An ansvvere to MaSTER CARTVVRIGHT HIS LETTER FOR IOYNING with the English Churches whereunto the true copie of his sayde letter is annexed Ye are deceiued not knowing the Scriptures nor the power of God Matth. 22. 29. Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me Iohn 5. 39. Let euery one that calleth on the Name of Christ depart from iniquitie 2 Tim. 2. 19. And these things that I say vnto you I say vnto all men watch Marke 13. 37. Imprinted at LONDON TO THE CHRISTIAN READER GRACE AND PEACE from God the Father and from the Lord Iesus Christ c. DEARELY beloued in the truth you haue in this booke an answere to an answere written vnto Master Harrison at Middleborough by Master Cartwright vpon occasion of controuersie betweene them concerning the true spouse of Christ or his ordinarie visible Churches in Englande And it is thought good to put this aunswere before the saide aunswere of Master Cartwright And although the godlywise and such as haue onely the glorie of God before their eyes and his pure Religion and seruice together with the saluation of their brethren will easily perceiue the reasons and causes yet least anye might take offence in this offence in this behalfe it is though meete to shewe some The first reason therefore is this Our corrupt nature is more prone and readie to imbrace the errour of man then the trueth of God Another cause was for that our vntowardenesse is so great that if an vntrueth be once receiued it worketh such a preiudice in the heades and mindes of men that they will heare neither God his worde neither reason or argument to the contrary be it neuer so good and effectuall A thirde cause mooued to place this answere first for that it shoulde bee an occasion vnto the Reader to vse more diligent conferring of this aunswere with the other for the better discerning and finding out of the trueth in this controuersie It is not necessarie that any man interpose his iudgement at this tyme but to attende by prayer the good euent which God will giue for the further manifestation of his trueth and abolishing of the contrary Nowe these fewe lynes are thought in this matter sufficient least it might seeme to foreiudge any trueth in either of these answeres or else by accepting of persons to foster corruption or a lye in any thing set foorth in the Name of the Lorde It is expedient therefore that the scriptures be faithfull searched by the godly Reader to see whether these thinges be euen so or not For no man that feareth God is ignorant of the doctrine of our Sauiour christ that whosoeuer breaketh the least of the commaundements of God and teacheth men so is least in the kingdom of heauen Neither yeâ— of this generall vniuersal doctrine of god his word true repentance vnfeined faith with amendment of life to be necessarie vnto saluation But it is said before these fewe things suffice Therefore the faithfull Reader is to be commended to the grace of God for his further direction in this behalfe farewell deare brother in the Lord. AN ANSVVERE TO MASTER CARTWRIGHT HIS LETTER FOR ioyning with the English Churches Whereunto the true Copie of his saide Letter is annexed AS there be alwayes both friendes and enemies to the Church of God so some doe giue their handes vnto it as friendes and some being enemies will giue it their left hande of friendshihpe to turne it cleane out of the way Howe friendly Master Cartwright is to it let vs examine by this his Letter and by the grace of God let vs trie out the trueth betwixt him and vs his letter is in many mens handes and was seene abroade vnsealed and open as if he cared not who shoulde reade it wherefore I may the more boldely answere it and the rather because the matter thereof is publike and pertaining to the Church of God It came but lately to my handes and was written as they tell me more then fiue or sixe weekes agoe wherein if he and others that prouoke him sought not to take vs tardie in the trueth and to worke vs trouble we would the lesâ—e haue regarded his letters but seeing he will needes make vs enemies to the common and ordinarie good lawes of the Realme to the Church of god in the Realme and to the peace and welfare of the common wealth Let vs answere his cauilles and for so much as we haue so small respite of time let vs shortly gather