in
the
Church
of
Rome
,
be
not
true
baptisme
,
then
it
is
not
the
Lords
baptisme
,
ordeyned
by
him
in
his
Church
:
And
if
it
be
not
that
baptisme
of
the
Lords
,
then
they
which
have
no
other
but
it
,
should
not
in
that
estate
eate
the
Lords
supper
,
but
should
get
the
Lords
baptisme
,
afore
they
come
to
the
Lords
table
.
For
as
in
Israel
none
might
eat
of
the
Lords
passeover
,
that
had
not
the
Lords
circumcision
;
so
now
may
none
eat
the
Lords
supper
,
that
have
not
the
Lords
baptisme
.
Exod.
12
,
48.
Act.
2
,
41
,
42.
1
Cor.
10
,
1-4
.
with
Act.
18.8
.
and
1
Cor.
11.26
.
And
so
by
this
doctrine
&
opinion
of
theirs
,
as
often
as
they
come
to
the
Lords
table
in
that
estate
,
they
pollute
and
prophane
it
,
and
eate
and
drinke
judgment
to
themselves
:
and
therefore
had
need
betymes
to
look
unto
it
,
and
to
examine
and
judge
themselves
hereabout
,
least
they
be
judged
of
the
Lord.
1
Cor.
11.28
.
&
.
Agayne
,
there
is
but
one
baptisme
,
as
there
is
but
one
bodie
,
one
spirit
,
one
hope
of
our
calling
,
one
fayth
,
one
God
and
Father
of
all
,
&c.
Ephes.
4.4.5.6
.
1
Cor.
12.13
.
Now
the
baptisme
had
in
the
Church
of
Rome
,
eyther
is
that
one
baptisme
,
or
is
not
it
.
If
it
be
that
one
,
then
it
is
true
baptisme
,
without
all
question
:
If
it
be
not
,
then
they
which
have
no
other
but
it
,
have
not
that
one
baptisme
,
spoken
of
by
the
Apostle
in
the
Scriptures
aforesaid
:
and
therefore
must
get
it
,
not
onely
afore
they
may
come
to
the
Lords
table
,
as
is
aforesaid
,
but
also
that
they
may
have
the
comfort
of
this
one
baptisme
,
&
the
true
outward
seale
of
Gods
covenant
,
to
confirme
unto
them
that
they
are
baptized
into
that
one
bodie
;
partakers
of
that
one
spirit
;
heyres
of
that
one
hope
of
eternall
life
;
under
that
one
Lord
,
in
that
one
fayth
,
the
children
of
that
one
God
and
father
of
all
,
which
is
above
all
,
and
through
all
,
and
in
us
all
.
Otherwise
,
so
long
as
they
neglect
or
deprive
themselves
thereof
,
it
will
follow
upon
them
by
their
owne
opinion
and
assertion
(
which
they
say
they
doe
still
hold
)
that
they
stand
in
great
sinne
,
neglecting
or
contemning
to
have
the
true
baptisme
,
instituted
by
the
Lord
,
&
that
they
deprive
themselves
of
great
comfort
,
and
confirmation
on
of
their
fayth
,
about
the
particulars
aforesayd
,
touching
the
bodie
and
spirite
of
the
Lord
,
the
fayth
and
hope
of
the
children
of
God
even
our
Father
in
Iesus
Christ
.
Furthermore
,
the
baptisme
had
in
apostate
Churches
,
eyther
is
a
seale
of
the
covenant
of
God
,
or
not
.
If
it
be
a
seale
of
the
Lords
covenant
,
then
sure
it
is
true
baptisme
.
If
it
be
not
,
then
see
what
great
things
will
follow
thereupon
:
As
first
,
that
they
which
have
no
other
baptisme
but
it
,
have
not
the
outward
baptisme
that
sealeth
unto
them
the
covenant
of
God
:
and
therefore
must
with
the
Anabaptists
gette
another
,
that
they
may
be
assured
they
have
the
seale
of
Gods
covenant
of
grace
and
salvation
:
Secondly
,
that
there
neyther
have
ben
,
nor
shall
be
in
Babylon
any
of
Gods
people
under
his
covenant
;
which
is
contrarie
to
that
which
is
written
,
Revel.
18
,
4.
where
the
Lord
sheweth
that
he
hath
his
people
,
whom
by
the
words
of
his
covenant
he
calleth
thence
,
saying
Come
out
of
her
,
my
people
,
&c.
And
if
these
men
will
say
,
that
themselves
are
not
of
such
people
there
spoken
unto
,
then
let
them
tell
us
when
and
how
they
came
under
the
covenant
of
God
,
and
let
them
also
shew
it
without
stablishing
their
owne
righteousnes
of
works
thereby
:
Thirdly
,
that
the
baptisme
now
had
in
apostate
Churches
is
not
answerable
to
the
circumcision
had
in
the
apostasie
of
Israel
:
For
that
circumcision
(
though
had
in
apostasie
)
was
true
circumcision
,
&
a
seale
of
the
Lords
covenant
,
to
his
people
;
and
therefore
needed
not
to
be
renounced
or
repeated
.
But
the
baptisme
now
had
in
the
apostasie
of
the
Church
of
Rome
,
they
say
is
not
true
baptisme
,
and
so
not
a
seale
of
the
Lords
covenant
to
his
people
now
,
as
the
other
was
then
;
therefore
must
be
renounced
,
and
another
that
is
true
obteyned
.
And
thus
agayne
,
in
this
they
make
themselves
(
&
would
make
us
)
straugers
from
the
policie
of
Israel
;
as
in
the
poynt
of
government
also
was
observed
before
.
Neyther
will
it
now
help
them
to
alledge
those
Scriptures
,
or
the
like
,
as
we
have
produced
heretofore
against
the
Anabaptists
,
to
approve
the
reteyning
of
our
baptisme
had
in
apostasie
,
without
renunciation
or
repetition
thereof
:
as
namely
,
2
Chron.
30.
chap
,
compared
with
Exod.
12
,
48
,
49.
Gen.
17
,
10-13
.
Lev.
26
.
14-44.45
,
46.
Deut.
4
.
25-31.2
King
.
9
,
6.
and
13
,
23.
Psal.
78
.
9-38
.
and
89
.
30-34
.
Ezech.
16
,
44-63
.
and
43
.
7-9.2
Thes.
2
,
3-8
.
Rom.
11
,
2-5
.
and
15.4
.
&c.
For
now
it
will
be
answered
them
,
that
in
Israels
apostasie
they
kept
circumcision
which
needed
not
to
be
repeated
,
seeing
it
was
true
,
and
sealed
Gods
covenant
unto
them
:
but
that
these
cannot
so
plead
for
the
baptisme
had
in
the
apostasie
of
Rome
,
because
themselves
say
,
the
baptisme
of
the
church
of
Rome
is
not
true
baptisme
;
and
so
not
the
seale
of
Gods
covenant
to
them
which
have
no
other
but
it
.
Whereunto
what
they
will
answer
,
let
them
bethinke
themselves
.
And
let
them
shew
us
,
by
what
Scriptures
they
can
approve
their
standing
now
,
who
wittingly
&
willingly
remayne
without
true
baptisme
,
to
seale
unto
them
the
covenant
of
God
in
Iesus
Christ
.
Finally
,
if
the
baptisme
had
in
the
Church
of
Rome
be
not
true
baptisme
,
then
(
as
they
also
sayd
)
it
is
an
idol
;
bearing
the
shew
and
image
of
that
which
it
is
not
in
truth
and
substance
.
And
so
then
apply
hither
that
which
Mr.
Ains
.
hath
observed
in
his
Arrowe
against
idolatrie
,
how
God
manifesteth
the
vanitie
and
filthynes
of
Idols
by
titles
and
names
given
unto
them
.
For
Idols
(
sayth
he
)
are
called
,
things
of
naught
;
as
it
were
filths
,
doung
or
excrements
;
loth
some
things
,
or
detestable
;
and
abhominations
;
vanities
,
lyes
,
unprofitable
,
false-vanities
,
leasings
,
and
vayn-iniquitie
.
Thus
he
writeth
of
Idols
in
that
place
:
so
as
by
their
opinion
,
the
Baptisme
of
the
Church
of
Rome
,
is
a
thing
of
naught
,
and
therefore
to
be
esteemed
as
nothing
in
the
world
,
as
it
were
filth
or
doung
,
and
therefore
to
be
cast
out
;
a
loth
some
thing
,
and
therefore
to
be
detested
;
an
abhomination
,
and
therefore
to
be
abhorred
;
a
vanitie
,
a
lye
,
unprofitable
,
false-vanitie
,
leasing
,
and
vayn-iniquitie
,
and
therefore
that
all
who
have
received
it
should
renounce
it
,
&
cast
it
away
as
a
menstruous
cloth
,
and
say
unto
it
,
Get
thee
hence
:
as
Esay
teacheth
,
when
he
sheweth
the
way
wherein
we
should
walk
,
even
thus
to
deale
with
the
monuments
and
most
precious
ornaments
of
idolatrie
,
&
therefore
much
more
with
the
idols
themselves
.
Esa.
30.21.22
.
Which
till
these
men
be
carefull
to
doe
with
the
idols
reteyned
among
them
,
they
must
be
contented
,
by
their
owne
opinion
,
to
be
accounted
among
those
many
sorts
of
idolaters
,
which
defile
themselves
with
idols
,
of
whom
Mr.
Ainsw
.
speaketh
in
the
same
place
of
his
book
aforesayd
.
A
great
sinne
it
was
that
they
fell
into
,
if
there
had
ben
no
other
but
it
,
that
without
just
cause
they
brake
away
&
divided
themselves
from
the
Church
whereof
they
were
:
but
seeing
that
therewith
they
have
also
other
very
erroneous
opinions
,
and
the
sinfull
usurpation
of
all
the
holy
things
of
God
used
among
them
,
what
an
heavy
estate
doe
they
stand
in
,
and
how
greatly
doth
it
import
them
,
to
consider
their
waies
in
their
heart
,
and
to
turne
their
feet
unto
the
testimonies
of
the
Lord
?
Otherwise
let
them
remember
that
which
the
Apostle
wrote
to
the
Corinthians
,
Doe
we
provoke
the
Lord
to
ielousie
?
are
we
stronger
then
he
?
1
Cor.
10.22
.
And
thus
much
I
thought
here
by
this
occasion
to
write
about
the
baptisme
of
the
Church
of
Rome
:
now
I
will
come
to
speak
of
the
Church
it self
.
As
touching
the
Church
of
Rome
,
there
being
also
at
that
tyme
speach
about
it
to
be
the
Church
of
God
,
I
did
in
deede
alledge
the
saying
of
the
Apostle
,
that
Antichrist
should
sit
in
the
Temple
of
God
;
as
the
Apostle
expressely
teacheth
2
Thes.
2.4
.
And
by
the
Temple
of
God
,
understanding
the
Church
of
God
,
it
will
follow
,
that
Antichrist
should
sit
in
the
Church
of
God
:
and
is
there
to
be
sought
and
found
:
and
not
among
the
Iewes
,
Turks
,
Pagans
,
or
the
like
,
as
the
Papists
&
others
would
perswade
us
:
neyther
that
Antichrist
takes
away
wholy
the
Church
of
God
,
and
everie
truth
and
ordinance
of
the
Lord
,
as
Anabaptists
,
and
such
as
are
herein
Anabaptistically
inclined
,
would
beare
us
in
hand
.
Observe
also
here
agayne
,
that
which
is
sayd
,
Rev.
18
,
4.
Goe
out
of
her
my
people
,
and
partake
not
in
her
sinnes
,
&c.
where
those
words
,
my
people
,
imply
the
covenant
of
God
continued
among
them
.
For
thus
is
the
covenant
taught
and
set
downe
unto
us
in
the
Scripture
,
I
will
be
your
God
,
and
you
shall
be
my
people
.
And
so
is
Israel
often
called
the
Lords
people
,
&
is
thus
spoken
of
in
the
time
of
their
apostasie
,
by
the
Prophets
:
2
King
.
9
,
6.
&
13.23
.
2
Chron.
30
,
6-9
.
Hos.
4
,
6
,
12.
and
5.4
.
and
14.2
.
Amos
,
7.15
.
and
8.2
.
&c.
And
note
here
also
,
how
the
other
clause
(
partake
not
in
her
sinnes
)
sheweth
what
we
are
to
leave
and
renounce
,
namely
,
their
sinnes
and
iniquities
,
wherein
they
transgresse
the
law
of
God
,
and
not
whatsoever
is
had
or
reteyned
by
them
.
Furthermore
,
it
is
undenyable
,
and
we
have
heretofore
urged
it
much
against
the
Anabaptists
,
that
the
Church
of
Rome
was
at
first
,
set
in
the
waie
of
God
,
&
was
not
onely
one
of
the
Churches
of
God
,
Which
being
observed
aright
causeth
,
a
twofold
consideration
of
her
estate
,
as
of
Israels
:
one
in
respect
of
the
truths
and
ordinances
of
God
still
reteyned
among
them
;
another
in
respect
of
the
mixture
of
their
owne
inventions
and
abhominations
withall
:
in
regarde
of
the
one
,
to
hold
and
acknowledge
the
truth
&
Church
of
God
there
,
against
the
Anabaptists
;
in
regarde
of
the
other
,
to
consider
and
observe
their
apostasie
and
Babylonish
confusion
,
against
Antichrist
:
and
for
this
cause
,
namely
for
this
defection
and
mixture
aforesayd
,
to
separate
from
them
,
and
witnes
agaynst
them
:
being
alway
carefull
in
our
testimonie
and
practise
to
reteyne
and
maynteyne
everie
truth
&
ordinance
of
God
,
which
was
in
that
Church
before
their
apostasie
,
and
is
yet
continued
therein
to
this
day
:
leaving
onely
and
forsaking
their
corruptions
and
mixture
of
their
owne
inventions
therewith
:
least
otherwise
we
should
be
brought
our selves
,
or
be
occasion
to
others
to
fall
,
into
Anabaptistrie
,
and
divers
other
errours
and
evils
,
as
by
lamentable
example
of
others
we
have
seen
.
Note
here
also
a
double
consideration
about
the
covenant
of
God
made
with
his
people
:
one
in
respect
of
the
Lord
himself
,
on
the
one
part
;
the
other
in
respect
of
the
people
taken
into
covenant
by
him
,
on
the
other
part
.
Deut.
26.17.18.19
.
Iudg.
2.1
,
20.
For
it
often
cometh
to
passe
,
that
the
people
doe
on
their
part
transgresse
&
break
the
covenant
:
when
the
Lord
doth
not
so
on
his
part
,
but
still
remembring
his
covenant
,
counts
them
his
people
,
calls
them
to
repentance
,
followes
them
sometymes
with
judgment
,
sometymes
with
mereie
and
compassion
,
&c.
Levit.
26
.
15-45
.
Ezech.
16
.
59-62
.
Iudg.
2
.
1-20
.
&c.
Thus
in
Israel
who
were
the
Lords
people
,
it
may
be
noted
,
how
they
goe
a
whoring
after
their
owne
inventions
,
fall
into
idolatrie
and
false
worship
,
runne
into
sinne
after
sinne
,
and
become
an
harlot
,
transgressing
the
covenant
on
their
part
.
Exod.
32.
Iudg.
2.
and
3.
with
Psa.
78
.
56-58
.
1
Sam.
7
,
3
,
4.
1
King
.
12
.
28-33
.
and
14.22.23.24
.
with
2
Chron.
12.
and
13.
and
1
King
.
19.10
.
Hos.
6.7
.
and
8.1
.
Yet
the
Lord
breaks
it
not
on
his
part
,
but
sometymes
of
himself
,
sometymes
at
the
intreatie
of
his
prophets
&
servants
,
he
spareth
them
,
and
doth
not
destroy
them
,
or
presently
give
them
a
bill
of
divorce
,
according
to
their
demerit
;
but
in
his
mercie
(
as
a
loving
husband
)
he
cals
them
to
repentance
,
and
to
that
end
he
sends
unto
them
Prophets
after
Prophets
a
long
tyme
,
to
drawe
them
to
amendement
,
and
cals
them
still
his
people
,
and
helps
them
and
casts
them
not
of
:
Yet
so
,
as
besides
his
word
sent
unto
them
,
he
also
adjoyneth
corrections
&
punishmments
;
both
for
avenging
the
quarrel
of
his
covenant
upon
them
,
and
for
procuring
their
conversion
by
all
maner
meanes
,
what
may
be
.
