accounted true visible Churches of Christ. And hitherto of his false blasphâ—mous doctrines objected against vs in his letter Which in his Libell he saith I promised to ansvver performed it not Yet in the letter it self he writeth that I said I had spoken vnto him both privately publickly now would not further haue to do vvith him And concerning his letter my answer was to this effect as I remember sent him by I.L. one of his own company besides my speach vnto himself That the contents of his letter vvere partly private partly publick that for the private I required proof and for the publick I vvould not deale privaely Wishing also the said I.L. to deale with him for some reports ascribed to him in the letter concerning me which he denyed and to end it between themselves who were of one company together And as I should heare thereof so I should consider what to do for the rest This let him aske of I.L. his own companion and let himself now look vnto it who it is that falsifyeth For not ansvvering his letter by vvriting I had good reason as may appeare by that which before is alledged And Wisdome teacheth there be persons who are not to be answered according to their foolishnes and times also when to speak and when to be silent Pro. 26.4 Eccles. 3.7 vvith 2 King 18.36 The dumbe Ministers spoken of in the place here cited by him he hath now consorted himself withall being returned to his old vomit and become as dumbe as any of them for defending the truth against the aduersaries thereof yet opening his mouth above all his fellowes in blaspheming the truth and witnesses of it Wherein the case of the worst dumbe dog in England is ten thousand fold better then his And happy it had ben for him if his toung had cleaved to the roof of his mouth and his hand never vsed pen more then theirs whereas now his sin is vnspeakably greater his estate infinitely more miserable But leaving him to the iudgmeÌ„t of God I will proceed to the other particulars of his book desiring the Reader for all his pretence of due proof of his charges to remember that saying of Salomon He that is first in his ovvn cause is iust then cometh his neighbour and maketh inquirâ— of him Prov. 18.17 Of the first head of Th White his Treatise THat which followeth in his Treatise himself reduceth to fower heads In which order I will also handle them The first is that he saith vve haue betrayed our ovvn cause in vvriting And to prove it he alledgeth that I erre in the description of a true visible Church and thereby overthrovv the mayn drift of my vvritings I answer 1. His reason followes not For may not I or any other of vs erre in some thing yet our generall cause not be betrayed Agayne did not Nathan the Prophet erre about the building of the Temple and Peter the Apostle about the Gentiles calling and comunion Could now an Edomite or Pharisee have iustly gathered that they had therefore betrayed the cause of Israel or of the Christians witnessed by them against the adversaries To come nearer to our owne times it is well knowen that Mr. Calvine Luther Beza Fulk Powell Sutcliff c. writing against the Papists Anabaptists and the like haue in sundrie things erred even concerning the very pointes of the difference between them Shall vve say therefore that they have betrayed the cause handled betvveen them and their aduersaries and overthrovven the mayne drift of their ovvn vvritings Not to speak of the Martyrs put to death by the Papists how both many of them and in many things have erred even concerning the causes controverted in their tymes Should we therefore conclude that they betrayed their own cause Or that they did not witnesse the truth notwithstanding faithfully even vnto death 2. Our cause towching the Church of England is that the estate thereof is such in their Prelacy Priesthood worship confusion c. as it is not lawfull by the word of God for any to ioyne or continue with them in such estate And moreover that it is the duty of all Christians to receive and keep the faith and ordinances of Christ vvherein the Primitive Churches vvere planted by the Apostles To discusse and make these things more playne I reduced our whole cause to seaven questions and so propounded them viz 1. Whether the Lord Iesus Christ have by his last testament given vnto and set in his Church sufficient ordinary Offices with their Callings Workes Maintenance for the administration of his holy things and for the sufficient ordinary instruction guidance and service of his Church to the end of the world or no 2. Whether the Offices of Pastors Teachers Elders Deacons and Helpers be those Offices appointed by Christ in his Testament as aforesaid Or whether the present ecclesiasticall Offices of Archbishops Lordbishops Suffragans Deanes Prebendaries Canons Petticanons Priests Deacons Archdeacons Doctors of divinitie Bachelers of divinity Chapleins or housepriests Commissaries Officialls Proctors Apparitors Parsons Vicars Curates Vagrant or Mercenary preachers Church-wardens Sidemen Clerkes Sextins and the rest now had in the Cathedrall and Parishionall assemblies be those Offices appointed by Christ in his Testament as is aforesaid or no 3. Whether the Calling and entrance into these Ecclesiasticall offices aforesaid their Administration and MaintenaÌ„ce now had and reteyned in England be the manner of calling administration maintenance which Christ hath appointed for the offices of his Church above named or no 4. Whether every true visible Church of Christ be not a company of people called and separated out from the world the false worship and wayes thereof by the word of God ioyned togeather in fellowship of the Gospell by voluntary professioÌ„ of the faith and obedience of Christ And whether the Ecclesiasticall Assemblies of the Land be such or no 5 Whether the Sacraments being seales of righteousnes which is by faith may be administred to any other but to the faithfull and their seed or in any other ministery manner then is appointed by Iesus Christ the Apostle and high Priest of our profession And whether they be not otherwise administred in the Cathedrall parishionall Assemblies of England at this day 6. Whether the Book of Common prayer with the Feasts Fasts Holy dayes stinted prayers and Leiturgy prescribed therein and vsed in these Assemblies be the true worship of God commaunded in his word or the devise and invention of man for Gods worship and service 7. Whether all people and Churches without exceptioÌ„ be not bound in Religion only to receive submit vnto that Ministery worship and order which Christ as Lord and King hath given and appointed to his Church Or whether any may receive or ioyne vnto another devised by man for the service of God And consequently whether they which ioine to the present ecclesiasticall Ministery worship and order of
other of our enemies think their case the better because of our sinnes or troubles or weak walking in the faith whereoÌ„ they do so much insist Concerning which my answer shall be with the words of the Prophet Reioyce not against me ô myne enemie though I fall I shall arise wheÌ„ I sit in darknes the Lord shall be a light vnto me I will beare the wrath of the Lord because I have sinned against him vntill he plead my plea execute iudgement for me he will bring me forth to the light I shall see his righteousnes And he will look vpon myne enemie and cover her with shame which said vnto me Where is the Lord thy God Myne eyes shall looke vpon her now shall she be troden downe as the myre in the streetes And in this will we rest and wayt vpon the Lord the God of our salvation trusting in him that notwithstanding our vnworthines and his chastising which we have deserved yet he will look vpon vs in mercy and make all things worke for good vnto vs in Christ And that thus the vttermost opposition of all our enemies howsoever they set them selves against vs whether against our cause or against our persons against our faith or our walking in it shall turne to our good to the furtherance of the truth witnessed by vs which we have much found that adversaries of all sorts have a long time and many wayes oppugned as they yet daily do and cease not though all in vaine For great is the truth and will prevaile and greater is he that is with vs then they all that are against vs. To him be praise and glorie for ever and ever Amen Esay 54 15.16.17 Behold he shall gather together but without me whosoever shall gather himself in thee against thee shall fall Behold I have created the smith that bloweth the coales in the fire and him that bringeth forth an instrument for his work and I haue created the stroyer to destroy But all the weapons that are made against thee shall not prosper and every tongue that shall rise against thee in iudgement thou shalt condemne This is the heritage of the Lords sâ—rvants and their righteousnes is of mâ— saith the Lord. AN INQVIRIE AND ANSVVER Of Thomas VVhite his Discovery of Brownisme or as he calleth it also his declaration of some of the errors and abhominations daily practised encreased among the English company of the separation remayning for the present at Amsterdam in Holland TO any that are exercised in the word of God or know the nature and power of sinne in themselues or the doctrine pledges of remissioÌ„ of sinnes by Châ—ist in his Church or the power vse of excoÌ„munication for impenitent sinners or the Churches duty vpon their repentance to receive them againe etc. To any such I say it cannot seem strange that in true Churches and Christians sinnes enormities sundry and great should fall out be found The condition of the Church of the Iewes before Christ of the Primitive Churches after Christ yea of the whole Church and people of God from the beginning of the world to this day shew it plainly and certainly so to haue ben Which work of God so disposing and case of his Churches and the members therof so being howsoever many haue stumbled thereat abused it to their own destruction deceiving of others yet thus would God preach vnto the world and have his own people learne and lay to hart other better things thereby As namely how sinfull miserable we are in our selves how subtilly and continually Sathan seeketh to devoure vs how fast we had need alway to hold faith in Christ and to fight the good fight thereof against all enemies of our salvation and obedience how needfull it is to live in the Church of Christ vnder his conduct and governmeÌ„t how carefull we had need be to make an end of our owne salvation with feare trembling also how exceeding great the mercy of God is vnto vs in Christ his SoÌ„ne by whom not only when we were enemies we were reconciled to God by his death but being also reconciled are saved by his life and finally how infinite his power wisedome is both in preserving his elect to salvation through the middest of so great corruption and in bringing the wayes of the wicked vpon their own heads to their iust destruction and all to the praise glory of his Name These and the like good vses may should we make of the foresaid condition of the Church here on earth Neyther did we ever think or professe otherwise of our selves but that we are sinfull prone to evill in our selues aswell as others obteyning salvation onely by Iesus Christ. Yet may not our or any weaknes of man praejudice the truth of God So that admitting it were with vs as this Adversarie Thomas White hath written against vs yet ought none therefore to be turned away from the truth professed by vs but to make other vse thereof for their own good as we our selues also ought But now if the things he obiecteth be many of them notorious lyes divers of them purposely perverted few of them truely related and all of them as all may see maliciously abused against vs how iustly shall that returne vpon his own head which he would in â—his manner bring vpon vs according as it is said He that diggeth a pit shall fall therein and he that roleth a stone it shall return vpon him His mischief shall returne vpon his owne head and his iniury shall descend vpon his owne pate Prov. 26.27 Psal. 7.15.16 TO come to the Libell it self he beginneth it with blasphemy in the very title thereof calling it A discovery of Brownisme What our cause and testimony is we haue long since published in the Confession of our faith which this man knoweth well hath in his book alledged the 17. Article thereof If then he take our cause for which we are reviled vnder the name of Brownists to be errour why did he not confute it If it be the truth why doth he thus blaspheme it But so to be reproached hath ben the case of the Apostles and Christians of old And at this day are the Protestants thus dealt with by the Papists who blaspheme the truth vnder the name of Zuinglianisme Lutheranisme Calvinisme c. And well it fitteth the Priests of England that as they partake with the Papists in so many other things they should also follow their steps in blaspheming the truth and witnesses thereof That which he annexeth calling his book also A declaration of some of the erros and abhominations among vs as it enlargeth the title of his Book so it increaseth the wickeâ—nes of his sinne For may not the Reader hereby gather that he would perswade eyther that we hold and haue many other errours abhominations besides them that here he imputeth vnto vs or that all our cause and