vp his vntrueths and errours and hurle them out by manifest knowen markes least any man doe beleeue them as trueth Master Cartwright doeth mooue the first question thus That the outwarde profession made by the lawes of the lande and the assemblyes of the Church helde accordingly are condened as vnlawfull this is the short saith he of M. Harrisons loÌ„ger discourse if he vse to make such shorts he is not meete to deale with short or with long Let him lappe vp his shortes in his budget and not sende them abroade in steade of our lengths or larger syse For at the first brunt he would set against vs all these enemies 1. The lawes of the lande 2. The outwarde profession by the lawes 3. The apparant Churches of Christ 4 and the lawfull assemblyes thereof First for the lawes he knewe well ynough what Lawes we meane namely certaine Popish Cannon lawes which though the Magistrates doe tollerate for a time yet the common good lawes of the lande are wholy against them Wherefore let him not deale doubly with vs as hauing our true meaning in his heart to fumble out of his mouth or to shuffle vp in his letter a contrary meaning we know that the lawes doe punish all outward grosse wickednesse or suffer it to be punished as namely Idolatrie forswearing vsurping of Lordshippe rebellion murther fleshly filthinesse theft oppression raylings grieuous slanders drunkennes c. and if there be any vice not punishable by the lawe yet the lawes doe suffer either the Church or euery housholder or gouernour to correct so it be not against lawe such as are vnder their charge So then the lawes are a wall to the Church rounde about they stande vp for it as an armed man that it may shewe it selfe openly without shame or feare For when they put downe all outwarde grosse wickednesse and will not suffer it they doe as it were scatter and driue awaye darkenesse from the Church that men may see it visible and cleare as the Sunne Likewise for the outwarde profession by the lawes Master Cartwright woulde playe at handie dandie with vs and yet not giue vs that hand which we doe choose for there is an outwarde profession after the olde Popish traditions and orders let him holde this profession in his left hande and there is a profession more syncerely by some after some better Lawes and Orders this he shoulde houlde in his
and being in daunger without he runneth in for by faith which is inwarde and the spirite that is inwarde hee woulde iustifie an outwarde churche Againe by an outwarde false and corrupt profession he will iustifie the inwarde spirite and faith of professours to bee syncere Thus with turning and returning to and fro he woulde establishe his errour but hee doeth wearie him selfe in vaine Nowe as his dealing herein is ridiculous so hee increaseth it vnto a shamelesse and blasphemous doctrine For he sayeth that there being but one onely true Christian in a church or congregation and all the rest wicked yea and so wicked that they haue but a bare profession in worde onely without any good workes they shoulde all be counted the church of God for that one mans cause I maruaile howe his penne coulde droppe downe such poyson and he not smell the stinch thereof as he wrote it For by this doctrine euery faithfull christian shall bee aboue Christ. For Master Cartwright doeth giue them power to loose those on earth which God doeth binde in heauen and this power Christ neuer had For if the faith of one or a fewe beleeuers in an assembly be of force to make them all the Church though the rest be grosse offendours then neede they to bynde none in earth And why shoulde Saint Paule alleadge this power of our Lorde Iesus Christ if all may bee taken for the Church by the faith of some For Master Cartwright will giue vs a contrary power namely to reckon all for the churche But will you steale murther commit adulterie and sweare falsely c. sayeth the Lorde and come and stande before me in this house whereupon my Name is called and say We are deliuered though wee haue done all these abominations If Master Cartwright shoulde answere this question we shoulde heare those lying wordes for so the Prophet tearmeth them namely The Temple of the Lorde the Temple of the Lorde allis the Temple and Church of god But a denne of thieues is not the house and Temple of God