As
in
the
books
of
Moses
and
historie
of
the
Iudges
,
Samuel
,
Kings
,
and
Chronicles
,
compared
with
the
Prophets
may
be
seen
.
And
particularly
in
the
Scriptures
here
noted
before
,
and
the
like
:
as
Exod.
33.
and
34.
&c.
Levit.
26
.
14.15-25-42-44.45
Iudg.
2.1
.
&c.
Psal.
78.
1
King
.
13.
and
16.
and
18.
2
King
.
5.8.15.17
.
with
Ier.
51.5
.
and
Ezech
,
16.59.60
.
&c.
Hoseas
and
Amos
their
Prophecies
,
&c.
And
in
these
two
divers
respects
(
sometymes
having
reference
to
God
,
sometymes
to
Israel
)
may
there
many
things
in
the
Scriptures
be
observed
to
be
spoken
diversly
.
For
example
,
Israel
considered
in
themselues
and
their
idolatrous
estate
,
are
sayd
to
be
without
God
,
without
Priest
to
teach
,
and
without
law
,
to
forsake
and
break
the
covenant
of
the
Lord
,
to
provoke
the
Lord
to
anger
by
their
vanities
;
not
to
be
the
Lords
wife
,
but
an
harlot
,
going
a
whoring
after
their
owne
inventions
,
and
having
children
of
whooredomes
;
yea
and
that
the
Lord
is
not
with
Israel
,
or
with
any
of
Ephraim
:
2
Chron.
15.3
.
1.
King
.
12.28.33
.
and
15.34
.
and
16
.
13.26.31-33
.
and
19.14
.
Hose.
2
.
1-5
.
and
5.3.4
.
and
8.1
.
and
9.1
.
with
Psalm
.
106.29.39
.
Ezech.
16.
and
23.
chap.
2
Chron.
25.7
.
But
agayne
being
considered
in
respect
of
the
Lord
and
his
covenant
(
into
which
they
were
received
,
and
)
which
he
breakes
not
on
his
part
,
but
calls
them
to
repentance
,
&c.
the
Lord
is
called
their
God
;
and
they
are
called
the
people
of
the
Lord
;
and
their
children
,
borne
to
the
Lord
;
and
Israel
not
to
have
ben
a
widowe
forsaken
of
God
;
but
that
the
Lord
had
mercie
on
them
,
and
pitied
them
,
and
respected
them
,
because
of
his
covenant
with
Abraham
,
Isaac
,
and
Iacob
;
and
that
he
would
not
destroy
them
,
nor
cast
them
off
from
him
as
yet
&c.
And
thus
continued
Israel
a
long
tyme
,
respected
of
the
Lord
,
notwithstanding
her
apostasic
,
&c.
Iudg.
2
,
1.
&c.
1
King
.
18
,
36.
2
King
.
9
,
6
,
Hos.
4.6
,
12.
and
5
,
4.
and
7
,
10.
and
8
,
2.
&
9
,
1.
&
14.1
,
2.
Amos
,
7
,
15.
(
with
Psal.
89
.
30-34
.
and
Ezech.
16
,
20
,
60.
and
Ier.
51.5
.
)
and
2
King
.
13
,
23.
Yet
notwithstanding
in
these
tymes
,
the
Prophets
taught
the
people
to
plead
with
their
mother
,
about
her
adulteries
,
to
separate
themselves
,
and
not
to
come
at
the
places
of
their
worship
;
nor
to
communicate
with
them
,
and
bring
their
sacrifices
thither
,
because
in
so
doing
they
should
multiply
their
transgressions
.
&c.
Hos.
2
,
1-5
.
and
4
,
12.14.15
.
Amos
4
,
4
,
5.
and
5
,
4
,
5.
And
all
these
things
are
written
for
our
learning
,
&
are
to
be
applyed
to
the
estate
of
the
Churches
in
apostasie
under
the
Gospel
since
Christ
.
Rom.
15
,
4.
with
1
Cor.
10.11
.
Moreover
,
besides
that
the
word
Church
is
taken
sometymes
more
largely
,
sometymes
more
strictly
(
which
about
this
question
likewise
may
be
observed
)
:
there
is
yet
further
also
a
double
regarde
that
may
be
had
of
apostate
Churches
in
all
ages
,
according
as
they
are
considered
and
spoken
of
,
in
comparison
with
other
people
of
divers
sorts
.
As
namely
Israel
in
apostasie
,
being
compared
with
the
Syrians
,
Philistims
,
Moabites
,
and
other
nations
,
are
called
,
and
ought
to
be
accounted
the
people
of
God
,
who
have
the
onely
true
God
for
their
God
,
&c.
2
King
.
3.8
,
15.17
.
and
9
,
6.
&c.
But
being
compared
with
Iudah
:
which
ruled
with
God
,
and
was
faythfull
with
the
Saincts
,
she
is
called
an
harlot
,
not
the
wife
of
God
,
but
a
whoore
,
committing
adulterie
,
and
compassing
God
about
with
lyes
and
deceit
,
&c.
Hos.
2.2.5
.
&
4
,
15.
&
5.3
,
4.
and
9
,
1.
and
11.12
.
&c.
In
like
maner
the
Church
of
Rome
in
apostasie
,
being
compared
with
the
Iewes
,
Turkes
,
and
Pagans
,
they
are
and
ought
to
be
accounted
Christians
,
and
the
Temple
of
God
.
Where
also
is
verified
that
which
the
Apostle
spake
of
Antichrists
sitting
in
the
Temple
of
God
,
2
Thes.
2.4
.
not
the
Temple
of
Ierusalem
(
as
some
to
turne
away
the
truth
,
have
imagined
)
but
the
Temple
of
Christians
,
the
Church
of
God
,
brought
to
the
sayth
of
Christ
,
and
professing
to
be
Christians
:
as
may
appeare
by
these
scriptures
,
and
the
like
compared
together
,
2
Thes.
2.4
.
with
Ezech.
43.7.8
.
Zath
.
6.12.13
.
Ephes.
2
.
11-13.19
,
21.
2
Cor.
6.16
.
Rev.
11.19
.
and
as
it
is
also
under
stood
by
all
sound
writers
both
old
and
new
.
But
agayne
,
being
compared
with
the
auncient
Church
of
Rome
and
other
primitive
Churches
in
the
Apostles
tymes
,
and
such
as
now
walke
in
their
steps
and
in
the
good
and
old
way
,
ruling
with
God
,
and
abyding
faythfull
with
his
saincts
:
she
is
called
,
and
is
to
be
esteemed
an
harlot
,
the
great
whoore
,
the
mother
of
the
whooredomes
and
abhominations
of
the
earth
,
beleeving
&
speaking
lyes
in
hypocrisie
,
giving
heed
to
seducing
spirits
,
and
having
pleasure
in
unrighteousnes
,
&c.
Revel.
17.1.5
.
1
Tim.
4.1.2.3
.
2
Thes.
2
.
3-10
.
11.12
.
And
thus
there
being
(
in
divers
respects
)
a
double
consideration
had
of
the
Church
of
Rome
now
,
as
of
Israel
heretofore
,
it
will
appeare
,
how
in
one
respect
it
may
be
sayd
,
there
is
the
Church
of
God
or
a
true
Church
there
,
&
in
another
respect
,
there
is
an
apostate
or
a
false
Church
there
:
as
it
is
sayd
by
the
Apostle
,
of
one
and
the
same
woman
,
that
she
is
dead
and
alive
,
in
divers
respects
,
1
Tim.
5.6
.
And
of
the
Iewes
,
that
they
are
enimies
in
one
respect
,
and
yet
beloved
in
another
,
Rom.
11
,
28.
So
Iohn
Baptist
is
Elias
,
and
is
not
Elias
,
in
divers
respects
,
Iohn
.
1
,
21.
with
Mat.
11
.
7-14
.
and
17
.
10-13
.
Iudas
is
an
Apostle
,
and
yet
a
divel
;
Mat.
10.2
.
4.
Ioh.
6.70
.
The
Iewes
are
the
children
of
Abraham
,
and
yet
the
children
of
the
divel
.
Ioh.
8.33.34
.
As
the
Prophets
also
called
the
Iewes
,
the
seed
of
the
wicked
,
the
seed
of
the
adulterer
,
and
a
false
seede
in
one
respect
;
when
in
other
respects
they
acknowledge
them
to
be
the
seed
of
Abraham
Iacob
and
Israel
,
and
so
a
true
seed
and
people
of
the
Lord
.
Esa.
1
,
4.
and
57
,
3
,
4.
with
41
,
8.
and
45
,
19.
and
58
,
1.
Hos.
2
,
1
,
2.
and
4
,
13.
Esa.
63
,
16
,
17.
and
64
,
9.
Ier.
31
,
36
,
37.
Hof
,
4
,
6
,
12.
and
3
,
4.
and
14
,
2
,
3
,
4.
And
endles
it
were
to
recount
the
many
speaches
and
severall
considerations
of
things
thus
spoken
of
in
the
Scriptures
.
Christ
is
without
Father
and
without
mother
,
Heb.
7
,
3.
and
yet
he
hath
Father
and
mother
,
Luke
2
,
48
,
49.
Ioh.
1
,
18.
and
2
,
3.
Christ
was
put
to
death
in
the
flesh
,
but
quickned
in
the
spirit
,
1
Pet.
3
,
11.
Abraham
is
unrighteous
in
himself
,
but
righteous
by
fayth
,
Rom.
4
,
3
,
5.
The
apostle
Paul
,
and
all
the
regenerate
serve
the
law
of
God
,
and
the
law
of
sinne
;
the
one
with
the
minde
,
the
other
with
the
flesh
.
Rom.
7
,
25.
Peter
is
a
disciple
&
an
Apostle
,
and
yet
in
other
respect
is
by
Christ
called
Sathan
,
Mat.
10
,
2
,
and
16
,
23.
A
leprous
Iew
,
is
a
true
man
and
an
Israelite
,
but
a
corrupt
diseased
man
,
to
be
put
and
kept
out
of
the
host
of
Israel
,
till
he
be
cleane
.
Lev.
13
,
and
14
,
with
2
Chron.
26
,
20
,
21.
Num.
12
,
10-15
.
The
Temple
is
the
house
of
God
,
&
yet
is
made
a
denne
of
theeves
,
Mat.
21
,
13.
The
Emperours
of
Rome
,
Babylon
,
and
the
other
nations
,
are
Kings
and
higher
powers
ordeyned
of
God
,
Rom.
13
,
1.
with
Rev.
17.10
and
Dan.
7
,
17.
yet
are
they
also
in
other
respect
Beasts
,
Lyons
,
Beares
,
Leopards
,
&c.
Rev.
12.3
.
&
13
,
1
,
2
,
with
Dan.
7
,
3-6
.
So
likewise
the
beast
was
,
and
is
not
,
&
yet
is
.
Rev.
17
,
8.
And
a
number
the
like
may
be
observed
in
other
places
of
the
Scriptures
compared
together
.
Now
to
conclude
this
poynt
,
if
these
things
&
the
like
,
about
apostate
Churches
,
and
the
mixture
of
mans
inventions
with
Gods
ordinances
in
apostasie
,
be
distinctly
and
carefully
regarded
,
they
may
be
(
through
the
mercie
of
God
)
some
good
meanes
to
stay
people
from
Anabaptistrie
&
other
ill
courses
,
by
the
consideration
of
the
things
that
are
to
be
observed
on
the
one
hand
;
and
to
bring
men
more
soundly
to
separation
from
the
apostasie
of
Antichrist
,
by
the
consideration
of
the
things
to
be
observed
on
the
other
hand
.
Somewhat
(
as
it
pleased
God
to
give
me
to
discerne
)
I
observed
&
wrote
,
tending
this
way
,
long
since
:
as
may
be
seene
in
the
Answer
to
Mr.
Iacob
,
pag.
7.
where
I
spake
of
a
double
consideration
of
Christians
,
in
one
respect
,
true
,
and
in
an
other
,
false
:
as
also
of
salvation
now
had
in
the
Church
of
Rome
,
pag.
13
,
and
47.
which
necessarily
implyeth
,
the
people
of
God
,
and
his
covenant
to
be
there
.
For
whosoever
are
saved
,
they
are
the
people
of
God
,
and
under
his
covenant
in
Christ
.
But
so
much
and
so
particularly
I
observed
not
then
,
as
since
it
hath
pleased
God
to
manifest
thereabout
.
God
openeth
his
wil
&
the
mysteries
of
his
word
,
when
and
as
he
pleaseth
,
that
we
may
still
perceive
and
acknowledge
,
we
knowe
but
in
part
,
and
that
we
may
be
earnest
in
prayer
,
&
by
all
meanes
indevour
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Iesus
Christ
.
And
thus
much
I
thought
at
this
tyme
by
this
occasion
to
write
unto
you
hereabout
.
By
which
you
may
perceive
,
how
they
which
for
these
things
speak
of
us
,
as
if
we
were
going
back
to
England
,
might
by
this
colour
also
say
,
we
are
going
back
to
Rome
.
And
you
may
consider
with
your self
,
whether
the
people
that
lived
in
the
Prophets
tymes
,
and
were
set
against
them
in
those
dayes
,
might
not
with
such
pretences
and
collections
have
sayd
,
that
the
Prophets
had
ben
declining
to
the
apostate
Israelites
,
when
they
called
and
esteemed
them
to
be
the
people
of
God
,
&
acknowledged
the
circumcision
had
in
the
apostasie
to
be
true
circumcision
,
&c.
But
now
I
will
proceed
to
their
next
objection
.
For
the
sixt
and
last
exception
of
theirs
,
which
is
about
having
the
counsel
&
help
of
the
English
Church
at
Leyden
(
to
which
therefore
may
be
referred
the
ninth
,
and
the
other
three
particulars
annexed
unto
it
,
in
the
printed
copie
)
:
note
here
as
in
the
other
before
,
that
they
mention
not
the
answers
that
were
then
given
hereabout
.
As
namely
,
that
we
would
permit
it
:
though
(
for
some
reasons
)
we
absteyned
from
desiring
it
,
and
sending
for
them
about
the
matters
in
hand
,
or
giving
our
consent
so
to
doe
.
Of
which
poynt
I
shall
write
more
hereafter
.
But
first
I
would
here
know
,
why
they
never
speak
of
this
,
that
we
were
constent
to
permit
it
?
Or
was
our
permission
of
it
,
a
denying
of
the
practise
of
it
,
as
now
they
object
in
the
printed
copie
?
Did
Paul
deny
that
,
which
he
spake
by
permission
:
though
(
for
some
cause
)
he
did
it
not
of
commandement
?
1
Cor.
7
,
6.
Or
did
Moses
deny
the
practise
of
that
,
which
he
permitted
:
though
(
for
good
cause
)
he
would
not
enjoyne
it
?
Deut.
24
,
1.
This
thing
then
might
have
ben
better
observed
and
regarded
of
them
,
then
it
hath
ben
:
specially
seeing
they
knowe
we
made
question
of
the
lawfulnes
of
doing
any
more
in
this
case
,
then
onely
to
permit
it
;
and
shewed
also
then
divers
reasons
thereabout
:
some
whereof
I
will
now
mention
.
As
1.
that
now
the
other
Church
and
we
were
in
peace
together
;
and
if
by
this
occasion
the
peace
betweene
us
should
be
broken
,
they
should
not
say
of
us
,
that
we
sent
for
them
:
our
care
being
(
what
in
us
layd
)
to
nourish
peace
between
us
,
and
to
prevent
&
cut
off
all
occasions
of
division
:
&c.
2.
That
the
Church
of
Leyden
was
in
the
same
errour
with
those
of
our
people
,
who
desired
their
help
.
Whereupon
,
we
wished
it
should
be
considered
,
whether
we
might
approve
of
any
to
come
in
such
case
,
but
such
as
we
knew
to
hold
and
maynteyne
the
truth
according
to
the
word
of
God
.
3.
