Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jesus_n	lord_n	spirit_n	7,577	5	4.8812	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20920	Certayne letters, translated into English, being first written in Latine. Two, by the reverend and learned Mr. Francis Iunius, divinitie reader at Leyden in Holland. The other, by the exiled English Church, abiding for the present at Amsterdam in Holland. Together with the confession of faith prefixed: where vpon the said letters were first written	Junius, Franciscus, 1545-1602.; R. G., fl. 1602.; Junius, Franciscus, 1545-1602. Christian letter.; Johnson, Francis, 1562-1618.; Ainsworth, Henry, 1571-1622?	1602 (1602)	STC 7298; ESTC S105409	64,792	60

that knowledg and evidence as now is had of the fulfilling throughout severall ages of those prophecyes which are in the Scriptures of the Beast of the false Prophet of Antichrist of his mystery exaltation tyranny marchants discovery fall etc. How should from their owne Acts the adversaryes mouthes be so stopped as now we see heare and read is dayly done by the martyrs and servants of Christ Lastly how could your self and other learned men have so expounded that divine book of the Revelation not to speak of other Scriptures lykewise interpreted as you have now already done which great fruit and gratulation of all the godly Of the end which here againe you vrge we have spoken both before in this letter and in the epistles prefixed to the book it self Adde herevnto that if the Prelats and other adversaryes of the truth be not by these and the lyke wrytinges amended they shall yet doubtlesse be made the more vnexcuseable The visard also by which they have deceyved you as it seemeth and almost all others was to be pulled of But this could not be donne for the knowledg of all as was mee● otherwise then by publyck wryting To omytt others we appeale vnto your conscience learned S. whether you did think the estate of that Church and of those Prelats to be such in any measure touching their Antichristian constitution leitourgy ministery Hierarchy which your self acknowledg to be that other beast in Rev. 13 11.18 as now for certeyne you heare and see it in that book as it were paynted out before your eyes But of these things ynough is sayd in the book it self Surely these and the lyke their vnfruitfull workes of darknes were to be reprooved not dissembled not allowed especyally seing they are so stiffely by them retayned defended vrged and that vnder a pretence of the Gospell with which they have no more agreement then darknes hath with light Beliall with Christ Neyther is this to take vp burthens of Accusations but to take away the visard of Antichristian apostasy and to witnes the truth of Iesus Christ against Antichrist which duty our Lord and Saviour Christ requireth of you of vs of all the godly the Lord we say who in these latter tymes hath begunne to discover that lawles man of sinne and will at length consume him with the spirit of his mouth by the word of the testimony of his servants So far of is it that they should be accounted busy bodyes which performe this duty to Christ or that we herein have don you any iniury So far of also is it that we should think what you speak of your self the same to be answered vs by the rest of the bretheren that are any where els in Churches in Vniversityes Not to speak of others we know that Mr. Beza that worthy servant of God hath in causes not much vnlyke answered otherwise But of this matter more herafter In the meane tyme that we also may deale syncerely and brotherly with you mynd we pray you whether you have not done your self iniury whiles you have climed into this seate so confident●● to pronounce that of others wherof as we think you cannot any way have certaine knowledg yea whiles you alone determyne of that matter which to use your owne wordes requireth serious consultation and holy communication Touching the event we commit it to God who we certeynly hope will worck al these things for good both to vs and to thē by whom we are exiled and to these amonge whom we sojorne and to the Church of God every where And to whom we pray you would it not be good if that were done which we des●er ffor our selves if we erre let the righteous smyte and reprove vs it shal be a benefyt and precious oyntment vnto vs. For our adversaries if they be the more estraunged it shal be their own fault not ours nor theirs that shall godlyly and freely testifie what they see in this cause And who knoweth whether by this meanes they may be brought to consider more then heretofore both of the vnlawfull constitution of that Church and of their outragious cruelty and therevpon seriously endevour a godly redressing of the former and an vtter repressing of the latter For the good among whom we sojourne they shall have better knowledg of our fayth and cause they may also grow vp together more strongly in the truth of the Gospell whiles thus they are stirred vp more carefully to endevour that the corruptions wherewith their Churches yet are faulty may be duly abolyshed and whiles such as are seduced by the errours of the Papists Anabaptists and other hereticks troubling these Churches are vpon this occasion drawne from such estate and stirred vp to search knowe and embrace the truth of Gospell Fynally for the whole Church we hope it shall hence also receive much profyt if this fayth and cause which now a long tyme hath ben condempned for schisme and heresy if also that Antichristian Apostasy which now a long tyme vnder the visard of godlynes hath deceived the world in the mystery of iniquity if these things we say being of so great moment be examyned and discussed by the canon of the Scriptures of so many and so worthy men furnyshed with learning godlynes judgment