And if the faith of fewe will make many wretches to be the church then the vnfaithfulnes of many shoulde be of force to make them all no Church But as my wickednesse condemneth no man but my selfe except they partake with me in my wickednes so my faith iustifieth no man to be of the church except they hold with me an outward good profeâ—sion according to faith For shew me thy faith by thy works saith S. Iam. 2 as who say he would not beleue there were faith if he saw not the works of faith And Paul ioyneth the beleefe of the heart and confession of the mouth both together as needeful vnto righteousnes saluation and by the confession of the mouth he meaneth al outward profession agreeing to faith because the professioÌ„ by mouth is chiefest He can not turne his words as if he spake of one truly faithful and all the rest secret hypocrites for he speaketh of the outward profession of the outward works and of the outward church granteth also that there are many outward grosse abuses further he nameth that in wordes only they hold the true faith as who say be the deeds neuer so abhominable yet for that faithful mans sake they are al to be called one church with him If Master Cartwright had sayde cleane contrary he had spoken more truely namely that if among many good liuers one wicked man were founde as a mâ—rtherer an idolater or an adulterer and the rest become so negligent or wilfull or are helde in such spirituall bondage that any one such open and manifest offence is incurable then the couenant is broken and disanulled with them all till they repent and redresse such wickednesse Proofe there is by the 7. of Ioshua the 13. of Deuteronomie the 9. of Ezra the 20. of Iudges the 3. of Ieremie and 1. verse By the punishment of the whole land for Sauls offence 2. Samuel 21. By the ceremonies of leprosies Of touching vncleane things By the leauen named of Paul that leaueneth the whole luÌ„pe 1. Cor. 5. by sundry other places Wherefore this doctrine of his as it maketh for the Pope that a whole wretched multitude may be the Church and depende on one man cleane ouerthroweth the discipline of the church so it is so contrary to God and all godlinesse that I wonder anye man shoulde haue the face to auouche it If M. C. say that hee meaneth not a profession altogether corrupted but a good profession in other dueties though that bee nought which iustifieth such abuses in assemblies I maruaile howe he dare pronounce it an apparant sanctification or an holy profession in other dueties where there is so corrupt and polluted a profession in publique assemblyes Doth not the Prophet teach vs That that man can haue no name of a righteous iust and holy man which offendeth in any one grose sinne If he sinne in any one of these thinges saith the Prophet though he doe â—ot all these thinges he is a wicked man all the righteousnesse which he hath done shall not be mentioned but his wickednesse shall be vpon him And if it be true that Iames saith cap. â— 26. that not to refraine a mans tongue is to proue his religion vaine then to haue a filthie polluted profession in publique assemblies is to make all other profession filthy and polluted And so reasoneth the Prophet Haggi That as any holy meate was made vnholy and vncleane if a polluted person did but touch it or the skirt of a mans garment did but touch it so much more vncleane was that people and nation and all their holy exercises and sacrifices and all the workes of their handes becuase they polluted them selues but in one thing namely in slacking and fearing to builde the outwarde Temple which was but a figure of the outwarde Church of god at this day But we come to another of Master Cartwrights proofes which hee giueth thus They haue the couenaunts of the churches of god namely the spirit and the worde of god put in their mouthes therefore they are the Churches of god We doe not denie but that there are sundry churches of god but the question is of a corrupt profession by Popish Lawes and of vnlawfull assemblyes made thereby But whatsoeuer corruption there is as he granteth diuers yet they haue the couenant saith he of the spirite and the worde of god in their mouthes So without shame he abuseth that place in Isaiah 59 For he leaueth out one part of the couenant which is That the Lorde will come vnto Zion and to those that turne from iniquitie in Iacob and with them will hee make his couenant wherefore the worde is not the couenant to establish a Church except it reigne and rule in the Church to subdue it in obedience to the Lorde for the Lorde maketh no couenant but with
