Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	great_a	lord_n	praise_v	2,087	5	9.1611	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15350	De adiaphoris Theological and scholastical positions, concerning the nature and vse of things indifferent. Where also is methodically and briefely handled, of ciuill and ecclesiasticall magistrates, of humane lawes, of Christian libertie, of scandall, and of the worship of God. A vowed worke, destinated (by the grace of God) to appease the dissentions of the Church of England. Written in Latine by M. Gabriel Powel, and translated into English by T.I.; De adiaphoris. English	Powel, Gabriel, 1576-1611.; Jackson, Thomas, 1579-1640, attributed name.; T. I., fl. 1607.	1607 (1607)	STC 20146; ESTC S101530	122,532	204

God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula● Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes

Ecclesiasticall Traditions wherein some haue labored for retaining and obseruing ALL manner of Traditions without difference All Tra ditions are not to be reiected and others againe for reiecting and despising ALL without any scruple or regard Yet had I rather encline to their assertion who sayling as it were in the wide Ocean of humane opinions take the middle course or line going directly betweene both the two former Rockes that is of such who neither refuse ALL nor yet retaine ALL without due regard examination and triall 2 For it is the part of Christian discretion and wisdome to obserue the Rule of the Apostle Trie ALL things keepe that which is GOOD 1. Thess 4 21. 3 Seeing the Apostle willeth vs to TRIE ALL things doubtlesse he giueth vs to vnderstand that ALL things are not either to be reiected or to be receiued but rather wisely to be examined and tried And seeing he counselleth vs to KEEPE that which is GOOD he sufficiently admonisheth vs to beware that we embrace not those things which are EVILL neither despise those which are GOOD since thot both these argue a man to be either of very weake iudgement or altogether irreligious such as Christians cannot be without great offence and reproach 4 Now vnder the word ALL are also comprehended Traditions wherefore seeing the Apostle speakes generally TRIE ALL THINGS they also ought not to be exempted from triall 5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GODS truth Traditions ought to be tried wherby the euill may be discerned from the good and whereby those things which we ought to obserue may be obserued and those which we ought to reiect may be reiected 6 But it is easily propounded generally that such Traditions are to be obserued which are good profitable indifferent and such also to be reiected and refused which are euill hurtfull pernicious But when we are particularly to declare what Traditions be good and indifferent this thing is not so easilie determined 7 Wherefore that both Truth and Falsehood may appeare herein and that godly religious and sober men may vnderstand and know out of GODS word what they ought to follow and what to auoid in this busines it is expedient that we prosecute this point somewhat more exactly 8 Hereupon I thought it would be answerable vnto my labour and counteruaile my trauell if that I should repeate the whole doctrine of THINGS INDIFFERENT methodically handled and should lay it open before all mens eyes to behold the same and to iudge thereof 9 Wherefore being about to speake of Things indifferent Of Things Indifferent we must first declare the Nature of the word and name thereof What the Word signifieth and then shew what the thing it selfe is 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things indifferent as Suidas thinketh the Grecians terme such whose vse lyeth in the middest so as we may vse them WELL or ILL at our pleasure which make not a man truly happie or vnhappie 11 These are called of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as be in our owne power and middle and of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things placed in the middle such as be Riches honor health strength of body and the like which of thēselues cause not perfect happines albeit they do not a little adorne the same being rightly applied and vsed 12 And they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go before or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go not before 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and things Going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians call those which containe honor and dignity in themselues the lawfull and right vsage whereof maketh our felicitie the more noble and glorious For example Amongst the Gifts of the mind such Indifferent things Going before is good towardlines a faire condition an easie and facile nature a sharpe and readie witte Amongst the Giftes of the body strength and health Amongst outward Gifts riches honor and glorie For these goe before true vertue wherein the Philosophers place perfect happines and doe as it were prepare the way and open an enterance to felicitie 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as Go not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather depart and turne aside from felicitie yea and sometimes obscure and blemish the beautie and glorie thereof Such amongst the Gifts of the mind are dulnes of wit stupiditie and slouggishnes In the Body sicknes and diseases In outward estate pouertie and