wisdome And thus much of the second poynt which was concerning the fact The third you say is of the conclusion inferred vpon comparing together the doctrine and fact aforesaid Here first you affirme you with●●ould your self in suspence in this cause Be it so It is God that can reveale this also vnto you and perswade your conscience by his Spirit and word Then you annex some things concerning the doctrine and consent of the fathers and all wise men in all ages but you propound them so doubtfully that as touching our cause we cannot perceive what your meaning is Your wordes may so be vnderstood as we most willingly consent with you in this matter agayne they may be so taken as we dissent from you not a lytle nor without cause We are perswaded that separation should not be made from any Church eyther rashly or at all so long as we may remayne with sound fayth and cōscience You must therfore speak more playnely what you think of our separation if you suppose we have erred in this behalf all those things being discussed by the word of God which we have menc●oned in the preface and Confession aforesaid In the meane tyme heare and ponder well we pray you what Mr. Beza that learned man and well deserving of the Church of Christ hath wrytten and publyshed some while since concerning this question Thus he hath in his epistles publyshed in the right epistle sent to Ed Grir dall heretofore P●elate of London wherein wryting of the state and corruptiōs of the Churche of England he sayeth If it be trew which is commōly reported and wherof my self am not yet perswaded that private Baptisme is there permitted to women I

never allowed and which never entred in to his hart yea which he hath so severely for bydden with fearefull judgements threatned vnto all hat shall so do But because we have bene very grievously slādred in our owne nation and the bruit thereoff hath followed vs vnto this land wherby we have bene hardly deemed of by many without cause we have bene forced at length to publysh this briefe but true confession of our fayth for the cleering of our selves from sclander and satisfying of many who desyred to knowe the thinges we hold Wherein if in any thinge we erre as who is so perfit that he erreth not we reade good reader thy Christian brotherly censure and information promysing alwayes through the grace of God to yeild vnto the truth when it shall be further shewed vs and leave our errors when by the light of his word they shal be reproved In lyke manner it shall be thy part and duty to acknowledge and submytt vnto the truth by whome soever it is professed looking allwayes rather to the preciousnes of the treasure it self then to the basenes of the vessells which conteyne it or the infirmities of those that witnes the same in whose mortall bodyes thow shalt see nothing but the markes and dyeing of our lord Ihesus Christ But hold not thy fayth in respect of mens persons neyther be thow moved at the evyl reports wich have bene raised of vs Here hast thow the trewe summe of our Christian fayth try all thinges by the true light of Gods word and if thou shalt reape and profit by these our labours gyve God the glory and remember vs vnto him in thy prayers Farewell in Christ Iesus 1596. THE CONFESSION OF FAITH OF CERTAINE ENGLISH PEOPLE IN THE LOW COvNTREYES EXILED We● beleeue with the heart confes with the mouth THat there is but one God one Christ one Spirit one Church one truth one Faith one true Religion one rule of godlines and obedience for all Christians in all places at all tymes to be observed 2 God is a Spirit whose beeing is of himself and giveth beeing moving and preservation to all other thing● beeing himself eternal most holy every way infinit● in greatnes wisdome power goodnes iustice truth etc. In this Godhead there be three distinct persons coeternall coequall and coessentiall beeing every one of them one and the same God and therefore not divided but distinguished one from another by theyr severall and peculiar propertie The Father of whom are the other persons but he of none the Sonne begotten of the Father from everlasting the holy Ghost proceeding from the Father and the Sonne before all beginnings 3 God hath decreed in himself from everlasting touching all things and the very least circumstances of every thing effectually to work and dispose them according to the counsell of his owne will to the glory of his name And touching his cheefest creatures GOD hath in Christ before the foundation of the world according to the good pleasure of his will foreordeyned some ●en and Angels to eternall lyfe to be accomplished through Iesus Christ to the ● prayse of the glorie of his grace 〈◊〉 hath also of al● according to his iust purpose foreappointed other both ●●xes● and ui●● to eternall condemnation to be accomplished through their owne corruptiō and desert to the praise of his iustice In the beginning God made al things of nothing veri good and created 〈◊〉 after his owne image and liknes in righteousnes ād holines of truth But streight ways after by the subtiltrie of the serpēt which Sathan vsed as his instrument himself with his Angels having sinned before and not kept their first esstate but left their owne habitation first Eva then Adam being seduced did wittingly and willingly fall into disobedience and trāsgressiō of the co●mnaund●●●nt of God For the which death came vpon all and reigneth over all pea euen over infants also which have not sinned after the like maner of the trangression of Adam that is actually Hence also it is that all since the fall of Adam are begotten in his owne liknes after his image being conceyved and formed in iniquitie and so by nature children of wrath and servants of sinne and subiect to death and al other calamities due vnto sinne in this