of the Lord First Moses commaunded the congregation the Lord so bade him to depart from the tents of those wicked men and touch nothing of theirs lest they perished in their sins was not this a putting apart or a casting out Againe by the word of the Lord in the mouth of Moses the earth opened her mouth and swallowed theÌ„ vp quicke For assoone as he had ended his words saith the text euen the grounde claue asunder that was vnder them was not this also a putting apart or a casting out The next day also fourteene thousand and seuen hundreth dyed by a plague for cleauing still to Corah by an aftermurmuring was not this a putting apart And these iudgements were both an ensample and a figure of the spirituall iudging at this day both by excommunication by rebuke and denouncing iudgement For otherwise to what purpose is it said in the reuelation that the witnesses at this day meaning euery faithful preacher are as oliue trees and golden candlesticks standing before the god of the earth and that fire proceedeth out of their mouthes and deuoureth their enemies and that they haue power to shut heauen and power ouer waters to turne them into blood and to smite the earth with all maner plagues as often as they will If he say that Corah and his company were not forthwith cast out though it be euident that forthwith they did cast out themselues he should know that there must be a time to examine their cause yet in that short time they had of examining being but a day for the next day they perished We read that Dathan Abiram would not come to be examined and so of them selues they were put apart As for Corah and his company two hundreth fiftie where as they tooke censers came before the Lord in the doore of the tabernacle they did it as vsurpers and both in the very acte doing were separate by fire to destruction and before the act Moses is so farre from ioyning with them or from allowing or tollerating their act that he prayeth against it saying Lord looke not vnto their offring Likewise that the people ioyned not with them in their censing it is euident for euen while they were burning incense or before the coÌ„mandement was giuen which they obeâ—ed that they should get them away from about the tabernacle of Corah DothaÌ„ Abiram and touch nothing of theirs Now if any will take vantage that yet their ceÌ„sers were holy as the text saith because they offred them before the Lord so will impute some holines to the ministery of dumbe ministers let vs coÌ„sider what holines this was First their action was altogether vnholy none might or did ioyne with them therein And therâ—fore the censers were consecrate as a signe remeÌ„braÌ„ce saith the text that no stranger which is not of the seed of Aaron come nere to offer incense before the Lord that he be not like Corah his coÌ„panie Wherfore those censers were holy because they were made a holy signe of iudgement for warning to all posterities not to do the like wherefore I would say there were holines in the dumbe ministery if all the dumbe ministers were hanged vp in the Churches and publike assemblies for a warning terrour to the rest that are readie to enter such a function Then indeede they were a holy signe remeÌ„brance of iudgmeÌ„t against such wretches but other holines haue they none in theÌ„ Yet M. C. dare say that their ministration of SacrameÌ„ts reading of praiers is holy sanctified yea so farre sanctified that we may lawfully receiue the Sacraments of them ioyne with theÌ„ in praiers Belike because Moses commanded Corah his coÌ„pany to come with their censers therfore those also must come with their seruice books But did Moses cal theÌ„ for any other purpose saue only to destroy theÌ„ Did he meane as M C. doeth to ioyne with them to tollerate their ministerie to excuse their vsurping to pronouÌ„ce a blessing on their ministery For indeed it is blessed if it be as he saith that we may lawfully receiue the Sacraments of them Did not Moses say plainely To morrowe the Lorde will shewe who is