A CHRISTIAN reproof AGAINST CONTENTION  
Wherein is declared and manifested a just defence of the Church against such slanderes and reproaches which Sabine Staresmore hath laid upon us in his two books, the first being 16. Questions, called A loving tender. The second is his Preface and Postscript before and behind Mr. Answorths' last Sermon, and making a pretence by that to set it out as a love token, he breatheth out his malice against us: and lastly her is an Answer to a Letter written by Mr. Robinson, and sent to us with the consent of his Church, which now Mr. Staresmore hath published to the world.  
To these things an Answer is given by A. T.  〈◊〉 us the foxes, the little foxes which destroy the vines, for our vines have small grapes. Songs 2. 15. How long halt ye between two opinions▪ if the Lord be God, follow him: but if Baal's be he, then go after him. 1. Kings 18. 21. He that is first in his own cause, is just: then cometh his neighbour, and maketh inquiry of him. Prou. 18. 17. 
Imprinted in the year M. DC. XXXI.   

To the Christian Reader.  
CHristian Reader, I give thee to understand: We have not been forward to publish to the world these our co●…trouersies, and this thou mayst take knowledge of, because the first of these our opposites books, hath been in print so many years, being printed in the year 1623.▪ being 16. Questions of their own forming, in the which we have great wrong done unto us; yet have we patiently borne both that, and also that which they have printed the last year against us, untell such time we heard by many witnesses, that our long silence hath turned to the hindrance of the truth, and also our own discredit: for diverse have been persuaded through our long silence, that we are most in fault, or else we would have answered before this time▪ therefore for the truth sake, & our own defence, we though it need full to set o●… this Christian reproof unto these our opposites, in the which thou mayst see the great injury, they do unto the truth and also unto us, by their unjust imputations and slanderes, which they have laid upon us: and althought for ourselves we could have born these injuries in silence: yet for the truth sake, and that none that have a love unto the truth, should be hindered or stumble thereat, therefore needful it is that they should be informed of the truth of things as they are, in these our troubles, which by this short Answer, thou mayst take knowledge of. And although it consisteth of controversy, which it not so profitable, as some more heavenly meditations are: yet not withstanding the Lord doth suffer such things to arise, for the approving of such as are faithful: 1. Cor. 11. 18. 19 & that the people of God should not lie upon the b●…d of security: Songs the 5. 5. but keep their Christian watch, knowing that Satan seeketh too surprise us by many means & ways▪ 1. Peter 5. 8. Act. 20. 31. for when he can not retain us, in the broad ways of the world; then will he send out the s●…oods of his persecutions, to see if he can swallow us up in it, Reu. 12. 15. but when he is restrained from his purpose by the Lord, then will he seek to overthrow us by his ministers whom he seduceth, even in the Church of God, & so turn them into shape, as if they were the ministers of righteousness, 2. Cor. 15. Act. 20. 29. 30. And of these things, gentle Reader, have we had our portion, diverse of us having been persecuted by inprisonment, and many till death did ensue, & others banneshed, & some losing their right & inheiritance, and must leave it and be exsiled: yet these troubles are not so dangerous, nor yet so grievous unto a sincere conscience, as seducers which a●…se in the true Church: and many that have gone through persecutions, yet have been overtaken by seducers, & drawn away from the true way of God; yet this is no new thing as thou mayst see by those Scriptures before alleged: and as it was with the Churches of God of old, so is it at this present time with us, for we having gone through many persecutions, so have we had our part of trials by decliners & seducers: and these our opposites hath greatly troubled us with their error, some they hath corrupted their with, & others they have so encumbered their minds, that they daily trouble us with Contention: and to bring their porpoises about, they came most Lords days, diverse years & troubled us with great desturbance, many have been the provocations, which they have used towards us to provoke us: so that we may truly say, that as Paul had fought with beast at Ephesus, so have we at Amsterdam, fought with men of a beastlike condition, 1. Cor. 15. 32. & although I could say mor in these things, yet for the present I spare, to see if the Lord will work upon their hearts by this Christian reproof, which if it take not effect, but that they go on to strive against the truth, the Lord can give a fit opportunity that their deeds may be fully laid open, concerning these things in question. And now Christian Reader, take thou heed, that thou stumble not at these things to forsake the truth, for these things ought not to be strange unto thee, seeing the apostles of Christ hath fortold of these things, Act. 20. 29. 30. 2. Pet. 2. 1. 2. 3. yea & themselves were troubled with such trials, whiles they were with the Churches, Acts 15. 2. Gal. 2. 4. 5. and some preaching Christ through envy & strife, supposing to add more affliction too the Apostells' bands, Phil. 1. 16. And hath not the Apostell told us, that in these last days shall come perilous times, and that all sorts of sins shall abound? 2. Tim. 3. 1. 2. 3. which should teach us to be more watchful, and to judge wise of things, and not too be offended at the truth, or any part thereof; for it is the truth that maketh us free, john 8. 31. 32. & yet when the Lord of glory was upon the earth, which taught the truth more excellent than ever did any, yet his own Disciples went back, & walked no more with him, stombling at his heavenly doctrine: seeing it is thus, that our corrupt nature is so soon carried a side: how should we desire of God, to have the spirit of discerning, & of sincerity to walk in the truth; & whereas we have been evil spoken of, too be contentious, and of fierry spirits, with many such like reproaches: But what is the cause that we are thus reproached? is it not because we withstand error and sin: and surly, although we are weak men, yet hearin we follow the examples of the Prophets of God. Was not Moses the meekest man upon the earth▪ yet was he stored up many times to great anger, because of the sins of the people: and who is more ready to carp at the zeal of God's people, than louse persons, or luck warm Christians, which are ready to say as Ahab, 2. Cron. 18. 7. that when the word of God is spoken for their reproof, they think it is never well spoken to them, well for men's esteem we pass not upon it: but I turn my speech to such as are faithful: if they have the love of the truth, and if they have a desire too keep the Lords watch in his house, than I say to such as jehu said too jehonadab 2. Kings 10. 15. ●…f their hearts be upright to the Lord, & to us as ours is unto them, then let them no●… stagger at these troubles: But come and help us in our heavenly journey: for great are the hindrances by our corrupt flesh and this world, and Satan he useth both these to ensnare us.  
But for such as are corrupt, and under a pretence of peace, and lowliness of mind, Col. 2. 18. will either broach error or plead for sin; unto such I say with David, Psalm 119. 115. which saith: Depart from me ye eu●…ll doers, for I will keep the commandments of my God. And this I speak not of singularity, but because I find that our corrupt nature hath not need of helpers into sin: for we are subject of ourselves to run into sin daily. And now Christian Reader, for as much as the devil hath in these our days revived a new his ancient course, teaching of men to abuse the Name of God, in 〈◊〉 upon them to make a Covenant in their Antichristian estate, which is contrary to the word of God, and is a means, not only to insnar themselves, but also to draye, and ensnare the people of God, which are escaped out of their bounds: but concerning this poinc●…, I refer thee to the 16. 17. 18. pages of this book: And now that which I have written, I commit it to thy judgement, in the which I pray thee be not partial, but read with consideration, and then with Moses to say to him that doth the wrong: Why smi●…est thou thy fellow. Exodus 2. 13.   

A Christian reproof against Contention.  
MR. Staesm: in the beginning of his book settet down as a cause of the publishing of Mr. Answorth Sarmon: To be a love token of remembrance to his Brethren to in kindle their affections to prayer that scandalles of many years' continuance may be removed that are bars to keep many godly wise & judicious from us, whereby we might grow to further perfection again.  

ANSWER.  
THat all the people of God ought to pray both for the prosperity of the truth and for the removing of scandals, that none may be hindered from the true walking in the truth, it is their duty so to do. But is not Mr. S. the chief man which is the cause of the scandell now in question between us, who all though we did bear with him in his error, and no doubt would so have done until this day, and always he resting in peace yet was he so busy & unrestty that he is the chief man that hath brought this scandal or offence, therefore I advertise him to remembare the saying of our Lord jesus, woe be to the world because of offences, for it must needs be that offences shall come, but woe to be two the man by whom they come; and as Mr. S. hath begun the offence: so he is the these man that may in part by the acknowledging of his sin heal the breach, and so help to take away the offences which if God vouchsafe to give unto him, I shall be glad and I hope all the people of the Lord also: Mr. S. instructeth us how to remove scandal, and in thè mean time he runeth one sweftly two intrease the scandal by publishing of his unjust writings He telleth us that the setting out of Mr. Answorths' Sarmon is his love taken: But is this so in deed why then hath he placed such a sweat flower between such bitter and poisoned herbs, placing before it his untrue preface, and be hind it his stoffing postscript where by he abuseth the word of the Lord, and belieth his neighbours as afterwards I shall show God willing: if this be the event of Mr. S. love. what may we think will the event of his hattred be: But may 〈◊〉 not be justly feared such fruit as this that he tocke an occasion to set out Mr. Answorths' Sarmon, that so with it he might send abroad his unprofitable writings, and that he might get the better sale which alone of themself would have, but little esteem; But let not Mr. S. pretend love in this: for love 1. Cor. 13. thinketh not evil: But he in this hath done evil: love rejoiceth in the truth.  