world and for ever 5 All mankind being thus fallen and become altogether dead in sinne and subiect to the eternall wrath of God both by originall and actuall corruption Yet the elect all and onely are redeemed quickned raysed vp and saved againe not of themselves neyther by works lest anie man should boast him self but wholly and only by GOD of his free grace and mercy through faith in Christ Iesus who of God is made vnto vs wisdome and rights a●s●es and sanctification and redemption that according as it is written Hee that resorceth may reio●ce in the Lord. 6 This therfort is lyfe eternall to know the only true God and whom hee hath sent into the world Iesus Christ And on the contrarie the Lord will render vengeance in ●laming fire vnto than that know not God and which over not the Gospell of our Lord Iesus Christ 7 How the rule of this ●nowledge faith and obediēc● concerning the worship ād service of God and all other christiā dinityes is not mens opinions devises lawes constitutions or traditions w●ritten whatsoeuer of men but onely the written word of God conteyned in the canonicall bookes of the old and new Testament 8 In this word Iesus Christ hath plainely reveled whatsoever his father thought needfull for vs to know beleeue and acknowledge as touching his person and Office in whom all the promises of God are yea and in whom they are Amen to the prayse of God through vs. 9 Touching his person the Lord Iesus of whom Moses and the Prophets wrote and whom the Apostl●s preached is the everlasting Sonne of God the father by eternall generation the brightnes of his glorie and the engrauē forthe of his Person coeffitiall co●qual and coeternall God with him and with the holy Ghost Ioy whō hee made the worlds vp whō hee vpholdeth and governeth all the works hee hath made Who also whē the fulnes of tyme was come was made man of a woman of the Tribe of Iudah of the seed of Dauid and Abraham to wyt of Mary that blessed Virgin by the holy Ghost comming vpon hir and the power of the most high ouershadowing hir and was also in al things lyke vnto vs sinne only excepted 10 Touching his Office Iesus Christ only i● made the Medi●tor of the new Testamēt even of the everlasting Couenant of grace betweē God mā to be per●●c●ly and fully the Prophet Priest and King of the Church of God for evermore 11 Vnto this office hee was from everlasting by the

the commandement commission and promise of our Saviour Christ who as hee hath all power in heaven and in earth so hath also promised if we keep his commandements which he hath given without limitation of tyme place Magistrates allowance or disallowance to be with vs vnto the end of the world and when we have finished our course and kept the faith to give vs the crowne of righteousnes which is layd vp for all that love his appearing 43 Vnto all men is to be given whatsoever is due vnto them Tributes Customes and all other such lawfull and accustomed dutyes ought willingly and orderly to be payed and performed Our lands goods and bodyes to be submitted in the Lord to the Magistrates pleasure And the Magistrates themselves every way to be acknowledged reverenced and obeyed according to godlines not because of wrath only but also for conscience sake And finally all men so to be esteemed and regarded as is due and meet for their place age estate and condition 44 And thus wee labour to give vnto God that which is Gods and vnto Cesar that which is Cesars and vnto all men that which be longeth vnto them Endevoring our selves to have alwayes a cleare conscience towards God and towards men And having hope in God that the resurrection of the dead shal be of the iust vnto life and of the vniust vnto condemnation everlasting Now if any take this to be heresie then do wee with the Apostle freely confesse that after the way which they call heresie wee worship God the Father of our Lord Iesus Christ beleeving all things that are written in the Law and in the Prophets and Apostles And what soever is according to this rule of truth published by this State or holdē by anie reformed Churches in their Confessions abrode in the world We do also reiect and detest all straunge and hereticall opinions and doctrines of all Hereticks both old and new whatsoever 45 Finally wheras wee are much flandered and traduced as if we denyed or misliked that forme of prayer commonly called the Lords prayer wee thought it needfull here also concerning it to make known that we beleeve ād acknowledg it to be a most absolute and most excellent forme of prayer such as no men nor Angels can set downe the like And that it was taught and appointed by our Lord Iesus Christ not that we should be tyed to the vse of those very words but that we should according to that rule make all our requests and thanksgyuing vnto God forasmuch as it is a perfect forme and paterne conteining in it plaine and sufficient directions of prayer for all occasions and necessities that have ben are or shal be to the Church of God or any member therof to the end of the world Now vnto him that is able to keep vs that wee fall not and to present vs faltlesse before the presence of his glorie with ioy that is to God only wise our Saviour be glory and maiestie and dominion power both now for ever Amen MAISTER IVNIVS HIS FIRST LETTER CONCERNING THE CONFESSION OF FAITH AFORESAID To his beloved in Christ the Brethren of the English Church now abiding at Amsterdam GRace mercie and peace from God the Father and our Saviour Iesus Christ I have received of late belooved Brethren in Christ a little booke by one of your companie which is intituled The confession of faith of some English men banished in Belgia and have knowne your desire partly by the speach of the same messenger partly by the preface of the writing But as