That
former
experience
with
others
might
also
justly
cause
us
to
be
well
advised
and
circumspect
what
to
doe
in
this
behalf
.
Which
when
we
wrote
of
to
Leyden
,
them selues
acknowledged
that
it
was
such
as
might
justly
make
us
cautelous
:
but
withall
,
they
wrote
how
we
might
esteeme
better
of
them
then
of
the
other
in
divers
respects
,
as
being
more
studious
of
our
peace
,
and
more
carefull
of
the
cause
of
Christ
,
and
that
whereas
the
other
would
have
brought
in
new
doctrines
and
fayths
amongst
us
,
they
if
in
any
thing
they
opposed
any
of
us
,
should
doe
it
in
defence
of
the
common
and
auncient
fayth
,
both
ours
and
theirs
.
4.
That
when
we
wrote
to
them
agayne
hereabout
,
we
acknowledged
great
differences
to
be
betweene
them
and
the
other
:
but
touching
the
doctrines
and
questions
controverted
,
we
prayed
them
to
consider
,
that
the
fayth
of
this
Church
,
was
that
onely
which
is
grounded
upon
the
word
of
God
in
the
writings
of
the
Prophets
and
Apostles
:
and
that
so
our
fayth
is
the
common
and
auncient
fayth
which
was
held
by
the
Church
of
Israel
of
old
,
&
by
the
Primitive
churches
of
the
Iewes
and
Gentiles
since
the
comming
of
Christ
.
From
which
wherein
soever
we
had
swarved
in
fayth
or
practise
,
it
had
ben
our
aberration
,
and
not
our
fayth
indeed
.
Against
which
also
whatsoever
should
be
brought
in
,
reteyned
,
or
defended
,
it
was
against
our
common
and
auncient
fayth
,
both
theirs
&
ours
.
And
whether
therefore
it
were
about
the
Word
,
Sacraments
,
or
Government
of
the
Church
(
as
about
all
these
wee
had
found
opposition
)
it
came
to
a
like
end
.
Also
,
that
in
all
the
three
we
had
resisted
the
persons
spoken
of
(
being
such
as
would
have
brought
in
among
us
new
doctrines
&
fayths
in
them
all
)
though
in
the
last
we
had
done
it
least
of
all
:
and
that
now
still
we
purposed
by
the
grace
of
God
to
stand
against
all
,
that
eyther
in
all
or
any
of
them
should
oppose
against
the
truth
.
And
here
,
by
this
occasion
,
we
intreated
to
know
of
them
,
whether
they
also
were
not
like
mynded
with
the
other
men
aforesayd
,
agreeing
with
them
in
the
points
of
the
church
Officers
and
Governement
,
as
they
held
and
wrote
thereof
,
before
they
fell
to
their
errours
of
Anabaptisme
&c.
Whereunto
we
had
no
answer
at
all
from
them
.
Which
is
a
thing
also
to
be
observed
.
5.
That
in
this
tyme
,
&
in
the
same
letters
,
we
wrote
to
them
about
a
letter
sent
unto
them
by
many
of
our
people
concerning
these
matters
(
as
themselues
had
certified
us
)
desiring
to
haue
a
copie
of
it
,
together
with
the
names
that
were
subscribed
thereunto
,
and
the
things
delivered
by
word
of
mouth
(
as
was
told
us
)
that
we
might
the
better
consider
of
these
things
,
&
of
our
peoples
dealing
thereabout
.
And
when
thus
we
could
not
obteyne
it
of
them
,
we
alledged
divers
reasons
to
perswade
them
to
send
it
unto
us
,
viz
,
that
the
matters
written
of
were
touching
our
publick
affayres
&
estate
,
whatsoever
might
concerne
any
of
us
more
particularly
besides
;
that
the
persons
which
sent
it
,
were
members
of
our
Church
;
that
if
the
thing
done
were
good
,
it
would
abide
the
light
,
and
they
should
doe
well
to
follow
the
Apostles
example
,
who
shewed
the
Church
of
Corinth
both
the
parties
and
the
particulars
signified
unto
him
by
them
,
1
Cor.
1
,
11.
but
if
it
were
evill
,
then
it
behoved
them
so
much
the
more
to
give
,
And
next
of
all
,
it
is
to
be
observed
,
that
to
all
the
letters
and
matters
aforesayd
written
by
us
to
Leyden
hereabout
,
M.
A.
himself
subscribed
as
well
as
we
.
So
that
if
it
were
evill
in
us
,
it
was
also
evill
in
himself
.
Which
let
him
acknowledge
,
knowledge
,
taking
away
the
former
reasons
,
and
shewing
it
by
the
word
of
God
,
that
we
may
doe
likewise
.
Or
if
he
can
warrant
his
owne
doing
therein
,
why
doth
he
thus
object
against
us
that
very
thing
,
wherein
himself
joyned
and
subscribed
with
us
at
that
tyme
?
Let
him
also
tell
us
,
whether
therein
he
denyed
the
practise
of
that
article
in
the
Confession
(
about
having
the
counsel
and
help
of
that
Church
)
:
or
whether
he
yeelded
unto
it
by
permission
,
but
absteyned
from
sending
for
them
,
or
giving
approbation
to
their
coming
,
for
the
reasons
aforesayd
.
Let
him
also
call
to
minde
,
whether
himself
(
as
I
remember
)
did
not
say
,
or
(
at
least
)
heard
some
of
us
say
,
upon
former
experience
had
with
others
,
that
whiles
we
lived
we
would
take
heed
,
how
we
consented
to
any
other
in
like
sort
to
come
publikly
into
the
Church
,
whom
we
knewe
aforehand
to
be
in
errour
,
and
so
purposed
to
mainteyne
the
same
.
But
be
it
that
we
should
haue
desired
this
,
or
at
least
consented
to
haue
it
desired
,
as
is
implyed
here
:
yet
though
we
did
it
not
,
the
help
of
that
Church
was
procured
and
obteyned
,
as
is
sayd
here
and
in
the
printed
copie
.
So
then
the
thing
it self
was
had
,
by
their
owne
saying
:
how
ever
there
wanted
our
desire
of
it
or
consenting
thereunto
:
Though
yet
they
should
not
forget
,
that
we
consented
to
the
permission
of
it
,
and
shewed
reasons
of
our
resrayning
from
doing
more
in
this
case
,
as
is
aforesayd
.
Now
therefore
when
their
help
was
procured
,
and
that
they
were
come
:
how
were
the
things
then
caryed
?
Where
(
omitting
to
speak
of
that
which
passed
from
them
,
&
to
keep
to
those
that
concerne
our selues
)
they
all
knowe
,
that
we
reasoned
with
them
publikly
about
the
matter
in
question
:
And
that
we
consulted
&
advised
with
them
about
some
course
to
be
taken
for
procuring
and
keeping
peace
between
us
.
And
this
not
onely
at
that
tyme
,
but
afterward
also
both
by
word
and
writing
.
So
then
we
both
reasoned
with
them
about
the
poynts
in
difference
,
&
we
used
their
counsel
and
help
how
to
come
to
a
good
issue
thereabout
.
And
thus
themselues
will
not
deny
,
that
the
thing
it self
spoken
of
in
the
Confession
,
was
in
this
sort
observed
by
us
,
as
is
aforesayd
.
But
how
did
they
observe
it
themselues
,
when
they
brake
away
and
left
us
,
whiles
we
were
writing
one
to
another
(
the
other
Church
and
we
)
concerning
the
matters
propounded
and
fallen
out
between
us
hereabout
?
Of
which
I
shall
haue
occasion
to
speak
more
hereafter
:
when
first
I
haue
noted
a
few
things
further
about
the
former
matter
,
concerning
our selues
,
&
the
Article
spoken
of
.
For
our selues
,
besides
the
other
things
aforesayd
,
we
signified
also
,
that
we
would
not
refuse
to
conferre
&
reason
with
the
brethren
of
Leyden
at
any
tyme
about
the
matter
in
hand
,
so
as
their
comming
were
eyther
of
them selues
,
or
by
the
request
of
them
here
that
desired
it
,
and
without
our
approbation
,
for
the
reasons
spoken
of
,
&c.
And
accordingly
,
when
they
came
hither
,
For
the
Article
it self
,
obserue
the
clauses
in
it
,
and
the
Scriptures
cited
for
confirmation
of
it
.
For
the
clauses
in
it
,
note
how
it
is
sayd
,
that
every
particular
Congregation
is
as
a
compact
and
knitt
citie
in
it self
,
and
therefore
should
use
all
good
and
lawfull
meanes
,
that
may
further
their
compacting
and
knitting
together
in
the
truth
and
common
fayth
:
but
not
any
such
as
may
cause
or
at
least
colour
the
dividing
of
them
asunder
.
Also
,
that
the
churches
should
all
walk
by
one
and
the
same
rule
,
and
by
all
meanes
convenient
,
have
the
counsell
and
help
one
of
another
,
in
all
needfull
affaires
of
the
Church
,
as
members
of
the
same
bodie
in
the
common
fayth
,
under
Christ
their
onely
head
.
If
this
then
be
a
rule
for
us
,
it
is
so
likewise
for
all
other
Churches
,
that
when
there
falleth
out
question
about
an
errour
among
them
,
they
should
desire
the
counsel
and
help
of
such
Churches
thereabout
,
as
they
knowe
to
be
corrupted
with
the
same
errour
,
and
not
purposed
to
leave
it
,
but
to
defend
it
,
supposing
it
to
be
the
truth
.
And
what
conveniencie
it
were
(
not
to
speak
of
the
lawfulnes
of
it
)
or
how
needfull
,
to
call
such
as
we
knowe
to
be
in
errour
,
that
so
our
people
might
eyther
be
the
more
corrupted
,
or
have
the
more
colour
for
their
errour
&
evill
dealing
,
you
may
consider
with
your self
.
Or
if
we
had
sent
for
them
,
or
approved
it
,
might
we
not
haue
ben
accessarie
to
the
meanes
,
by
which
the
truth
might
haue
ben
hindred
,
and
our
people
more
confirmed
in
errour
?
And
where
then
is
the
warrant
for
such
walking
?
For
the
Scriptures
that
are
cited
for
confirmation
of
the
Article
aforesaid
,
first
observe
(
about
the
point
of
difference
between
us
)
how
the
Scriptures
of
the
old
Testament
are
alledged
aswell
as
of
the
new
:
and
those
also
concerning
the
estate
of
Israel
,
applyed
to
our
tymes
and
cases
now
.
Secondly
consider
,
whether
those
Scriptures
intend
or
will
warrant
a
Church
,
to
send
for
such
or
to
desire
their
counsel
and
help
,
whom
they
know
to
be
in
errour
about
the
poynts
questioned
and
dealt
in
,
and
by
whom
the
parties
that
trouble
the
church
may
be
more
strengthned
in
their
errours
and
evils
thereabout
.
Which
if
they
doe
,
or
if
any
other
doe
it
(
that
are
not
cited
here
)
then
ought
we
and
all
to
yeeld
thereunto
.
Otherwise
if
the
help
and
courses
desired
be
not
such
as
are
approved
in
the
word
of
God
,
we
might
tempt
God
in
attempting
of
them
:
and
therefore
must
be
carefull
to
follow
that
onely
which
hath
warrant
from
thence
,
whereby
the
truth
may
be
furthered
,
the
safetie
and
libertie
of
the
Church
preserved
,
and
occasion
cut
off
from
them
that
desire
occasion
thereagainst
.
And
besides
the
things
aforesaid
,
why
did
not
themselues
also
desire
to
haue
the
counsel
and
help
of
the
Dutch
and
French
Churches
,
that
were
here
at
hand
round
about
us
?
If
they
say
,
because
they
thought
they
were
in
errour
about
the
matter
in
question
,
and
so
might
haue
hindred
the
truth
,
and
haue
ben
against
them
,
and
for
us
:
then
by
it
may
be
perceived
what
their
owne
judgment
is
about
this
particular
(
being
simply
considered
in
it self
)
and
in
this
behalf
what
the
waight
of
this
their
exception
is
against
us
.
If
they
aunswer
any
other
thing
,
it
may
accordingly
be
considered
of
,
as
it
shall
be
found
to
be
.
And
hitherto
concerning
the
Article
aforesaid
,
and
sundrie
particulars
that
passed
between
us
by
this
occasion
,
not
spoken
of
by
them
.
Now
touching
the
three
particulars
annexed
to
the
ninth
objection
in
the
printed
copie
:
the
first
is
,
that
before
their
parting
,
they
offered
,
that
notwithstanding
our
differences
of
judgment
,
they
would
continew
together
,
if
our
former
practise
might
be
reteyned
:
Which
is
as
if
they
should
say
,
they
would
haue
continued
with
us
,
if
we
would
haue
continewed
in
errour
and
evil
(
so
found
and
acknowledged
by
us
)
:
suffring
the
ordinance
of
God
(
touching
the
Eldership
)
to
be
troden
under
foot
;
the
Elders
to
be
despised
&
abused
by
the
people
;
and
the
whole
Church
to
be
continually
subject
to
contentions
and
scandals
,
&c.
Besides
,
why
doe
they
not
also
mention
,
what
we
offered
to
them
?
which
seeing
they
speak
not
of
,
we
will
:
namely
,
that
before
their
parting
we
offred
to
beare
with
them
in
their
difference
of
judgment
,
if
they
would
be
content
to
walke
peaceably
with
the
Church
in
that
their
difference
:
but
this
was
refused
.
The
next
particular
they
speak
of
,
is
,
that
then
they
desired
a
peaceable
parting
;
&
to
be
two
distinct
Congregations
,
each
practising
as
they
were
perswaded
,
yet
nourishing
love
&
unitie
.
A
peaceable
parting
we
graunt
they
desired
in
word
,
but
in
deed
stayed
not
with
us
,
but
departed
whiles
we
were
considering
and
advising
whether
it
could
lawfully
be
effected
or
not
.
And
touching
that
particular
of
being
two
distinct
Congregations
of
us
in
this
citie
&c.
we
shewed
them
divers
reasons
,
why
we
could
not
in
this
case
agree
thereunto
.
And
of
those
reasons
we
had
speach
with
them
here
,
and
wrote
to
the
Church
of
Leyden
:
signifying
withall
,
that
if
we
could
otherwise
better
discerne
what
were
according
to
the
will
of
God
herein
,
we
should
(
God
willing
)
so
receiue
and
walk
.
Which
letter
(
with
the
reasons
therein
conteyned
)
is
hereafter
noted
downe
.
Yet
notwithstanding
they
stayed
not
,
till
we
had
an
answer
thereof
from
Leyden
,
but
soone
after
departed
from
us
.
Besides
that
other
meanes
also
was
used
(
by
writing
)
which
might
at
least
haue
perswaded
them
to
stay
and
doe
otherwise
then
they
did
.
Of
which
I
shall
also
speak
more
hereafter
.
The
third
particular
is
,
about
their
procuring
the
help
of
the
English
Church
at
Leyden
,
without
our
consent
(
of
which
I
haue
spoken
here
before
)
&
about
a
waie
of
peace
propounded
by
us
,
&
agreed
unto
by
the
Church
of
Leyden
&
our selues
,
and
yet
afterward
reversed
by
us
,
&c.
Touching
which
they
doe
here
as
before
,
omit
divers
things
needful
to
be
knowen
and
remembred
:
As
first
,
what
the
thing
it self
is
that
was
propounded
by
us
,
namely
,
that
for
such
as
could
not
be
content
with
protestation
peaceably
to
walke
with
eyther
Church
(
at
Leyden
or
here
)
it
should
be
free
for
them
to
goe
from
the
one
Church
and
Pastor
to
the
other
:
so
as
there
were
no
other
cause
lying
against
them
.
This
was
in
deed
propounded
by
my
self
:
having
much
thought
and
considered
(
what
I
could
)
of
any
lawfull
meanes
,
by
which
we
might
come
to
some
good
end
and
agreement
,
after
our
so
long
and
lamentable
troubles
and
contentions
,
as
we
had
ben
exercised
withall
.
Which
when
I
had
propounded
,
they
of
Leyden
answered
,
that
they
were
glad
to
hear
of
such
a
motion
,
litle
thinking
that
we
had
ben
so
inclyning
to
peace
and
agreement
:
which
if
they
had
thought
,
they
should
haue
caryed
themselues
otherwise
towards
us
,
then
they
had
done
.