But he strifeth in error and contention, therefore let Mr. S. fear that he is guilty of this Scripture, Prou. 26. 18. 19 21. which saith: As a mad man casteth fire brands arrows & death, so is the man that dece●…ueth his neighbour, and saith am not I in sport, so he speaketh of love, but he casteth untruethes scandals, and reproaches and error.  
M. Staes'. in the beginning of his Preface showeth from the 1. Sam. 7. 2. how that the people of God lamented after the Lord, and as he saith, the same affectione me thinks I perceive in many of you: to the which I answer, it ought not only to be the affectione of many: But of all: God's people to lament the want of the Lords holy ordinances, and whereas he speaketh of diverse inconvenices for the want of the ministry, alas who will not grant it, and more than he speaketh of, but whereas he saith; Being diverse times hurried & ●…orne. with the loud out cries and hard handling of furious and unmerciful spirits. These things will fall upon the head of Mr. S. himself: but first I answer: that we are but weak mean and do sin in our best actions, how much more in the handling of the matteres of controversy, in the which there is always opposition, yea all though the cause be never so just.  
And especially such subtle opposeres as Mr. S. and such as are with him be, and not only subtle, b●…t violent and unresty and labouring daily to corrupt others who should others ways think. But that in these troubles in many things we have sinned, I speak it to Gods glory and our own shame▪ although the chief matter in countroversy must lie upon the head of Mr. S. where it is due with all the evil eventes that doth follow he being the cause of it. But unto his clamours, I answer, although we be weak & subject to fail, yet it followeth not therefore that his clamours are true: for what be the outcries by the which he or any are torn with all, I hope in countroversy men must be answered, and if sin be committed it ought to be blamed, but have we done as he hath done, not only with his tongue and pene to send letters, but also in print to send abroad his injurious writings by the which he slandereth his neighbours, and not only once, but the second time as for example his 16. Questions set out the year▪ 1623. would not any man that readeth them think that they are our grounds that he hath set out by the way of question, whereas in deed they are his own framing as they may fire his own turn beast, yea some altogether false as question the 5. and others the like may not one of them are so set down as that we will approve of it: therefore as Mr. S. hath done evil in making such questions, so hath the answerer, or made his answer according as his mind was declined: and as Mr. S. hath done us Injury in them, so hath he now as I shall show, if we had thus done unto him than he might have complained of outcries. But he is like a quarrelling man which layeth hard strokes upon his neighbours, & with all crieth out that he hath the injury: & if he be so bold as to set out in print such untruethes against us: what may we think he hath done in secret with his tongue and pene where we cannot come to know it: a few words is convenient more to be spoken concerning his 16. Questions, he saith in his Epistle that he was much provoked lately to further it by some amongst us, I am doubtful of it, although he saith that diverse can witness it because I know how unresty he is, and how small an occasion he will take to be provoked unto his end less strife, nay was it not rather that he took an occasion both then & now to set his Printery a work, for in deed if he goeth one as he doth begin he may make great vollomes to idle contention: but I hope a Christian answer may satisfy a descret reader & to keep to the main things that are different between us, but if any did provoke Mr. S. I hope they did not provoke him to set down 〈◊〉 nor yet to pervert our reasons by his own formings. He saith these questions & answers were several times tendered to our sight which we would not vouchsafe to regard: to the which I answer neither do we regard them now, but do return them to the former of them to whom they are due, & desire him as reason requireth that he will give his leave to frame our own grounds, as we have just occasions: and for our not receiving in to public these questions & answers, by the answer allredye given wherein is showed how untrue they are, are sufficient, not to receive them, & also we had experiance of his troublesomeness before: and should such things be read to the congregation moreover it was signified that if they came with repentance we were ready to hear it, and to receive them with gladness, but to read his forged writings in the Church we have no warrant in the word of God, nor any example nor custom: And whereas he saith: In these to our understanding are comprehended the marrow & substance of the things in difference between us arising, both from that letter writ to London, the cause of our misery and other actions and dealings occasioned from the same. To the which I answer first he himself granteth. Them to be collected and composed questions in that he saith: in these to our understanding are comprehended, which as he saith, did arise both from the letter and other actions and dealings occasioned: Answer. But doth not our opposites known: that the 〈◊〉 placing of words or the lacking of a word: or the adding of a word may change the sense, & too whom made he these questions, was is not to one that was corrupted with the same error that he held even as dipped as himself, and should we not expect a good resolution: neither will the marrow and substance of the differences between us, appear by such questions and answers, for some questions which he gathereth, are amisshapen and wanteth that that should be with it, and some are false and it is no marvel: for he saith they arise from actions and dealings occasioned: and who knoweth not that by such compositions we may be very much wronged and so we are in deed. But where he calleth our letter the cause of our misery. To the which I answer his error and his unrestynes in his error is the cause of our misery in all these troubles in questions, and for the letter although it is infearme as it is by man composed, yet is it a work of God by his people against error & sin, being the manifesting of our judgement confirmed by the word of God against that Samaritanest Covenant: being there unto called: and have not we the Scriptures plantyfull for our warrant, having the Prophets and apostles for our example, it being appart of our spiritual warfare against since and seed of the serp●…nte to witness against such counterfeit Covenant as the Prophet saith: Osea. 10. 4. They have spoken words swearing falsely in making a Covenant: and as john saith, Reu. 2. 10. I know the blasphemy of them which say they are jews and are not, but are the Synagogue or Satan: and have we not also an example in a such like cause as this in the Church of Ephesus which was commanded by the Holy Ghost Reu. 2. 2. for examining of them which saith they was apostles, and are not: and hast found them liares. And should we be blamed for examining of them as say they are visible Christians, and have made a true Covenant when in deed they are found to be liares and this man: who is the chief cause of this our misery hath been found falty in this respect long ago in London for he went to Mr. Lee, and his people and desired of them Communion signifying to them that he was as they ware: being in the same Covenant, & so got into their Communion: But when they came to hear that Mr. S. had deceived them: there was a meeting appointed between Mr. Lee and his people, & Mr. jacobe and his people, at the which Mr. Sta. himself was present and three other men which afterwards 〈◊〉 members of our Church which testified unto us, how things was carried: so being come together, Mr. jacobe their manifested as the truth was that they never intented separation from the Church of England: appearing to Mr. S. I for witness saying their sits Mr. S. 〈◊〉 him gainsay it if he can: to the which speech, he had not one word to gainsay: yet after this he coming over to us he carried himself in the like manner towards us, and we being ignorant how things did stand and he concealing the truth, he had almost drawn our teacher to yield to let him communicate. But when these 3. Brethren had given in their testimony how things did stand, than our teacher saith: That them it was to be considered other ways, & no doubt if the Lord had continued his life he would have discovered that Covenant in question, and yet for all this did this man continue in his untrue speaking a long time after this saying that they were the most part separated, and when he was asked, why he did not then except against Mr. jacobe when he appealled to him for witness: and being observed that your silence was a consent as in such causes it is offtentimes: to the which he answered that it did not follow, that because he answered not, that therefore it was so: and yet behold beside M. jacobes' testimony we sense have other witness of 〈◊〉 
R. B.  men, which was at the Covenant making, that none of them 〈◊〉 
D. P.  separated, and this is under there own hands ratified: and in one o●… their testimonies which was done by their eldere he is blamed 〈◊〉 as followeth: whosoever shall say that they were separated, may well take shame unto themselves, yea though it should be M. S. himself, and unto this writing is the hands of. Three more which testify 
S. I  that all of them went to hearing in the Church of England after 
E. H.  the Covenant making to their knowledge: and now seeing that these 
A. B.  things are so in the which this man hath gone beyond himself in the special ground from whence all these our troubles did arise, how should he fear himself even in his error, and to take heed how he goeth one in his proceedings lest the Lord leave him unto hardness of heart, and to blindness of eyes, as a just recompense for striven against the truth: or to lay a snar in Mizpach, to ensnare the souls of men, or to do as Balaam did, which taught Balac to put a stumbling block before the Children of Israel, which this man hath done, and doth in the maintaining of that Samaritanesh Covenant, as through the help of the Lord, I shall prove in due time: And none to return to Mr. S. Preface again he calleth us unmerciful spirits, who under pretence of godly zeal, and hatred against sin ungodly massacre the true and living members of Christ body. First I answer that if I should follow him in all his clamours and insinuations, & also his taking up of men's weakness let fall in reasoning, and dispute which he useth to hide his own faults and transgressions: then I say we might have work enough to do, and increase unprofitable writings. But let him know that all men of wisdom will think it apo●…re shift to help himself with men's sins, or infirmities to cover his own sins, & so to avoid the main matter in difference therefore fit it is: seeing he would not rest in his error in peace: that now he should. Both justify his error and his unrestynes in his error, which was the cause of his casting out or else to fall under it: and to return with repentance, but seeing he hath written vntru●… this I shall make a brief answer unto them: But first where he saith we are furious & unmerciful, with other reproachful terms before named: he should have stayed himself in these things until such time as he had made good his cause in question, for who is not just in their own cause in their conceit which be in contention as he is, and therefore the evil of his reproaches, and all the hindrances unto the truth, which he speaketh of must lie upon himself, except he could make his error truth and his unrestynes, with seeking to se●… to be good and lawful, which I know is more than he is able to do. And for his quoting of Scriptures how largely and fitly might they all be applied upon himself as 1. Thess. 