also when any of the Church yea or the whole do transgresse eyther in some thing which yet they have not seen or whereinto now they are fallen they are notwithstanding a true visible Church And by their calling and covenant they have power in Christ to redresse them Which when vpon knowledg they shall refuse and â—o continue then are they to be esteemed according as their case shall require So then to judge rightly of a true Church we must look as the Apostles did at their calling and coÌ„munion in the Gospell Which being observed it wil be easy to put difference between the errours and the constitution of true Churches as Christ and his Apostles did in the Churches of Asia Achaia Galatia c. to reprove them for the one and yet to approue them as true Churches for the other And this also vntill Christ himself remove his candlestick and take away his kingdome from among them which is to be left vnto him to do when as it pleaseth him And this also might serue for answer to the exception drawen from my writing concerning the Israelites in Egypt who sinned with Idols and yet were Gods people But it being so vrged by divers as it is I will note a few things more concerning it in particular The objection is made thus If they coÌ„mitted Idolatry vvith the Idols of Egypt hovv were they then a company of faithfull people separated from all false vvayes I answer By the Lords former calling of them to the obedience of himself who was by covenant the Lord their God and they his people Gen. 12. 17. 46. vvith Exod. 2.23.24.25 3.7 8.15.16 Numb 20.16 Deut. 26.7 Which also is laid as the ground of the admonition for calling of them from that Idolatry spoken of Ezech. 20.7 And may not a people so separated as aforesaid fall into this sinne of Idolatry aswell as into other sinnes See the case of Israel afterward againe Exod. 32. Where Moses in his prayer to God calleth Israell the Lords people even then when they had coÌ„mitted such Idolatry as the Lord would presently have consumed theÌ„ for it Exod. 32.1.10.11 And of Israell againe see what is recorded Iudg. 2. c. And likewise of the Church of Rome which at first was a true Church separated from all false wayes yet fell into this sinne and coÌ„tinueth therein Rom. 1.6.7.8 16.19 vvith Rev. â— 13. and 14. 17. chap. But this was the generall estate of the Israelites at that tyme. What then So may it fall out with a true Church as now hath ben shewed and so we are taught Lev. 4.13.14 Yet here also might be demaunded whether he meane it to be so generall as including all of Israel therein specially considering what is written of some in those tymes Ex. 1. 2. 6 20-27 Numb 1. vvith Heb. 11.23 c. And whether this Idolatry were publike or private like as that spoken of Ezech. 8 12. Zeph. 1.1.4.5 But howsoever their sinne vvas also of obstinacy for they vvere admonished from the Lord yet they rebelled against him as the Scripture sheweth Ezech. 20.7.8 And even the same Scripture sheweth also that for this cause they deserved themselves God thought to haue powred out his indignation vpon them but stayed it in respect of his ovvn Name which is called vpoÌ„*his Churches people not because of their estate as now it was Ezec. 20.7.8.9 And how doth this then overthrow not rather coÌ„firme the desâ—ription aforesaid Or must we not alway desribe esteem a Church by the conditioÌ„ thereof according to the revealed word of God yet leave vnto the Lord to esteem deale therewith notwithstanding as in any respect seemeth good vnto himself Or when God saith he is the Lord their God and calleth them his sonne and first borne whom he might in respect of their own estate cast of can we not so esteem of them but we must therevpon conclude that in the description of a true visible Church Idolatrie and all false wayes are not to be excluded or to speak of the questions controverted at this day that Rome in all her Idolatries is notwithstanding still to be reputed the spouse of Christ and not to be rejected as an harlot and so likewise all the Churches that be her daughters in that estate Againe what if it were as some think that Israell first rebelling and so provoking God to wrath as is aforesaid did afterward through the affliction which by Pharaoh was encreased vpon them turne into their own hart and crie vnto the Lord God of their fathers as we read Exod. 2. and 3. Numb 20.16 Deut. 26.7 should we not then put difference between obstinacy still persisted in that which is afterward repented of amended Not to speak of the Israelites estate in Egypt how in their kindred and families the Church consisted and was governed and how then they had not the word written â—eyther of their estate afterward in the wildernes how God did never so punish theÌ„ for any of their transgressions though of the same nature before his Law given vnto them as he did after as may be observed in the history So teaching all ages succeeding to take speciall heed to his written word according to it to esteem walk in all things Wherefore to end this point thus I think that for Israel all other people and Churches we are bound alwayes so to esteem and walk as by the word of God we have direction and vvarrant from him and neyther to judge nor vvalk othervvise And as Christ giveth to all true Churches their being so to leave vnto him to take it away when and as he pleaseth And for this case of Israel in particular let me further aske whether such of the Israelites as should now have left that Idolatry spoken of ought not also to have left coÌ„munion therein with the rest so transgressing and yet to have left them to the Lord to esteem and deale with them as in any respect should seem good vnto himself For that which he objecteth next out of the Preface to the last answ to Mr Ia. sect 6. it is concerning Churches wilfully persisting in errour and disobedience of the trueth and voice of Christ and shewed by the example of the Churches of the Iewes 〈…〉 â—â—â—son objected about them by D.B. For which I refer the Reader to that Preface sectioÌ„ together with that which is said in the answer to the 4. section of the same Preface and more particularly to that which I haue written about this poynt in the booke it self pag. 161.195.196 in the answer to Mr A.H. pag. 61.62 Where the Reader shall fynd what I haue written and what my judgment is concerning this matter namely that all good and lawfull meanes being first vsed towards true Churches fallen into sinne if they amend not but wilfully persist therein the Lord hath threatned to remove the candlestick
of his own lippes Of the second head of Thâ— White his Treatise HItherto of the first â—ead of his 〈…〉 â—hat he saith we cut of from being true Curches in our account all the Churches of Christ that ever have ben since the Apostles dayes or now are yâ—â— and our selueâ— also His proof of all this he would fetch partly from the description aforesaid partly from a 〈◊〉 Treatise entituled A true description out of the word of God of the visible Church His instances are three 1. of the Chruches that haue ben since the Apostles dayes 2. of the Churches that now are 3. of our selues Touching which omitting that I haue answered before to his former exception which may here agayn be remembred though I repeat it not let the Reader now first obserue and marke it well how he saith the Churches that haue ben since the Apostles dayes and not the Churches that were in their dayes Beliâ—◠〈…〉 that th◠〈…〉 said cutteth not them of And if not them then not any other at all For that which made them to be true visible Churches doth and must make all other so to be to the end of the world namely the calling of Christ and their mutuall covenant and communion in his Gospell as we haue shewed before out of the Scriptures Wherevpon I reason thus If the description aforesaid cut not of the Primitive Churches planted by the Apostles from being true visible Churches of Christ then doth it not cut of any other which since that tyme haue bene are or shal be to the end of the world But the former is true Therefore the latter The Proposition is vndenyable from the Scriptures and demonstration aforesaid It is one and the same thing that giveth being to all true visible Churches of Chrâ—â—t That which gave being to the Churches of Ierusalem Antioch Rome c. gaue also being to the Churches of Galatia Corinth Ephesus c. notwithstanding the corruptions they fell into And that which then gave being to them giveth being to all that haue ben since or ever shal be The Church is the body of Christ and every one members for their part He is th◠〈◊〉 â—f the body from him doth all the life power thereof pâ—oceed He is not devided The Assumption is as certaâ—ne 〈◊〉 will appearâ— in that the Primitive Churches planted by the Apostles were companies of faithfull people by the word of God called out and separated from the world and the false vvayes thereof gathered and ioyned together in fellovvship of the Gospell by a voluntary profession of the faith and obedience of Christ. This is proved by the Acts of the Apostles and their Epistles throughout And if this man or his Maisters of whome he learned to object against this description do deny it as by their exceptions reasons is implyed may not we justly returne vnto them that which vnjustly they would impute vnto vs and say Are not they then the blasphemers of the Christians and their Churches Or is not this to robbe Christ of his honour Or may not that saying be verifyed of themselues He that despiseth his neighbour is a foole Pro. 11.12 But let vs come to his proof concerning the Churches spoken of by himself Thus he concludeth it If no Church that hath bene since the Apostles dayes or novv is that we read of be separate from all false vvayes in their account then by this description and in tho◠〈…〉 Churches But the former is true Therefore the latter Answ. The whole Sillogisme fayleth as he hath propounded it In the Proposition or first 〈…〉 thaâ— which in the description is particularly specified and needfull alway to be observed namely to be companies by the