his and who is holy and who ought to approche neere vnto him meaning that by his terrible iudgement he woulde shewe that they were none of his and that there was no holinesse in their action of comming neere to the Lorde Surely therefore this holinesse which M. Cartwright imputeth to the dumbe ministers and their assemblies is like the holinesse whereof Corah spake together with his companie saying That all the congregation was holy euerie one of them and the Lorde was among them An other proofe Master Cartwright taketh by the seales of the couenant that is the Sacraments They haue the Sacraments saith he as seales of the couenant therefore they are within the couenant and so are the Churches of god Here the question falleth out whether the sacraments are false sacraments and counterset seales of the couenant He saith it is graunted him that they are true and vncounterfaite sacraments being ministred by sufficient ministers for sayeth he if we condemne the seales set to by dumbe ministers then we must needes iustifie the Sacraments ministred by sufficient ministers So by his iffs and supposings he will gather against vs what proofes he list But though they be preaching ministers yet are they not sufficient ministers as we shewed before For if they goe out of the way as it is written and cause many to dash and fall by the lawe they are not sufficient ministers but they breake the couenant of Leui and the Lorde will make them despised and vile before the people because they keepe not his wayes If they be neuer so famous in preaching yet if they be worldly minded men and whose bellies are their gods and glorie to their shame they are not sufficient ministers But why did M. C. so subtlely set contrary to dumbe ministers sufficient ministers not rather preaching ministers For the question is of false professors and of a false profession and therefore also of preachers which hold a false profession together with their assemblies now such we say are not sufficient for they are not such as Paul appointeth in his epistles to Timothie and Titus So herein we see howe Master Cartwright misseth of his proofe and in missing doeth take a further foyle for he reasoneth that if the Sacraments doe prooue a Church then though they haue not the discipline commanded by Christ yet they are the Church But howe doeth this followe belike he thinketh that the Sacraments may be seuered from discipline yea and the Church also and yet be an outwarde and visible Church of God Howe true this is it followeth afterwarde to be examined First let vs stande on his proofe that he taketh by the iudgement of other Churches in Europe all which saith he
good thinges they offer vnto vs that I suppose I may not well yeelde vnto the grounde hereof I take from the former parte of my answere that for so much as they are allowed by the churches of god they ought vntill remedie may be founde of so great disorder to be heard and receiued so farre as they can giue vs any thing that is of christ and for this cause our Sauiour christ commanded that the Scribes shoulde be heard in that they taught truely which honour our sauiour christ woulde neuer haue giuen vnto them vnlesse the churche calling had mooued him thereunto 〈◊〉 had it bene lawfull for the people otherwise to haue hearde them for it is euident that their vnfitnesse and vnlawfulnesse in the ministerie although another way was as great as it is in our reading ministers they were all together deceiued in the Messias for neither knewe they that Iesus was the christ nor yet that the christ whome they looked for shuld be the sone of god but held him for a bare nakedman It appeareth also that they taught the iustification which is by the lawe of workes not onely in the eighteenth of Luke but euen the very selfe same place where our Sauiour commaundeth this audience vnto them for speaking of the workes of the morall Lawe which they woulde not touch with one of their fingers hee saith that they layde them vpon the peoples backes as burdens which coulde not be borne whereby our Sauiour besides the Pharisticall pride and Lordlinesse in teaching signifieth that they taught them to iustification seeing that if they had onely taught them as testimonies and fruites of faith they had not bene vntollerable but as our