4. 1. might be applied to him to show his business before he came to us, and whill he was with us: and since he was cast out being a raiser up of contention so breaking those Scriptures Galat. ●…. 15. and 1. Cor. 11. 16. also for Rom. 16. 17. How evidently doth that Scripture reprove his factious action, for the which he was cast out. But I leave the manifesting of it unto his proper place. And for the other whom he saith are thrust out of the Church: which witness for them I hope all men of understanding may consider, that men that have evil causes for the most part they lack not some partaker to assist them: And for them were they not as forward as any to cast out these two opposites, yea more forward than many, and I am sure more forward than myself, and what hath changed their minds they say the meeting of the brethren afterwards to be spoken of which I may say is less than affige leave to cover there shame: and therefore may it not be well feared that respects have stolen away their affection seeing their reason of change is of so little weight: and for this I can show reasons, but at this time I spare; because that some although justly touched: yet would be to much moved, and although I could say more yet I stay here, knowing that such things doth, but tend to vain ●…anglinge. But this man hath administered the cause to speak this. And whereas he saith we reject the word of God & all wholesome counsel for our amendment contrary to the very letter of the 38. article, and why did he not show wherein also: was it not because he might doubt of the truth of his affirmation and sure, if it be laid upon him for an untruth, I see 〈◊〉 how he can shift it for our article speaketh of the communion that all Churches have for counsel, and help in all needful things in the common faith, and this did we practise in that our letter to the Church at London, in the which this man did so much oppose us, and hath made all this trouble, and also we practise that article as we have just occasion: But doth he mean we break this article because we do not at his pleasure his will or the wills of such as h●… stoureth up to bring other Churches, to be judges whether he be rightly cast out or not, if all that are cast out should have that right as I know not why he should have more right than others: then t●… Churches should have work enough to do to look to others businesses & to neglect their own. But we must learn to put a differance between that which concearneth the common faith, and the proper power that every several Church hath in itself: as for example in Reu. 2. and 3. chap. every particular Church hath their commandation or reproof as they deserved: and as the Church of Pergamus was reproved for suffering of such as taught the Doctrine of Balaam, so needed they not to ask another church whether they should restrain them that so taught or, whether they should cast them out if they would not be restrained, or when they had cast out any to call for other Churches to know whether they had done well or not in so doing, especially to such Churches as were corrupted with the same error, and hear observe: that when we did follow our article in the sending our letter to the Church at London at their request, than we did evil as he accounts, because it was against his error. But now we must follow him although against reason, and bring our power in to bondage or else he will tell us, we reject the word of God, and do contrary to our own article, he telleth us of our teacher's speech upon his deathbed concerning Christian moderation, surly, the best of us doth, come to short of it often times, but why did he himself so soon forget it, seeing he was so unresty in his error: for he was their, and heard his words. But they whom he aimeth at to my best remembrance was not their: upon whom he taketh this occasion, to speak things not convenient, and to bring in another man's speech which helpeth not him in his matter to make it good or evil: neither will wismen think it wisdom in him, to set out men's infirmities to the world thinking thereby to cover his own: And for the causeless troubles contrary to the Law and Gospel, which he speaketh of that is to be proved by him, or they that can: when we come to the point. He saith, the Church of Leyden hath plainly proved it too us. I know not that they have prove any such thing. But one thing I know that they take things for granted that are not so: as for example Mr. S. saith that we do contrary to the letter of the 8. position in our Apology, where he would make others believe that his sins in question are, but matters of suspected evils, and not evils in deed, wherein he shall sinned himself greatly deceived when he cometh to the trial thereof: and where he saith certain discontented brethren made a meeting to change that solemn agreement of the church, the elder consenting and acting with them. Answer: How can this man clear himself from a wilful untruth in this thing, seeing their were diverse Brethren their and all witness except one man, that they did nothing, but desired the elder that in the writing of the letter that he should be careful to keep to the true meaning and mind of the Church: in that their sentence and the reason why they did so desire him was because as they told the elder that some of those few contrary minded brethren did pervert the Church's meaning already: and that one which endeavoured to seek and make matter about this meeting, yet in the public when the thing was in question he confessed and said, that their was nothing done or concluded by the brethren. Now this man being one that was present, and also being very willing to condemn the brethren, if he could have done it, yet he thus confessing, and all the brethren testifying as before is said, and denieth Mr. S. accusation, and Mr. S. hath been told of these things although he hath thus written: and doth he not know, that if a thing be denied by on man, in any act done that he is accused of that one I say cannot be condemned, but by the mouth of two constant witnesses: how then is this man guiltless which would condemn many, and yet not having one constant witness: & for that which he saith the elder bringing the letter was blamed for writing contrary to the Churches joint agreement, and his own promise would not he make the reader believe that the Church blamed the elder; because their agreement was altered an that therefore the letter was turned back again: But was it not he that blamed the elder, and the other three brethren that stod with him, for their was no more at that time that I can remember: But for the Church they knew their own mind and excepted of it as their own mind to condemn the Covenant. But because M. S. and another were produced for witness, and he refused it and said the other would not do it neither: therefore was it willed the elder to put that thing out: and this was the turning back of the letter. But how collerable doth he set it down to make it fair for his purpose: much like the devil's ancient oracle which might 〈◊〉 turned two ways, for he telleth the reader, it was blamed, but he telleth not by whom it was blamed, he saith it was turned back: But he telleth not wherefore the Church turned it back: & where he saith, that the elder was willed to written the first peaceable agreement: it may be he might so plead or so speak, but that the Church did so, it is not true: But as before it hath been signified, and why doth he thus: is it not because he would have the reader to understand it was because his error was condemned which in deed was not so: and I am persuaded he dares not say otherways although he hath thus written. But their is one thing more to be spoken of: which is that he and some with him, would bear us down: that the Church did not condemn the Covenant at the first, but left it unjudged: to this I answer diverse things briefly, & first I suppose that he knoweth, that upon his clamours and some with him that then the sentence of the Church was called, which gave their sentence: that they condemned the Covenant the first day: 2. his own friends which as he said witnessed for him: they I say turning their minds about towards Mr. S. they made 6. or 7. week's contention, saying that the Church's sentence was altered, and why, said they, because the word false was added in the letter: therefore said they the Church condemned the Covenant sufficiently by other words. But the word false was avoided for offence sake: thus it went on 6. or 7. weeks till the letter was looked into, and then it was found that the word false was not their. But to the thing in hand this is the testimony of his own friends, but that which we say or his own friends have said is nothing with him for he will go one needlessly to endless contention, 3. needless I say, for if it had been as he sayeth that the Church had not condemned the Covenant the first day, because they would not offend those few brethren: if then those few brethren, made an evil us of it: I hope the Church had power to condemn it, afterwards for their own preservation both of their membres, and of the truth: and who compelled the Church to consent: was it not because it was their own mind to condemn the Covenant. But had the Church done as he saith in that thing: then I say had he done as the Prophet saith to lay a snar in Mizpha. 4. let not him think that this Samaritanest Covenant should have that privilege which circoncision had which was the Lords seal of old to be laid down in honour, yet when it was abused, the Apostell left the use thereof, and would not give place for one hour: but is it a thing lickly that when the elder brought the letter to read it, being but a week between that none of the Church could mind that the sentence was altered, but he & them few with him for he knows their is freedom of exception to ●…ll, but one thing more is to be observed concerning the difference between the dealing of this men, and those brethren whom he accuseth in that meeting, for when his matter was in the public he refused to debat the matter, but would have it turned to private, but those brethren whom he accuseth, did not only lay down what they did in that their meeting, but offered themselves to the trial of all that if any could show it to be otherways they should do it: and not only once, but diverse times was this in question and always they offering themselves to trial.  
And whereas he speaketh of a thing yet worse, for either the elder alone or these privy counsellors with him, stod not to this second agreement the Church made, but written another with alteration, addition, and diminishing: besides the Church's knowledge and consent, and sent it for the churchs' mind and act. Answer first, where he speaketh of the second agreement, I know but one agreement, twice spoken of, and the occasion is manifested before, two if the alteration which he speaketh of, had been by him set down: than it may be it would appear to be, but that which he had commission from the Church to do, as he himself granteth in some thing, but whereas he speaketh of adding and diminishing, these things are yet to prove, for I know not of any such thing: neither any man that I know of did see the letter or gave any counsel concerning it, after it came from the public, but the elder himself.  