word of God called out from the world and false wayes thereof gathered and ioyned together in fellowship of the Gospell c. Wherfore his Proposition is not so vndenyable as hâ— supposâ—th from thaâ— description And when these particulars which now he hath omittâ—d be 〈…〉 to be implyed yet then also by further following of â—he AssumptioÌ„ may there be occasion to obserue more concerning it And for the Assuption it self or second part of the Reason it must needs fayle in like maner because of that omitted in the Proposition aforesaid His reason therefore if he would haue reasoned soundly and to the purpose should haue bene framed thus If no Church that hath bene since the Apostles dayes or now is that we read of be in their account by the word of God called out and separated from the world and the false wayes thereof gathered and ioyned together in fellowship of the Gospell by voluntarie profession of the faith and obedience of Christ then by his description and in their account must they be no true Churches But the former is true Therefore the latter Answ. 1. The very propounding of the Reason thus sheweth the weaknes of it 2. And what if we would not be drawen to speak of the Churches since but onely of them that were in the Apostles dayes keeping onely to the word of God and that which is recorded therein If they cannot by it or the example of those Churches disproue our testimony what would it help them or hurt vs if we answered them no further 3. Yet to answer this Reason notwithstanding and to omit the Proposition as is aforesaid I requier proof of the Assumption because all that he hath brought for confirmation of it doth not yet proue it as will appeare by discussing his allegations concerning the Churches he speaketh of 1. that were then 2. that now are 3. and our selues For the first viz the Churches heretofore since the Apostles dayes all that he saith is that we account the very saying of the Lords Prayer as a prayer to be a false way which was vsed from the Apostles age c. Ans. 1. Is this all he can alledge against vs concerning those Churches tymes Others 〈…〉 would perswade they have it by 〈◊〉 also of those wâ—iteâ—s that Archbishops Primates Metropolitans Archdeacons stinted formes of prayer the vse of the signe of the crosse and a number of such like things haue ben from the Apostles age Should we therefore believe them herein And how cometh it that this Antiquarie hath never a word of all these for those tymes Is it that he thinketh we hold them not now for false wayes of governing the Church and worshipping the Lord Or is it not in deed because the Hypocrite would not yet be seen to speak for these and would notwithstanding so dissâ—mble the matter as yet may please all sorts that are against vs 2. To speake of that he alledgeth admitting all he saith here to be true yet is not the Assumption thereby proued For in all true Churches the calling of Christ and the Churches covenant to obey the Gospell bindes them from all errour and false wayes notwithstanding that both the members and the whole body be subject to fall into them from
tyme to tyme while we live here on earth If then this saying of the Lords prayer as a prayer be a false way of worshipping God it was excluded by their calling and fellowship in the Gospell howsoever they fell into the vse of it If it be not a false way then were it but our errour so to think which we were also to corrrect the description notwithstanding still should stand good Now what our judgement is concerning the right vse of that forme of prayer together with our reasons out of the Scripture thereabout we haue often shewed and published heretofore in divers treatises which till they be answered and refuted I shall not need here to repeat them or to insist any further vpon that matter Onely thus much now If the vsing of the Lords prayer as a prayer be a part of the worship of God appointed by Christ then did the Apostles in the planting of the Primitive Churches teach them so to vse it For they were inioyned by Christ to teach whatsoever he commaunded them and so they did Mat. 28.20 with Act. 2.42 and 4.24 31. and 20.27 1 Cor. 11.23 But that they taught to vse it thus none can shew eyther in their Acts or in their Epistles And Tertullian saith if they regard his testimony Scriptura negat quod non notat The Scripture denyeth that which it noteth not This man therefore and such as do so hold that the Lords prayer is to be vsed as a prayer are bound to shew by the Scriptures that the Apostles did teach the first Churches thus to vse it vnles they would with the Papists argue the Scripture of imperfection or the Apostles of vnfaithfulnes 3. The distinction of faulty and false is here also to be observed True Churches may be faulty in sundry things as those of Asia Corinth c. and yet not straightway therefore be false Churches True Prophets may be faulty in divers things as Ieremiah Ionah c. and yet they be no false Prophets True worshippers of God may be faulty in their worship many wayes as may be seen in Corinth Colosse c. and yet not therefore be false worshippers By which examples also may appeare both what difference is between false and faulty and how needfull it is alwayes in these cases to be duly regarded 4. His proof that the Lords prayer was vsed as a Prayer from the Apostles age is out of Tertullian whose words be these Quoniam Dominus prospector humanarum necessitatuÌ„ seorsum post traditam orandi disciplinam Petite inquit accipietis sunt quae petantur pro circumstantia cuiusque praemissa legitima ordinaria oratione quasi fundamento accidentium ius est desideriorum ius est superstruendi extriusecus petitiones Cum memoria tamen praeceptorum ne quantum a praeceptis tantum ab auribus Dei longè simus Because the Lord that seeth mans necessities did apart after the doctrine of prayer delivered say Ask ye shall receive and there be things to be asked according to the circumstance of every one the lawfull and ordinary prayer being premised as a foundation we may for the desires that fall out we may from without it build therevpon our petitions yet with remeÌ„brance of the things coÌ„maunded least we be as far froÌ„ the eares of the Lord as from his commaundements Towching this testimony if it were a thing to be stood vpon in this case many things might be excepted 1. Tertullian lived about 200 yeares after the Apostles dayes 2. Many things were held lawfull ordinarily vsed in his tyme which were not at all in the Apostles dayes As prayer with cloakes put off and hands washed signing with the crosse and annoynting with oyle after Baptisme Godfathers and Godmothers mixing of water with wine in the Lords supper oblations for the dead Lenten fast holy water c. 3. He also followed was infected with divers errors which 〈…〉 judgement even in his owne tyme reproved and rejected As the Iewish errour of the Chiliastes that the godly shall haue a pleasant life on earth a thousand yeares before the end of the world Also that the Angels fell for lust of women That Noah Abraham and others of those tymes were righteous by the righteousnes of the Law of nature Whither also may be referred his errors about Freewill Satisfaction for sinnes superstitious Fasts heresies of Montanus c. Not to speak how from his exposition of the Lords Prayer even in this book here alledged the Papists would gather proof for their heresie of Transubstantiation and the Lutherans of Consubstantiation Againe he disallowed sundry things which were approued theÌ„ by others according to the truth As the Baptisme of children second mariages fleing in tyme of persecution c. 4. But if they think there be such weight in TertulliaÌ„s testimony why do they theÌ„ at their preaching vse the Lords prayer after their owne prayers when as Tertullian saith it vvas first premised as a foundation vvherevpon petitions from out of it might be built Which admitting the vse of it yet sheweth a quite different vsing of it then from that which now is had And let it here be noted by the way that Tertullian doth often in that book call it a forme doctrine of prayer and sheweth that Christ hath not tyed vs to the vse of those words but thereon to build our petitions as vpon a foundation according to the need occasion of euery one following his precepts Why also do they not hearâ—en to Tertullian when in the same book he saith Such things are iustly to be charged with vanity as are done without authority of any precept eyther of the Lord or of the Apostles And when other where he saith The Apostles did faithfully deliver to the nations the discipline they received of Christ And that no continuance of times or supportation of persons can preiudice the truth If they wil belieue TertulliaÌ„ their book of coÌ„mon prayer their Prelacy Priesthood crosse surplice and the like reteyned among them may justly be charged with vanity as being never appoynted by the Lord or his Apostles Neither can al their gloses perswade that ever they came from Christ seing the Apostles did not deliver them to the nations as appeareth by their writings Nor is it material whatsoever continuance of tymes they pretend or supportation of persons they may have None can preiudice the truth as Tertullian sayth And for the poynt in hand except they can shew that the Apostles did teach to vse the Lords prayer as a prayer it is neither the continuance of tymes nor the supportation of any persons be they Old writers or Churches that can be admitted for a sufficient warrant even by Tertullians owne testimonie For the Churches that now are we also refer it to our dealing with them In our writings wee haue often signified our esteeming of them for true Churches and in our walking towards
when as the one of them denyed the fact which she had before confessed to two of the brethren the other in the iudgment of the Church shewed himself vnrepentant many wayes which I will not here mention And if he do not shew them to haue repented how hath he proved that for which he alledged them Besides that there were also other causes for which they were excommunicated As for that which he saith divers of vs have accused themselues of adultery that so they might be ridde of their wives this also he should have proved and not onely haue said it For we know that the persons whome he nameth W. H. and T. C. haue said and avouched earnestly that they did it not to that end but being perswaded that they ought not to continue with their wiues having by their adulterie broken the bond of mariage between them Besides if by him or any it could be proved so to be as he saith he knoweth we would not beare with such wickednes but deale with them according to their demerit howsoever without all shame he do thus abuse vs. And here by the way let me a little note this mans crossing of himself and bad dealing against vs still Before in the beginning of his book he imputed vnto vs abounding with adulteries and that above others as if it were a sinne common and borne withall among vs and this also more then among others Yet here now his objectiō against vs about the case of adultery is such as any may see he thinketh we haue ben too severe therein and that aboue others What this our opinion was is shewed before Wherein although we have chaunged our iudgment as is aforesaid yet even this particular sheweth how greatly we haue alway detested that sinne and how contrary this White is to himself that he might by any meanes deale wretchedly against vs. 3. The third thing is that he saith we haue altered many things which we held in our constitution as among other that it was not lawfull for Apostates to beare office He saith many things yet nameth but one Towching which I might