Sauiour saith an easie yoke and as Saint Iohn sayeth not grieuous or heauie Now the dumbe ministerie is not farther off from the institution of a lawfull ministerie then to teach vntruely in the chiefe groundes of Religion neither is the edifying of the church respected in making lawes for the ministerie lesse hindered by a ministerie teaching false thinges and that in so waightie pointes as by an vnpreaching minister and according to this saying of our Sauiour christ we may see what the practise of the Prophetes had bene before who although they had oftentimes to doe both with false teachers and Priestes that dumbe dogges and not able to barke yet giuing the people warning of their corruptions and insufficientnesse threatning also the casting them from the ministerie in the good time when the Lorde shoulde haue pitie on his Church they are neuer founde to haue forbidden the people to come to their sacrifices or to bring their sacrifices commaunded by the lawe vnto them yea our Sauiour that liued in the corruptest times of the Churche and when things were most confused and fewest steppes of any lawfull calling to be seene yet commaunded the man whome he purged from his leprosie to shewe him selfe vnto the priest where it is to be obserued that he saith to the priest generally without willing him to make choise of a priest better instructed or affected vnto the trueth then the rest but indifferently vnto the priest the high priest albeit hee was at that time contrary to the Lawe made a yeerely officer although he entred in by Simonie and rewarde vnto the Romanes yet notwithstanding we see our sauiour bare him reuerence for his office sake and as before his Iudge in spirituall causes gaue an accompt of his doctrine we haue another example of reuerence vnto such rulers euen in thinges that were done by them wrongefully for Ieremie being as it appeareth suspended for a time from comming into the Temple and albeit at libertie of his body woulde not least as it seemeth be should make a tumult enter into the temple and therefore hauing written that which he had to say sent Baruch to reade his sermon in the temple moreouer when a magistrate is not able to doe some parte of his office as for example being able to doe the dueties which are to be perfourmed in peace is insufficient for mortall offences yet no man refuseth to take that which he is able to giue because he is not able to doe all that is required Euen so endeuoring to our uttermost to a sufficient ministerie I woulde thinke in the meane season that the good thinges that they are able to giue vs may be taken at their handes and if any say that it is of the substance of a church minister to be able to teach and therefore he is no minister that hath not that habilitie it may be answered that it is of the substāce of a good lawfull minister of God but not simply of a minister whereunto it is sufficient to haue the church calling as it is of the substance rather of a lawfull magistrate to be able to iudge betweene his subiectes then simply of a magistrate whome the election of the people or of other to whome his choise belongeth maketh a magistrate of the Lorde although he be no lawfull or sufficient magistrate as therefore we take him for a magistrate which for the ignorance of his charge may be called an idoll magistrate Euen so it seemeth that he may bee holden for a minister which hath the Churches calling albeit he be not able to doe the principall charge of that ministerie Neither doeth the place of the Prophet 〈◊〉 whiche sayeth because they haue refused knowledge they shall bee no Priestes vnto him stande against this the Prophet rather giuing a rule to followe in the election or disposition of them then shewing howe farre they may be vsed finally to that which is obiected of communicating with their 〈◊〉 in taking any thing at their handes I answere first that the same might haue bene laide to the peoples charge vnder the Lawe which is neuer done of the Prophetes Secondly if by communicating with him we shoulde make him minister I graunt that a piece of his guilte would sticke to our fingers but when that is not I see not howe by receiuing the sacramentes of him which partake more vnto his wickednesse then the sonne is partaker of his fathers murther because he