And
for
the
thing
it self
,
that
they
would
consider
of
it
with
their
Church
;
and
if
eyther
they
or
we
mynded
otherwise
by
the
word
of
God
,
that
we
should
signify
it
.
Which
caution
being
thus
spoken
of
by
them
,
my self
then
said
(
as
I
remember
)
that
I
had
thought
so
to
haue
spoken
also
concerning
it
,
but
had
forgotten
(
when
I
spake
)
to
mention
it
.
And
so
then
it
was
minded
of
us
both
to
be
considered
of
and
prosequuted
with
this
condition
and
limitation
,
of
being
found
lawfull
by
the
word
of
God
.
And
let
this
for
hereafter
be
still
remembred
,
because
it
will
cleare
all
the
question
about
this
matter
.
Secondly
,
at
the
first
treating
of
this
matter
between
us
,
the
Officers
of
the
Church
of
Leyden
(
then
present
)
did
so
conceiue
it
,
as
that
our
people
which
would
not
walk
with
this
Church
,
as
is
aforesaid
,
should
goe
and
remayne
with
them
at
Leyden
.
Which
some
of
them
here
observing
&
excepting
against
it
,
in
respect
of
their
meanes
of
living
had
here
,
&c.
they
were
answered
by
them
of
Leyden
,
that
they
must
be
contented
to
suffer
or
beare
the
crosse
of
Christ
with
them
,
or
to
such
effect
.
Then
also
concerning
the
course
aforesaid
,
there
was
noted
a
double
consideration
about
it
:
The
one
,
about
the
doing
of
it
so
,
as
to
live
and
remayne
with
the
other
Church
whither
they
should
goe
:
The
other
,
about
the
doing
of
it
so
,
as
that
having
once
gone
and
joyned
thewselues
to
the
other
Church
,
they
might
then
returne
agayne
to
the
towne
where
they
lived
before
,
and
there
live
apart
from
the
Church
,
whereof
they
had
formerly
ben
.
And
hereupon
,
having
speach
about
these
two
courses
:
the
first
was
sooner
conceired
of
and
generally
liked
of
all
;
the
latter
was
lesse
conceived
of
and
more
called
in
question
(
as
afterward
did
appeare
)
though
for
myne
own
part
I
did
my self
so
minde
and
like
of
it
at
that
time
.
And
when
some
among
us
propounded
,
that
such
as
went
from
us
to
Leyden
and
joyned
to
that
Church
,
should
not
be
dismissed
back
by
them
againe
,
to
live
apart
from
us
in
this
towne
:
both
my self
and
the
Elders
of
the
other
Church
(
to
my
remembrance
)
answered
,
that
this
matter
would
concerne
that
Church
to
which
they
should
joyne
to
look
unto
,
and
so
was
to
be
left
unto
them
.
But
afterward
,
considering
yet
further
of
the
lawfulnes
of
such
dismission
thither
,
&
hither
agayne
:
I
shewed
my
minde
herein
to
be
altered
,
&
divers
reasons
thereabout
.
Of
which
I
shall
speak
hereafter
,
when
I
come
to
that
matter
.
Thirdly
,
when
the
matters
aforesaid
,
which
we
had
propounded
,
were
communicated
with
the
Church
at
Leyden
,
and
their
Elders
returned
hither
againe
,
they
signifyed
that
these
things
came
sodainly
upon
their
Church
,
yet
for
the
present
(
as
they
could
in
that
tyme
consider
thereof
)
they
liked
well
of
it
,
or
to
such
effect
.
So
now
againe
at
this
tyme
we
had
more
speach
together
thereabout
.
The
former
of
the
two
courses
(
as
I
said
before
)
was
generally
well
approved
,
and
consented
unto
.
The
latter
was
more
doubted
of
and
more
question
made
about
it
;
&
in
the
end
more
&
more
disliked
by
divers
,
the
more
that
it
was
perceived
to
be
the
brethrens
purpose
so
to
doe
.
And
this
most
appeared
the
next
morning
,
when
the
likelyhood
of
agreement
that
was
the
night
before
,
was
then
so
changed
,
upon
further
reasoning
and
consideration
thereof
,
as
we
could
not
accord
therabout
.
And
so
the
Officers
of
the
other
Church
(
signifying
that
they
had
great
occasion
to
returne
home
,
and
could
then
no
longer
stay
,
departed
,
and
said
,
it
would
be
heavie
to
their
Church
to
heare
that
the
things
were
come
to
no
better
issue
between
us
.
Yet
when
they
were
gone
,
we
still
continued
speach
among
our selues
about
these
things
,
being
sorie
that
they
stood
thus
,
and
that
no
better
tidings
should
be
caried
to
the
other
Church
.
And
then
upon
some
speach
so
had
together
(
as
we
could
in
that
short
time
)
we
came
to
this
issue
,
that
we
thought
it
best
to
agree
upon
the
matter
aforesaid
in
this
sort
,
that
whatsoever
blame
should
followe
hereupon
(
if
our
people
were
by
them
of
Leyden
dismissed
to
liue
here
apart
from
us
in
this
citie
)
it
should
lye
upon
them
,
and
we
be
free
of
it
.
And
so
thereupon
we
presently
sent
three
with
this
message
after
the
brethren
of
Leyden
(
if
they
could
overtake
them
in
tyme
)
to
signifie
thus
much
unto
them
,
that
they
might
also
signifie
it
unto
their
Church
.
And
this
(
I
thinke
)
is
the
agreement
spoken
of
.
Which
when
it
was
in
this
manner
agreed
upon
,
some
of
the
brethren
present
(
there
being
then
but
a
sew
at
that
tyme
)
came
to
the
Elders
,
shewing
how
they
thought
it
needfull
that
this
should
be
spoken
of
the
Lords
day
after
:
&
others
say
to
this
day
,
they
never
consented
unto
it
:
and
some
,
that
they
said
then
,
it
was
unlawfull
.
And
these
men
them selues
,
it
may
be
,
would
be
loth
to
stand
to
their
own
positions
about
it
,
that
in
a
controversie
the
greater
part
should
be
the
Church
(
whether
the
Elders
be
with
them
or
against
them
)
and
that
the
matters
of
sinne
and
question
touching
the
brethren
should
be
heard
and
ended
on
the
Lords
day
.
But
I
will
proceede
on
to
other
matters
that
followed
afterward
about
these
things
.
Fourthly
,
whiles
things
stood
thus
mong
us
,
we
had
the
Lords
day
following
speach
hereabout
againe
:
at
which
tyme
there
was
a
new
motion
made
for
an
other
course
to
be
taken
,
by
which
we
might
keep
together
,
rather
then
to
part
asunder
according
to
the
other
course
spoken
of
,
Which
being
then
propounded
,
and
not
agreed
upon
,
was
left
to
further
consideration
.
And
so
that
week
wee
wrote
to
the
Church
of
Leyden
thereabout
.
By
which
occasion
,
after
the
aforesaid
treating
of
these
things
had
by
word
of
mouth
,
there
passed
also
some
letters
between
us
concerning
them
.
Which
although
in
divers
respects
we
could
be
willing
to
keep
among
our selues
:
yet
considering
in
what
sort
and
with
what
scandal
the
brethren
aforesaid
haue
since
divided
themselues
from
us
,
and
that
the
reproch
of
it
is
spread
farre
and
neare
not
onely
by
others
,
but
even
by
their
owne
letters
and
writings
thereabout
,
to
the
great
dishonour
of
God
,
and
hindrance
of
the
truth
:
and
that
the
knowledge
of
these
things
will
be
a
good
meanes
for
all
both
to
settle
their
owne
judgment
better
,
and
to
deale
with
them
or
others
concerning
these
matters
,
as
there
shal
be
occasion
:
we
have
therefore
thought
it
not
amisse
to
note
down
here
the
contents
of
the
letters
aforesaid
that
passed
betweene
us
hereabout
,
before
the
others
departing
from
us
.
Which
we
may
also
the
better
doe
,
because
they
are
but
few
and
short
.
First
therefore
,
when
we
had
afterward
had
further
speach
among
our selues
,
as
is
aforesaid
,
and
had
not
yet
heard
from
the
Church
at
Leyden
agayne
what
they
thought
of
the
matter
and
message
aforesaid
,
or
whether
they
consented
unto
it
or
not
:
we
wrote
unto
them
as
followeth
.
Beloved
,
touching
the
things
that
haue
now
lately
ben
spoken
off
between
the
two
Churches
,
yours
and
ours
,
about
the
dismission
of
such
on
eyther
part
as
are
not
content
with
protestation
peaceably
to
walk
in
their
difference
of
judgment
,
we
have
occasion
to
entreat
the
continuance
of
your
consideration
yet
further
thereabout
:
1.
because
your selves
signified
it
came
sodainly
upon
your
Church
:
and
if
eyther
you
or
we
mynded
otherwise
by
the
word
of
God
,
we
should
after
signify
it
:
Wherefore
we
expect
to
heare
whether
you
continew
like
mynded
as
heretofore
.
2.
because
there
is
with
us
a
new
motion
of
our
walking
together
thus
,
by
bearing
one
with
another
,
so
as
for
peace
to
permit
of
a
double
practise
among
us
,
that
those
that
are
mynded
eyther
way
,
should
keep
a
like
course
together
,
as
we
would
doe
if
we
were
asunder
,
according
as
the
persons
shall
be
that
haue
the
causes
.
Which
way
,
if
it
may
be
found
warrantable
by
the
word
of
God
,
and
peaceable
unto
and
among
our selues
,
we
hope
all
that
love
peace
in
holynes
will
accord
.
These
things
as
we
are
to
consider
of
,
so
pray
we
you
to
doe
the
like
with
us
and
for
us
,
that
we
may
doe
that
which
is
most
to
Gods
glorie
and
our
mutuall
comfort
.
Thus
&c.
Amsterdam
Novemb.
5.
old
style
.
1610.
And
note
here
,
how
we
both
considered
further
of
these
things
,
and
still
limited
our
consultation
and
purpose
with
this
caution
,
if
the
things
propounded
were
found
warrantable
by
the
word
of
God
.
Which
is
to
be
observed
for
the
waight
of
it
against
these
persons
,
who
haue
taken
such
a
course
,
together
with
their
opinions
,
as
can
never
be
warranted
by
the
word
of
God
.
Next
followeth
the
letter
and
answer
,
which
then
we
received
from
the
Church
of
Leyden
agayne
:
which
was
thus
:
Touching
the
agreement
(
Brethren
)
between
the
Churches
for
our
mutuall
peace
,
and
the
relief
of
the
consciences
of
our
brethren
,
we
did
and
doe
repute
the
same
as
full
and
absolute
on
both
sides
,
except
eyther
some
better
course
can
be
thought
on
,
or
this
manifested
to
be
evill
,
and
that
then
it
be
reversed
with
the
mutuall
consent
of
both
Churches
.
And
for
this
last
motion
about
a
double
practise
,
as
we
are
glad
of
the
great
and
godly
desire
to
continew
together
,
in
it
manifested
,
so
doe
we
not
see
,
how
it
can
stand
eyther
with
our
peace
,
or
it self
:
but
that
it
will
not
onely
nourish
,
but
even
necessarily
beget
endles
contentions
,
when
men
diversly
mynded
shall
have
busines
in
the
Church
.
If
therefore
it
would
please
the
Lord
so
far
to
enlarge
your
hearts
on
both
sides
(
brethren
)
as
that
this
middle
waie
be
held
,
namely
,
that
the
matter
of
offence
,
might
first
be
brought
for
order
,
preparatation
,
and
prevention
of
unnecessarie
trouble
,
unto
the
Elders
as
the
Church
governours
,
(
though
it
is
like
we
for
our
parts
shall
not
so
practise
in
this
particular
)
and
after
,
if
things
be
not
there
ended
,
to
the
Church
of
Elders
and
brethren
,
there
to
be
judged
on
some
ordinarte
knowen
day
ordinarily
,
the
admonition
being
carryed
according
to
the
alteration
practised
and
agreed
upon
by
all
parts
,
till
it
shall
please
the
God
of
wisdome
,
and
Father
of
lights
,
by
the
further
consideration
&
discussing
of
things
,
eyther
in
word
or
writing
,
to
manifest
otherwise
for
our
joynt
accord
,
it
would
surely
make
much
to
the
glorie
of
God
,
&
the
stopping
of
their
mouthes
which
are
so
wide
opened
upon
us
in
respect
of
our
dayly
dissipations
,
and
should
be
to
us
matter
of
great
rejoycing
,
whose
soules
doe
long
after
peace
,
&
abhorre
the
contrarie
:
and
that
thus
walking
in
peace
and
holynes
,
we
might
all
beg
at
Gods
hands
the
healing
and
pardon
of
all
our
infirmities
,
&
so
be
readie
to
heale
and
forgive
the
infirmities
one
of
another
in
love
.
And
with
this
prayer
unto
God
for
you
,
and
for
our selues
,
we
resalute
you
in
the
Lord
Iesus
,
Leyden
November
14.
1610.
This
was
their
letter
.
Wherin
obserue
these
things
about
the
matters
that
passed
between
us
.
First
,
that
here
is
the
answer
which
they
gaue
us
about
the
agreement
and
message
aforesaid
,
as
also
to
the
letters
which
afterward
we
sent
unto
them
.
Secondly
,
that
touching
the
agreement
they
limit
their
consent
unto
it
&
their
account
of
it
with
a
double
exception
:
For
though
they
say
they
repute
the
agreement
to
be
full
and
absolute
on
both
sides
,
yet
they
speak
it
with
limitation
and
exception
:
as
in
deed
was
good
and
needfull
to
doe
,
both
in
respect
of
the
thing
it self
,
and
seeing
at
the
first
propounding
of
the
matter
,
it
was
so
mynded
by
them
and
us
to
be
considered
of
with
limitation
,
of
being
found
lawfull
by
the
word
of
God
.
Thirdly
,
that
the
exceptions
which
here
they
made
,
were
these
,
except
eyther
some
better
course
could
be
thought
on
,
or
this
manifested
to
be
evill
.
So
then
by
this
it
is
evident
,
that
if
eyther
a
better
course
could
be
shewed
,
or
this
manifested
to
be
evill
,
they
did
not
yeeld
or
repute
the
agreement
to
be
full
and
absolute
.
Now
touching
the
shewing
of
a
better
course
,
it
appeareth
by
both
of
these
letters
,
theirs
and
ours
,
that
both
of
us
were
thinking
of
it
,
&
therefore
propounded
other
courses
(
each
to
other
)
to
be
considered
.
To
which
end
may
be
observed
here
,
their
propounding
of
another
waie
unto
us
for
peace
&
agreement
,
with
divers
reasons
to
perswade
thereunto
.
Which
had
ben
altogether
in
vayne
,
for
them
to
propound
or
us
to
think
of
,
if
the
other
had
ben
absolute
without
exception
,
and
irrevocable
without
alteration
,
though
it
were
found
never
so
evill
or
unlawfull
.
And
for
the
manifesting
of
it
to
be
evill
,
the
more
we
thought
of
it
,
the
worse
we
found
it
to
be
:
and
mynded
divers
reasons
against
it
:
which
first
we
signified
here
to
the
brethren
themselues
,
and
had
some
reasoning
with
them
thereof
,
but
could
not
agree
thereabout
:
and
then
we
wrote
of
them
also
to
the
Church
at
Leyden
,
as
by
the
next
letter
here
following
will
appeare
.
And
we
need
not
doubt
,
but
if
the
thing
which
they
purposed
here
,
had
gone
forward
with
our
consent
,
it
would
afterward
haue
ben
much
abused
against
us
by
others
,
if
not
also
by
themselues
:
specially
as
it
appeared
still
more
&
more
to
be
in
deed
intended
by
them
:
the
thing
being
such
,
as
although
it
had
never
ben
thought
or
spoken
of
among
us
,
yet
it
would
(
in
a
matter
of
this
waight
)
haue
ben
found
a
great
oversight
.