concerning my selfe beloved brethren whom for nearnes sake peradventure yee have thought meete to be called vpon a part I verily see not how much I can doe in this cause or how I can fit your purpose For I knowe that now long since euery man doth abound in his owne sense and that those that are other wise minded are with a brotherly mynd so fare to be borne with holding the heade and fundation til the Lord reveale things further vnto them I know it is my part not to play the busie body but that I should serve the truth and charitie in my standing and measure which the Lord hath bestowed vpon me in Christian modestie and simplicitie as farre as my skil and abilitie wil stretch vnto Certainely when I considered this cause more diligently I thought nothing more commodious or more safe for the publick and for you and my selfe in all this matter thē that we should embrace a holy silēce if there be any thing wherein we be offended and that we commit our cause to the Lord the author of our faith and righter of our cause But because after a sort you will not suffer mee to be silent and to cōdole in secret for the woundes of the Church which is rent more then inough by actions especially being thrust forth in publik in this our age I wil declare faith fully and with a good cōscience before God what I thinke beseeching him who is author of truth and peace that he would leade both you and me alike into all truth according to his promise also dispose each of our mindes and affections to interpret brotherly one anothers requestes answeres admonitions and finally all our duties although as it commeth to passe and is incident to man disagreeing from our sense and taste I obserue therefore that there are three heads or chief poynts in your little booke wherein you desire our counsell and iudgement The first head is of doctrine which you professe in your little booke The secōd is of fact whereof yee accuse the English Churches Lastly the third is of the conclusion which you inferre by comparing that your doctrine with that practise of England namely that yee cannot with good conscience entertaine a communiō with those Churches but that yee doe abhorre them with all your heartes Therefore I will speak briefely of these 3. things what I think entreating you brotherly to take my answere in good part I marvell that the point of doctrine or little booke of your confession beloved brethrē is sent ouer to me I marvell that it was sent ouer to all the students of holy Scriptures in all Christian Vniuersities for if there be a certaine consent of doctrine as you pretend it truely I do not see what need there was that you should set forth a newe confession in this consent of holy and auncient doctrine But if there be a dissention peradventure in the doctrine or rather a differēce that in deed ought not to bee dissembled if so be that yee thought it necessarie that your doctrine should be declared Besides in that you send to mee yea that you send to publicke viewe your confession I marvell brethren yea I greatly maruell what your meaning should bee both in respect of the ende and the fact For if ye haue set it foorth to that end that yee might

the Saints The one of these we take it must needes be donne And we gather it by comparing together Iam. 5.19.12 with Iude ver 3. This also is the very thing which we did desire and still do desire in that Epistle dedicatory And let these thinges once spoken suffyce we pray you for the crimination of calling on you apar● which in this letter of yours you have so oftē objected and repeated Next you propound three tinges to be considered in the booke it self of which you promyse to speake briefly and brotherly what you thinke 1. The first head you say is of the doctrine which we professe in our booke Be it so indeed Here we expected because you purpose to wryte of the doctrine we professe that you would have discussed the articles of our fayth and reproved the errours if there be any by the light of Gods word And who would not have expected this But behold there is not a word of the doctrine and fayth it self What may this meane Is it because your self beleeu this faith to be trew-sound groūded on the word of God and agreable thervnto If so why thē wryting these thinges do you not professe it Why do you dissemble it specially whē you heare that this fayth is traduced as schisme as heresy but you see perhaps that in the doctrine of faith we erre from the truth If it be so why then wryte you and yet shew not the errours why do you not as much as in you is bring into the way such as do erre Do not whē request is made that the errours may be shewed by the light of the holy Scripture Certainly your godlynes perswadeth otherwise yea God himself requireth otherwise Iam. 5.19.20 Yet now when you touch not the doctrine it self what is it that you wryte in this behalf Even this only that you would perswade we have erred herein that we have publyshed the confession of our faith First of al this concerneth the maner not the matter it self But yet let vs weigh your reasons If say you there be a certayne consent of doctrine then there was no need that we should set forth a new Confession in this agreement of holy and ancient doctrine Doe you indeed speak as you thinke How is it then that some while synce when the Germane and French Churches had before publyshed their Confessions of fayth yet afterward the Belgick Scotish and other Churches set forth theirs also notwitstanding that they agreed with them in the holy and anncient doctrine Yea tell vs we pray you what you think of that godly and learned Mr. Beza his pryvate Confession of fayth lately publyshed Not to speake of many other wrytten and divulged by many of the martyrs also in their severall ages Do not all these