receiueth of his fathers gifte some parte of his owne landes and moueables and so much there then here as the father giueth his owne thinges where the dumbe minister doeth onely dispence the giftes of the Lorde wherefore it may bee rather feared least in refusing the Sacramentes offered by him we put the Lorde awaye from vs whose they be then in taking the Sacramentes at his handes to bee parteners of impietie which is the meanes and can take no holde of the Sacramentes in any sorte For euen as not able to auoyde him I may communicate with a minister that is an adulterer without being partaker of his adulterie Euen so also may I communicate with a dumbe minister and yet neuerthelesse be free from his impietie Thus haue you my aunswere written not without the feare
and trembling your selfe make mention of whereby it will not be harde for you to vnderstande howe both our holy desires of being vnited together may be perfourmed And although I write in good assurance especially in the former parte as touching the rightfull Title of the Churches of Christ to be due to the assemblyes in Englande yet remembring besides the common frailtie of our whole race special breaches decayes in my selfe I wil willingly hearkeÌ„ vnto any much more vnto you whoÌ„ the Lord in mercie hath bestowed good graces vpon shewing better thinges For which cause if further conference be needefull I must thorough businesse be inforced to reserue it to conference by word of mouth sometimes after dinner And thus with my most humble prayers vnto the Lorde our God for his holy spirite whereby wee may be able to discerne the thinges that differ to our vnoffensiue walking in the sight of all men euen vnto the daye of the Lorde I bid you Farewell Ierem. 3. 6. 1â— Mat. 18. 18. 1. Cor. 5. 4. Ierem. 7. 9. 1 Iere. 7. 4. Iames 2. Rom. 10. 10. Iosh. 7. 12. Deut. 13. Ezra 9. Iudg. 20. Ierem. 3. 1. 2. Sam. 21. 1. Cor. 5. Ezech. 18. 10. Iames. 1. 26. Hag 2. 13. 14. Isa. 59. 20. Gen. 17. 1 2. Iere 11. 3 4. Exod. 19. 2. Cor. 6. 17 18 Isa. 52. 11. Ierem. 31. 1. â— Rom. 8. 14. Zech. 12. 10. Ezec. 11. 19 20. Deut. 30. 14. Mat. 15. 8. Ierem. 1â— 2. Isa. 29. 13. Isa. 58. 2. Isa. 59. 2 20. Mat. 28. 19 20 Actes 2. Actes 8. Actes 19. 18. 1. Cor. 5. 11. Mat. 18. 18. Reuel 11. 8. Isa. 65. 15. Act. 11. 26. Reuel 12. 13 14. Mat. 24. 22. Mat. 18. 19 20. Philem. 2. Col. 4. 15. Rom. 16. 5. 1 Cor. 5. 4. Psal. 14 9. 6 7 8 9. Isa. 54. 7. Ephe. 5. 7. 2. Thes. 3. 6. 2. Tim. 3. 5. 1. Iohn 1. 6. Hose 2. 2. Actes 2 40. 2. Cor 10. 4. Num 35. 3â— 32. Hose 4. 8. Deut. 16. 14. 1. Cor. 5. 12. 1. Cor. 6. 1. 1. Thes. 5. Deut. 7. 10. Amos. 6. 3. Leuit. 14. 17. 1. Cor 5. 2. Cor. 7. â— Iohn 10. 2. Cor. 11. 20. Mat. 11. 11. Iere 1. 10. Reuel 1. 6. 1. Pet. 25. Exod. 19. Psa. 45. 6. Psa. 47. 3. Zacha. 11. 10. Iere. 11. 3 4. Iere 31. 32. Ezek. 16. 60. 61. 62. 63. Hâ—br 8. 8. Ioshu 22. 18. Ioshu 7. 12. Deut. 12. 11. 12. 13 Iohn 4. 23. Isa. 59. 20. 1 King 8. 29. Dent 12. 11. Iere. 3. 17. Ezek. 43. 7. Gala. 5 3. Gala. 5. 18. Ioshua 6. 26. Iere. 10. 21. Zecha 11. 15. 16. ibid. 11. 4. 5. c. Reuel 12. 4. Num. 16. verse 24. 25. 26. verse 31. Reue. 11. 4. verse 12. verse 39. 40. Mala. 2. 5. 6. 7. 8. Phil. â— 18. Titus â— 6 7 8 9. 1. Tim. 3. 2 3 4 5 6 7. 1 Cor. 1. 2. 10 11 12 13 14 15. Phil. 4. 7 8 9. Phil. 1. 9. Mat. 15. 13 14. Ierem. 1. Iere. 1. 17 18. Iere. 9. 2. Ier. 16. 5 6 7 â— Exod. 23. 2. ephes 2. 12. Matth. 18. 1. Cor. 5. Ierem. 1. 17. Iosh. 7. Nomb 16. Deut. 13. 15. Iere. 15. 10. Ierem. 20. 7 8 9 10. Ierem. 5. 1 2 3 4 5. Ierem. 9. 2 3. c. Ierem 6. 28. Ierem 23. 14. Isa â—9 14 15. Isa. 51. 18. Ezek. 22. 30. Ezek. 9. 4. Ezek. 11. 16. Ezek. 34. 17. Act. 13 46. 51. Act 19. 9. Mat. 10. 14. Luk. 9. 5. Mat. 16. 20. Luk. 19. 27. verse 14. Reuel 11. 8. Isa. 5 7. Iere. 2. 21. Ezek. 48. 35. Iere. 14. 21. Ezek. 43. 7. Isa 35. 8. 1. Cor. 16. 22. Luke 19. 2 7. 1 Ioh. 5. 3. 1. Iohn 2. 4. 5. Iohn 15. 6. Iohn 11. 25. Iohn 14. 6. Iohn 3. 36. 1. Cor. 5. 4. Hebr. 1. 8. Psal. 45. 6. 7. 1. Cor. 4. 18. 19. Gene. 17. 7. Gal. 4. 18. Rom. 9. 8. Hab. 2. 4. Rom. 3. 22. Eph. 4. 16. Eph. 4. 8. Iere. 14. 21. Ezek. 43. Mat. 13. 7. c. Luke 17. 4. Matth. 18 22. Matth. 18. 15. Prou. 9. 7 8. Matth. 10. 11. Matth. 7. 6. â— Iere. 15. 19 Ezek. 44. 23. Mala. 1. 13. Vers. 7. 1. Cor. 5. 12. Isa. â—6 21. 〈◊〉 44. 7. verse 24. 1. Coâ— 6. Iâ—a â—4 17. Luke 17. 