But whereas he saith that they were cast out upon a very suspicion that a few of them met to writ to contradict the Church's action. Answer, I can not but marvel at him, that he should thus ran into this untruth to say that it was but suspicion, did not he himself confess, yea of himself manifest, both to the elder, and also to others before it came to the Church besides some that heard the letter read, and I hope he dares not deny. But that he did grant in the public in the general, that his letter was the apposing of the letter of the Church, although he would not in the particulars debat the matters.  
And after he was cast out he said, what did he, but take away the erronist grounds which Mr. Delaycluce writ in the letter: and therefore he thinking his error is a truth, it may be he thinketh so to deceive the reader, so likewise he calleth the laying down of the matter in the Church the false information of the elder, and that two of them were singled out, and selected from the rest. First I answer, what doth he call the false information of the elder, I hope he knoweth that both himself, & to other with him did manifest to the elder themselses that they had written in opposition to the Church, and so consequently contrary to that truth, which the Church maintained in the letter: was it not this that the elder informed the Church of, he also saith that two were singled out from the rest, in which he would give the reader to understand, as if all that those two had got to their meeting, were at the first known whereas in deed it was otherways: for although it was known that they had a meeting to that purpose, yet every particular person was not then known, but those two opposites made known themselses to the elder of the Church pretending to him as if they would submit it to correction: the elder refused to meddle with it himself, but told them that it parteined to the Church; they consented to have it come to the church, but when it was propounded and laid down their, than they refused to answer or to debat the matter, nor yet to deliver up the letter: and the reason that they pretended was, because the elder in the laying down of the matter said that that which they had done was a thing of an evil not, and was this a sufficient reason to refuse to debat the matter: what i●… the elder had done like Moses Numb. 32. ●…4. or like the messenger of the Church, josua 22. 18. or like Ely 1. Sam. 1. 14. all these were directly charged with heavy charges and they were clear, yet did they Christi●…lik debat their matters, & cleared themselves, but these opposites ●…ere, but touched & presently they kiked, and so fulfiled the common proverb that agalled horse back is soon heart: but they ought rather to have approved themselse or to have submitted themselves to the means to come out of their sin, as David saith Psalm▪ 141. 5. Let the righteous smite me, it shall be a kindness: and let him reprove me, it shall be an excellent oil which shall not break my head. Where was their pretended committing it to correction when upon so little occasion they refused trial in the ●…ght place where it should be tried. And for that speech which he saith the informer speak that it might be holy, just & good: for ought he knew, this was a speech spoken to provoque him to answer ●…hilles they were a reasoning together. And the best of us may escape words some times in reasoning that will not stand: yet is not this man the clearer for all that.  
But where he saith that the matter was followed by interrogatories to find out sin. Answer: sin was found when his unrestynes in his error was found, and this being now manifested, and laid down to the Church, we needed not make much cerching to find the sin, but rather to use the best means we could to draw them out of their sin which then did appear: and how could this be done, but their must be questions or demands, or as he termeth them interrogatories, and a little after he calleth them intraping demands, but he must not shift the thing so, for did not he altogether refuse to debat the matter in the public, saying they were not according to the rull Matth. 18. dealt with all, therefore they refused to debat the matter in the public, and he knoweth well, that when any is asked a question, that is not meet or reasonable they may, and do refuse to answer, and so might he have done if he could have shown unlawful questions, but in that he did refuse altogether to answer or to debat, the matter therein was their sin of opposing of government, and how contrary were they in this to the servants of God of old: Numb. 32. 14. 15. 16. josua 22. 21. Who although they were charged with heavy charges and had not sinned, yet they answered and cleared themselves. But these although they had sinned, yet they refused to debat or to answer, and neglected the means to come out of their sin: and for his saying it was contrary to Matth. 18. I refer the reader to the answer of his postscript. He saith that they were cast out without knowledge of sins, & also that they protested solemnly they had neither done the thing so suspected nor intended it. Answer, I still except against his word suspected, for the thing was plainly laid upon them: for although at the first it was carried with a●…low and saved words, saying that it was a thing of an evil not, and that they ought to answer even to apparences of evil in such public matters of the Church as this was, and seeing they did run unto such an action, they ought to answer, and to that end was josua 22. and 1. Thes. 5. 22. brought the one showing that Christians ought to keep themselves from appearances of evil: the other Scripture showing that if a Christian doth any thing that seemeth contrary to the Law of God, they ought to clear themselves, and to this was added Acts 11. wh●… Petter cleared himself, but all this could not persuade them to answer and to debat the matter, so when they still refused: their sin was condemned by Ephes. 4. 3. 4. and 1. Cor. 3. 3. and other Scriptures, and by these Scriptures was their factious or unlawful meeting condemned as their refusal too answer was condemned, as before is showed: so than sin was known before they were cast out: but what is that which he protested they had neither done nor intended it before I have showed how they opposed the Church in the truth, in that their unlawful meeting, to the which I add this: they that maintain an error do sin Reu. 2. 14. they that seduce to error doth sin vers. 20. they that sequester apart of the church against the church, the church maintaining the truth doth sin Rom. 1●…. 17. and all this did they in that meeting, therefore when we knew of their meeting to conferme that letter: we knew that all this was by them committed: but it may be he will except, and say that the thing was not so laid down to them at the first as now I do, that is true, but were not they the cause of that that it was not, seeing they refused to debat, the matter or to answer as I have showed therefore the sin was condemned in the generals, as I showed before. But how shall we understand his protestation concerning his intendment, it may be he did not intend any evil, & why because he minded it to be good, & for the truth: but we meddle not with his intendment, but with his action. Petter though he intended good when he parsuaded the Lord jesus not to suffer at jerusalem. But therein he was an instrument of Satan to overthrow the salvation of all Gods elect, if Satan could have prevailed by him, and as Petter good intend could not bear him out, seeing his deed was evil, yea although it was his ignorance, so will not his good intent help him, seeing his deed was evil: He goeth one with many clamours after his manner, to the which I have given some answer before. But where he chargeth us with partiality for spearing of scandalous evils lest our evil combination, should be weakened discovered or broken. Answer, if all that ●…ich this man saith were true, it might make us appear evil in the eyes of men: to the which end he sets it out: that he might collar his own evils, but we must mind it to be the fruits of his love, and his love token thus to do, for he hath told us in the beginning of his book that therefore he hath set out Mr. Answorths' sermon.  
But would he have done Mr. Answorth that injury, but upon this occasion he might also power out his malice against us: but to the thing in hand, I considered in myself what he did mean by those scandalous evils, but I could not mind what he aimed at, so I asked M. S. what he did mean by these scandalous sins he speak of in his book, but he shifted me of and would not tell me; now what dealing is this that a man will set out to the world such reproaches, and refuse to manifest them to one that might use means to help them, if their be any: but let honest men judge of this his doings. He saith further that irregular proceedings have made our brethren in all places to hang down their heads, and he saith we have been plainly certified from sundry churches. Answer that we have been so certified from sundry churches, I know no such thing. But it is his manner if on man let a word fall, he will apply it to all, as see the answer to his Postscript: now true it is, that one Church which received him to them by his Samaritanesh Covenant, they in deed do take his part or else they must condemn themselves, but for any more I know not any: But if it were so, it would not make him clear in his matter; therefore let him leave these clamours, and stand to the cause in differance, that ●…o he may either approve himself or fall under it. And whereas he saith now for these, and the like offences diverse that were of us turn the back upon us, and betake themselves to live at large, as if now the door of indifferency or libertinism were set open, that it matters not whom they hear or where they walk.   

THE COVENANT EXAMINED.  
ANSWER.  