answer that although many of vs did in deed so take it yet it was not here so generally received by all as he seemeth to suppose because that as there was divers times occasiō of question about it there were of the brethren that shewed themselues to be diversely mynded but at length the matter being often and much vrged we did thus agree about it That we think it not meet to chuse such into office as haue before tyme declyned frō the truth without good caution first had thereabout As namely 1. That there be consideration had both of the nature of the thing done of the quality of the person of the estate of the Church 2. That the Church have good and due tryall of such being returned afore they chuse them into office 3. That with these cautions the fittest be taken into office whom God giveth in the present estate of the Church And all these things so mynded and observed of vs as if at any time a better way be shewed out of the word of God we be ready to receive it in the Lord. This is that whereof hitherto we have agreed about this matter the particulars whereof there will be occasion to set downe more at large hereafter But now admitting that the whole Church held it not lawfull for such to beare office afterward altered it as here he saith yet was this alteration but of our judgement and practise not of the Churches constitution as I haue shewed before and therefore his collection herevpon that we held false wayes in our constitution by consequent then were no true Churches is both false frivolous 4. The fourth he propoundeth as a question saying of vs What would it profit them to b◠free from false wayes in their constitution ◠their practise be not according to their profession But the question and point here treated on is whether the description aforesaid be true or not and whether we our selues be a true Church according vnto it If we erre in practise is it therefore a false description or we a false Church The Churches of Asia and Achaia erred greatly in their practise were they not therefore true Churches according to the said description But yet where the practise is not according to the profession it makes the sinne the more grievous True and therefore Tho White his sinne is vnspeakably grievous as all they do know who haue seen what great and earnest profession of the truth he hath made heretofore from which now he is grievously fallen But for our selues he asketh further sith their knowledg is but in part aswell as their love are not they aswell as others subiect to erre in constitution aswell as practise If he meane in judgment aswell as practise we graunt it and we haue alwayes professed it howsoever he write against vs as if we were such as professed perfection of knowledg and practise in this life from which errour himself knoweth vs to be as far as we know him to be from trueth and godlynes But if he meane by our constitution the way of God wherein we are set the calling of Christ with the Churches covenant which giveth being vnto the Church then I answer that difference must be put between the way of God it self and our weak walking therein between the calling of Christ together with the covenant of the Church our sinning and transgressing in our owne wayes notwitstanding between the Church considered in Christ the head thereof in whom we are washed from all our sinnes guyded in in the way of truth and preserved to eternall life and between the Church considered in the members thereof as we are in our selves every one sinfull and subject daily to erre both in judgment and practise And this not onely in the members severally but in all of vs ioyntly together If this distinction be not observed who can shew that ever there was or can be true Church vpon the earth or how we can haue true comfort in this life to our selves or esteem and discerne aright between things that differ as we ought And if it be observed any may see that all his exceptions against vs are of no moment It is not our knowledg or practise but our calling covenant in Christ that secludeth in our constitution all false and evill wayes whether as yet seen or not For which cause also I need not here stand vpon his needles and erroneous discourse about that which he calleth a shift though in deed it be a point much to be respected namely that a true Church must be separate from all false wayes which they see For as I haue shewed alreadie we ought if we will consider aright of a Church to look at their calling and covenant in Christ which is from all false wayes whatsoever seen or vnseen to the obedience of
faith Howsoever therefore we haue erred or may erre in judgment or practise as we and all men in this life are alway subiect to do yet doth it not therefore follow eyther that the description aforesaid is not good or that we are not a true Church notwithstanding Further towching our selues we acknowledge professe before all men that divers things heretofore obserued amoÌ„g vs at the first we have since altered and do from tyme to time alter and amend as God giveth vs by his word to discerne better therein Yea and herevnto are we bound and haue power in Christ even by the constitution of our Church So free from all false wayes is the constitution it self and yet we that are in it subiect to erre notwithstanding many wayes So far are we also from the straunge opinion and impietie of them that having in this latter age of the world disclaymed the Popâ—s person and recâ—ivâ—d some truthes of the Gospell yet reteyning many abhominations of Antichrist withall would now stand still and admit of no further proceeding or alteration among them As if they had at first seen received the whole truth and all the ordinances of Christ. Or as if Antichrist should not now by degrees be discovered and consumed as heretofore he rose vp and was exalted 2 Thes. 2. Rev. 14. and 17. and 18. and 19. chap. with Ier. 51.25.26.45.46 And now by that which hath bene said let the Reader obserue whether this fellow haue not entrapped himself and his mother Church while he thought to haue ensnared vs. Neyther let any be so simple as to give credit in the cause of religion to any further or otherwise but as warrant and confirmation is brought out of the word of God which is the ground and rule of all trueth nor to refuse that which is approved by it for the aberration opposition or calumniation of any whosoever they be His abuse both here and other where in his book of that which we haue published in print I leave also to the Reader to observe and for himself to answer to him that knoweth his heart As for I. N. whom he nameth in particular more then others whom he would insinuate for borrowing and making no conscience to pay againe he hath called him before the Magistrates here as others before mentioned affirming offring to shew how in the very particular alledged by White when he was here demaunded his proof for thus divulging him he hath offred his creditour goods sufficient for his debt with overplus and having had to deale with him for much hath satisfyed all to a little yet remayning having also had hindrance by the sicknes and otherwise And for the generall we acknowledg that men ought to be carefull both how they borrow and how they pay againe and should measure these as all other affaires with judgment and conscience according to godlynes Psal. 37.21 and 112.5 Rom. 13.8 And we know also that yet notwithstanding it is the case sometime of men fearing God not onely to be but even to dy in debt As we read of one of the sonnes of the Prophets 2 King 4.1 But all this which hitherto he hath said being not ynough eyther for the vent of his owne rancour and malice against vs or to please our adversaries whose favour he would purchase by traducing of vs he now further pretendeth to frame an opposition between our practise the Treatise entituled A true description out of the vvord of God of the visible Church thus setting himself to seek and abuse against vs whatsoever he can out of any of our writings To shew his wicked dealing herein as it is would require to insist vpon the particulars of that description and to compare therewith the estate and walking of our Church that would aske a long treatise which here I purpose not It shall suffice that the Reader especially such as haue knowledg of our Church which he blameth and of the Church of England to which he is returned do compare them both with that description and accordingly esteem of both as he shall fynd the estate of them to be in deed and in truth Thereby also will plainely appeare how this adversarie neither writeth nor walketh in the feare of God to whom notwithstanding he must giue account of al these things And for the particulars he mentioneth that the equitie of our cause and iniquitie of his dealing may better appeare I will in the treating of them first set down the words of that description from whence he would draw his opposition and then speak of the particulars themselues And first for the body of the Church considered in her parts as here he would seem to except against vs from one to another through the severall parts of this body thus it is set downe in that description of a true Church Pag. 2. Suerly if this Church be considered in her parts it shall appeare most beautifull yea most wonderfull and even ravishing the senses to conceive much more to behold what then to enioy so blessed a communion For behold her King and Lord is the King of peace and Lord himself of all glorie She enioyeth most holy and heavenly lawes most faithfull vigilant Pastours most sincere pure Teachers most carefull and vpright Governours most diligent and trustie Deacons most loving and sober Relievers and a most humble meek obedient faithfull loving people every stone living elect and precious every stone hath his beautie his burden and his order All bound to edify one another exhort reproue comfort one another lovingly as to their owne members faithfully as in the eyes of God Thus it standeth in that description Towching which now I would aske 1. Whether he hold this description herein to be true and agreable to the word of God 2. Whether he dare deny Iesus Christ to be the King and Lord of our Church 3. Whether he acknowledg him onely to be the King Lord of every true visible Church vpon the earth 4. Whether these be the Offices and functions which he as Lord and King hath appointed to his Church namely Pastors Teachers Elders Deacons Relievers 5. Whether these be had in the Church of England to which he is now gone and in whom they are there to be found 6. Whether the Church Officers there be so qualified as here is set downe 7. Finally whether if any would compare the estate of that Church in the body officers members lawes and walking thereof with the description of a true visible Church out of the word of God he might not make another maner treatise and other maner of obiections against them then this Priest of theirs doth against vs. But to proceed for the Pastor with which office he beginneth first thus are his qualities and duties set down in that descriptioÌ„ of a true Church Pag. 3. Their Pastour must be apt to teach no yong Schâ—ler able to divide the word aright holding fast that