scarsitie of friends which otherwise are accounted amongst miseries 15 This explication of the name and Word doth agree with Ecclesiasticall matters for which cause that appellation was transferred from the vse of common life vnto the vse of the Church For euen as Philosophers do terme those things INDIFFERENT which of themselues do not consummate ciuill felicitie neither yet do hinder the same albeit they are an ornament and as it were an helpe vnto it So the Church calleth those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferent things what they be Indifferent which of themselues are not necessarie to euerlasting saluation and the happines of Soules neither doe make the Worship of GOD more acceptable vnto him yet in regard of men they adde a certaine outward honor and grace vnto Religion 16 And although this very terme and word be not expressely found in the holy Scriptures yet the Apostle describeth the thing it self where he saith that there are some things in which a Brother or a Sister is not bound to performe necessary seruice or worshiop vnto GOD 1. Cor. 7.15 17 The whole matter shal better appeare by examples It is in a Christian mans free choise to lead a maried or single life so that he liue chastly also it is free for him to endure bondage and seruice or honestly to free himself therfrom In the Primitiue Church it was lawfull either to be circumcised or to refuse circumcision also to be present at feasts with the Gentiles or to auoid them so that by his libertie he did not scandalize the weake nor giue occasion of offence vnto the enemies In like manner the vse of meates or abstinence from the same and the obseruation of dayes c. are permitted in the free will and power of a Christian so that he beware of superstition wantonnesse or Ieuitie The Definition of Things indifferent Matth. 11.18.19 1. Cor. 8.8 c. 18 Now Things indifferent and Traditions are such ceremonies rites actions things workes or businesses in the Church which are neither expressely commanded nor forbidden by the Word of GOD being brought into the Church and vsed for good order decencie discipline and edifications sake which we may safely vse or abstaine from without any damage to our religion or hurt to our conscience which of themselues commend not a man the more before God being vsed neither being refrained from doe they make the abstainer the more acceptable vnto the

whole Parliament What reward the Defender deserueth for this bold slander against the Parliament house I leaue to their wise consideration and censure whom it concerneth and more neerely toucheth His error is Crimen falsi III. ARGVMENT It is a sinne not to recompense a good turne receiued Ergo The refractarie Ministers are to be regarded and spoken for ANSVVERE I. IT is true Answere good deeds must be rewarded specially the Ministers faithfull labours The Apostle saith 1. Cor. 9.11 If we haue sowen vnto you spirituall things is it a great thing c. II. But in that the refractarie Ministers haue looked backe and withdrawne their hands from the plough Luk. 9.62 making a manifest Schisme and disturbing the peace of the Church this deserueth no recompense Here the Defender bestirreth himselfe Reply and produceth all his forces Whether the refractarie Ministers be Schismatiques to prooue that the refractarie Ministers are not Schismatiques I say first of all saith he that this accusation of vs to be Schismatiques is a most beggerly begging of the Question most vniust vntrue and vncharitable neuer yet proued neither able to be proued vntill they proue the matters in controuersie to be meerely indifferent to such vses as whereto they are imploide and vrged by them yea good and laudable ceremonies matters of decencie and order in the Church yea that wee also refuse to conforme our selues vnto them more of stomacke than of conscience Two things the Defender saith must be performed by vs The Defenders first Reason that the Ministers are not Schismatiques ouerthrowne before the refractarie Ministers will acknowledge themselues to be Schismatiques 1. That we proue the matters in controuersie to be indifferent 2. That we euince them to refuse conformitie rather of stomacke then of conscience Touching the first we haue already in diuers Bookes and Treatises purposely written to that end more then sufficiently proued the things in controuersie to be meerely indifferent both in their owne nature and to such vses as the Church allotteth and appointeth them And for the Second I know not well what the Defender meaneth thereby What shall a thiefe be a thiefe notwithstanding that to steale be not against his conscience shal an heretique be an heretique albeit he thinketh he holdeth nothing but truth and must not a Schismatique be a Schismatique vnlesse he be conuinced to sinne against his owne conscience Note the Defenders absurditie What Schismatique will euer confesse that he is such euen against his conscience By this meanes no man shall euer be conuinced to be a Schismatique But we know that obstinate contumacie against the Church in things lawfull is a schisme whatsoeuer a mans conscience be Consciences are of two sorts 1. Too large 2. Too strict Consciences are of diuers and sundrie sorts there is one Conscience that is too large and prophane and another Conscience too strict and superstitious a Popish Conscience and a Precise Conscience I meane in the extreame So