BUt can he spy the living at large of diverse that have received the ●…rueth which now have declined, and can he find no other occasion which they take for their stumbling, but those things which he speaketh of: for those which he hath set down, I refere the reader to the answer given, but I can name some friend of his, who hath rathe●… opened the door of indifferances whereby many hath taken occasion to decline. But first I say to him, is not he the man himself, which hath made a path way for such libertins in the maintaining of that Cove nant of desemblation in the which he would bring light and darkness in to one habitation, in that he would make us believe that antichristians never leaving their antichristian estate, are sit matter for to make a true Covenant with God, and that they can make a true Covenant, and so become visible Christians, & not only so, but also daily practise their pretended Covenant and keep their communion in their antichristian assemblies whose in deed they are, if these be not the right Samaritans in their practice then let the indifferant judge: But how contrary is this unto the Scriptures, Matth. 3. 6. 2. Cor. 6. 14. 17. 18. Re●…. 18. 4. which showeth unto us: that God doth receive us into Communion upon this condition, to come out, and to separat from the false ways of the world and lest our corrupt flesh should put differant, and so take an occasion to continue in any one false way more than another, therefore saith the Holy Ghost, and touch no unclean thing and I will receive you, and I will be a father unto you, and ye shall be my sons and daughters, saith the Lord almighty. If the Lord hath made this condition, as it is clear he hath, who should not fear to plead the contrary or so to practise: moreover did not they that were baptised confess their sins. Matth. 3. 6. And was not baptism to them in the true Church are newing of their Covenant in Christ then come, and they that were not in the true Church before did they not enter into a Covenant with God in Christ, when they were baptised, and was it not done unto all upon the confession of their sins? how comes it to pass then that these men before named being unseparated, and walking in their public sins should be pleaded for to be sufficient Covenant makers, & that they have made a true Covenant with God, let not any think that this distinction will help them in this cause to say that they walk in the truth, so far as they see or understand: surly this is a very crooked, and a uneven measure to measure our obedience unto our creator. But should the commandments of the blessed God be limited, and bounded unto the blind understanding of sinful man, or as if the spirit of God had not left sufficient derection unto us, either how far or with whom to walk in such public matters of religion, in the which these antichristian idolaters have less to say for themselves then those their predecessors which were before them Exodus 32. which when they made the calf they had not the Lords order or direction, for the Lords ●…ublique worship as yet given unto them: and therefore they ran into that grievous sin: Moses staying long away as verse the 1. showeth: But the Lord hath not only given plain order, and rulles in his word to these men: but also hath raised many faithful witnesses, both by voice, and also by books to show the ways of God, and to declare their sin which they neglect, & also reject: but to come too this man who prepareth this path way in the maintaining of this Covenant, how easy is it for Sattan to prevail with any being possessed with this error whether they be in the false Church then their to walk in this way of dessemblation, and think to bless themselves as Naaman did 2. Kings 5. 17. with two mules load of earth thinking to serve the Lord in the land of Sirian, and that he needed not to trouble himself to go to jerusalem: but this being contrary to the commandment of God, Deut. 12. 13. 14. and the Prophet seeing it: and also his soddan and confused motions which although he professed not to sacrifices to any other God save only to the Lord. But yet he proposed and professed to bow down in the house of Rimmon his master's God, and for that he would ask pardon before he did it: now I say the Prophet seeing his sodden, and confused motion bid him go in peace, that is so much as say, far ye well: as if the Prophet saw it not fit to resolve his doubts, nor to direct him to go to jerusalem where the true place of worship was: and are not these Covenantmakers much like unto him, who in their confused motions or considerations, think they need not to leave or forsake their antichristian estate. But their to remain, & think to bless themselves by a sequestered meeting from their brethren the antichristians on part of the day, and to communicate with them the other part of the day: but do these men think that by sequestering themselves from their brethren to change their condition. Oh no, for as the Prophet showeth Haggi 2. 14. that if a polluted person touch any hollowed thing, he is so far from making himself clean thereby, that he maketh the holy thing unclean, and so not acceptable: whereupon it will follow that their private gathering together, and taking to themselves the ordinances of God is so far from sanctifying of them, that they polut the holy things of God, whiles they stand in 〈◊〉 antichristian estate: or do they think they are the nearer to the Lord by using of words to make a Covenant, they remaining in their antichristian estate, no although they do it with great zeal and oath, yet it helpeth them not, as the Prophet saith, Hosea 10. 4. They have spoken words swearing falsely in making a Covenant: neither let them think, that it is a lowable for them to set up a ministry in that estate: for as it was said unto their predecessor Esra. 4. 3. it is not for you, but for us to build the house unto our God: and if the Lord did so detest the old Babylon which was, but the type of this antichristian Babylon that their should not be a stone taken, jerem. 51. 26. neither for corner nor for foundation, who should not be afeard to mannag the stones of this spiritual babylon, to be ●…it matter for the Lords house. But how do these men bless themselves some thing like unto Michah judges 17. 13. who being in his idolatry said, I know that the Lord will be good unto me, seeing I have a Levit to my priest. So these men standing in their antichristian estate, think themselves well now, seeing they have imitated the order of the church of God in their private meetings. But that it may the better appear that these are the right successors of the Samaritans, I will compare them together. First the Samaritans they took it one them to serve the Lord, 2. Kings 17. 33. But they served their idols also. So these Covenantmakers they took it on or pretended to serve the Lord in their sequestered private meetings from their brethren the antichristians, and so pretended to set up the Lords ordinances, but with all they would not forsake the antichristian estate, but walk in both together, and so continue as the Samaritans did. 2. The Samaritans thus abiding in their confusion or mixed religion, yet when the people of God returned out of captivity they presented themselves, unto them to be in union and communion, and proffered to build with them, testifying that they did seek the Lord their God as they did, saying also that they had Esra 4. 2. sacrificed unto him from their first planting in Samaria: So likewise these men although abiding in their mixed religion and confusion, yet esteem it to be the true way of God, and would be esteemed: of those that are separated to be their brethren, and profess their way and course to be the building up of the house of God; taking upon them the name of a true Church. 3. Although these Samaritans were not accepted, but refused, yet did some of them indirectly crept into communion with the people of God: So some of these crept into communion indirectly, pretending that which they were not, in the which this man was the chief, first as I have before showed when he crept into Mr. Lees people into their communion, and after that came over hear, and would have had communion with us: but he seeing himself to have resistance hear, after this he went to Leyden, and crept into that Church, and so made of them a bridge to git in unto us. 4. The Samaritans in their corrupt estate fathered themselves upon the ancient patriarchs of the Church, john 4. 12. 20. and contended with the true Church as having the truth with them: So likewise these account their mixed estate to be the true way of God, and condemn us for wholly separating from the false Church: and contend with us for it. 5. Although these Samaritans were thus corrupt in their estate, yet had they attained unto the chief points of faith concerning the Messias, as may appear by the speech of the Woman john 4. 25. which was one not strick in life, vers. 18. & conversation, I say, if she which was but a Woman, could say so much, what may we think was amongst the other Samaritans; and also we may see how readily they received Christ, as vers. 39 & 42. showeth, and yet for all those points of Doctrine which they had received, notwithstanding they were condemned by our Saviour Christ, john 4. 22. as worshipping they knew not what: which teacheth us how to judge, and esteem of such mixed religions. And now these Covenantmakers although they agree with us in the chief points of faith, yet seeing they continue in their corrupt estate, being unseparated from the false Church, we are taught of Christ how to esteem of them, and so leave them to be the successors of the Samaritans, and their right heirs. Now this is the Covenant which Mr. S. maintaineth, and for the which he so bestored himself when it was condemned: and doth not he lay afar ground to keep men in the way of desemblation, and so to remain in the false Church by the maintaining of this Covenant: ye, & to be a snare to such as have left them, if once they be possessed, with this error, and let us take himself for an example, for although he had left the Church of England, both as it was a national Church, and also the Parishes holding, both to be false, and being come so far reason should have taught him, never to have to do with such a Samaritanesh people again in Church communion, seeing they remain●… as they did unseparated: yet since he was cast out from us, he went and had communion with them, and baptised his child with them also: and why went he not rather to the assemblies, seeing that that is their most proper Church estate, they being yet unseparated, and for that their private meetings it is, but a schism in Babel, & in that their doing they make a breach in both estates, both in their antichristian estate, and in their pretended serving of the Lord, 2. Kings 17. 33. 34. as the Holy Ghost testifieth of their predecessor. And further I say to him concerning ●…is clamours, who of our Church hath turned their back upon us except those which he is the cause of about these troubles in question, which he through much labouring, and others with him hath enticed: but if he meaneth those of the Church of Leyden, which hath declined or apostated, is it not more probable or rather to plane that they have taken their ground from Mr. Ro. their Pastor which hath opened so many path ways: for them first in setting out a book for private communion with the members of the false Church, 2. in the maintining of hearing in the assemblies to be no communion, 3. in the maintaining of this Samaritanesh Covenant: 4. in that book called Apology, he doth not only with smooth words darken the truth, which formarly he 
* justification of separ●…tion.  maintained. But also he saith plainly speaking of the Church of England in the 58. page, 
* Observe this is the 〈◊〉 which Mr St. 〈◊〉 to have.  and he speaketh it in the name of the Church of whom he is Pastor: that their faith doth not consist in the condemning of others, & wiping their names out of the bead roull of Churches. And a little after he saith: neither require we of any ours in the confession of their faith that they either renounce or in one word contest with the Church of England: in this it appeareth that he is ashamed, and runeth from separation, and of this his alteration hath the adversaries of the truth taken nottise of, long before this last book came out so as I. P. saith, 
* An a●…row against the sep●…ration of the B●…un. pag ●…9. line 25.  speaking of his book, called the justification of separation.  