faithfull word according to doctrinâ— that he may also be able to exhort rebuke improve with whoâ—some doctrine to convince them that say against it He must be a man that loveth goodnes he must be wise righteous holy temperate he must be of life vnâ—eproveable as Gods Steward he must be generally well reported of and one that ruleth his owne houshold vnder obedience with all honestie he must be modest humble meek gentle loving he must be a man of great pacience compassion labour and diligence he must alway be careful and watchfull over the flock whereof the Lord hath made him overseer with all willingnes and chearfulnes not holding his office in respect of persons but doing his duty to every soule as he will answer before the chief Shepheard c. And afterward pag. 4. The Pastours office is to feed the sheep of Christ in green and wholsome pastures of his word and lead them to the still waters even to the pure fountaine and river of life He must guide and keep those sheep by that heavenly sheephook and pastorall staffe of the vvord thereby drawing them to him thereby looking into their soules even into their most secret thoughts Thereby discerning their diseases and thereby curing them applying to every disease a fit and convenient medicine according to the qualitie and danger of the disease give warning to the Church that they may orderly proceed to excommunication Further he must by this his sheephook watch over and defend his flock from ravenâ—us beasts and the Wolfe and take the little foxes c. Thus far that description Now among these qualities and duties he excepteth onely about two the one concerning pacience the other love and compassion Which also are such as it is fitter for the Church people with whom I have lived to speak therein then my self Neither will I set to excuse my self knowing how subiect I am to fall into infiâ—mity and to fayle in duty otherwise then I ought or would 1. Therefore towching the former which is of impaciency I will not stand to speak what I could about the persons whom he nameth in particular the dealing then vsed the Discourse now written the other witnesses vnmentioned and the like Neyther to alledg how deserved reproof and severity is oftentimes accounted too much sharpnes and impaciencie and that anger sometymes is both needfull and lawfull c. But omitting these things I will for my self answer this that I am a man subject to like passions as others be And if Moses that man of God and meekest of all men on the earth yet had this spirit so vexed as he spake vnadvisedly with his lippes what am I that I should not much more so think and acknowledg of my self who am so privie to my owne weaknes as I am 2. And for the second thing which is concerâ—ing love and compassion why should I think otherwise but that I may sometimes fayl therein Yet this man for it of all other might haue laid his hand on his mouth to whom when at fiâ—st he came a straunger poore into these countreyes I gave meat and drink and lodging about nine or ten weekes together till he returned againe into England Towching my Father of whom he speaketh in particular I do and will alway acknowledg that I was so bound to him both by nature and for his care and charge of my bringing vp as I never did or could do ynough to shew my self sufficiently thankful And what then should I do speaking of any thing I haue done by any meanes that way And in particular for the tyme wheÌ„ he was here what I did offered him to do at his coÌ„ming hither remayning here and going from hence with other particulars that might be noted I will not here speak neyther what my self could if it were anothers case or what divers others know and could testify if it were needfull Neither wil I stand to shew what I could towching the pretence which he maketh about his being here in necessity Of M. Sl. his abuse of me and maner of dealing at the time here intended I will forbeare also to speak what he knoweth I might If he at that tyme spake hereof as here is affirmed why might I not passe by it with silence as I did at the same tyme a multitude of his raylings contumelies as White himself the many witnesses then present did see and can testifie if they will When Shemei rayled on David and Rabshakeh on Israel David held his peace and Hezekiahs people answered not a word 2 Sam 16.5 13. 2 King 18.36 Yet now I thought good to speak and write thus much considering there is a tyme to speak as there is a tyme to keep silence Eccles. 3.7 Pro. 26.4 5. But to leave these men that which I will here speake further is this only that it is needfull for all in all things carefully to observe and follow the rules prescribed by Christ not declining to the right hand or to the left not preferring one to another not yeelding to our owne affections desires but submitting them alway to the will and loue of God As we read that Levi was commended of Moses and blessed of God for not respecting father mother brethren or children but preferring before them the keeping of the word and covenant of the Lord Deu. 33.8.9 And it is noted in the description aforesaid among the Pastors duties there mentioned that he hold not his office in respect of persons but do his duty to every soule as he will answer before the chief Shepheard In the performance whereof also the Pastor and other Elders and governouâ—s of the Church are to be accounted and regarded as Fathers But I will no further insist herevpon neyther speak I these things to excuse my self in any thing I have done or omitted otherwise then I should I acknowledg my sinnes are many and my infirmities great and my strength and salvation is onely in the Lord Iesus For whose sake I have through his mercie suffred much rebuke and I trust shall patiently beare it to the end Next he cometh to speak of the Teacher whose qualities and duties are thus set downe in the description aforesaid Pag. 3. Their Doctor or Teacher must be a man apt to teach able to divide the word of God aright and to deliver sound and wholsome doctrine from the same still building vpon that sound groundwork he must be mighty in the Scriptures able to convince the gainsayers and carefull to deliver his doctrine pure sound and plaine not with curiositie or affectation but so that he may edifie the most simple approving it to every mans conscience he must be of life vnreproveable one that can governe his owne houshold he must be of maners sober temperate modest gentle and loving c. And afterward Pag. 5. His speciall care must be to build vpon that only true ground-work golde silver and pretious stones
office and the thing before this tyme not knowen to the Church concerning him although if it had bene knowen consideration were to be had of the nature of the thing done of the condition of the person of the estate of the Church and other the like circumstances to be observed thereabout that both before and after his being in office he had well approved himself to and with the Church to the great help comfort of vs all c. 2. Yet notwithstanding they persisted and left of to participate with the Church in all his ministration therin 3. We entreated them that they would not so walk but to continew with vs as before at least till we might eyther among our selves or by others have further help and dealing about this matter but they would not Wherevpon they were for this leaving of communion with the Church together with other causes which he noteth not cast out and some of them a good while synce vpon their repentance received in againe For that which he saith of not answering the reasons in writing note these things 1. We were absent from the Church when we wrote the reasons aforesaid in a letter sent hither but now were here present with the Church to speak mouth to mouth with any that did or should make question thereabout 2. We also signified that if it were so that we were absent having like occasion as before we would then write as before we had done but being now present to speak and reason together we thought it best so to do Not to speak any thing now of the persons and their dealing that would have it otherwise 3. Yet when the matter was still vrged we further advised agreed about it of some particular circuÌ„stances or cautions to be observed therin Which were set down in writing and given to the ruling Elders for any that would come to read or reason thereabout And vpon occasion we gave the same also in writing to the Eldership of the Dutch Church here These things T. White himself knoweth and heretofore thought it sufficient to satisfy any that were reasonable howsoever now he write thereof And where he saith we would not suffer the reasons to be read in our meeting being requested there vnto sometimes in deed we did not suffer it wishing the parties that were contrary minded vnto vs to shew their reasons out of the word of God whether they were those conteyned in that writing or any other and so to reason from that ground which is the onely rule of our faith sometimes also for the more satisfying of all they were both read and reasoned of in our publik meeting As for playing Sathans part let him apply it to himself who hath heretofore both by word and writing out of the Scriptures approved our cause against the Antichristian estate of the Church of England and having now left and oppugning it yet hath not nor ever can vse as good meanes to disprove it and to approve the estate of that Church whither he is returned With whom also it is so common throughout his book to obiect against vs things very false to conceale or deprave the things he knoweth to be good and all this to calumniate the truth and vs that wiâ—nesse it before the world For that which he annexeth of Mr Ad. such as were here present do neyther remember it nor think it to be true howsoever he affirme it And if it had so bene yet who knoweth not that alteration of practise doth vsually follow alteration of judgement And if in other cases why not in this also Finally we do here know but in part are subiect to erre both in our judgment and in our walking as I deny not but in these things thus much vrged vpon vs we may have done Yet our desire hath bene and I trust shal be alway to try all things by the word of God and to keep that which is good 4. The fourth instance is of W.A. cast out for recalling a former Schisme spoken of a little before in his first instance Whatsoever W.A. now say the Church heard and see what then he spake did If he do still repent of that Schisme standing to the acknowledgemeÌ„t he made that matter is soone ended To the writing of Th. White and others about this matter this answer was given by the Elders which the messengers can testify that it being about excomunicatioÌ„ it was a matter which coÌ„cerned the whole body of the Church and therefore if they had any thing to say thereabout they should come to the Church at our publick meeting and there they should have an answer But thither came they not So themselves kept back an answer from themselves And still Th. VVhite keepeth on his course to write falselie What the schisme here spoken of was whereabout see before pag. 65. As for appealing seing it is from an inferior Iudge to a superiour we hold it Antichristian to enterteyne or admit of such appeales from one Church to another because Christ the Lord hath given like equall power authority to all his Churches on the earth Yet notwithstanding may and ought one Church to help another by any good meanes they can as there is occasion But what is this to the appealing and tryall whereof he speaketh when such as be excoÌ„municated by this Church would have their matters and the like submitted to the Dutch and French Churches here or any other els where For which themselves could not by the word of God shew any warrant And against which we had have these reasons following 1. That the Iudge which God hath ordeyned in these cases is to be submitted vnto and not to any other Deut. 17.8.9.10.11.12 2. That the highest Iudge ordeyned now of the Lord for all sinners by Ecclesiasticall censure is the Church even that particular Church whereof the sinner is a member Mat. 18.17 with 1 Cor. 5.4.5.12.13 3. That all Churches of Christ haue equall power and are not one over another but have Christ himself over all and in middest of all Rev. 1.13 2.1 And therefore in vrging our Church to submit to another Church they sought to draw it into AntichristiaÌ„ bondage which we might by no meanes yeeld vnto Gal. 5.1 Rev. 14.9.12 4. The sinne and sinner being bound in heaven how may the cause be submitted to men on earth Mat. 18.18 5. If the censures of the Church then also other doctrines of the Gospell our faith in Christ might aswell by the same ground be brought to like submission 6. It is contrary also to the Confession of our faith published Artic. 24.25 7. And this way there would be no end of strife for if the two Churches disagreed a third higher must be sought vnto by like reason and if yet they agreed not an higher then that and thus might the vsurped Supremacy of the Romish Church and Pope grow and be established 8. Finally if we might