agree in the holy and anncyent doctrine of Godlynes Or should not therfore these Confessions have bene publyshed What soever you shall say for them mynd the same also as spoken for vs. Secondly you say if there be any dissention in doctrine that ought not to be dissembled c. But what is this to vs who have playnely shewed and reckned vp the thinges wherein we dissent from the Church of England with whom we have to do in this behalf Neyther that only but have also in our Confession not obscurely signified concerning the thinges wherein the other Churches of this city and ours as yet do not agree After these thinges you come to discusse the end and fact of our publyshing this Confession Touching the end we have shewed it in the epistle and preface set before the booke it self And we answer further that we did this to the same end that all the reformed Churches of late did publysh theirs For proof wherof let the preface of the Harmony of Confessions compared with ours speak for vs. If you take away the reasons by both alleadged we yeeld But if you cannot then see whether both here and other where often in this letter you do not through our sydes strike at all these Churches lykewise Our cause and cleering we commyt to God and to all godly that love the truth Such as before knewe not our cause they may now by this meanes have knowledg therof Such as be enemyes of God of the Church of the truth have nothing by this book of ours wherof to rejoyce They will rather be grieved when thus they shall see Antichrist that man of synne to be more and more discovered whom the Lord in the end will wholy consume and abolysh with the spirit of his mouth in the testimony not in the silence of his servants 2. Thes 2.8 with Rev. 12.11 and 14 6 7 8. and 20.4 Fynally such as be weak and by reason of the stink of schismes know not the true body of Christ whervnto they should joyne themselves they may by this meanes be better instructed and induced more certainly to know and imbrace the true Church and fayth of Christ Thus desyre we that the publyck good of the Church be holye forward that Christ may have the preeminence over all And thus have we spoken of the end in which as yet we see not any mistaking or errour Touching the fact we answer in lyke maner as before concerning the end Yea and the thinges which here you bring for not doing it in publyck you may vrge the very same lykewise against all the reformed Churches against Athanasius Origen Augustine Tertullian and others of the fathers against Zuinglius Luther Calvine Beza and many other of these ages godly men and divers of them also Martyrs of Iesus Christ who have set forth in publyck their Confessions of fayth private their apologies complaynts disputations yea and their letters concerning matters in religion publyckly controverted But these things perhaps came not in your mynd whiles there was before your eyes only the contemplation of our particular cause which thing your self we trust will perceive if you turne your eyes a lytle from vs vnto others approved by your self Moreover howsoever the evill wherof you wryte do prevayte in publyck yet alwayes and every where wisdome is justified of her children as Christ hath taught Mat. 11.16.19 And this shall suffice vs and all that are godly Lastly in a case of such weight and necessity who should rather be called vpon then the students of the holy Scriptures in Christian vniversityes Who we pray you are esteemed to be of better or sounder judgment Whome doth it more concerne to take knowledg of the truth and errours in religion Who should better instruct in the truth or convince falshoold And to conclude who can or ought to attend more to the discussing of these things But you object that seeing we have here found place of rest here also we must receive the judgment of our doctrine and fayth if we will have the same lawfully knowen and approved c. Here come many things to be considered First what if the rest and breathing which here we enjoye come

let vs be so You may if so be you know the thing so well have the iudgemēt of it with your selves but to publish it among the people to call for abettors of it and to exact like iudgement of vs you cannot Keepe your confidence to your selves and leave vs our modesty who have resolved not to speake of other mens matters except we know them thoroughly You thinke that other good mē will say otherwise but I think better of them who in my perswasion are furnished with knowledge skill and wisedome from heaven that they would sooner subscribe to our modestie then to this your iudiciall confidence To looke to the event is a point of wisdome which if you regard not I pray God the author of all wisedome to give you discretion Touching the conclusion Bretheren what shall I say otherwise then I haue said I verily have resolved neither for you nor for any mortall man to bee headie and inconsiderate in iudging especially when it neither belongeth to me to do it neither can it bee done with any fruit If you can doe it rightly wee doe not hinder you but let vs who cannot professe this one thing to you that we can be no iudges Touching others whome we knowe we have spoken else where but touching them because we knowe thē not wee do not yet speak Cōcerning Beza how excellent a man that which you often say take heede Brethren you bee not deceived He spake by way of supposition which you expresse in your letters we because we see and experience doth teach vs that his wordes being spoken by way of supposition are vnderstoode of many as spoken simply dare not so much as answere by way of supposition Is this such an hainous and capitall fault with you bee it farre from you Brethren bee it farre from you to take that course with good men which God reason and the times