Which he set out in the defence of the truth, it being a good work, yet thus he speaketh of Mr. Rob. concerning it that he openly plucks out some of the bowels thereof with his own hands, and now seeing this is so, why doth this man endeavour to lay the fault upon us: which withstand these errors, and therefore we are of him, and them evil spoken of: but as it is usually seen that such as run from their masters do speak evil of them, so such as decline, do speak evil of them that oppose them: & therefore let none marvel that we are evil spoken of by Mr. S. and by those that assist him, for it hath been thus always with the Lords people in former times, yea even the apostles of our Lord Jesus hath thus been dealt withal: and now to these opposites I speak, whereas one of them two hertofor hath spoken to this effect, that if the Covenant could be desproved, that then they ought to acknowledge their evil in the things, for the which they were cast out: and although but one of them speak it, yet seeing he speak the truth, and as it ought to be therefore, I wish them both to consider it, and for us if the Lord give repentances unto them we shall be glad, and hold our arms open to receive them: but alas what hope is their of it, seeing this man hath so many times imitated the practice of Absolom which went in to his father's concubines, that so all should have no hope of reconciliation between them: so the third time hath he printed his contention to the world, as if he did mean to continue an adversary, and therefore by these he bideth battle: but if his cause were better than it is, yet great is the evil he doth therein in causing the name of the Lord to be scandelled. Another path way which he maketh for libertines is in the maintaining of his refusing, to answer which is before spoken of, by which precedent of his we see the evil effect that hath followed, for surly by his example the lo●…se ones of the Church, and such as are corrupted begin to oppose that diligent watch as aught to be kept in the Lord's house, and with his example, and his busy writing, and printing, and private corrupting of men's minds labouring to corrupt all that he thinketh, he can work upon as by experiance we have seen, and in deed not keeping to the things as they are, as I have showed before. Therefore that his sin in this point may the better appear, I will briefly declare, and distingest between private and public matters, and then apply his cause unto that which it appertaineth unto. First I find in the Scripture that the Lord both under the law, also in this time of the Gospel did so provide, that all his people should be preserved from giving themselves liberty to sin, both sins of private nature, and also of public: the general of this I find in Levit. 19 17. which serveth either for public or private, the words are these: Thou shall not hate they brother in thine hart, but thou shalt plainly rebucke they neighbour▪ & suffer him not to sin. 2. Observe if the sin be of private natur●… and committed private to the knowledge, but of one brother, then is that brother bound in private to show the sinner his sin: and if he hear and repent, their it must stay, and go no further: Matth. 18. 15. and Prou. 25. 9 because he is won and a sinner converted from going a stray, and a soul saved from death ●…ames 5. 20. Now I purpose not hear to speak of all the degrees of dealing for sin: but only out of the Scripture to show that which siteth the present purpose in hand. Therefore 3. in the next place observe that some sins that are privately committed, are not privately to be ended by that one that knoweth it, as for example the intiser to idolatry Deut. 13. 6. And also the committer of idolatry Deut. 17. 2. 3. which sins the Lord would not have kept secret, Deut. 13. 8. and which sins was, and is the pleasure of the Eternal that they should not be kept secret, because he would have his people kept in their obedience unto him as it is most reason they should above all things, and to preserve his truth: and for the preservation of his people, and therefore the sinner was to be brought forth that his people should hear and fear, and do no more such wickedness Deut. 13. 11. compared with 1. Timoth. 5. 20. and as in these transgressions the public Church is to see the end thereof. 4. So likewise concerning the breach of the ordinances that God gave to the Church, that they parteine to the general to look unto as we may see in Acts 11. 2. for having but heard that Petter had eatten with some uncircumcised, they thought he had broken the ordinances, and therefore not knowing of his warrant they looked unto it, & received his answer, yet was this done in a private house far of them, to wit, in Cesaria. 5. Likewise for doctrine when any is maintained which is against the faith in the general, or against the ordinances pertaining to the Churches, this also belongeth to the public assembly to look unto, as we may see in Acts 21. 22. in the speech of the elders unto Paul, which although their went a false report of him that he taught the jews that were amongst the gentils to forsake Moses, yet we see upon that report they had right to come together to be satisfied how it should stand, but that it was prevented by God's providence another way. Now these examples I hope will be sufficient for the thing in hand: And now therefore I will compare his sin with such of these causes as be of like nature. First therefore his factious meeting agreeth with the enticer to idolatry, Deut. 13. 6. in that he endeavoured to corrupt the minds of the brethren to that his error before proved. 2. How do these two examples reprove his refusing to answer, for neither of them had committed sin, yet had the public right to hear the things cleared, ye although they were the apostles of Christ, but this man maintained an error in that his factious meeting, and such an error which being received openeth a way to libertins, and destroyeth separation: and should not this belong unto the public to look unto and as a public thing: if it be said their factious meeting was gathered in a private house, was not Petters action done in a private house also, and that far of from them of jerusalem? therefore such things as these must not be limited, to a private dealing. 3. Observe: how this had relation to the public naturally, for first it was the error which the Church did bear with him in and therefore he was to keep his judgement to himself, and not to corrupt other their with, also it being in the Church, and the Church having condemned the Covenant: one of them two professed to write: but presently the elder gave them to understand, that if they did that then they must answer it: and in deed is it a thing reasonable that that which was public, and communicated unto all the whole body that one or two men should gather apart of the church to possess their minds against the Church; the Church maintaining the truth: or in common reason should not the Church know what they did i●… way of opposing in that their letter, seeing they had seen, and known all that the Church had done, surly he layeth upon some to be many masters, but in this they carried themselves as if they were the Church's masters: and I suppose they would have taken it to be very evil in the Church to have kept them out of the meeting, and not to let them know what the Church did in that bussines: but they were present as reason they should, and did disput to the uttermost of their power: but what would these men have us to think of their doing, unless they would have us, think that they have a privilege above others, if they have then, let them show it unto us: but I suppose they can show no privilege or true reason: for as all things of private nature may not be made public without due order, so likewise that which is of public nature, and is in the public, ought not to be opposed, and contredicted in the private in underhand dealing. But that they ought, and should be ready to show what they do in such things, of such nature as this is: and whereas he thus saith concerning Pastor and teacher: but what hope of ever such worthies coming in when their is such an hideous noise in the house by such unruly masters, which cruelly smit some wound others, and cast their dear brethren out at the windows. Answer, such worthies as he speaketh of, I hope through the mercy of God, when the Lord calleth them, will not be stayed, neither by such subtle oppossares as he is knowing that in the Apostells' days, and in all ages the Churches hath been troubled with such, nor yet with the weakness or sins, which break forth in the Church: for all aught to know that the Churches of Christ, are subject to fail as no doubt, but we do in our best actions, but are these things true which he speaketh, of smiting & wounding, and casting our dear brethren out at the windows, I hope he meaneth himself specially for one that is so dealt withal: now for the matter of his casting out, I have before showed, and for the manner of his casting out, how can he term it, a cast out at the windows, seeing it was done by the free consent of the Church: yea and those whom he now saith witness for them, did not only consent, but some of them hastened the elder to cast them forth, and then their own alliance had not to speak for them: therefore if his cause had been good against the Church as it is not, yet might he not so to have written: for is not the going in or the casting out at the window, opposite to the going in or casting out at the dor, as we may see in john 10. 1. and is their any planner manner of proceeding then by the free consent of the Church either to receive in or to cast out: and was not the incestuous person so cast out 1. Cor. 5. 4. yea and so was Mr. S. cast out by this Church, and therefore cast out at the door, and not at the window. And whereas he saith that we have been bold to vent our worst, we could imagine against him upon all occasion, how is this true that he saith when a●… we let him alone so many years, although he hath done us great injury, and that in print as before I have showed, and much more I could show, if I were of his disposition. But what shall a man git by such things, but rather deshonner the Lord, and the truth, and therefore I let many of his clamours alone unanswered, because I judge it not wisdom to contend in such vain contention, being grieved that I am occasioned to do so much as I have done by him; further he saith ●…nd for your presumptuous determining my Eternal estate, the Lord for give you. Answer, He would make the reader believe that we judge him a cast away, and that no repentance shall be given to him of God: but how evilly doth he deal in this thing, it appeareth thus, Mr. S. after he was cast out yet came he ordinarily every Lord's day a great whille and troubled us very much with heavy contention, where upon as I to my best remembrance hard a brother say, that it was doubtful to him whether he did not sin against the Holy Ghost in that his doings: now if the brother had spoken never so absolute, yet was he but one man, why doth Mr. S. speak as if it were the general; but this is his manner: will I do desir that the Lord will give him grace to show the contrary by repentance, but what an idle thing is this that he will print such a thing as this: this was but a speech spoken by one man, and he showing his judgement upon Mr. S. evil carriages then present and also before; what may a wise man think of this man, how he straineth other things for his purpose, seeing in this he dealeth so evilly: for to set down one man's speech in such terms as he that readeth, may think it was the general: and now I have answered his Preface, wherein I have let alone diverse of his clamours, and admonissions, for these reasons followings first his clamours and admonissions do return upon himself, his grounds being taken away, and so he being answered in the main differances. 2. I am unwilling to follow a man of his disposition in such idle contention in clamours and reproaches, and in laying open of the infirmities of men to the world, for I have learned of David not to tell of such things in Gath, nor to publish it in the streets of Ashekelon, lest the daughters of the Philistians rejoice: & I could have rewarded him the like, but I spare such things, and I am grieved that by him I was provoked to speak that little I have done, but I could not well avoid it: let the indifferant Reader judge. 3. If I should go one with him in such unprofitable strife, who would respect to read it, but to cry the truth out in the main things indifferant, may be profitable to them that have a love unto the truth; and now to answer to Mr. S. Postscript to the brethren absent, in the which he should have had more care to set down the truth of things as they are, seeing he meant to send abroad his unprofitable writings.  