sentence my self if the Church should so appoint By which compared with his writing may appeare how still he keepeth on his woonted course against vs hath himself drawen fourth this vnfolding of his evill dealing and his wives too For the others of whom he speaketh viz Mrs Sl. Goodw. Ch. R. M. they were excommunicated for other causes then he hath noted downe And it is not our maner to cast out any for differeÌ„ce of iudgement in such cases if they be content notwithstanding to walk peaceably with the Church and to cary themselves towards the excommunicates as they should by the word â—f God But if they joyne with them in their evill as some of these more specially did with his wife then are they also for so doing justly subiect to the â—ame censure with them as in this case likewise came to passe That which he speaketh of the Magistrate is false he did not forbid but perswaded vs not to do it Though if he had or should forbid vs any thing which God requireth at our hands we have learned to obey God rather then man As we did then answer him that what we did we would alwayes be ready to approue by the word of God And now by that which hath bene said let the Reader judge whether this fellowes hard forehead verify not the Oratours saying He that 〈◊〉 passeth the bounds of modestie becommeth impâ—dent out of measure Excommunication we vse as the holy ordinaunce of God to recover the parties that have sinned if so it be his will and to keep the Church from the leaven of their wickednes If we did it not we should dishonour God and be accessary to their evill But observing it we vse the remedie which Christ hath given vs for their good and if it work not so in them then is their destruction the more iust vpon their heads and we are cleare Neyther doth the long suffring spirit of meeknes hinder but that due execution of the Lords judgement vpon obstinate sinners be inflicted And being so done neyther will this mans cursing vs for good hurt vs not his blessing of himself others in evill help them Therefore to his many curses denounced against vs I will give no other answer but say with Salomon The curse causeles shall not come but fly away as a birde and returne vpon him that allegation out of the Prophet As he loved cursing so shall it come vnto him and as he loved not blessing so shall it â—e farre from him and as he clothed himself with cursing like a garment so shall it come into his bowels like water like oyle into his bones And for his blessing of himself and others in evill I will referre him to that denuntiation of Moses against every such one as when he heareth the wordes of the curse yet blesseth himself in his heart saying I shall have peace although I walk according to the stubburnes of mine owne heart 〈◊〉 adding drunkennes to thirst The Lord will not be mercifull vnto him but then the wrath of the Lord and his ielousy shall smoke against that man every curse that is written in the book of the Law shall light vpon him and the Lord shall put out his name from vnder heaven and the Lord shall separate him vnto evill out of all the tribes of Israell according vnto all the curseâ— of the covenaunt that 〈◊〉 written in the book of the Law Deut. 29. â—9 20.21 For that which he speakâ—th of our Tents it is to be noted that this man himself desiring heretofore to partake with vs in the Lords supper did in our publick meeting compare our and all true Churches to the Tents of Shem the assemblies of the Church of England whither now he is returned to the Tents of Corah Dathan Abiram What remayneth therefore but that according to the words of his owne mouth and course of his own walking he be left to the Lord the iealous God that judged Corah his coÌ„pany Who also is the God of Shem will performe to the soÌ„nes of Iapheth whoÌ„ he perswadeth to dwell in Shems tents according to his promise made of old to Abraham sonne of Shem Father of the faithfull of all nations saying I will blesse them that blesse thee and curse them that curse thee Gen. 12.3 For that which he annexeth about fatherles children himself knoweth we approve no such dealing And some of the persons to whom they were comitted are departed this life The living belike could not serve his turne but he will digge into the graves of the dead who cannot answer for themselves Or if he meane of any that are alive why gave he not after his maner some knowledg who they be Would he not that the matter should have ben considered and answer made accordingly Or would he that we should speake what we heare concerning a fatherles child who was long since with that woman who is now this Whites wife and ran away from her who knoweth best her self how she vsed her For our selues we mislike all hard and evill vsage of any much more savage and cruell dealing to fatherles children who ought most of all to be pityed and holpen If any such have more specially felt their part of our common troubles and poverty why will he not consider his Lords the Prelates their savage and cruell dealing with vs who have made many poore orphanes and widowes among vs besides many other great calamities brought vpon vs by their meanes Of which to begin to speak were to enter into an Ocean sea so many and great they are and not vnknowen to this White himself howsoever he can like now to sayle in that sea where putting away a good conscience he hath concerning the faith made shipwrack For that which he saith of W.C. the man himself affirmeth that be spake not these words at all which he hath printed of him and that he told this Whites wife before the book was published and spake it synce to his owne face that it is a lye Some words he confesseth he spake which were evill but those also spoken by him about a yeare before he ioyned to the Church as himself testifyeth Yet White obiecteth his speach as the confession of our own members affirming also what he hath printed to be spoken before many witnesses Which if it were yet till we should know it after knowledg dealing with him find him obstinate in such evill how could we but have him still a member among vs But if such speaches yea or publick writings of the members of the Church of England would content men as White will with this content himself how easy were it for his one to to produce a thousand and none of them perverted neyther The conclusion of his Libell is like the rest The censures of Christ in his Church he blasphemously calleth our fond excommunications which before in like manner he
termed our Buls of excoÌ„munications Suerly God that will not hold him guiltles that taketh his Name in vaine will never suffer such prophanation of his Name and ordinance to go in vaine Such deâ—iding and despising of the Lord and his ordinances is fearfull And a fearfull thing it is to fall into the hands of the living God All his Lords the Prelates authority and authorizing of his book to be published as himself alledged here before the Magistrates will not help him before the Lord who is a consuming fier From whom what can he or any so persisting look for els but to be cast out from his presence and to have their portion among the cursed to heare that fearfull sentence Go ye cursed into everlasting fier which is prepared for the Divell and his Angels Mat. 25.41 And thus hath this Esau shewed himself to be one of those prophane of whom he speaketh here hardened in his sinne and prophanenes and of which also he spake in the Preface at the beginning of his book That in him might be seen the truth of that which SalomoÌ„ saith The lippes of a foole devoure himself The beginning of the words of his mouth is foolishnes and the latter end of his mouth is wicked madnes that thus also it might appeare how far he is froÌ„ being of the Israel of God that follow peace and holynes without which no man shall see the Lord. Heb. 12.14 TOwching his postscript about T. C. the man himself saith he is falsely traduced by him as he was likewise accused by some other here to Magistrates for the same thing who could not prove it against him when the matter came to be examined And see here still the bad dealing of this man who publisheth his name in this manner to the world onely vpon an hear-say not knowing whether the thing were true or false and then also when he heard withall that he had greatly bewayled his sinne and had not afterward given him any iust or needfull cause so to do For the casting of him out it was thought meet and good considering his former dealing the present case so to proceed yet not without differeÌ„ce of judgment in some of vs thereabout But he was shortly after received in againe being repentant for his sinne Now here let the Reader observe how this man which blameth others for not forgiving of penitent sinners hath not ceased throughout his book to publish and object the sinnes of such against the whole Church and the parties themselves besides the manifold falsehoods and blasphemies into which also he is â—un But his madnes is become manifest to men and his judgement sleepeth not with God who will remember and reward him according to his workes Nehem. 6.14 2 Tim. 4.14 A note of the particulars spoken of before pag. 62. wherein we differ from the Dutch and French Churches of this city wherabout we have had dealing with such of their Ministers as by the rest of their Eldership were deputed therevnto 1. THat the estate of the Dutch Church of Amst. is such as being one yet it meeteth in three severall places whereby it commeth to passe that the whole Church cannot come together in one the Ministers cannot together with the flock sanctify the Lords day the presence of the members of the Church cannot certainly be knowen and finally no publick action whether excommunication or any other can rightly be performed Which is contrary to these Scriptures 1 Cor. 12.27 11.20 23. Math. 18 17. with 1 Cor. 5 4. Act. 6.2 5. Numb 8.9 Act. 20.28 2. They baptize the seed of them who are no members of any visible Church of whom moreover they haue not care as of meÌ„bers neyther admit their pareÌ„ts to the Lords Supper Gen. 17.7 9 10 11. 1 Cor. 7.14 Exod. 12.48 with 2 Chron. 30.6 c. Numb 9.13 Hos. 2.2.4 with Rev. 17.1 Ezech. 