But
it
being
spoken
of
,
and
manifested
,
that
they
would
but
goe
to
the
other
Church
to
joyne
unto
them
there
,
&
then
presently
returne
hither
agayne
to
remayne
and
liue
here
in
the
same
towne
,
apart
from
us
,
of
whom
they
were
:
what
would
this
haue
proved
in
deed
,
but
scandal
and
collusion
,
and
haue
ben
turned
upon
us
with
the
more
reproch
,
because
we
consented
unto
it
?
As
for
that
other
clause
in
their
letter
,
where
they
write
that
the
agreement
should
be
reversed
with
the
mutuall
consent
of
both
Churches
:
note
that
this
was
their
propounding
thereof
unto
us
,
which
we
were
to
consider
of
,
whether
we
would
assent
unto
it
or
not
.
And
that
in
all
such
cases
,
wherein
it
may
fall
out
that
eyther
sinne
may
be
committed
,
or
the
truth
hindred
,
or
the
libertie
of
the
Church
impeached
,
it
behoveth
all
carefully
to
take
heed
what
they
consent
and
yeeld
unto
:
yea
that
if
any
conditions
or
agreements
are
made
,
which
can
not
without
sinne
be
performed
,
it
is
better
to
breake
then
to
keep
them
.
Lastly
obserue
here
,
how
the
course
about
dealing
in
matters
propounded
in
this
letter
,
and
not
yeelded
unto
by
the
others
,
Your
letter
(
brethren
)
we
received
and
read
publikly
.
Corcerning
which
,
we
haue
occasion
to
signify
some
things
unto
you
thereabout
.
And
first
touching
the
agreement
treated
of
between
us
,
that
for
such
of
us
as
will
not
come
thither
to
remayne
with
you
,
but
purpose
still
to
liue
here
,
in
this
citie
,
apart
from
us
:
albeit
there
be
some
that
could
be
content
notwithstanding
so
to
dismisse
them
,
yet
there
are
others
of
us
,
that
having
more
considered
of
it
,
thinke
it
not
lawfull
to
haue
any
hand
in
consenting
thereunto
,
and
meane
therefore
to
reverse
our
former
agreement
unto
it
,
besides
that
divers
of
us
say
,
they
never
consented
hereunto
.
And
further
,
some
of
us
also
beginne
to
thinke
that
it
will
be
found
unlawfull
to
keep
spirituall
communion
with
them
in
such
estate
,
how
ever
we
may
still
reteyne
with
them
civill
societie
.
The
reasons
mynded
,
why
not
so
to
dismisse
them
,
nor
to
haue
spirituall
fellowship
with
them
in
such
estate
&
walking
,
are
these
:
-
1.
Because
we
can
not
finde
warrant
for
it
in
the
word
of
God
.
-
2.
Because
they
refuse
disobey
and
speak
evill
of
the
truth
and
waie
of
God
.
-
3.
Because
they
refuse
to
continew
and
keep
communion
with
us
,
though
they
may
be
suffered
to
walke
with
us
in
peace
with
protestation
in
their
difference
of
judgment
.
-
4.
Because
some
of
them
professe
they
will
not
deale
in
causes
(
as
may
fall
out
between
us
)
by
way
of
protestation
,
neyther
when
they
are
with
us
,
nor
when
they
are
from
us
.
-
5.
Because
they
goe
not
from
one
Church
and
Pastour
to
another
,
so
to
live
and
remayne
:
but
purpose
(
when
they
haue
come
&
joyned
unto
you
)
then
presently
to
returne
,
&
to
live
here
in
this
towne
apart
from
us
.
-
6.
Because
by
such
walking
of
theirs
,
great
reproach
will
come
upon
us
all
,
with
much
dishonour
to
God
,
and
hinderance
to
the
truth
,
what
in
them
lyeth
.
-
7.
Lastly
,
because
we
thinke
there
should
alway
be
somewhat
in
such
cases
used
,
as
whereby
the
Lord
may
worke
upon
their
consciences
,
to
consider
their
estate
,
and
to
repent
and
yeeld
to
the
truth
and
waie
of
God
which
they
haue
hitherto
refused
and
oppugned
,
&c.
Thus
we
thought
to
acquaint
you
with
these
things
,
and
the
reasons
thereabout
.
Which
yet
are
so
mynded
of
us
,
as
if
eyther
among
our selues
or
by
others
we
shall
hereafter
better
discerne
what
is
according
to
the
will
of
God
herein
,
we
shall
(
God
willing
)
be
ready
so
to
receiue
and
walke
.
As
touching
the
the
double
practise
,
misliked
by
you
,
although
in
deed
it
may
seeme
somewhat
straunge
and
difficult
,
yet
for
the
present
some
of
us
could
like
better
of
it
,
then
of
a
parting
:
but
the
brethren
differing
from
us
will
not
admit
of
it
.
Neyther
will
they
yeeld
to
that
middle
course
propounded
in
your
letter
.
Yet
haue
we
left
it
,
with
the
former
things
,
to
their
further
consideration
.
And
how
soever
it
pleaseth
the
Lord
to
dispose
of
us
,
our
trust
is
that
he
will
worke
all
in
the
end
to
the
furtherance
of
his
truth
,
and
peace
of
his
Church
in
Iesus
Christ
.
To
whose
gracious
protection
and
guydance
we
commend
you
,
&c.
Amsterdam
.
Novemb.
19.1610
.
This
letter
being
here
publikly
read
,
was
then
sent
to
the
Church
at
Leyden
.
Whereabout
let
these
things
also
be
observed
here
.
First
,
that
we
reversed
not
our
agreement
concerning
such
,
as
would
goe
and
liue
with
the
Church
at
Leyden
:
but
onely
about
such
as
would
not
remayne
and
liue
there
,
but
purposed
to
returne
,
&
liue
here
apart
from
us
in
this
citie
.
Secondly
,
that
for
this
also
we
shewed
divers
reasons
moving
us
so
to
doe
:
and
that
,
both
here
by
word
of
mouth
,
and
by
writing
to
Leyden
,
afore
they
went
away
from
us
.
Thirdly
,
that
whereas
two
courses
were
propounded
for
the
keeping
of
us
together
,
the
one
by
us
here
,
the
other
by
the
Church
at
Leyden
,
they
would
not
admit
of
eyther
of
them
:
neyther
remayned
with
us
,
till
we
had
from
Leyden
an
answer
of
this
letter
,
and
of
the
reasons
conteyned
therein
:
but
were
so
set
upon
parting
from
us
,
as
before
we
heard
from
them
,
they
divided
them selues
from
us
;
and
so
haue
continued
to
this
day
.
Yea
notwithstanding
that
before
this
their
parting
,
and
besides
all
the
other
meanes
formerly
used
,
we
offred
also
to
try
out
in
writing
the
matter
between
us
,
touching
our
difference
about
the
Churches
government
,
and
understanding
of
Mat.
18.17
.
which
likewise
they
refused
.
Whereof
I
shall
speak
more
particularly
hereafter
.
Fourthly
,
that
when
they
left
us
,
they
went
not
to
Leyden
,
there
to
joyne
them selues
to
that
Church
,
according
to
the
agreement
before
spoken
of
:
but
went
apart
from
us
here
,
forsaking
the
fellowship
which
they
had
with
us
,
and
met
together
in
another
place
of
this
towne
.
Which
is
much
to
be
observed
,
not
onely
for
the
thing
it self
,
but
because
that
thus
them selues
in
their
going
away
followed
not
the
agreement
betweene
the
other
Church
and
us
,
whereof
they
speak
.
And
so
that
which
they
did
,
was
both
without
our
agreement
,
and
the
Churches
of
Leyden
,
for
ought
we
knowe
.
Neyther
haue
they
here
set
downe
the
cause
that
moved
them
,
not
to
goe
to
Leyden
first
and
joyne
there
(
according
to
the
former
agreement
)
afore
they
had
taken
this
course
of
meeting
apart
from
us
here
.
If
they
would
haue
this
taken
for
a
declaration
of
that
which
they
intended
indeed
,
that
if
they
had
gone
to
Leyden
,
and
joyned
there
,
it
should
haue
ben
,
but
for
the
satisfying
of
our
mindes
,
whom
they
sawe
to
be
troubled
about
the
dismission
of
them
;
and
that
in
deed
they
meant
not
to
liue
and
remayne
with
that
Church
and
Pastor
there
,
but
when
they
had
so
done
,
then
to
come
&
liue
apart
from
us
,
as
now
they
doe
:
we
and
others
may
accordingly
esteeme
thereof
,
and
take
it
as
a
further
confirmation
of
the
reasons
alledged
for
the
reversing
of
our
consent
to
the
agreement
aforesaid
.
There
is
also
a
clause
inserted
by
them
in
their
third
particular
now
treated
of
,
where
they
say
,
that
in
the
treatie
of
the
Agreement
it
was
testifyed
by
the
Elders
of
the
Church
of
Leyden
,
that
unlesse
it
were
to
the
apparant
undoing
of
them
,
&
of
their
families
,
they
should
not
be
dismissed
agayne
to
dwell
here
:
which
whether
it
did
any
way
moue
them
in
this
behalf
to
doe
as
they
did
,
themselues
know
best
.
My self
cannot
say
,
that
it
did
.
But
this
is
sure
,
that
some
haue
gone
from
this
Church
&
citie
to
liue
in
the
other
,
in
respect
of
their
outward
estate
,
and
in
hope
of
bettering
of
it
:
though
none
of
them
did
so
,
upon
the
former
agreement
,
and
in
respect
thereof
,
that
I
can
remember
.
And
(
to
note
it
here
by
this
occasion
)
well
may
it
be
that
this
speach
of
the
Elders
of
that
Church
was
a
meanes
to
perswade
us
much
to
the
agreement
aforesaid
:
and
that
when
it
appeared
,
how
them selues
were
purposed
not
to
liue
with
the
other
Church
&
Pastor
there
,
but
to
returne
and
liue
apart
from
us
here
,
that
then
we
did
the
more
thinke
of
it
,
whether
it
were
lawfull
for
us
to
consent
thereunto
:
and
thereuppon
shewed
the
reasons
aforesayd
for
the
reversing
of
our
former
agreement
unto
it
.
Which
reasons
also
together
with
their
owne
purpose
of
living
here
apart
from
us
;
they
should
haue
done
well
to
haue
spoken
of
in
their
writing
,
and
not
to
haue
sayd
onely
,
that
although
in
the
treatie
of
the
agreement
it
was
testified
by
the
Elders
of
that
Church
,
that
unlesse
it
were
to
the
apparant
undoing
of
them
,
and
of
their
families
,
they
should
not
be
dismissed
agayne
to
dwell
here
:
yet
because
they
would
not
absolutely
promise
to
leaue
this
citie
,
we
would
not
stand
to
the
agreement
which
our selues
had
made
.
For
they
knowe
both
their
owne
purpose
aforesaid
,
and
that
we
shewed
divers
reasons
,
why
we
thought
it
not
lawfull
for
us
to
continew
,
but
to
reverse
,
our
consent
to
the
dismission
of
such
as
would
not
remayne
with
the
other
Church
,
but
purposed
still
to
liue
here
in
this
citie
apart
from
us
.
And
in
deed
in
such
cases
,
if
things
should
concerne
our selues
,
even
with
certaine
losse
and
hurt
to
us
and
our
families
,
yet
should
we
not
make
our
outward
estate
the
ground
or
rule
of
our
religion
or
religious
actions
,
but
we
should
alway
first
look
and
consider
what
is
lawfull
for
us
by
the
word
of
God
to
consent
unto
in
others
,
or
to
practise
our selues
:
and
then
in
fayth
to
walk
before
the
Lord
,
being
upright
,
and
committing
our
way
unto
him
,
who
will
bring
it
to
passe
.
Psal.
37.3
,
4
,
5.
with
Gen.
12.1
.
and
17.1
.
Note
also
here
,
how
in
the
two
last
particulars
of
the
printed
copie
,
they
haue
this
clause
thrise
,
that
we
would
not
agree
to
stand
to
the
agreement
,
unles
they
left
this
citie
;
and
haue
not
once
any
where
,
unlesse
they
went
from
one
Church
and
Pastour
to
another
:
the
verie
naming
whereof
is
such
,
as
caryeth
waight
of
reason
with
it
against
them
,
and
for
us
.
Moreover
,
concerning
the
poynt
and
Article
spoken
of
,
about
having
the
counsel
and
help
of
other
Churches
,
note
also
that
however
they
speak
much
of
it
,
yet
in
deed
they
did
not
follow
it
them selues
;
in
that
whiles
the
other
Church
and
we
were
treating
&
writing
about
the
matters
aforesayd
,
they
stayed
not
till
we
had
done
,
to
see
what
would
be
the
end
of
our
consultation
,
as
it
should
please
the
Lord
to
dispose
:
but
when
they
knewe
we
had
written
unto
Leyden
,
and
whereabout
,
and
that
yet
we
had
received
no
answer
from
them
agayne
,
they
brake
away
from
us
;
and
tooke
also
another
course
then
that
which
was
agreed
upon
,
as
is
aforesaid
.
And
so
themselues
herein
observed
not
that
in
deed
,
which
they
speake
in
word
,
about
having
the
counsel
&
help
one
of
another
,
in
all
needfull
affaires
of
the
Church
,
&c.
And
be
it
that
eyther
we
or
the
of
Leyden
(
from
whom
we
heard
not
in
this
tyme
)
should
be
wanting
or
fayling
in
any
thing
hereabout
:
(
as
who
in
such
difficulties
and
troubles
are
not
subject
to
be
?
)
Yet
what
will
they
alledge
for
warrant
of
their
separation
from
us
which
they
haue
made
?
Themselues
knowe
that
everie
want
or
fayling
in
Churches
or
actions
,
will
not
beare
out
such
divisions
.
Good
warrant
it
had
need
be
that
should
uphold
such
disbounding
and
separating
of
themselues
,
as
they
haue
runne
into
.
If
they
alledge
the
matters
that
are
mentioned
in
the
foresayd
letters
which
they
sent
into
England
,
and
in
the
other
writing
of
theirs
,
which
is
printed
:
for
them
you
see
the
aunswer
now
given
thereunto
:
and
let
them
remember
also
,
that
howsoeuer
they
speake
of
other
matters
,
yet
they
made
their
division
onely
for
the
question
,
about
Government
and
the
understanding
of
Mat.
18.17
.
whereabout
we
differed
and
could
not
agree
.
And
if
then
in
the
matter
it self
,
for
which
they
left
communion
with
us
,
they
be
found
themselues
to
be
in
notable
errour
:
what
warrant
may
it
be
that
they
can
alledge
herein
,
which
will
not
returne
upon
their
owne
heads
in
the
end
,
as
that
Scripture
doth
which
they
alledge
for
and
at
their
dividing
of
themselues
from
us
?
Rom.
16
,
17.
As
for
the
long
disputing
of
these
matters
,
whereof
they
speak
,
that
also
maketh
the
more
against
them
,
because
that
although
such
care
and
continuall
paynes
was
taken
for
them
and
with
them
,
yet
it
prevayled
nothing
at
all
with
them
neyther
.
And
where
they
say
,
no
waie
of
peace
could
by
us
be
found
to
continew
together
in
the
truth
&
holynes
,
they
should
turne
their
eyes
upon
themselues
,
upon
their
errours
,
and
upon
their
stubberne
contentious
and
unruly
walking
:
besides
that
they
stayed
not
to
see
what
issue
it
would
please
God
to
bring
of
the
matters
in
hand
between
the
other
Church
and
us
:
and
refused
also
to
trie
if
by
writing
among
our selues
,
we
could
haue
come
to
better
accord
in
our
differences
,
then
we
could
by
speach
and
word
of
mouth
.
Which
although
it
be
a
meanes
seldome
used
when
parties
are
present
together
,
and
carefully
to
be
regarded
when
and
how
it
is
so
used
:
yet
I
suppose
now
that
they
haue
better
bethought
themselues
,
they
will
acknowledge
it
had
ben
better
to
haue
admitted
of
any
lawfull
meanes
they
could
,
rather
then
to
haue
divided
themselues
as
they
did
,
and
to
haue
brought
so
great
reproach
&
many
evils
upon
themselues
and
others
as
they
haue
done
,
Or
if
they
will
not
so
acknowledge
themselues
,
yet
I
doubt
not
but
others
will
for
them
.