Brethren it may haply seem strange to you, that the people hear complained of, should be so irregular in their proceedings, and so singular as to reject the help of all, but since they had their reasons, I thought it requisite to give them their due herein, the reason why they proceeded not by the rulle Matth. 18. was because in this cause they had nothing to do with it, but with josua 22. and 1. Thess. 5. 22. Answer, I say contrary to him that we refuse not the help of any as their is just occasion, and therefore we have & do still profess, that if any Church or Christian can show us wherein we sin in any thing, we are ready to hear them, but for this point see the Answer to his Preface, where he chargeth us for rejecting of our 3●…. Article, but let the Reader observe, how he doth scoff with his own abusing of us, first observe that he would take away strange conceits out of the minds of the absent brethren, by the given to us our due in the showing to them our reasons, which reasons he minds to be very unsufficient for the bussines in hand.  
Answer, and so do I mind also as he sets them down: therefore I will observe his doings, first where he saith the reason why we proceeded not by the rull Matth. 18. was because in this cause they had nothing to do with it. Answer, but is this all that we have said, have we not showed wherein we had to do also with Matth. 18. in this bussines, for that rull hath three degrees, the first, the second, & the third, & their is no sin handled in the Church, which is not comprehended in this rull, and this we hold which is contrary to that that he hath set down, whereas he saith; but with josua 22. and 1. Thess. 5. 22. hear we are greatly abused also, for although josua 22. is effectual for the bussines in hand, as after I shall show, yet that in the Thesalo. is not of weight for that he sets it down, neither was it to that end brought; those Scriptures was alleged to him in the public when he refused to debat the matter, the one proving that Christians ought to abstain from all apparences of evil, but seeing he had run into it, this Scripture being compared with josua 22. they prove that Christians ought to clear themselves in such like causes as that was, and as their example reproveth them that would not follow it, so likewise is the example of the Church of Israel an example and rull for all Churches, to keep the watch of the Lord, that his public ordinances should not be broken also. We find the like example in Acts 11. where Peter submitted himself to the brethren at Jerusalem, clearing himself and showed his warrant, that he was sent of God: and now to ratify to the consciences of all these Scripture alleged, look in the Phil. 3. 17. which sayeth; Brethren be followers together of me: and mark them which walk so as you have us for an example. Now the apostles, I hope, their writings are the commandments of the Lord: Who ought not to be afraid to practise the contrary: now I say these Scriptures agree with Matth. 18. concerning all public matters in the 3. place: therefore when that was spoken by one, that we had not to do in this cause with Matth. 18. it was to be understood concerning private sins, and of private nature: therefore when we saw how he perverted that party's meaning, then there were other answers given to clear it, as I have showed: if he hath given to us our due in this, let the Brethren judge: and where he saith and the reason why they reject all others help, was because they said they were contrary to all men. Answer, for rejecting of help I have answered before, but let it be observed how evilly he dealeth hear with us, first he saith, they said and he knoweth it was but one man's speech, and therefore if it hath been altogether a mice spoken, yet was it not the Churches: for he knoweth that nothing is the Churches, but that which is taken by voice or consent with a space of silence: and that is to be reckoned the Church's act, and he hath been told of this oftentimes, and yet both hear, and in other places he thus abuseth us, moreover although the words were not formable, and therefore not proper, yet he knew his meaning which was that all those which he stod to have to judge of his cause, were contrary to us in this bussines: But to show his evil dealing, let it be observed that he quoteth the 1. Thess. 2. 15. where the Apostell saith of the Jews who both killed the Lord jesus, and their own Prophets, and have persecuted us away, and God they please not, and are contrary to all men. Now his quoting of this Scripture to his speech, before spoken of, and showing no reason or distinction, should not men understand that that should be our also; now observe first he taketh hold of on man's speech, and maketh that the Churches. Secondly he quoteth a Scripture at his own pleasure, and that must be our also: is this to give us or due, then let the Brethren judge. He saith thus, I refer myself to the indifferante present, whether I have not set down their offences sparingly. Answer, by the Reply that is given now unto you, let the indifferant reader judge whether you have not spoken laifeshly and very evil doing wrong unto your neighbours, & unto the truth by causing a scandal by your unprofitable writing, and now let the brethren judge between us, yea and any indifferant also, and as for us we do acknowledge our offences and sins are many, for the which the Lord may justly chastise us many ways, and also it may be the Lord hath bid Mr. S. to abuse us with his tongue, as he bade Shimei to curse David, 2. Sam. 16. 11. But as Shimei was not guiltless although David had provoked the Lord: neither is he guiltless although we have many offences; but how do I see Adam in him posting of his sin, nay I would he did so much as Adam, for although Adam did say the Woman that thou gavest me, she gave me of the tree: yet he saith this also, and I did eat: wherein he did acknowledge he had broken God's command. If this man did say so much, I should have hope of him: but what shall I say, I do desir that he may do it freely, and that is all the hurt I wish him.  
Before this former answer was finished, this man hath set out his third engion into the world, in the which he playeth the rowears part which setteth out other men's colleres, to the end they may the easier surprise the merchant's ships; the penner of this, after letter appeareth to be Mr. Robinson, who was forward enough to help this man in his corrupt estate, as it appeareth by this letter: yet now I suppose he writ by his information, but whether he did or not, if now in the answer thereof, their bee that spoken which please not his friends, and those which consented unto this letter: then let them thank this bussy man, which set it out to the world; and let them know whosoever they be, that the truth must be preferred before the respect of any, be they few or many.  
The Preface to the letter hath this title, an appeal on truths behalf, what he meaneth by truth he giveth to understand at the end of his Preface, and referreth the reader to the letter, whereby I understand these 2. First his refusing to answer, and his factious meeting which he calleth lawful, but of these 2. points let the Reader observe the answer before given, and then it will appear that these desearueth no such title, but rather to be titled a plaeye against the truth.   

Here follow the Preface to the Letter.  
OUr opposites after much and long struggling as wild creatures taken in a snar, perceiving neither friend nor forenner, know how to yield them any relief, though they crept basely for it: being yet set to hold it out truth failing them. Answer. Now this man beginneth to show himself in his kind, and observe, I pray, his differant carriage in the beginning of his least book before this, and also the first he cometh with fare, shows and would make the world believe that that which he doth is all in love, and therefore he calleth us Brethren, although even then he did us great injury, but what maketh him to change his tune so quickly: it seems by his own words the very hearing that we porpose to make answer to his clamours: and now how doth he bestore himself, telling to all to whom his writing shall come, that truth faileth us, and that we are taken in a snare, and that we can have no relief with the rest of his vaunting words, and all this and more he doth, before such time as we have put out any answer unto him: therefore he is more like ●…nto a wild createur, or like unto a man that is wild in condition, which having heard that his enemy doth purpose to meet with him, presently he drayweth out his sorde, and their with smiteth round about him, and crieth out to his enemy that he can not stand before him: but yet I think he should have stayed himself, till one combat had been tried, and not this to have vaunted himself. Well I will leave it to consideration whether Gaall Judges 9 29. or he be the greatest boasteres, and if we be as he saith taken in a snare: he wanteth not will to hold us fast, but I will grant him to be the devil's snare layare, as before I have showed, and I also grant: that he and some with him hath in snared and troubled the minds of some which hath troubled us, & now that he being a chief instrument in this our troubles, or struggling as he termeth it, let him take the shame of it unto himself, and let him and all know, that we are commanded to strive earnestly for the faith once given to the Saints, jude 3. and for us I hope we shall have cause to say as the Psalm saith, Our soul as a bird is escaped out of the snare of the fowler, the snar is broken, and we are escaped, Psalm 124. 7. And for to look for help at the hands of men, we leave that unto him which doth so labour for it; and it shall be sufficient for us to have the word of the Lord for our warrant, to satisfy the conscience of all that feareth the Lord.  
And whereas he saith that we crept basely for help or relief. I know no such thing, yet observe how contrary he is unto himself, one whille he saith we reject the help of all, and hear he saith that we crept basely for relief, and neither of them are true, as he would make the Reader to understand, for I have answered before that we reject the help of none in due order, and as their is just occasion.  
And whereas he saith now they unconsciennably invent slanderes hoping after so long time past, they may now boldly change the causes of our differances, and say we were cast out for a tempting to lead them to idolatry, and so all we have published is no other than lies, which they now threaten to manifest to all the world.   

ANSWER.  