16.59 c. 3. In the publick worship of God they have devised vse an other forme of prayer besides that which Christ our Lord hath prescribed Mat. 6. reading out of a book certaine prayers invented and imposed by man Exod. 20.4.5 and 30.9 with Psal. 141.2 and Rev. 8.3 Lev. 10.1 Esa. 29.13 with Math. 15.9 Rom. 8.26 Eph. 4.8 1 Pet. 2.5 4. That rule and commaundement of Christ 18.15.16.17 they neither obserue nor suffer rightly to be observed among them 5. They worship God in the Idol-temples of Antichrist Exod. 20.4 with Deut. 12.2.3 2 18.11.12 c. 6 The Ministers have their set maintenance after an other maner then Christ hath ordeined 1 Cor. 9.14 And that also such as by which any Ministery at all whether popish or other whatsoever might be mainteyned 7. Their Elders chaunge yearely and do not continew in their office according to the doctrine of the Apostles and practise of the primitive Churches Rom. 12.4.5.6.7.8 1 Cor. 12.11.12 c. Act 20.17.28 1 5.1.2 3.4 See also Numb 8.24 c. 8. They celebrate Mariage in the Church as if it were a part of the Ecclesiasticall administration whereas it is in the nature of it meerly civill Ruth 4. chap. Heb. 13.4 1 Cor. 7.2 9. They vse a new censure of SuspensioÌ„ which Christ hath not appointed Math. 28.20 Gal. 3.15 2 Tim. 3.16.17 10. They observe dayes and tymes consecrating certyan dayes in the yeare to the Nativity Resurrection Ascension of Christ c. Exod. 20. Commaundement 2. 4. Rev. 1.10 1 Cor. 10.1 â— Act. 20.7 Col. 2.16.17 Esa 66.23 Gal. 4.10.11 11. They receive vnrepentant excommunicates to be members of their Church which by this meanes becommeth one body with such as be delivered vnto Sathan 1 Cor. 5.5 1 Tim. 1.20 About this matter we had dealing with them divers tymes heretofore And we desired that knowledg thereof might by themselves be giveÌ„ to the whole body of their Church or that they would take order that it might be done by vs. But they refused both Whereabout we had afterward some further dealing with them In which time divers messages and answers passed between vs. Which we had thought here to have inserted but now think good for the present to forbeare them Wishing rather that they might be buried amoÌ„g themselves by amendement hereafter then that we should be constreyned eyther by themselves or others as we are already too much provoked to publish them to the world for the further manifestation and clearing of our cause and maner of dealing with them The cautions spoken of before pag. 34. 68. concerning the question following Question Whether such as sometimes have fallen from the truth may afterward by the Church be taken into office Answer We take it not to be meet without these and the like cautious viz. FIrst that there be due consideration had both of the nature of the thing and of the quality of the persons and also of the estate of the Church For the nature of the thing 1. Whether it be from the trueth to the
Idolatry of the heathen or to some false Christian worship And here further whether to the Papists Anabaptists Lutherans or other Protestants professing reformation in sundry things those of great moment c. 2. Whether at the first appearing receiving of the truth or when the adversaries haue ben soundly throughly convinced 3. Whether in dispersion and absence from the Church or living and remayning with it 4. Whether drawen circumvented overcome by others as Aharon and some of the Galatians Exod. 32.1.23.35 Gal. 1.6 or drawing intising seducing of others as they of whom we read Ezech. 44.12 Deut. 13.5.6.12.13 Such as now also be they which publish writings against the trueth the Church c. 5. Whether they did voluntarily yeeld of themselves or fainted being broken with troubles and persecutions 6. Whether they joyned themselves as members or were present onely at their worship 7 Whether being ioyned as members they did partake onely or did administer also and execute their worship themselves 8. Whether slipping aside for a tyme through infirmity or falling away long resisting the meanes offred for their recovery or labouring what they could to chaunge or abolish the true religion worship of God 9. Lastly whether before or after the Church hath discussed and agreed what to do in this matter For the quality of the persons 1. Whether they were in office before or not 2. VVhether they be fit for office or not Els what blot should they beare in this behalf who for their sundry defects are altogether vnfit therefore never to be taken into office though they never had fallen from the trueth As they of Aharons seed who had a blemish in their body might never be Priests though they did neuer fall to Idolatry Lev. 21.17 c. For the estate of the Church 1. VVhether it were but newly and weakly entred into the faith and way of Christ or had ben long and well established therein 2. VVhether as yet it were vnsetled and tossed hither and thither to and fro or were setled and well together 3. Whether it haue great and present need of some to be taken into office 4. VVhether it have others in all respects as fit to be chosen As Paul when he refused Iohn Mark had Silas whome he chose to take with him Act. 15.25.26.27.32.38.40 Secondly that the Church do well know or trie such as have so fallē afore they do afterward entertayn them into office As Paul may be noted to haue done with Mark whom yet Barnabas did sooner receive as being his sisters sonne well knowen vnto him before Col. 4.10 2 Tim. 4.11 with Act. 15.38.39 Finally that none be contentious but that all of vs duly considering the former cautions and the like we take the fittest whom God in this estate of the Church doth offer endeavouring to keep the vnity of the spirit in the bond of peace that we may with love and comfort proceed in that wherevnto we are come to the prayse of God and to the further building vpholding of the whole Church of all the members thereof in the trueth of the Gospell of Iesus Christ. 1 Cor. 11.16 Ephe. 4.2.3 Phil. 3.15.16 Gal. 6.16 This for the present so to be mynded observed as if others shall at any tyme shew vs better from the word of God we be alway ready to receive it in the Lord. An Answer to the Reasons alledged to prove the vse of the Lords prayer as a Prayer Objection 1. AN expresse commaundement neither contrary to nature nor analogie of Faith and agreable also to the drift and tenour of the place ought litterally to be vnderstood and obeyed But this Math. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Luk. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. is such an expresse cōmaundement c. Ergo It is also so to be vnderstood and vsed Answer 1. This reason was alledged before Where see what is answered vnto it pag. 30. 2. The Assumption or second part of the reason is but barely affirmed not proved at all 3. How is it agreable to the nature of prayer and analogy of faith that one man or Church at any time should so pray as asking all things that ever any in the world haue needed or shall need vpon any occasion whatsoever Or that we now should offer such prayer and worship vnto God as we cannot have assurance by the Scriptures that ever the Apostles or other Christians approved of God did so vse at any time Or to keep alwayes a set forme of words for our prayer to God 4. How is it agreable to the drift and tenour of the place that Christ did so commaund it to be vsed as he pretendeth 1. For then it should be sinne to pray at any time and not to say it seing Christ hath thus given his commaundement concerning it Luk. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When ye pray say Our father c. 2. And thus also we should be bound to say it twise over together at everie time we vse it because Mathew and Luke in some words and clauses recorded it diversly And who can say we ought to vse the words of the one more then of the other 3. But both the cōmaundement it self and the circumstances about it noted in the Evangelists shew it to be given for a rule of prayer and therefore so to vse it is that which is agreable to the tenour and drift of the place As we haue heretofore shewed in divers Treatises yet vnanswered 5. By literall vnderstanding of Christs words in the same sermon do the Anabaptists gather that it is vnlawfull for Christiās to take an oth to go to warre to beare Magistracy c. pleading the expresse words and commaundement of Christ. Math. 5.34.39 c. with many other pretences which they have thereabout Shall we therefore admit of their errors or vnderstand those Scriptures as they would have vs Not to speak of other as expresse speaches or any collections thereabout As Mat. 6.17 Ioh. 13.5.12.14.15 Objection 2. 2. If Christ had taught onely to pray to this effect then had he taught nothing but that which Iohns Disciples all the faithfull practised before for the Prayers of the Saints as of Salomon Nehemiah Daniel were to that effect before Answer 1. What if all this be graunted What would follow therevpon Doth not christ in the same sermō of his teach the very same things that Moses in effect had taught before But now by reason of the false gloses of the Pharisees he explaned them according to their true meaning Math. 5.17 c. 2. In like maner there being great abuse about prayer as is particularlie noted by Mathew Christ sheweth them how to vse it aright Math. 6.5.6.7 c. 3. If he meane that the prayers of the holy men in former tymes were of such things as here be cōprised it is true that they thē prayed to this
effect But if he meane that they prayed with like intendement and in like manner as Christ now taught the Apostles and Christians hereafter to do he is deceived For in their prayers they intended and looked at Christ to come they prayed that God would send him according to his promise that he might performe the things spoken concerning him c. But now Christ directed all hereafter to pray in his Name as being come and exhibited according to the promises that went before concerning him Ioh. 14.13.14 16.23.24 4. The purpose of Christ in giving this forme of Prayer was not onely to teach to pray to this effect but to give direction also concerning all other things that are needfull to be knowen and observed in the right vse of prayer As in other books already published we have shewed in divers particulars Objection 3. Whatsoever Scripture hath in every respect the forme of prayer that is â—ot alone matter of Doctrine but hath bene vsed also as Prayer But this Scripture Math. 6.9 hath in every respect the forme of prayer as Our Father give vs leade vs and amen annexed in the end ergo And in deed how can they tell which were prayers and which not if not by their forme of Petition whereby they are distinguished from Doctrines and rules proposed in an other forme as Mat. 7.7 21.22 1 Ioh. 5.14 Answer 1. The Proposition or first part of the reason needeth proof if he speak of the vse of the very words as they are set downe But if he speak onely of praying for such things to such end and in such maner as is recorded then we graunt it and he speaketh nothing against vs but fighteth with his owne shadow 2. For some instances herein let these Scriptures be considered Ier. 31.7 Hos. 14.3.4 Ioel. 2.17 which haue in every respect the forme of prayer and yet were given to be directions of the matter and maner of the prayers which then they should make and not to prescribe theÌ„ the very words which they should vse As likewise in this particular of Mat. 6.9 13. compared with Luk. 11.2.3 4. 3. For the Assumption or second part of the reason that it is propounded in forme of prayer see the answer before pag. 31. And let them now at length tell vs if it were so to be vsed as they say whether we should follow Mathew or Luke therein and whether we should at the end thereof vse the conclusion and say Amen or not seing Mathew hath it so and Luke not 4. The very propounding of it in forme of Petition conteyneth in it great and needfull Doctrine for the right vse of Prayer Of which also see before pag 31. 