For
that
which
they
speak
of
the
lamentable
dissipation
of
the
Church
and
members
beginning
to
growe
,
if
they
had
named
any
particulars
thereabout
,
they
might
accordingly
haue
ben
spoken
of
.
Which
seeing
they
haue
not
done
,
I
will
leaue
to
the
consideration
of
themselues
&
others
,
whether
their
dealing
&
departing
from
us
might
not
onely
haue
begunne
,
but
even
haue
caused
to
growe
and
goe
forward
,
a
most
lamentable
dissipation
of
this
Church
,
&
the
members
thereof
,
had
not
God
disappointed
them
,
and
in
mercie
susteyned
and
kept
us
together
,
when
they
made
their
division
&
committed
so
great
offence
in
this
Church
:
And
here
it
is
to
be
remembred
,
that
alwayes
and
in
all
our
writings
and
occasions
we
still
professe
to
haue
the
word
of
God
alone
for
the
light
of
our
feet
and
direction
of
our
wayes
,
in
all
things
.
Which
we
should
therefore
be
the
more
carefull
to
follow
,
as
it
pleaseth
God
of
his
goodnes
to
manifest
his
will
unto
us
more
&
more
.
And
likewise
about
these
matters
,
and
in
the
last
letter
aforesayd
,
we
limited
our
dealing
and
the
reasons
alledged
,
with
the
same
caution
still
,
of
following
that
which
we
should
among
our selues
or
by
others
best
discerne
to
be
according
to
the
wil
of
God
therein
:
Which
though
it
had
not
ben
expressed
,
should
alway
be
understood
.
But
being
purposely
and
so
often
mentioned
from
time
to
time
,
about
these
things
,
it
should
the
more
be
remembred
&
regarded
of
us
all
:
that
by
it
we
may
examine
&
determine
all
the
matters
between
us
.
For
neyther
may
we
reteyne
any
thing
in
the
Church
,
nor
yeeld
to
any
agreement
with
others
,
that
is
not
warrantable
by
the
word
of
God
:
neyther
should
they
urge
the
continuance
of
any
thing
among
us
,
nor
follow
themselues
any
course
in
their
practise
,
that
cannot
by
it
be
approved
:
but
we
should
still
growe
in
knowledge
&
obedience
of
the
will
of
God
,
leaving
that
which
is
evill
,
and
following
that
which
is
good
,
in
all
things
.
Moses
,
when
he
was
informed
by
Iethro
that
the
course
of
government
,
which
he
took
in
judging
the
people
and
hearing
their
causes
so
as
he
did
,
was
not
good
,
but
wearysome
both
to
him
and
the
people
,
and
had
another
way
shewed
unto
him
,
to
be
received
with
the
approbation
of
God
:
he
willingly
hearkened
unto
it
,
and
chaunged
his
former
course
,
the
Lord
also
approving
the
same
.
Exod.
18
.
13-26
.
When
David
in
a
godly
desire
was
carefull
to
bring
the
Arke
of
God
from
Kirja●h-jearim
to
Ierusalem
,
he
put
it
in
a
newe
cart
,
and
beganne
to
carry
it
with
singing
and
playing
on
instruments
and
great
solemnity
:
thinking
that
he
had
done
well
and
right
therein
:
but
the
Lord
made
a
breach
upon
them
by
the
death
of
Vzza
.
Whereupon
David
stayed
the
further
removing
of
it
a
while
:
and
perceiving
that
it
was
,
because
they
did
it
not
in
the
due
order
thereof
,
he
then
afterward
took
another
course
,
appoynting
the
Levites
to
beare
it
,
whom
the
Lord
had
chosen
to
cary
the
Arke
of
the
Lord
,
and
minister
unto
him
.
1
Chron.
13.
and
15
.
2-13
.
&c.
Now
what
breaches
,
contentions
,
and
continuall
troubles
,
had
ben
at
that
time
in
this
Church
among
us
,
they
are
not
ignorant
of
:
besides
the
exceeding
great
and
heavie
one
,
which
about
the
same
time
befell
that
other
Congregation
of
our
countrymen
here
,
who
about
the
question
of
the
Churches
government
,
pleaded
also
against
the
Eldership
,
for
their
popular
course
,
with
some
of
the
verie
same
arguments
,
and
other
like
,
as
these
haue
done
;
and
runne
into
sundrie
Anabaptisticall
opinions
and
courses
,
not
unknowen
unto
them
:
And
the
brethren
of
Leyden
in
their
letter
here
before
make
mention
of
our
dayly
dissipations
which
then
we
had
.
Which
things
I
note
here
by
this
occasion
,
that
it
may
the
better
appeare
,
both
what
great
cause
we
had
now
to
look
hereunto
,
and
that
these
things
also
befell
us
,
whiles
we
held
that
course
of
governement
pleaded
for
by
these
men
,
and
afore
they
made
this
schismaticall
departing
from
us
,
as
now
they
did
,
because
we
would
not
still
continue
and
hold
on
the
same
course
,
as
before
.
Besides
these
examples
of
Moses
and
David
,
I
could
also
alledge
the
Apostles
,
who
upon
experience
of
evils
that
came
by
having
younger
widowes
in
the
service
of
the
Church
,
took
afterward
another
course
,
and
appoynted
that
none
should
be
taken
into
that
number
under
threescore
yeere
old
,
&c.
1
Tim.
5
,
9-15
.
And
for
chaunging
of
things
purposed
and
determined
,
when
there
is
just
cause
,
we
haue
likewise
the
example
of
David
agayne
,
who
when
he
had
purposed
and
solemnely
vowed
the
death
of
Nabal
and
all
his
familie
,
yet
afterward
upon
the
perswasion
and
reasons
used
by
Abigail
,
changed
his
purpose
,
and
blessed
her
,
and
the
Lord
,
for
her
counsel
&
perswasion
given
unto
him
:
1
Sam.
25
.
21-35
.
And
of
the
Prophet
Nathan
,
who
having
both
consented
to
Davids
purpose
of
buylding
an
house
to
the
Lord
,
and
encouraged
him
thereunto
,
yet
when
as
the
same
night
the
Lord
shewed
him
,
that
he
did
not
require
it
of
David
,
neyther
would
haue
him
to
doe
it
:
he
thereupon
went
and
shewed
it
to
David
;
who
also
rested
therein
,
with
praise
and
thanks
unto
God
.
1
Chron.
17.
chap.
And
these
things
are
written
for
our
learning
,
which
I
doe
the
rather
note
here
,
considering
the
persons
&
matters
spoken
of
:
The
persons
being
Moses
,
David
,
Nathan
,
Paul
:
some
Prophets
,
some
Apostles
:
The
matters
being
touching
the
government
of
the
people
,
the
worship
of
God
,
the
service
of
the
Church
,
and
helping
one
of
another
,
&c.
Yet
such
persons
in
such
matters
altered
their
courses
and
purposes
,
and
were
readie
and
willing
so
to
doe
,
when
eyther
by
the
counsel
of
others
,
or
by
their
own
experience
,
or
by
the
word
or
work
of
God
,
they
perceived
any
errour
to
be
committed
,
or
some
other
evil
to
ensue
,
in
the
courses
taken
or
purposes
intended
by
them
.
They
knewe
and
were
carefull
as
(
all
should
)
that
in
all
things
,
whether
concerning
the
worship
of
God
,
or
governement
of
the
Church
,
or
other
duties
and
actions
,
that
onely
should
be
received
and
reteyned
,
which
is
approved
of
God
:
and
whatsoever
is
evill
or
unwarrantable
by
his
word
(
though
formerly
had
and
observed
)
that
it
should
be
corrected
and
amended
.
According
to
which
rule
,
and
examples
of
the
godly
in
former
times
,
if
these
men
would
now
(
without
prejudice
)
examine
their
opinions
and
courses
aforesaid
,
they
should
finde
it
high
time
for
them
to
make
a
stand
,
to
observe
the
work
of
God
upon
them
,
&
to
giue
themselues
no
rest
till
they
haue
forsaken
their
errours
&
redressed
their
crooked
waies
:
be
they
otherwise
never
so
pleasing
unto
them
or
auncient
with
them
.
So
should
they
in
deed
keep
the
auncient
fayth
,
and
walk
in
the
old
and
good
way
prescribed
of
God
.
Let
them
therefore
hearken
to
the
instruction
and
counsel
given
unto
them
:
Let
the
waie
of
God
be
in
their
heart
,
and
his
feare
before
their
eyes
:
Let
them
thinke
on
their
owne
waies
,
and
turne
their
feet
unto
his
testimonies
:
Let
them
make
hast
,
and
not
delay
to
keepe
his
commandements
.
Psal.
119.59.60
.
And
to
this
end
,
let
them
about
the
things
spoken
of
,
consider
well
,
of
these
two
poynts
:
-
1.
of
the
questions
themselues
that
haue
ben
and
are
between
us
;
and
therein
especially
of
those
differences
whereabout
they
severed
themselues
from
us
;
-
2.
of
the
charge
layd
upon
the
Pastors
and
Elders
over
the
flock
committed
unto
them
by
the
Lord
;
and
of
the
dutie
required
of
the
people
agayne
towards
the
Governours
,
whom
the
Lord
sets
over
them
in
his
stead
.
Of
the
first
I
haue
treated
here
,
and
in
another
treatise
before
,
written
about
the
exposition
of
Mat.
18.17
.
For
the
latter
,
see
these
&
the
like
Scriptures
,
throughout
the
book
of
God
;
Exod.
20
,
12.
2
Chron.
26
.
16-21
.
Act.
20
,
17
,
28.
Rom.
12
,
3-8
.
1
Cor.
12
,
28.
Ephes.
4
,
11-16
.
Col.
4
,
17.
1
Thes.
5
,
12
,
13.
1
Tim.
5
,
17-21
.
and
6
,
13.14
.
Tit.
2
,
15.
Iam.
5
,
14.
1
Pet.
5
,
1-4
.
Rev.
2
,
&
3.
Heb.
13
,
17.
And
now
to
conclude
,
besides
all
the
former
things
,
we
entreated
them
also
that
seing
the
same
matter
was
then
in
hand
both
betweene
Mr.
Amsworth
and
Mr.
Bernard
,
and
betweene
Mr.
Robinson
,
and
Mr.
Bernard
,
that
therefore
they
would
stay
,
to
see
what
this
way
might
come
to
passe
for
the
more
clearing
of
the
poynts
in
difference
between
us
,
and
our
better
accord
thereabout
:
But
they
would
not
be
perswaded
so
to
doe
.
And
then
finally
,
after
a
yeeres
dispute
publikly
had
by
word
of
mouth
,
Mat.
18.17
.
Rom.
16
,
17
:
Which
is
so
direct
against
themselues
,
and
for
us
,
as
I
will
now
alledge
no
other
Scripture
at
all
,
against
the
division
and
scandals
caused
by
them
,
but
leaue
them
even
by
this
to
be
judged
of
their
owne
mouth
.
Which
they
shall
doe
well
to
laye
to
heart
,
&
to
ponder
seriously
with
themselues
;
seeing
that
by
the
very
Scripture
which
themselues
alledged
,
all
are
bound
to
marke
them
,
and
avoyde
them
,
as
having
made
division
and
offences
,
contrarie
to
the
doctrine
which
we
haue
learned
of
the
Prophets
and
Apostles
of
the
Lord.
Rom.
16
,
17.
Thus
haue
I
more
largely
then
I
thought
,
written
hereabout
:
and
doe
now
leaue
it
to
your
wise
and
godly
consideration
,
as
it
shall
please
the
Lord
by
his
word
and
spirit
to
direct
and
perswade
you
therein
.
Farewell
in
the
Lord
;
who
remembreth
his
people
in
their
base
and
distressed
estate
,
and
giveth
an
issue
with
every
tentation
;
who
also
will
deliver
us
from
everie
evill
worke
,
&
preserue
us
to
his
heavenly
kingdome
,
by
Christ
our
Redeemer
:
to
whom
be
glorie
for
ever
and
ever
.
Amen
.
His
grace
be
with
you
,
and
his
strong
consolation
in
your
spirit
for
ever
.
Amen
.
Yours
Francis
Iohnson
.
THus
(
good
Reader
)
I
haue
set
downe
M.
Iohnsons
Answer
to
the
objections
conteyned
in
M.
A.
letter
,
and
the
printed
copie
,
about
the
division
aforesayd
.
Now
I
will
here
also
annexe
a
note
that
was
printed
heretofore
,
concerning
these
things
:
which
being
first
discussed
,
were
then
agreed
upon
by
the
Church
.
The
note
is
this
,
as
followeth
.
THE
IVDGMENT
OF
M.
FRANCIS
IVNIVS
concerning
the
Church
of
Rome
.
Lib.
singulari
de
Eccles.
contra
Bellarminum
,
cap.
17.
And
in
his
works
printed
in
fol.
p.
1018.1019
.
&c.
Of
the
Church
of
Rome
.
BEing
to
treat
of
the
Church
of
Rome
,
we
wil
first
unty
the
knot
of
the
aequivocation
of
the
word
,
before
we
determine
of
the
thing
it self
;
that
all
men
may
better
perceiue
,
what
it
is
,
that
is
at
this
day
called
in
question
amongst
us
.
For
very
many
are
deceived
with
the
homonymie
or
aequivocation
of
the
verie
word
,
and
unawares
insnare
themselues
and
others
,
by
the
ignorance
of
the
deceitfulnes
in
the
speach
.
The
church
of
Rome
therefore
is
properly
so
called
,
or
abusiuely
,
by
the
misterming
or
abusing
of
the
name
;
both
as
it
is
called
a
church
,
&
as
it
is
called
the
Romane
church
.
For
as
it
is
called
the
Romane
church
,
sometymes
it
properly
signifyeth
the
companie
which
is
at
Rome
,
as
Paul
spake
,
writing
to
the
Romanes
:
sometimes
it
signifieth
abusiuely
,
all
the
churches
on
the
earth
,
that
cleaue
to
the
Romane
church
,
according
to
the
forme
of
doctrine
,
and
constitution
thereof
.
But
we
will
treat
of
the
church
as
it
is
indeede
the
church
of
Rome
:
and
the
things
which
we
shall
speak
of
this
church
,
the
same
may
the
godly
reader
by
proportion
understand
of
the
church
so
called
by
abuse
of
speach
.
Now
as
it
is
called
a
Church
(
which
thing
chiefly
is
in
controversie
)
it
is
so
termed
three
maner
of
wayes
:
as
a
subject
;
as
an
accident
growing
to
the
subject
;
and
as
the
subject
together
with
that
his
accident
.
As
a
subject
,
it
is
the
simple
or
single
Church
of
Rome
;
As
an
accident
growing
upon
the
subject
,
is
the
papacie
,
or
the
papall
hierarchie
,
which
they
call
ecclesiasticall
.
As
a
subject
compounded
with
his
accident
,
it
is
the
church
of
Rome
become
papall
,
or
under
the
Pope
,
that
is
to
say
corrupt
,
as
I
may
so
speake
,
by
that
lawles
or
unnaturall
shoot
of
the
Pope
,
springing
out
of
the
stock
.
Now
of
each
of
these
we
will
consider
so
briefly
as
may
be
,
one
after
another
.
The
Church
of
Rome
when
it
is
considered
as
a
subject
,
it
hath
two
parts
;
the
pastors
and
the
flock
of
Christ
:
for
which
church
the
Apostle
of
old
gaue
thanks
to
God
by
Iesus
Christ
,
because
her
fayth
was
published
throughout
the
whole
world
.
Rom.
1
,
8.
And
for
which
we
also
dayly
aske
of
God
in
our
prayers
,
that
he
would
informe
it
to
worship
him
by
his
spirit
in
the
Gospel
of
his
sonne
,
&
to
establish
it
in
fayth
.
Neyther
doe
we
deny
this
subject
to
be
at
Rome
,
by
the
mercie
of
God
,
even
at
this
day
,
because
we
trust
there
is
God
calling
,
persons
called
,
and
the
calling
it self
yet
in
her
:
the
meeting
of
which
things
together
in
one
giveth
being
to
a
church
,
But
touching
the
papacie
,
or
the
papall
hierarchie
,
which
they
are
woont
to
call
ecclesiasticall
,
we
doe
not
say
that
it
is
the
church
properly
so
called
,
but
an
accident
growing
unto
the
church
,
and
such
as
covertly
worketh
against
the
life
,
and
health
of
the
Church
.