then the first part of this Argument being abundantly proued by vs and the second being atheologicall and ridiculous what remaineth but that the Defender labour the refractarie Ministers to acknowledge their ouersight and to yeeld to conformitie The Defenders second Reason Reply to proue that the refractarie Ministers are not Schismatiques is this There is nothing heere obiected against vs wherwith our ancients and betters haue not been charged in former times Eliah was charged with troubling Israel Michaiah might haue been charged with singularitie and Schisme for dissenting from the 400. Prophets Ieremie was accused by the Priests and Prophets to haue spoken against the State of the Citie Amos was charged with conspiracie against the King The enemies of Daniel framed the like accusation against him to Darius Our Sauiour himselfe was blasphemed by the name of a seducer and deceiuer Paul was accused that he taught against the Law and the Temple Such also haue been the accusation of all Martyrs by the common Aduersaries the Paptsts And such are the Prelats accusations against vs. I answere Reioynder The Defenders 2. Reason ouerthrowne As for Michaiah because the false Prophets did not accuse him of singularitie and schisme the Defender becomes their Aduocate and doth as much for them by what right let himselfe looke to it But who will not detest the impudencie of the Defender in that he dareth equall the refractarie Ministers case with the condition of the Prophets and Apostles of the blessed Martyrs yea of CHRIST himselfe But not to particularize I answere in generall The difference betweene the examples alleadged and their case is very great easie to be discerned 1. Those holy men did nothing contrarie to their vocation these do 2. They taught nothing but the truth of God necessarie to be receiued these teach their owne fancies 3. They neuer oppugned the lawfull auctoritie of the Magistrate in Ecclesiasticall causes and Things indifferent these do 4. They were vniustly accused by the false Church for doing their office and dutie these are iustly taxed by the true Church as themselues cannot deny for hatefull schisme and faction 5. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His third Reason Reply is Do we varie from the sincere doctrine of the Scriptures Nay rather many of them doe much more swarue from the same touching generall grace and the death of Christ for euery particular person against particular election and reprobation for Images in Churches for deuotion touching the manner of Christs presence in the Eucharist that the Pope is not the Antichrist whereby they hinder the zeale of Christian Princes from executing that against him in generall and against his members in particular which the Word partly foretelleth and partly commandeth to he done concerning the necessitie of Baptisme touching auricular confession for ignorance in the people Who can lay any such points to vs or to any of vs I answere Reioynder 1. The Defenders report of our doctrine is vtterly vntrne The Defender slandereth our Church for false Doctrine for we derest and abhorre euen all and euery of the particular points he saith we teach Wherefore let him either iustifie these things to be true out of the Confession of the faith of our Church which he ought to do if he challenge vs for Doctrine or by any writer of ours of credit in the Church or let him feare without repentance and satisfaction for it by confessing his ignorance and malice in thus slandering the Church of God the iust condemnation of Lyers and false witnesses whose portion is with hypocrites 2. His Argument is this The Defenders 3. Reason ouerthrowne The refractarie Ministers do not varie from the sincere doctrine of the Scriptures Ergo They are not Schismatiques To let the Antecedent passe for I haue not obserued that any of them erre in any fundamentall or materiall point of doctrine which we thanke God for praying farther for their preseruation vnto

are put out vniustly It is true Reioynder if you were VNIVSTLY put out but in saying so you beg the Question proue it if you can III. The Monkes and Friers could not haue retained their places and possessions Answere not not by submitting themselues But the refractarie Ministers may if they will but conforme themselues vnto the lawful Ordinances of our Church The Defender replies Reply I know no condition of submission offered to Monkes c. Touching the rest we thanke you for nothing This is the curtesie of the Prelats to make vs pay deare for our liuings euen to buy them with sinning against God What needed there be any condition of submission offered to Monkes Reioynder when they could not haue kept their places by any submission they could make For the rest you shew your desperate resolution still to continue in your schisme and faction and that vnder such a pretense as will neuer stand before the tribunall seate of God to excuse you The Lord soften your hard and stonie hearts The Error in both the instances is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XII ARGVMENT The Prayers of faithful Ministers of the Gospell Supplicat are very effectuall in behalfe of Christian assemblies Ergo The high Court of Parliament euen for this cause ought somewhat to regard the refractarie Ministers ANSVVERE To the Consequence I. NEither are the Prayers of Schismatiques much to be regarded Answere neither will the