haue taught vs to be daungerous Rash and headie iudgements are not to be required not to bee endured not to be heard That God of truth might iustly punish vs if casting a side discretion which is most needefull in these times wee should answere alwayes to all questions according to the lawes prescribed by such as propounde the same These three things according to God and vnder him are a lawe to vs veritie charitie and discretion If any one of these bewanting we are afraid to offend We crave of you brethrē that at least you woulde leave vs this our religious feare till all thinges bee made more plaine and easie vnto vs and if you thinke your selves more strōg in iudging beare with vs as with weake ones til by godly quietnes and holy studie we may attaine to more high and certaine thinges That which wee may doe truely godlily brotherly wisely we will neuer be slacke to doe if wee may profite you and the Church of Christ The Lorde furnish you beloued Brethren with his Spirit and direct you to veritie and charitie in holy wisedome and faith to the glorie of his name the edification of his bodie and obtayning of your owne salvation Amen Leyden Wednesday the 10 of March 1599. Yours vnfeynedly Fran Iunius The answer to Mr. Iunius his second Letter To the learned and our beloved Brother in Christ Mr. Francis Iunius at Leyden in Holland GRace and peace from God the Father and our Lord Iesus Christ Reverēd Sr. your letters were delyvered vs which when we had read we thought thus with our selves If we wryte againe it wil be thought perhaps ●ontentious if we hold our peace it may prove hurtfull to the truth What is then to be done We must absteyne from contending yet so as the truth be not forsaken for which the Apostle exhorteth even to ●omesty Thus then worthy Sr. receive our answer briefly In that you did nothing in this matter without the knowledg of your brethren and Colleagues we therefore give you thanckes for now you have had consultatiō together yet shew you nor any one errour in our fayth and cause Touching that we rested not in your counsell we had many and waighty reasons so to move vs which we signifyed to you in our former letters but you have her● in silence passed by them Vntyll you take them away we think it cannot be shewed that in this matter we have done any thing otherwise then in good manner● and order meet and needfull Publyck infamy requireth publick apology Others that have set forth their Confessions are by you acknowledged and commended We belyke only have offended in so doing a●d that which every Church man lawfully do and almost every man vpō iust cause yet to vs and our Church you will not permit it So indifferent are nou towards vs. Neyther when they set forth their Confessions did the whole Ca●holick Church consent and if you speak of ●●e consent and approba●●on of a particular Church so also was our Confession publyshed But they wrote dissenting from the Church of Rome and the like being moved of conscience And the very same thing have we lykewise done dissenting from a daughter of the Romysh Church touching her Leitourgy hierarchy constitution to wit the Church of England Yet they thus wryting neyther wrote ag●inst order nor sifted the soares of the Church against the law of charity No●no● we neythre And touching he dissention not conceale what need we wryte otherwise then as before we have done It is with the Church of Englād that we had and still have to deale in this behalf and that difference we did by name and vnder certayn h●ad●● particularly relate as both the thing it self and our exile did necessarily require Now although in some thinges we differ from the ministers of these Churches yet were they not before they despise admonition to be dealt with in lyke sorte Else you might indeed some what rightly vrge order and the lawe of c●●rity if their names and pe●uliar descriptiō of that differēce had bē by vs particvlarly specifyed in that book Nevertheles whosoever know and consider the practise of these ●hurches and of such only we speak they may by that practise and our Confess●on cōpared together pe●ceive there is difference betwene them and vs Yea we know that some have so observed Otherwyse if it be as you pretend that in our Confession you see not a●y token whereby you may ●e● certainly perswaded there of how is it t●at in so great agreement they should by so many be judged as true Churches in the right fayth we as hereticks Besydes that even by this you do also grannt that you see not but they consent in one with vs touching the corruptions of the Church of England and our separation from them seing he that hath but half an eye man there see these most playnly propounded In which behalf we give thancks both to you and to God that hath brought you to give this judgment and testimony For this is the very thing wherein we

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. King 10 26 27 28. and 18 4. Act. 17 23. Rev. 18 11 12 c 6 The Ministers have their set mayntenance after another manner then Christ hath ordeyned 1. Cor 9 14. And that also such as by which any Ministery at all whether popish or other whatsoever might be maynteyned 7. Their elders chaunge yearly 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. Pet. 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 wheras it is in the nature of it merely civill Ruth 4. chap. 9. They vse a new censure of Suspension which Christ hath not appointed Mat. 28.20 Gal. 3.15 2. Tim. 3.16 17. 