5 The Scriptures and rules of Prayer here mentioned by himself Mat. 7.7 and 21.22 1 Ioh. 5.14 shew that neither Christ intended nor the Apostles vnderstood it so that those very words as they are set downe should be our prayer vnto God For which observe these clauses Aske seek knock As a sonne asketh of hâ—â— father bread or fish c. Mat. 7.7 11. Whatsoever ye aske c. Mat. 21.22 If we aske any thing according to his will c. 1 Ioh. 5.14 Thincketh he when Christ commended vnto vs the needfull carefull and fervent vse of prayer saying Aske seek knock c. that his meaning was Get by rote and say over Our father which art in heaven c. Or is the saying of these words prayer to God as when a child being hungry commeth to his father and asketh bread or having bread asketh fish or other food according to his need Or why did Christ vse such a generall clause Whatsoever ye aske and Iohn If we aske any thing according to his will c. if they had meant we should for our prayer vse that forme spoken of wherein they knew are conteyned all things that can possibly be asked according to the will of God Or should we therefore vse these words onely for our prayers and no other at all But of this question we have written other where already Which may suffice till we be answered Objection 4. 4. In a duty to be vsed of all the holy Ghost is playne but if those very words are not to be vsed as Prayer no Christian for 1500. yearâ—s more did ever vnderstand our Lords meaning Answer 1 Salomon answereth relating the words of Christ that they are all plaine to him that will vnderstand and streight to them that will find knowleledge Prov. 8.9 2. In the duties â—o be vsed of all about the Sacraments c. the holy Ghost is plaine yet have Christians swarved from our Lords meaning therabout as long since as he speaketh of yea even in the Apostles times they began in divers things to go astray therefrom as any that is acquainted with the Scriptures may perceive 3. If erroneous pleading froÌ„ former times without scripture were proof sufficient how many and great errors might be pleaded for As the Antichristians do for a multitude of their heresies and abhominations which I will not stand here to particulate 4. See also what is answered before when to like purpose he alledged Tertullians testimonie pag. 23. c. Exception 1. But they say that the Apostles never vsed those very words in prayer I answer 1. An expresse commaundement is warrant sufficient without example Answer He taketh for graunted that which he should prove namely that there is an expresse commaundement so to vse it as he pretendeth Of which point we haue spoken before And let the Reader observe how he cannot shew by any Scripture at all that the Apostles vsed those words for their prayer at any time Neyther can he deny but they vnderstood it aright and prayed according to the true meaning thereof Exception 2. 2. There is no example in the whole book of Gen. of the observation of the Sabaoth for 2369. yeares space after the institution of it Gen. 2. Neither to come nearer is there any example of baptising in the name of the Father Sonne and holy Ghost yet is the commaundement of Christ sufficient warrant so to do Compare Math. 28.19 with Act. 10.48 19.5 Answer What a reason is this As if we thought nothing were observed of old whereof there is not mention in the history or as if no difference were to be put in the vnderstanding of the Scriptures but that if one be vnderstood litterally then must all other likewise He might aswell have told vs we read not in the Scriptures that Methuselah did ever eat any meat and yet lived 969 yeares the longest of any that are mentioned in the storie And for the Apostles and others at that time administring Baptisme how plaine is it in the Scriptures cited by himself that they baptised in the Name of the Lord as they were appointed If he could shew but in generall termes that the Apostles at any time when they prayed sayd over the Lords prayer though it be not
written in particular that they said Our father which art in heaven c. there were some proportion in his maner of reason which now is not Besides the Apostles and Evangelists themselves recording the institution and vse of the Lords supper observe not the same words alike yet all of them agree in the same matter and substance Mat. 26.26.27.28 Mark 14.22.23.24 Luk. 22.19.20 1 Cor. 11.24.25 And why should we not think likewise of their administration of Baptismâ— that it was according to thâ— coÌ„maundement of Christ though the same particular words be not rehearsed Or how can any make question of it when it is recorded that they baptised not in their owne name but in the Name of the Lord Act. 2 38.41 10.48 Rom. 6 3. 1 Cor. 1.13.15 Gal. 3.27 with Mat. 28.19 And so by their example have taught vs how to vnderstand and vsâ— these things aright Exception 3. 3. It is the Anabaptists reasoning against childrens baptisme asking for an example when otherwise there is sufficient warrant so to do yet are their Pretences as good or better then Mr Iohnsons in refusing obedience to our Lords commaundement for want of an example Answer A childish collection froÌ„ the Anabaptists errour about childrenâ— baptisme How often shall we speak it that other sufficient warrant from the Scriptures is as good as a thousand examples And why will he needs shew himself to be like the Anabaptists who would bring in a worship of God for which there cannot be shewed sufficient warrant eyther by precept or by example or sound collection from the Scriptures and so by consequence in tyme deprive the Church of that true worship of God which we are taught both by commaundement and by example and by vnanswerable reasons drawen out of the word of God Wherein the very experience of former tymes so extreemly corrupted in this exercise of prayer might and ought to teach vs to be more carefull For administring the seale of Gods covenant and sacrament of iâ—itiation consequently of Baptisme vnto children being the seed of the faithfull we have both precept example and vndeniable reasons out of the word of God which I will not here stand to relate If our reasons towching the vse of the forme of Prayer spoken of be so weak as he pretendeth why did he not vndertake to answer them but chuse rather to insist vpoÌ„ the Pretences which now he hath purposelie published concerning that Argument And why will he never leave begging of that which he should prove that i◠〈◊〉 our Lords commaundement to say over the very words prescribed Mat. 6. â— Luk 11. for our prayer vnto God Exception 4. 4. The Prayers mencioned in the new Testament are such as 〈◊〉 powred forth vpon speciall occasion as Act. 4.24 Ioh. 17. Answer An absurd pretence and such as wherein he is against himself yeelding that the Lords prayer is not to be vsed vpon speciall occasion or els he speaketh nothing to the purpose And if it teach vs not how to pray vpoÌ„ speciall occasion how is it a perfect directioÌ„ Or if it do yet be not in such case to be vsed how plain is it that Christs meaning the Apostles vnderstanding of it was such as not to prescribe it for our prayer but for our instruction and direction therein Againe Christ saith When ye pray say Our father c. therefore also vpon speciall occasion if that were his meaning as he would perswade Not to speak how themselves commonly hold and give out that it is such as is fit to be vsed at all tymes and for all occasions So well they agree together But why doth he cite here Ioh. 17. wherein Christs prayer a little before his death is mentioned Is it to shew that though Christ did not then vse it praying vpon speciall occasion yet at other times he did If this bâ— his intendement who will believe him that Christ who had no sinn could aske forgivenes of sinne as in that forme of prayer is prescribed If this be not his meaning to what purpose is that Scripture alledged vnles it be to reason against himself to shew still his owne foolishnes Exception 5. 5 Let them shew me an example where ever the Apostles prayed before their Sermons if they can Answer 1. Have they not read what is written of the Apostles Act. 6.4 how they said to the brethren at Ierusalem Look ye out men whom we may appoint to this busines of the Deacons office And we will give our selves continually to prayer and to the ministration of the word Nor how the Apostle Paul gave direction concerning publick prayer when he wrote to the Churches and to Timothee about publik doctrine whether it were in propheticall or ministeriall vse of the word of God 1 Cor. 11.4 and 14. chap. 1 Tim. 1. and 2. chap. Or when Paul taught Timothee that the food of the body is to be sanctified vnto vs by prayer should he not think likewise of the food of the soule 2. And what though the particular circuÌ„stance of time before or after be not set down Or that the Apostles having to deale with severall sorts of persons occasions did diversly cary themselves according therevnto 3. Or doth it not ly vpon the Ministers in publik to be aswell the mouth of the Church vnto God in prayer as to be the mouth of God to the Church in doctrine Or should we think that the Apostles did not carefully performe the whole worke of the Ministery committed vnto them 4. Finally let these men shew vs an example in the Apostles or Primitive Churches where ever they said their prayers over by tote or vsed a book of Common prayer among them or read any prayers at all for their prayer to God or had Archbishops Lordbishops Archdeacons Priests Parsons Vicars c. eyther for vse of prayer or for any other service Ministery or government of the Churches of Christ. Finis Gen. 25.33.34 Heb. 12.16 Whites Discov pag. 4. Ignorance * Mr Sedg to Mr Pow. Falsehood Mr â—â— Violence Whites Discov pag. 20. Whites Discov pag. 6. Pro. 26.26 Prov. 18.17 Pro. 26.5 Prov. 26.4 Prov. 18.2 Micah 7.8.9.10 (a) Wh. Discovery pag. 5· * Act. 24.5 28.22 Mat. 18.15 17.18.22 Luke 17.4 1 Cor. 5.1.4.5.11.12.13 Esa. 16.4 Psal. 103.6 Psal. 9.18 * Besides the Ministery of the vvord * Since altered as himself knoweth b And this also with consent of the Church then signified c Ansvv. to Mr A. H. pag. 62. * To I.L. in his ovvn hearing d Ansvv. to Mr H. Ia. p. 17 4. * Tremell and Iun. on Exod. 2.23 1 Cor. 1â— Pro. 12.13 * Lib. de Monogam Tertul. lib. de Orat. * Tertull. Lib. de orat a Lib. de praescript aduersus haeret b Lib. de virgin veland Confess with Mr Iun. letters pag. 54. * pag 23. Mr R. Ia. * Whites disco p. 7. in the margent A.P. At Northampton ‡ Whites discov pag 26. Contra Marcion lib. 4. c. 5. Lib. de Orat ‡ Yet resting with peace in their difference of iudgment therabout * 1 Cor. 6.16 * Mat. 19. †1 Cor. 6.9.11 ‡ Of this I think my self haue had speach with this Th. White heretofore howsoever now he write as if he had never heard it of any of vs. A true descript of a visible Church * Num. 12.3 Ps. 106.33 Deut. 5.32 1 Tim. 5.21 Mat. 10.37 †The Prelate of Lond. c. Gen. 29. 30. 31. 34. Gen. 34. 35. 37. 38. chap. Epist. to he Corinhians 2 Cor. 11.13.14.15 Answ. to Mr H. I. p. 14. c. Pro. 11 9 Confess with Mr Iun. letters pag. 54. And that we might would if he did thus W. Simson Apologie Discovery RefutatioÌ„ Questions Answer to Mr H. c. 1 Cor. 10.18 Act. 15. Rom. 14. Phil. 3.16 A Discourse of certaine troubles excom c. Confess with Mr Iun. letters Pag. 54. Nehem. 6.8 Prov. 24.28 ‡ In these countreyes being from the Church vpon occasion †But afterward I did speak more to him here about as he may remeÌ„ber ‡ Smyrnâ— Philadelphia c. †Corinth Galat. Pergamuâ— c. And these were in deed the causes that made vs think more and otherwise of this matter theÌ„ we had done Which we also shewed in the Church ‡ 2 Tim. 1.5 and 3.14.15 and 1 Tim. 4.6.12 with Act. 16. 17. 18. 19. 20. chap. †Ephe. 4.11 Rom. 12.7 Aâ—t 5.29 Prov. 26.2 Psal. 109.17.18 Numb 16. Gen. 9.29.27 †Whites Discov p. 24. Prov. 11.21 Eccles. 10.12.13 * Aswell those that have fallen as the rest * Mat. 6.9 ‡ Apologie Discovery Questions Answ to Mr H. c. See also Iob 22.17 Esa. 44.17 Ier. 2.27 Hab. 2.19 1 Cor. 11.20 c. Gen. 5. 2 Tim. 4.4.5