That
it
is
not
the
church
properly
,
is
proved
by
the
very
definition
of
the
papacie
,
and
of
the
Church
of
God
.
For
the
papacie
according
to
his
generall
,
is
an
order
:
the
church
is
a
companie
or
an
assemblie
.
The
papacie
by
his
difference
,
is
an
order
positiue
,
humane
or
from
men
,
and
naught
;
The
church
is
an
assemblie
divine
or
from
God
,
by
divine
authoritie
,
with
reason
united
together
.
Now
those
things
which
differ
both
in
their
generall
,
and
in
their
essentiall
difference
,
and
in
their
necessarie
conditions
or
properties
,
they
cannot
be
one
and
the
same
thing
.
And
that
the
papacie
is
an
accident
growing
upon
the
Church
,
experience
it self
speaketh
.
For
the
subject
is
before
his
accident
,
which
is
contigent
and
separable
:
The
church
was
many
ages
when
the
papacie
was
not
:
The
papacie
came
to
the
church
contingently
(
beside
the
being
of
the
Church
)
and
so
may
be
separated
from
it
,
as
at
this
time
also
there
are
churches
,
where
the
papacie
is
not
,
&
there
will
be
churches
still
hereafter
without
the
papacie
.
Therefore
the
papacie
is
not
the
church
,
but
it
is
an
evill
growing
up
in
the
church
,
a
pestilence
,
a
dropsie
,
the
gangrene
in
the
bodie
,
deceiptfully
working
against
the
life
and
health
of
it
,
and
therefore
most
noysomely
eating
up
the
liuely
and
wholsome
moysture
of
the
church
.
But
of
this
whole
matter
,
we
haue
spoken
in
the
3.
Controversie
,
&
in
this
fourth
we
are
to
speak
of
it
hereafter
.
Therefore
concerning
the
other
which
remayneth
let
us
see
,
whether
the
papall
Romane
church
,
or
that
which
is
of
the
pope
,
be
the
church
.
The
opinions
which
are
about
this
matter
are
divers
.
The
popish
generation
cry
out
with
full
mouth
,
that
it
is
absolutely
the
church
.
Others
not
beholding
a
different
regard
of
the
papacie
,
from
that
which
is
the
church
,
deny
it
to
be
the
church
.
We
relying
both
on
the
nature
of
the
thing
,
and
on
the
authoritie
of
the
Scripture
,
doe
put
a
difference
.
The
nature
of
the
thing
doth
teach
,
that
the
church
is
one
thing
,
and
that
the
papacie
is
another
,
as
we
spake
a
litle
before
.
The
authoritie
of
the
Scripture
teacheth
the
church
,
but
it
teacheth
not
the
papacie
:
therefore
they
are
divers
things
.
For
they
delude
undoubtedly
,
I
say
they
delude
,
which
require
at
our
hands
one
definition
of
the
subject
&
of
the
accident
,
as
of
one
singular
thing
,
or
obtrude
it
on
us
.
For
thus
must
we
say
,
The
papall
church
,
as
it
hath
that
in
it
which
belongeth
to
the
definition
of
a
church
,
it
is
a
church
;
but
as
it
hath
in
it
the
evill
growen
unto
it
,
which
we
call
the
papacie
,
in
that
respect
it
is
not
a
church
,
but
a
faultie
,
defloured
and
a
corrupt
church
,
and
drawing
on
to
destruction
.
Let
us
make
it
playne
by
a
similitude
.
The
bodie
it self
is
one
thing
,
the
corruption
or
putrefaction
in
the
bodie
another
thing
,
and
the
corrupted
or
puttrefied
bodie
another
thing
.
The
bodie
is
the
subject
,
the
corruption
or
putrefaction
is
the
evill
accident
cleaving
unto
the
subject
,
the
corrupted
or
putrifyed
bodie
is
compounded
of
them
both
.
There
is
both
the
bodie
,
and
putrefaction
in
the
putrified
bodie
.
So
is
a
bodie
that
is
swolne
with
the
water
,
causing
the
dropsie
.
Both
are
together
,
and
yet
so
together
,
as
eyther
one
of
the
two
,
or
both
together
must
needs
perish
.
If
the
nature
of
the
bodie
be
stronger
,
the
corruption
and
dropsie
water
decayeth
:
but
if
the
corruption
or
dropsie
prevayle
,
there
is
most
certaine
destruction
of
them
both
.
So
is
the
church
of
God
:
for
in
it self
it
is
the
bodie
of
Iesus
Christ
.
If
a
deadly
disease
growe
upon
it
,
both
are
then
together
,
the
bodie
and
the
disease
in
the
bodie
.
If
the
purging
medicine
of
the
grace
of
God
(
for
nothing
is
here
naturall
)
be
of
the
more
efficacie
,
the
disease
then
is
vanquished
and
decayeth
:
but
if
the
disease
prevayle
,
then
both
of
them
(
the
bodie
and
the
disease
)
must
needs
come
to
an
end
.
For
such
is
the
condition
of
the
disease
:
it
both
feedeth
it self
on
the
bodie
decaying
,
and
destroyeth
it self
together
with
the
bodie
.
After
this
maner
therfore
doe
we
esteeme
of
the
church
of
Rome
,
which
they
call
the
papall
or
popish
Church
.
There
is
the
Church
,
there
is
the
papacie
,
and
there
is
the
papall
Church
.
As
there
is
the
Church
,
it
is
the
subject
of
God
:
as
there
is
the
papacie
,
there
is
the
disease
of
man
:
as
it
is
the
papall
church
,
there
is
a
fight
between
the
church
and
the
papacie
,
that
will
destroy
eyther
one
of
them
apart
,
or
both
together
.
If
God
shall
giue
it
the
purging
medicine
of
his
grace
,
by
meanes
whereof
the
papacie
,
the
accidentarie
evill
decaye
and
perish
;
it
is
well
:
but
if
the
papacie
,
that
most
faultie
and
corrupt
order
,
and
deadly
accident
prevayle
,
it
will
bring
destruction
to
both
of
them
,
both
to
the
church
and
to
it self
,
by
the
judgment
of
God
.
And
this
now
in
the
memorie
of
our
fathers
and
our
owne
we
see
to
haue
befallen
many
churches
,
which
claue
fast
unto
that
Romane
church
.
For
when
it
seemed
good
unto
God
more
clearely
to
inkindle
the
torch
of
the
gospel
,
and
to
scatter
the
papall
smokes
by
his
spirit
,
there
remayned
churches
returning
by
his
grace
to
a
better
constitution
and
stronger
health
,
&
that
which
is
of
the
pope
departeth
vanishing
away
through
his
owne
corruption
:
but
when
as
God
sent
not
that
purging
medicine
of
his
divine
grace
into
the
bodie
of
any
church
,
then
the
popish
corrupt
blood
got
strength
more
and
more
,
which
will
be
to
that
church
deadly
destruction
,
unles
God
of
his
mercie
provide
a
remedie
.
In
the
remembrance
and
conscience
of
this
benefit
,
doe
our
churches
fitly
sing
with
the
Prophet
,
Blessed
,
be
the
Lord
which
hath
not
giuen
us
for
a
praye
unto
their
teeth
.
Our
soule
is
escaped
even
as
a
bird
out
of
the
snare
of
the
foulers
:
the
snare
is
broken
,
and
we
are
delivered
.
Our
help
is
in
the
name
of
the
Lord
,
&c.
Psal.
124.
Wherefore
in
my
judgment
they
speak
preposterously
,
who
aske
whether
the
church
be
in
the
papacie
:
because
on
the
contrarie
it
should
be
asked
,
whether
the
papacie
be
in
the
church
.
For
the
subject
is
not
in
the
,
accident
,
but
the
accident
in
the
subject
,
whose
being
,
is
an
in
being
,
or
to
be
in
a
thing
,
as
men
commonly
speake
.
And
that
the
papacie
is
in
the
church
,
as
the
order
or
estate
of
apostasie
in
the
house
and
citie
of
God
,
is
as
certaine
,
as
that
of
the
Apostle
is
certaine
,
2
Thes.
2.
that
the
man
of
sinne
,
the
sonne
of
perdition
sitteth
in
the
temple
of
God
,
with
his
whole
order
or
ranke
of
apostates
:
and
not
on
the
other
side
,
that
the
temple
of
God
consisteth
in
that
order
and
number
of
apostates
,
which
is
a
thing
most
straunge
&
furthest
off
.
But
the
terme
of
the
papacie
taken
doubly
and
aequivocally
,
deceiveth
them
in
such
fort
as
here
before
we
shewed
concerning
the
Romane
popish
Church
.
For
under
the
name
of
the
papacie
(
which
is
a
foule
corrupt
order
)
they
comprehend
the
subject
it self
,
which
is
annoyed
with
that
corruption
,
not
distinguishing
aright
between
these
things
.
As
therfore
,
if
any
should
deny
that
to
be
a
bodie
,
which
lyeth
in
a
deadly
sort
swollen
with
the
water
of
the
dropsie
,
or
should
affirme
that
water
which
choketh
the
bodie
,
to
be
the
bodie
it self
,
should
in
both
these
be
deceived
in
his
judgment
:
so
also
are
both
deceived
,
as
well
they
which
deny
it
to
be
the
church
,
because
the
papacie
is
in
it
,
as
they
which
avouch
the
papacie
to
be
the
church
it self
,
which
we
haue
before
disproved
.
The
papacie
is
a
poyson
in
the
church
,
which
poyson
must
needs
be
vomited
out
,
if
it
will
be
preserved
:
or
els
the
church
will
be
extinguished
by
it
,
if
it
suffer
that
poyson
to
prevayle
,
and
possesse
all
the
veynes
of
the
bodie
.
But
how
can
she
be
the
church
,
(
will
some
say
)
in
which
the
papacie
is
?
To
witte
,
as
there
is
the
bodie
,
in
which
a
disease
worketh
.
But
because
the
papacie
is
a
deadly
corruption
,
the
more
that
the
papacie
getteth
strength
,
the
more
the
church
is
weakned
:
the
increase
of
the
one
,
is
the
decrease
of
the
other
.
And
hence
it
commeth
to
passe
,
that
in
the
churches
which
are
called
popish
,
some
are
more
healthie
,
&
some
more
unhealthie
then
others
:
the
more
healthie
are
those
,
which
haue
lesse
of
the
papacie
,
&
more
of
the
church
:
and
those
are
the
more
unhealthie
which
haue
more
of
the
papacie
&
lesse
of
the
church
:
and
of
this
kinde
,
I
doubt
not
that
church
to
be
,
which
at
this
day
is
at
Rome
.
For
it
had
long
agoe
giuen
up
the
ghost
,
if
God
by
the
imposition
of
his
grace
and
long
suffring
had
not
nourished
and
kept
it
warme
.
Notwithstanding
that
we
may
giue
content
unto
their
mindes
,
which
doe
not
yet
reach
unto
these
things
,
or
thinke
that
they
are
more
subtily
then
truly
spoken
of
the
church
which
they
call
the
papall
or
popish
church
:
let
us
answer
this
question
in
few
words
,
from
the
regard
of
all
particular
churches
,
as
they
are
among
men
,
or
in
consideration
of
things
humane
.
Everie
church
,
which
in
deed
is
a
Church
,
is
considered
two
wayes
,
on
Gods
behalf
(
as
they
speake
)
and
on
our
behalf
.
On
Gods
behalf
,
it
is
altogether
a
church
,
wheresoever
there
is
found
a
companie
called
of
God
,
with
his
calling
by
the
spirit
and
the
holie
Scripture
,
and
the
ministerie
of
persons
ordeyned
for
holie
things
,
and
divine
actions
.
On
our
behalf
there
is
no
Church
at
all
,
(
although
it
be
so
of
God
,
as
we
haue
sayd
)
to
which
there
doth
not
cleaue
corruption
,
concerning
the
persons
,
things
,
actions
,
and
finally
the
whole
ministerie
of
man
ordeyned
by
God
.
And
that
which
is
on
Gods
part
,
is
not
taken
away
by
our
default
,
so
long
as
it
seemeth
good
unto
the
Lord
,
to
acknowledge
it
for
his
Church
,
&
call
it
with
his
calling
,
by
the
spirit
,
&
holie
Scripture
,
&
the
ministerie
.
For
shall
the
unbelees
of
men
,
(
saith
the
Apostle
,
Ro.
3.3
.
)
make
the
sayth
of
God
without
effect
?
shal
the
weaknes
of
man
make
voyde
the
truth
of
God
?
or
his
imperfection
the
perfection
of
God
?
Farre
be
it
off
:
yea
let
God
be
true
&
everie
man
a
lyer
,
sayth
the
Apostle
in
the
same
place
.
We
will
make
the
matter
playne
by
an
example
and
similitude
out
of
the
words
of
Ieremie
,
chap.
3.
A
wife
being
filthie
with
adulteries
,
if
her
husband
will
pardon
her
,
and
consent
to
receiue
her
,
and
to
dwell
with
her
,
she
abideth
still
the
wife
of
her
husband
,
not
by
her
owne
deede
doone
(
for
she
hath
broken
wedlock
,
what
in
her
was
)
but
by
the
benefit
or
goodnes
of
her
husband
.
So
a
Church
overflowing
not
onely
with
lighter
infirmities
,
but
also
with
heavie
adulteries
,
on
her
part
in
deed
should
cease
to
be
a
wife
,
but
she
ceaseth
not
on
her
husbands
part
.
For
touching
the
election
,
as
the
Apostle
sayth
,
Rom.
11.28
.
she
is
beloved
for
the
fathers
sakes
,
speaking
of
the
church
of
the
Iewes
.
It
is
a
church
so
long
as
God
calling
her
proclaymeth
that
which
is
in
Ier.
3.13
.
Onely
acknowledge
thine
iniquitie
,
that
thou
hast
transgressed
against
the
Lord
thy
God
,
and
hast
scattered
thy
waies
to
the
straungers
under
everie
green
tree
,
and
ye
haue
not
obeyed
my
voyce
,
sayth
the
Lord
.
Turne
,
ô
backslyding
people
,
sayth
the
Lord
,
for
I
am
maryed
unto
you
,
&
I
will
take
you
&c.
It
is
so
long
a
church
,
as
God
protesting
calleth
upon
it
departing
from
him
and
being
rebellious
,
as
it
is
in
Esa.
50
,
1.
Where
is
the
bil
of
your
mothers
divercement
,
wherewith
I
put
her
away
?
or
who
is
there
of
my
creditours
to
whom
I
sould
you
?
&c.
The
church
then
at
length
ceaseth
to
be
a
church
,
when
God
ceaseth
to
call
it
back
,
&
taketh
away
the
evidence
of
that
holie
marriage
,
that
is
,
the
holie
Scripture
,
out
of
the
hand
of
the
adulteres
,
and
her
that
is
stubburne
,
testifying
that
the
matrimonie
is
dissolved
on
his
part
,
and
so
receiveth
the
covenant
of
grace
unto
himself
.
It
is
not
for
any
man
,
to
deny
that
to
be
a
church
,
which
God
calleth
a
church
.
Neyther
is
it
for
any
man
,
to
call
that
a
church
,
which
God
,
having
giuen
the
bil
of
divorce
,
and
taken
away
the
draught
of
the
mariage
contract
,
denyeth
so
to
be
.
And
after
this
maner
doe
we
esteeme
of
the
Church
in
which
the
papacie
is
.
God
calleth
her
with
his
calling
,
by
his
spirit
,
and
word
,
and
the
publike
records
of
that
holie
mariage
(
which
we
call
the
holie
Scripture
)
and
the
ministerie
,
and
things
,
and
holy
actions
,
which
before
we
haue
briefly
reckoned
up
.
These
things
doe
remayne
to
that
church
most
manifestly
,
on
Gods
behalf
.
But
in
that
on
the
behalf
of
men
all
these
things
and
holie
actions
,
together
with
the
verie
persons
themselues
,
abound
and
overflowe
,
with
most
grievous
&
deadly
corruptions
,
that
is
the
sinne
of
men
,
not
the
fault
of
God
;
whose
grace
&
truth
is
perfected
in
infirmitie
.