4. Mat. 18. 1. Cor. 7. 23. Reue. 1. 6. 1. Pet 2. 5. exâ—dus 19â— 6. Reâ—e 2. 26. Mat. 1. 11. ephe â— 7. 2. Ties 3. 6. 2. Tim. 3. 5. 1. Iohn 1. 6. 7. Hâ—â—e 2. 2. Act. 2. 40. 1. Cor. 5. 11. Iohn 2. 〈◊〉 Maâ— 16. 1â— 2. Cor. 7. 11. 1. Cor. 11. 20. 1 Cor. 15. 34 35. 1. Cor. 1 2. 1. Cor. 5. 13. Ephes. 1. 1. 1. Cor. 11. 28. Rom. 14 13. Lâ—ke 6. 43. Mat. 12. 33. Mat. 7. 16. Mat. 7. 1. 1. Tim. 1. 15. 1. Tim. 6. 14. Heb. 10. 14. Rom. 16. â—7 2. Thes. 3. 14. Phil. 2. 4. Exod. 12. 25. Exod. 13. 5. Nom. 9. 13. Nom. 9. 21. Neh. 2. â— Psal. 118. 22. Mat. 21 42 Isa. 8. 14. Reue. 21. 1â— verse 12. Reue. 21. 〈◊〉 Psal. 121. 3. Psal. 87. 1. 2. 3. Psal. 48. 12. 13. Nehem. 1. 3. 〈◊〉 1â—2 1 2 5. 〈◊〉 2. 5. Nehem. 2. 3. verse 5. Ezra 1. 3. Micah 3. 12. Ierem. 26. 18. Reuel 11. 8. Ier. 23 vers 16. vers 21. Psa. 145. 17 Mat. 15. 13. 14. Luke 5. 33. Mar. 2. 18. Iohn 3. 25. Iohn 9. 27 28. Actes 8. 21. Mat 7. 15. â—ech 11. 4 5. verse 15. 16. Nom. 6. 3 9 4â— 49. Ezâ—â— 343. versâ— 2â— Ier. 23. 14 15. Nom. 16. Deut. 12. Ezek. 44. Mal. 1. 11. Reuel 13. 16. Leuit. 10. 1. Mat. 23. â— Ezra 7. 6 11. Nehem. 8. 1 2. 4. Luke 11. 46. Ezra 8. 16. Ierem. 8. 8. Nom. 3. 6. Exod. 29. Mat 32. 35. Nom. 8. 9. Deut. 33. 10. Exod. 23. 2. 1. Tim. 5. 22. 1. Tim. 3. Luke 9 5. Mat. 10. 13 14. Nehem. 8. 8. Actes 15. 21. Luke 4. 17. Actes 13. 15. 1. Tim. 4. 13. Deut. 33. 10. Eccles. 4. 17. Mat. 28. 19. Actes 2. 42. Iohn 10. 1. Rom. 4 15. 1. Cor. 2. 8. Act. 3. 17. Mat. 13. 17. Luke 10. 24. 1. Pet 1. 12. 1. Tim 3. 16. Mat. 22. 4â— Iohn 4 25. Mat. 2. 6. Dan. 7. 14. Mith. 4. 7. Isa 7. 14. c. Ioh. 6. 14. 15. Ioh. 12. 34. Iohn 14. 5 8. Iohu 16. 17. Ioh. 13. 37. Luke 24. 21. Actes 16. Isa. 7. â—4 Isa 9. 6. Psal 89. 26. Psal. 2. 7. 12. Ioh. 6. 51. Ioh. 10. 3â— Mat. 16. 20. Heb. 1â— 13. 39. verse 3â— Actes 2. 40. Actes 5. 13. Iohn 9. 35. Gal. 3. 12. Rom. 10. 5. Ezek. 20. 11. Deut 30. 12. Leuit. 16. 6 21. Hâ—b 9. â— exod 30. 10. Luke 11 46. Mat. 23. 4. Mat. 5 â—9 c. Mat. 5. 28. Verse 19. Actes 15. 10 Leuit. 18. 29. Leuit. 15. 12. 13 14 c. Colos 2. 21. Nom. 19. 11 12 13. c. 16. Leuit. 5. Rom. 9. 32. Actes 5. 13. Actes 2. 40. Luke 18. 9. Tit. 3. 10. Mat 18. 2 Ioh. 10. Rom. 16 17. Isa. 56. 10. Hag. 2. 13 14. Leuit. 22. 5 6. Nom. 6. Leuit. 10. Malal 1 7. Isa 52. 11. Nom. 19. Leuit. 22. vers 11. 12. Leuit. 10. 10. ezek 22. Hag. 2. 15. Mal. 1. Isa. 56. 9. Isa. 66. 3. Verse 5. Isa. 59. 15. 1. Sam. 2 17. Mal. 3. 16. 17 〈◊〉 〈◊〉 3 4. Mal. 1. 10. Mal. 2. 8 9 10 13. 1. Sam. â— Psal. 15. 4. Psal. 1 41 4. pro. 28. 4. Mal. 2. 〈◊〉 Ezr. 9. 1. Nehem. 9. Hag. 2. 15. Eph. 5. 32. Song 6 8. Reuel 21. 9. Psal. 26. 4. 〈…〉 Act. 1â— 3. Marke 2. 15. Mat. 5. 23. Mat. 9. 13. Hose 6. 6. Mat. 18. 15. Iude â—3 Deut 13. 5 6 7 8 9. Deut. 1â— 2. Luke 17. 23. Zechn 13. 3. Gal. 1. 8. Deut. 18. 20. Titus 3. 10. 2. Iohn 10. 〈◊〉 Rom. 16. 1â— Nom. 15. 39. Ierem. 23. 16. Deut. 17. 12. Gal. 1 8. Iohn 9. 22 34 35. Iere 29. 26. Zech. 13. 6. Iere. 23. 16. Ieâ—â—â— 27. 9. 14 15â— 16 17 18 Deut. 33. 10. Eccle. 4. 17. Leuit 1. 4. Chap. 3. 2. Chap. 4 4. Mal. 2. 7 8. Phil. 1. 17 18. Phil. 3. 2 Verse 18. 19. Gal. 5. 12. Phil. 3. 15. Mâ—t. 5. 19. 1 Cor. 11. 16. Rom. 16. 17. Luke 12 49 50 51. Mat. 10. 34. 1. Cor. 11. 20. 1. Cor. 3. 13 14. 15. 2. Cor. â— â— Act. 1. 224. Mat. 8. 4. Act. 6. 7. Heb. 9. 6 7. Actes 18. 18. Actes 2â— 22. 23. Actes 21. 11. Heb. 8. 13. Hâ—b 3. 7. Psal. 95. 7. Heb. 4 7. Heb. 7. 18. Heb 9. 16. Iohn 12 3. 2. Cor. 3. 14. 15. Isa. 25. 7. Mat. 24. 2. Iohn 4. 21. Actes 21. 20. Heb. 2. 8. Rom. 14. 1 2 5. Vers. 14. Vers. 23. Verse 4. Verse 18. Verse 3. 4. 13. 22. 1 Cor. 8. 9. Rom. 14. 14. 1. Tim. 4 4. 2. Chron. 30. 17 18 19. verse 19. Nom 9. 10. Nom. 19. 20. 2. Chron. 29. 34 â— Chro. 30. 16. Marke 7. 15. Ierem. 36. 5. Ierem. 32. 2. Ier. 1. 10 18. Hose 4. 4. Iere. 56. 19. Actes 23. 6. Ierem 26. â— Zech. 1â— 10. Zech. 13. 2 Luke 18 9. luke 2. 21. Mar. 1 40. Act. 10. 2â— Iohn 4 9. Mat. 3. Luke 3. Phil. 3. 6. Nom. 20. 28. 1. King 2. 35. 1. King 1. 42. â— Sam. 2. 30. Iohn 18. 13. Heb. 5. 4. Mat. 17. 〈◊〉 Iohn 18. 2â— Hose 4 6. Verse 9. 1. Sam. 15. 23. Micah 2. 11. Zech. 13. 3. 1. Chro. 29. 22. Ierem. 23. 21. 1. Cor 5. 2 Cor. 10. Mâ—â— 1. 13. 2 Cor. 7 11. 2. Chron. 30. 17 18 19. Rom. 8. 14. Esa. 59. â—1 A foppery Matâ—h 23 2. Iohn 9. 22. Mat. 22. 42. 1. Iohn 5. Matth. 11. Isay 58. Matth. 8. Ierem. 36. Osee 4. 6.