10. They observe dayes and tymes consecrating certeyn dayes in the yeare to the Nativity Resurrection Ascension of Christ etc. Exod. 20. commaundement 2. and 4. Rev. 1.10 1 Cor. 1● 1.4.2 Act 20.7 Col. 2 16.17 Esa 66 23. Gal 10.11 11 They recei●e vnrepētant excommunicates to be membres of their Church which by this meanes becometh one body with such as be delivered vnto Sathā 1. Cor. 5.5 1. Tim. 1.20 These among other are the corruptions of the church aforesaid which they are neyther able to defend nor willing to forsake Herein therfore we differ from them as they which knowe this estate of theirs may perceive by our confession compared with their errours noted before which the Lord give them to see and mynd And for your self good Sir take you heed in godlynes that in this cause you do not in any respect with hold the duty which you ow vnto them or defence which you ow vnto the truth So let God almighty also love you and Christ our Saviour be mercifull vnto you And this you may do truly Godlye brotherly wisely with great profit to vs and the Church of Christ every where Therfore we exhort and beseech you in the lord that you be carefull alwayes to help no way to hurt the Church and cause of Christ by your studyes endev●urs labours which being thus directed the Lord Iesus blesse to the glory of his name and your owne comfort for ever Amen Amsterdam The first day of the seventh moneth called Iuly 1602. Yours in Christ by whose grace we witnesse the truth of his Gospell● against the will worship and remnants of Antichrist what soever Francis ●ohnson Stanshall Mercer David Bres●o Henry Ainsworth C●ristoph●r Boman Daniel Studley Thomas Bishop With the rest of the brethren of the English Church now living as straungers at Amsterdam A third letter written by Mr. Iunius vpon receipt of the last aforesaid and of his tvvo former imprinted before in England and therevpon by vs sent vnto him included withall To his beloved brethren in Christ the English people at Amsterdam Salutations in Christ AN huge bundell of letters beloved brethren I received from you yesterday in the evening I gave you counsell to rest from questiōs you commaund me to enter into questions I continew still in my purpose for I esteem more of peace in the Church then of the seeds of strife they that are fedde with these seeds shall reap the fruit Where you conclude and pronounce that I do therefore assent vnto you it is a false conclusion As towching the matter I have enjoyned my self silence and although I be an hundred tymes called vpon by letters I will continew still in the argument of counsell till I see another course taken If it like you not let it alone neyther do I like the handling of questions in this tyme. It is more according to God that I be silent from questions in this estate of things then that I powre forth my self and you together into them You move many things in your letters I wil rest frō those things and will occupy my self religiously in the work of the Lord. Christian wisdome will never suffer me to speak of questiōs controverted the one party being vnheard That my letters vnto you were translated into English I have now first knowen it by you I knew not that it was done You object that my letters were not shewed by you I beleev it for both by letters and reports of many I have ben certifyed that they were not shewed If it please you shew them for me you may All shall see how false reports have ben given forth concerning thē I neyther am ashamed of them neyther ever will be But I pitty you I speak it vnfeynedly who for my letters give forth in publick your conclusions With good men good dealing should be used That the copyes of my letters were carryed into England your selves may easily cōjecture by what meanes it came to passe About tē moneths synce the Soveraign Quenes Ambassadour was there and two of your company dined with him What hapned at that dinner you can remember He came hither vnto me he marveled at the fact of your departure I told him that I had writtē vnto you he desired a copy To you I gave counsell whosoever gave it forth in publick hath done it without my knouwledg I will not answer for an others doing but for myne owne In the meane while I will pray God that he frame your mynds vnto the truth wisdome love and peace and all our mynds vnto his glory Farewell in the Lord. From Leyden in Holland The 16. day of Iuly 1602. Yours vnfeynedly Fr. Iunius The Answer to Mr. Iunius his third letter To the reverend and our beloued brother in Christ Mr. Fr. Iunius at Leyden in Holland Grace and peace in Iesus Christ YOur third and very brief letter beloved Sir we received this last week They were your letters imprinted and included that made the ●uge bundell if so it were It is not well said of you that terme the Confession of Christian faith and defēce of publishing it to be questiōs and se●ds of strife nor that you say we cōman● you to enter into questions For the conclus●on whether it be true or false now let others judge which shall see your letters together with ours Towching the matter you have enjoyned your self silence Yea and towching the maner and other things also where you can fynd no answer neyther Yet for the matter it self if so be that with the Papists Anabaptists or any the like we did erre frō the true faith we doubt not but you would open your mouth to answer to refute to convince But because in our faith you can shew no errour and yet in this tyme and estate of things like not ●o stand for vs and this cause it is safest to be silent Wisely done in deed but not according to God who denoūcing by the Prophet hath said Cursed be