On
Gods
part
,
she
is
yet
called
Hammi
,
my
people
,
and
Ruchama
,
finding
mercie
,
which
most
truly
on
her
part
,
might
be
called
Lo
hammi
,
not
my
people
,
and
Lo
ruchama
,
not
obteyning
mercie
,
as
we
read
in
Hosea
the
Prophet
.
But
we
rely
upon
the
mercie
of
God
,
and
according
to
his
grace
revealed
,
we
speake
our
minde
,
or
we
giue
our
sentence
concerning
a
church
erring
and
going
astray
.
But
this
Church
hath
everie
thing
in
it
corrupt
.
I
confesse
it
.
But
in
that
it
hath
all
the
divine
things
in
the
Scritures
,
it
is
of
God
:
in
that
it
hath
them
all
corrupt
,
that
is
of
it self
:
in
that
it
hath
all
the
divine
things
,
it
is
a
church
,
in
that
it
hath
the
same
all
corrupt
,
it
is
a
corrupt
church
.
The
church
is
not
taken
away
by
corruption
,
unles
it
be
totall
(
as
they
speak
)
which
they
call
destruction
.
A
corruption
that
is
in
part
doth
not
take
away
a
Church
,
but
weaken
it
.
The
Church
of
Rome
hath
all
things
corrupt
,
but
not
altogether
:
this
is
not
a
destruction
,
but
is
to
be
called
a
corruption
of
it
in
part
.
For
(
to
prosecute
these
heads
particularly
,
which
wee
haue
briefly
noted
in
the
consideration
of
the
Church
)
God
by
the
alone
presence
of
himself
calling
,
doth
lay
the
foundation
of
the
Church
,
in
Christ
the
head
thereof
.
The
church
of
Rome
addeth
another
foundation
to
this
foundation
,
and
to
this
head
another
new
head
(
whereupon
it
is
called
papall
or
popish
)
wherein
it
may
likewise
rest
.
The
calling
is
to
God
alone
;
in
the
church
of
Rome
there
is
calling
to
others
with
God
,
and
the
calling
upon
them
.
Here
is
calling
by
the
spirit
and
Scripture
alone
,
whence
it
receiveth
the
ministerie
,
&
delivereth
nothing
more
,
than
that
which
it
hath
received
from
the
Lord
:
there
it
receiveth
a
ministerie
from
the
spirit
of
Christ
,
&
of
the
Pope
,
from
the
Scripture
,
and
the
ragged
traditions
of
men
:
here
finally
the
persons
,
things
and
actions
are
caried
,
according
to
the
doctrine
of
the
Spirit
,
&
the
Scripture
onely
:
there
all
things
are
taken
and
exercised
out
of
the
Popes
changeable
shoppe
,
and
at
his
beck
(
as
they
say
)
they
stand
and
fall
.
So
all
the
marks
on
Gods
behalf
are
in
it
:
but
for
it self
,
on
it
owne
part
(
as
they
say
)
there
is
no
marke
intire
,
no
marke
that
is
not
corrupt
by
the
papall
poysonfull
sorcerie
,
and
the
order
of
all
things
most
miserably
perverted
.
For
which
cause
in
Lyons
in
France
,
a
certayne
Frier
did
merrily
preach
to
the
people
,
when
he
sayd
the
Hugonots
(
for
so
they
are
called
in
France
)
did
consent
with
the
church
of
Rome
in
all
their
articles
of
fayth
,
but
there
was
one
shrewd
word
,
the
word
Onely
,
at
the
crack
whereof
warre
was
inkindled
,
for
they
beleeue
onely
what
the
rule
of
fayth
hath
out
of
the
holie
Scriptures
:
but
the
church
of
Rome
requireth
more
unto
fayth
then
is
eyther
conteyned
in
the
rule
of
fayth
,
or
in
the
holie
Scriptures
,
because
such
is
the
authoritie
of
the
Church
.
These
things
being
well
understood
,
all
men
will
easely
perceiue
how
that
church
,
in
respect
of
God
or
on
Gods
part
,
is
yet
a
church
;
but
of
it self
is
most
corrupt
,
&
very
nere
to
destruction
.
But
here
doe
arise
two
doubts
&
difficulties
,
by
which
the
mindes
of
many
are
troubled
.
The
first
doubt
is
,
what
we
are
to
judge
of
the
members
of
that
church
:
The
latter
what
the
dutie
of
them
is
who
are
in
that
church
,
and
see
the
great
corruptions
thereof
.
To
the
first
question
we
answer
on
this
manner
.
A
threefold
judgment
had
neede
meet
together
in
this
cause
:
the
first
,
of
truth
;
the
second
,
of
charitie
;
the
third
,
of
prudence
or
wisdome
.
The
judgment
of
truth
is
of
the
common
condition
of
the
church
,
by
which
we
judge
from
the
calling
of
God
,
that
as
yet
she
is
a
church
.
The
judgement
of
charitie
is
of
the
severall
members
of
the
church
,
by
which
we
presume
they
be
members
of
the
church
,
whilst
they
are
called
with
the
calling
of
God
,
and
are
in
this
way
as
David
calleth
it
Psal.
2.
The
judgement
of
prudence
or
wisdome
,
is
that
by
which
we
discerne
and
distinguish
persons
,
things
and
actions
divine
from
humane
,
good
ones
from
evill
,
true
ones
from
false
,
and
the
degrees
of
these
also
amongst
themselues
.
For
as
of
things
&
actions
,
so
also
of
persons
some
are
corrupting
through
ignorance
infirmitie
,
or
malice
wholly
,
or
in
part
;
others
are
corrupted
,
euen
in
the
simplicitie
of
their
hearts
as
the
Scripture
speaketh
:
and
of
these
there
are
a
great
number
,
of
whom
it
were
ungodly
to
esteeme
that
they
were
not
of
the
church
of
God
.
Of
such
as
doe
corrupt
we
must
take
heed
,
Mat.
7.
of
the
corrupted
,
who
yet
are
still
corrupted
we
must
haue
compassion
.
But
the
Church
verely
is
not
to
be
judged
of
the
maner
of
either
of
these
.
for
Christ
saith
not
,
ye
shall
not
knowe
the
Church
,
but
by
their
fruits
of
doctrine
and
life
ye
shall
knowe
them
,
Mat.
7.20
.
And
without
doubt
,
they
doe
very
unwisely
who
judge
of
the
truth
of
a
church
,
by
the
particular
life
or
doctrine
of
any
men
,
who
ever
they
be
,
especially
of
private
men
:
for
the
calling
of
God
maketh
the
church
,
not
the
assenting
answer
of
the
men
that
are
in
it
:
as
on
the
other
side
the
church
ceaseth
not
to
be
a
church
for
the
refusal
,
or
denial
of
men
,
wheresoever
the
calling
of
God
is
.
Now
let
us
come
to
the
second
demaund
.
What
is
the
dutie
of
those
(
wilt
thou
say
)
that
are
in
the
Popish
Church
,
and
see
the
grievous
corruptions
of
it
?
Their
dutie
is
such
as
of
those
children
,
which
dwell
together
with
their
adulterous
mother
:
for
God
used
this
similitude
in
Esaie
and
Ieremie
,
as
we
haue
seene
before
.
A
wise
sonne
will
even
from
his
heart
abhorre
the
sinne
of
his
mother
,
he
will
with
speach
and
signe
call
back
his
mother
from
evil
,
and
he
will
absteyne
himself
from
it
:
and
in
all
things
he
will
cleaue
to
his
father
,
he
will
stand
to
his
judgement
,
he
will
obey
his
wil
:
and
while
he
can
by
reason
of
his
mother
,
he
will
cleaue
unto
her
,
next
after
his
father
:
but
whiles
by
reason
of
her
he
can
not
doe
it
with
good
conscience
,
for
the
spirituall
and
bodily
injurie
of
her
,
Gal.
4.26
.
For
this
is
not
a
good
consequent
,
if
one
depart
from
this
or
that
church
,
therefore
he
doth
altogether
departe
from
the
church
.
He
but
trifles
who
doth
so
from
a
particular
,
conclude
universally
.
A
part
of
the
flesh
if
it
be
divided
or
cut
asunder
from
another
part
by
a
wound
received
,
is
not
straight
way
to
be
thought
to
be
separate
or
cut
off
from
the
whole
bodie
:
for
it
is
cutte
asunder
,
and
the
mouth
of
the
wound
openeth
,
but
neyther
part
is
therfore
disjoyned
from
the
bodie
.
A
godly
sonne
therefore
ought
to
cleaue
to
his
father
and
mother
joyntly
,
so
long
as
with
good
conscience
he
can
:
but
because
he
cannot
with
sound
fayth
and
conscience
haue
fellowship
with
the
unfrutefull
works
of
darkenes
,
Eph.
5
,
11.
he
rather
leaving
his
mother
,
cleaveth
to
God
his
father
,
&
our
Lord
Iesus
Christ
,
then
that
he
will
defile
himself
with
those
foule
deedes
of
his
mother
.
And
this
did
our
auncestors
religiously
,
whom
the
popish
tyrannie
for
some
ages
hath
exercised
.
The
godly
which
were
at
Rome
,
and
other
where
in
the
church
which
they
call
the
Romane
church
abusiuely
,
first
learned
to
abhorre
even
from
their
soule
,
the
sinnes
of
their
mother
,
when
once
they
began
to
haue
right
understanding
;
by
words
and
signes
they
modestly
called
her
back
from
her
naughtie
deeds
,
whiles
she
would
beare
them
,
they
carefully
absteyned
themselues
from
all
communication
of
evill
,
yet
in
all
things
cleaving
to
their
father
,
from
whom
,
in
whom
,
by
whom
,
&
for
whom
are
all
things
,
standing
to
his
judgment
,
and
obeying
his
will
:
finally
they
did
so
long
cleaue
to
their
mother
next
after
their
father
,
whilst
by
her
they
could
so
doe
with
intire
fayth
and
conscience
,
and
their
owne
salvation
.
But
when
they
could
not
longer
with
good
fayth
and
conscience
so
doe
,
by
reason
of
the
violent
tyrannie
,
and
the
spirituall
&
corporall
injurie
of
their
furious
mother
,
then
being
ashamed
with
her
shamefulnes
&
resting
silent
,
they
betooke
themselues
into
their
fathers
bosome
and
his
inner
roome
,
albeit
that
she
pursued
them
outragiously
:
least
they
being
ashamed
of
her
,
should
be
sayd
to
shame
her
,
as
strumpets
are
usually
woont
to
doe
.
For
which
causes
,
I
doe
humbly
beseech
God
the
Father
of
our
Lord
Iesus
,
that
he
would
both
by
his
saving
calling
informe
,
direct
and
care
for
his
church
,
and
whatsoever
belongeth
to
his
church
,
&
that
he
would
also
teach
everie
one
that
is
in
it
his
truth
,
and
the
truth
of
his
church
:
and
that
he
would
so
worke
,
as
they
wisely
absteyning
from
all
evils
,
especially
from
those
which
the
sonne
of
perdition
,
and
author
of
the
apostasie
hath
brought
in
,
and
taking
heed
of
the
spirit
of
lyes
,
&
the
efficacie
of
his
errour
,
they
may
religiously
cleaue
unto
the
Father
and
his
good
things
,
in
everie
of
them
,
and
to
their
mother
next
after
the
father
(
or
so
farre
as
she
accordeth
with
the
Father
)
:
that
increasing
in
his
truth
,
pietie
,
fayth
&
loue
they
may
bestowe
and
employe
all
their
studies
to
the
edification
of
the
church
,
the
salvation
of
all
,
and
the
glorie
of
that
our
heavenly
Father
.
&c.
God
the
Father
and
the
Lord
Iesus
Christ
,
by
that
eternall
spirit
of
his
eternall
truth
,
bring
to
passe
,
that
the
wiles
of
Sathan
being
driven
away
,
we
may
all
growe
dayly
in
Christ
,
in
the
church
,
and
in
the
truth
of
Christ
and
the
Church
,
and
that
we
may
more
and
more
confirme
one
another
in
loue
unfayned
,
to
his
glorie
and
the
common
salvation
of
us
all
.
Amen
.
HItherto
Mr.
Iunius
.
With
whom
agreeth
Amandus
Polanus
,
noting
some
errours
of
Bellarmines
about
Antichrist
)
in
his
Commentarie
upon
Ezech.
39.
at
the
ende
thereof
,
pag.
733.
Where
he
sayth
thus
,
The
Messias
of
the
Iewes
is
not
Antichrist
,
but
a
false
Christ
,
whereas
the
great
Antichrist
,
of
whom
the
Scriptures
foretell
,
shall
professe
himself
to
be
a
Christian
,
and
under
the
name
of
Christ
fight
against
Christ
,
because
he
must
sitte
in
the
Temple
of
God
,
2
Thes.
2.4
.
in
the
Temple
(
I
say
)
not
Iewish
or
at
Ierusalem
,
but
Christian
,
that
is
,
in
the
Christian
Church
:
as
Chrysostome
teacheth
,
and
Theophylact
,
Ambrose
,
Hilarius
,
Hierome
,
Theodoret
,
Oecumenius
,
Augustine
,
and
Thomas
Aquinas
also
.
See
the
testimonies
(
sayth
he
)
in
our
Catholick
Symphonie
,
chap.
23.
Thes.
3.
And
Bartholomeus
Keckermannus
,
speaking
in
a
treatise
of
his
,
of
the
properties
of
the
church
,
inferreth
thus
thereupon
,
and
sayth
:
Now
if
we
examine
the
Popish
church
according
to
these
proprieties
,
it
will
appeare
that
it
is
not
a
pure
Church
,
but
verie
corrupt
,
like
as
a
rotten
apple
is
in
deed
an
apple
,
but
corrupt
:
&
as
a
man
corrupted
with
the
plague
is
a
man
,
but
not
a
sound
man
.
Keckerman
.
Praeparat
.
ad
sacram
synaxin
.
pag.
83.
And
divers
other
the
like
sayings
out
of
these
and
other
writers
of
this
age
might
be
alledged
,
but
these
may
suffice
:
specially
seeing
we
build
not
our
sayth
on
man
,
but
onely
on
the
word
of
God
.
Yet
we
thought
it
not
amisse
to
shew
what
others
at
this
daye
thinke
of
this
matter
:
not
onely
for
the
reason
noted
herebefore
at
the
beginning
,
but
because
also
we
doubt
not
,
but
by
this
meanes
the
light
of
the
truth
will
be
more
cleared
,
for
the
better
information
of
such
as
loue
the
truth
in
sinceritie
;
and
the
follie
of
others
more
repressed
,
who
(
being
caryed
with
praejudice
or
malice
against
us
)
open
their
mouthes
wide
not
onely
against
us
,
but
even
against
the
truth
it self
that
is
testified
by
us
.
Whom
we
desire
that
even
for
their
owne
good
they
will
be
perswaded
now
at
length
better
to
examine
and
ponder
all
the
matters
aforesayd
,
then
as
yet
they
haue
done
.
ANd
thus
haue
I
hitherto
noted
downe
such
things
,
as
concerne
our
publike
estate
,
and
the
foresayd
division
so
much
spoken
of
in
this
book
.
Now
although
for
the
personall
injuries
&
reproches
abounding
in
the
same
book
,
I
had
thought
to
haue
passed
them
over
with
the
Advertisement
formerly
giuen
thereabout
:
yet
seeing
we
understand
,
that
both
here
&
in
our
owne
countrey
we
are
greatly
abused
about
M.
Studley
in
particular
,
and
some
matters
concerning
him
,
whereabout
himself
also
is
much
traduced
:
I
haue
therefore
thought
it
not
amisse
to
insert
somewhat
here
concerning
him
more
particularly
.
And
this
I
doe
the
rather
,
because
that
which
I
doe
annexe
hereabout
,
is
his
owne
Answer
,
made
(
at
our
earnest
intreatie
)
by
himself
,
who
said
that
otherwise
he
would
haue
rested
in
silence
,
possessing
his
soule
with
pacience
,
and
committing
the
matter
to
the
Lord
.
And
this
it
is
as
followeth
.