honorable Court of Parliament altogether neglect the refractarie Ministers but will labour by all good meanes for their recalling neither can the refractarie Ministers in Charitie but stil pray for that high Court yea in case they did not satisfie their desire The Defender replies Reply As for the Prayers of Schismatiques it is not much to be denied if men be schismatiques in deed and not only in name but neither the Answerer nor all the Prelats in the world shall euer proue vt Schismatiques and Refractaries as they vniustly tearme vs. That the refractarie Ministers are PVRE SCHISMATIQVES Reioynder hath been abundantly proued before in the Reioynd to the Defence of the 3. Arg. pag. 116. seqq I will not adde a word more vntill that be answered Only I desire I may not be mistaken in this point to wit that the Prayers of Schismatiques are not much to be regarded I meane as they are SVCH otherwise the Prayers of Gods Saints are very behoouefull and necessary for vs. II. If they had still made conscience of their dutie in their Ministerie Answere their Prayers had been much more effectuall The Defender replies Reply Behold what conscience these men make of Subscription Crosse Surplice Conformitie and other particular obedience that make no conscience of preaching c. Is it not strange also that Surplice and crosse should adde such efficacie to prayer It is true Reioynder we make conscience of obedience Do they of the Defenders faction make no conscience thereof But that we make no conscience of Preaching c. also that Crosse Surplice c. adde any efficacie to prayer is a palpable vntruth The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XIII ARGVMENT Our Sauiour willeth al to pray the Lord of the haruest Supplicat that he would thrust forth labourers into his haruest Ergo No man ought by head and shoulders to thrust labourers out of the haruest ANSVVERE I. I Grant the whole Answere If the Suppliants will insist Why then do you silence and depriue the Ministers II. I answere They are not such Labourers whom our Sauiour meaneth neither are they thrust forth of the haruest for labouring but for labouring as they ought not for sowing the tares of sedition Schisme and faction for disturbing the peace of the Church and for molesting other sincere and faithfull Labourers The Defender replies Reply Touching the sowing of the tares of sedition schisme faction and disturbing of the peace hath bin often answered All which doe rather belong to them that teach that a true iustifying faith may be lost that there is no certentie of Saluation that pleade for ignorance and an ignorant Ministerie and such other like things When the Defender hath nothing to say for the refractarie faction then hee falles a rayling Reioynder or to slaunder our Church for what other thing doth hee seeing wee are so farre from defending any of these blasphemies he speakes of as any man of their side The Error is perpetua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XIV ARGVMENT Euery man ought freely to confesse Christ before men Supplicat in the time aswel of triall and persecution as of truce and peace Ergo The high Court of Parliament ought earnestly to speake for Christ and his Word ANSVVERE I Grant the whole againe Answere What can this aduantage the refractarie Ministers It followeth not that therfore their Honors should speake for them For they are neither Christ nor his Word neither is their quarrell and contention either for Christ or for his Word as hath been declared before The Defender replies Reply They that striue against humane Ceremonies in Gods worship and for the ordinances onely of Christ Iesus doe striue also for Christ and his Word But the Ordinances which the refractarie Ministers contend for are not the ordinances of Christ Iesus neither doe they striue for Christ or for his Word but for the supposed Senate of Lay-Aldermen and their owne fantastique conceits The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XV. ARGVMENT It is necessarie that there bee prouision made of sufficient able Ministers Supplicat one in euery Congregation to instruct the people in the truth to confute the Papists c. Ergo The refractarie Ministers must needs be restored ANSVVERE I AS if there were not able Ministers inough God be praised in both the Vniuersities Answere and other parts of this Kingdome if competent maintenance could be procured for them sufficiently to furnish euery Congregation to instruct the people in religion to refute the Aduersarie c. but that the small handfull of Schismaticall Ministers must needs be entreated to make vp the number Reply The Replie vnto vnto this Answere consisting of meere tautologies contradictions of what I say Reioynder scoffes and bitter slanders against our Church and Ministerie deserueth no other Reioynder but Thou liest Satan II. Answere Suppose there were not able Ministers inough for this purpose haue not the Refractaries then greater reason to ioyne with thei Brethren in preaching the Gospell confuting the Papists c. then superstitiously to quarrell about Crosse and Surplice and to forsake their necessarie vocation and function Reply The Defender replieth Nay haue not the Prelats the more reason to suffer vs still in the worke of the Ministerie with them We are all willing so farre to ioyne with any in preaching the Gospell as we may doe nothing against the Gospell to craze the peace of our