he that doth the worck of the Lord fraudulētly and cursed be he that kepeth back his sword from bloo● On the contrary Blessed be he that shall reward thee as thou hast rewarded vs o daughter of Babel to be destroyed Blessed be he that shall take and scattering dash thy children against the stones If this against Moab and the materiall Babylō how much more against Antichrist and the spirituall Babylon with al the daughters and abominatiōs thereof If this against the shadow and type how much more against the substance and body it self Of the argument of co●nsell ynough is said If you repeat it a thousand tymes and yet take not away our answer and reasons alledged in our first letters we will alwayes repeat the same answer againe Those many things which are conteyned in your letters and ours do now come forth in publick Neyther doubt we but this is the work of the Lord. See therefore that you be occupied therein religiously That any should speak of things controverted we desier not otherwise then the reformed Churches and those godly mē and Martyrs of Iesus who with like purpose have published their confessions of faith and causes of their troubles being so constreyned That your letters were not shewed by vs we wrote not but this that we gave not a copy of them to any for what cause we wrote in our former Shewed they were and read in the publick meeting of our Church If your mynd were to have them shewed to others that knew we not But now that you write this is your mynd we shall shew them together with ours publickly vnto all And if any have givē forth any false reports con●erning them let thē now be ashamed In the meane time your self provided by sending yours at first vnsealed that they should be shewed to others and be read also of others before vs. Neyther doth it excuse the matter which you wrote in your second that ●●e messenger shewed you not to w●ōer whither you should have written and that therefore you sought and wayted an whole moneth being vncertayne thereof For we did signify both these expressely in the Epistle dedicatory prefixed before that book which by the messenger was delivered vnto you Els how knew you at the moneths end more thē before whither and to whō to send Or when you knew why did you not seale your letters Was it because you would have the shewed We beleev it as also that for the same cause the copyes of thē were caryed into England And this too we knew before they were translated in English but we held our peace wayting to see what would follow therevpon Now your self see they are translated and given forth in publick For them therefore and with them we trāslate and publish ours by which will appeare that we have dealt well with good men You may call them as you please it skilleth vs litle this is the very thing we desier and endevour that the simplicity of the Gospell of Christ the iniquity of the defectiō of Antichrist may more and more be made knowen vnto all If for this thing you pity vs we will beare it praying that God in Christ would pitty you Where you write that two of our company dined with that honorable Ambassadour it is not true that we know of Neyther can we cell what hapned at that dinner He sent not for vs to come vnto him neyther did we like to intrude our selves If by vs he would have ben certifyed of our cause we would have done it willingly and syncerely And you also when he demaunded of you might have shewed our letters with your owne and the cōfession of our faith and given also copyes of both the letters So might the Translatour have given forth both in publick So had you provided that sentence should not be given the one party being vnheard Which thing Christian wisdome your self say suffreth not ●o be done in questions controverted In this behalf therfore you have erred and this by you is to be answered notwithstāding that for his doing himself is to answer that translated and published yours without your knowledg For our selves if any where we erre shew it we pray you agayne and agayne by the word of God that is by the onely rule of truth and we shal yeeld most willingly And thus we pray God that he would guyde you together with vs and all his alway vnto Iesus Christ and that he would keep vs in him who onely is the way the truth and the life Whose name be blessed for ever Amen Amsterdam Iuly 21. 1602. Yours in the truth and peace of the Gospell of Christ F. Io. H. Ains D. St. S. Mer. C. Bom. T. Bis D. Bre. Together with the other brethren of the English Church at Amsterdam * For proof herof see Mr. Iunius owne words noted in the margine of his letter herafter folowing and compare also this edition of it with the translators before published Act. 28 22 b Rev. 12. c Psal 105 13 14. d 1 Pet 2.9 e Psal 46.1 f Apoc. 2 5. gap 2 Cor 6 14 15 c. Psal 9● 20. 2 Thes 2 3. h Psa 37 27 Ier. 51 6. Rev. 18 4. 14 1. Neh. 6 6.7.8 Harmon of confess i 1 Pet. 2 5. Ier. 51 26 k Act. 2 38 40 41 8 36 37 15 9. Ioh. 10 3.4 5. Esa 35 8.9 l Ioh. 15 2.5 Mat ●8 15 17 Lev. 13 46. Numb 4.13 m Ioh 15 19. and 17.14 16. Mat. 3 12 Lev. 20.24 26. 1. Ioh. 4.5.6 About forty ecclesiastical popish offices are at this daye in the Churche of Englād never a one appointed by Christ in his testament Apoc. 13. vvith what words rites in what habit gesture these things are to be done they are taught in their rub●ik Some of them in certaine English books se● forth have reckned aboue 100. popish corruptions yet reteyned in this church o Rom. 12 1. Cor. 12. Eph. 4. p Iohn 4 24 Mat 15 9 q Deu 6 4 5 Mat. 16 6 2. Cor. 6 14 15 Psal 106 34 35.36 s Iude ver 3 t 2 Cor. 6 17. u Eph. 5 11. w Reb. 18 4 14 10 11. Mat. 6 24. x 2. King 16 10 11 12. Apoc 13 12 14 15. y Ier. 51 6. Mich. 2 10. Rev. 18 4. 2 Cor. 6 17. Act. 2 40. z Ps 9.12 Heb. 13 3 A Gal. 4.4.5 6. 5.1.2 Heb. 8. 9 10. chap. 2 Cor. 4 7 Iam. 2 1 * Deut. 6.4 1. Tim 2.5 Ephe. 4.4.5.6 1 Cor. 8.6 12.4.5.6.13 Ier. 6.16 Ioh. 14.6 ‡ 1 Tim. 6.3.13.14 Mat. 15.9 28.20 Deut. 4.2.6 12.32 1 cor 4.17 14.33 2 Tim. 3.15.16.17 Gal. 1.8.9 Re●el 22.18.19 * Ioh. 4.24 ‡ Exod. 3.14 Rom. 11.36 Act. 17.28 ☽ 1 Tim. 1.17 Esa 6.3 66.1.2 1 Ioh. 5.7 Mat. 28.19 Prou. 8.22 Heb. 1.3 Phil. 2.6 1 Cor. 8.6 Micah 5.2 Psal 2.7 Gal. 4.6 Ioh. 1.1.2.18 10.30.38 15.26 Heb. ● 14 * Ioh.