We will leave the inventing of slanderes unto himself, who hath so laveshly let his tongue, and pen run that way as hath been showed, neither will we change the causes of our differances, and therefore I have laid it down before that they were cast out, for a factious or unlawful meeting. 2. For contempt of government in their refusal to answer or to debat their matter, and 3. for contention in the manner of carriages, these were the heads of their causes of their casting out: But now doth he think by this his clamours to stay us that we shall not speak, or lay open his sin in the particulars as we have just occasion, which is contained in chose general heads, and seeing he would not debat his matter before he was cast out, but would have it turned back in to private: therefore although he hear of it in the public, we do him no injury, seeing he administers the occasion, and if we should not lay open the particulars to prove the faction, or unlawful meeting, he I suppose would take the advantage thereof; therefore let the Reader observe the answer before given, but that any hath so spoken as he sets it down, I know none, yet if there did any so speak, they shot some thing nearer the mark, if the particular be looked into: And whereas he saith that we▪ ever have shuned trial to such clamours, I have answered before: But whereas he saith that this letter doth manifest it where also contrary, to our saying is confearmed that they censered us for not, acknowledging intraping demands, for Christ government and a lawful peaceable meeting for faction▪ Answer.  
How this letter doth manifest this which he saith, it will in the answering thereof appear in the mean time; to him I answer, we might wonder how Mr. Rob. can conferm that which he speaketh of, seeing he was altogether ignorant how things were carried, and then on the other hand considering how he was corrupted with the same error, and more errors of like nature, which also received him by that Samaritanest Covenant, and also received for truth this man's information, and those that assist him; considering of these things we may observe what carried away his affection: but for answer, I give this man to understand that Solomon Proverbes 18. 17. hath told us the condition of such as he is, therefore the greatest and first complainers are not always the most clears of evil: and therefore now let such as know the truth judge and consider what is said between us concerning this matter.    

Hear followeth the answering of the Letter of the Church of Leyden.  
We received your letter Brethren, but not answering either our expectation, or the waightnes of the bussines in hand.  
ANSWER.  
THis weighty bussines which he speaketh of, was a reconciling of those persons, which was cast out for these things in question, and how should we answer their expectation, seeing those opposites were so stiff in their sinful course as that speech doth manifest, which one of them spoke alluding to Paul Acts 24. 14. in which speech he would seem to imitat Paul, but although it was good in Paul to use that speech, and showed his fearmnes in the truth: yet was it evil in Mr. S. to use that speech in the behalf of his sin, and it showed his stiffness in the same, and therefore no hope of reconciliation, they so standing in that mind: And whereas Mr. Robin. would seen to justify him for his stiffness, saying first touching the person intended by you, I should not seem strange to any, if he were most forward who was deeply interested in the bussines, and that so far as his Church estate and membership must necessarily stand, or fall with that Covenant impugned by you, as the branch with the root.  
Answer, I deny that his membership should stand or fall by that Covenant, for we received him to us one these two grounds, first as a member coming from the Church of Leyden, with whom we were in communion. 2. As being a man capable, because he was fully separated from the false Church, and this he had manifested unto us before we received him: and although the Church of Leyden which held the Covenant true, did so receive him by that Covenant, yet we always rejected that Covenant: and did not receive him by that Covenant unto us, for we having now another ground to go upon. First that he was a man absolutely separated. 2. That he being now a member of a true Church, which was in communion with us: and although Mr. S. was contrary to himself in that he was now separated, yet held that Covenant true: yet else how should we bear with him in the differance of his judgement according these Scriptures, Rom. 14. 1. and Phil. 3. 14. 15. always provided that he kept his error to himself, and not to corrupt others their with, and this will stand with the Scriptures that so we received him: yet if any can show us other ways that it will not stand, but that we ought to have done more; then there is a remedy by faith and repentance in Christ to help all our a mice doings, and not to run unto such extreme conclusions as Mr. Robin. would drive it, nay yet further I say, that if the Church of Leyden, who first received him, and that by the virtue of that Covenant▪ if they had come to see their error in so doing, yet would it not follow that he should be desmembered, seeing he was separated: but the Church ought to acknowledge their sin in so doing, and to see that he corrupted not other Reu. 2. 20. with his error: and that reason helpeth him not from Gen. 29. 24. where he saith, As Zilpah was not, nor could be rightfully Leahs' handmaid, except she had been Labanes first rightfully: by whose gift she was transmitted and conveyed unto her. Answer, I grant that Laban could not rightfully give her, except she had been his rightfully before: but if Laban had stolen her, and Zilpah had run away, and come to Leahs' into the land of Cannon, than Leahs' might have bought her, or have hired her, and yet Laban should have no injury offered unto him, unless his stealling her, made her his rightfully which ne●… man ought to say. So likewise, neither the Church of Leyden, nor any true Church, ought not to receive any from such an unseparated people, seeing they have but stolen the ordinances of God, and have no right unto them.  
And whereas he bringeth these reasons to prove his deep interest in the bussines, let all know, that no conceited interest will bear out any to maintain an error: and therefore all his reasonings is of little weight. And for that he saith that the Covenant was by the Churches both here and there, also in the time of those worthy governors, now at rest in the Lord esteemed truly Christian, I pray let us examme the truth of this, that the Churches both here and there did so esteem: for ourselves I may say that the Church never did receive it, and therefore not so esteem it: neither was the voice of the Church ever taken concerning that Covenant, but when they showed their mind to be contrary unto it, and condemned it: Or doth Mr. Robin. think that because our teacher, who was a mice informed, did a little whille esteem of the Covenant; that therefore the Church must so esteem also, and thought that we must do as these which consented to this letter, which followed o●… suffered him in all, or the most of his declinings: And for that Church which is present in the place where those Covenantmaker are, as we are truly informed by themselves, they did never receive it. How is this true than which Mr. Robin. said: but if it had been so, what weight is there in that reason, to help the Covenant, much like unto the reason of the pharisees john 7. 48. which said against Christ, doth any of the Rulers or the pharisees believe in him, but this people which know not the law, are cursed. Therefore I conclude, it is not the esteem of Churches, nor of governors which giveth authority to such things, but the word of the Lord: and where he saith the party intended by you, should by your grounds not have been cast out, but left out of the Church.  
Answer, Our grounds enforce not that conclusion, seeing the person was now become a separated person, and a member of the Church of Leyden, from whence we received him, as before I have showed, in the next place there is a syd and a half of the printed letter spent to excues, and to justify Mr. S. in that speech, in the which he seemed to imitat Paul Acts 24. 14. but of that I have spoken before, yet still I answer, that those his speeches did prove his stiffness in that his former course, and therefore of reconciliation we had no hope while he so stod and continued, and for Mr. Robinson proffering to come and to justify Mr. S. in that his former proceeding: to the which I answer, we know well that he was ready to that bussines, and that he was one with him in that his error, and therefore just cause we had not to be ready to give him entertainment to come as a moderator to middle the matter, seeing we find no such precedent in the book of God, yet this we hold and profess, that if any can show that we have sinned in any thing, we ought and are ready to hear them, and this have we signified unto the Church of Leyden by letter, and therefore the way was open for them to come in that manner. In the next place he saith: And whereas the course well begun and tending to pacification, was as we understand interrupted and broken of upon a ground taken from the course of not calling again into question civil judgements, once passed by the judge according to right; let it not be greivious unto you, if we a little warn you of that dangerous foundation upon which it seems you to much build your manner of proceedings in the Church.  
Answer. To hold that matters being ended according to right, ought not at men's pleasures to be called into question again, I see not this proved to be dangerous, by all that which Mr. Rob. have said: For if matters rightfully ended, should at men's pleasures be called into question, when would their be an end of contention, either in the Church or in the common wealths: and for the distinction which he putteth between the ending of civil judgements, & of the casting forth of the sinner by the Church: namely that repentance should follow to these distinctions. We agree and signify withal, that if we could see that good work in these persons in question▪ there would be quickly are conciliation, but yet further I answer, to take away occasion from such as take an occasion to cavil at things equal, that we hold it lawful although a matter be rightly ended: yet we may go over it again, as the occasion may be offered, yea and more than once: and this we have practised in this matter in the public with these men diverse times: but yet it will not follow, that at men's pleasures we must do this, and bring our liberty into bondage, and so to uphold contention.  
But where he saith that a larger extent of discretion this way few causes in any age can persuade to: then this in hand, considering both the ground and carriage of the thing, and the number of the persons opposite, and with these interest of all other Church in the bussines.  
Answer. The comparison of any age is more fit to show eloquence, and to set a gloze upon the thing in hand, rather than to prove that for which it is brought, and for the ground and carriage of the thing, I have before spoken of it, to the which I refere the Reader; and for the number of the persons opposite, I answer, although I am sorry they are so many, yet I am glad they are so few, seeing these men are such subtle opposers & labour so much to corrupt the minds of the simple: and having with them joab the captain, and Abiather the Priest, I mean Mr. Robinson and his people to establish them in their straying, and we having been to backward to withstand them in these their doings. These things considered, it is the Lords mercy that we are preserved, but if these opposers were many more than they be: it is no argument of weight to cause us to yield to any undirect course, whereby the truth should be betrayed, but observe, I pray you, that one, if not more than one of those persons whom Mr. Robin. would at aim have respected; yet a little before he calleth a light person, and I will not strive with him about it, seeing his or their change was like the Barbarians, Act. 28. 6. and for the interest of all other Churches in the bussines. I answer, I know no proper interest that any Church had in this bussines, for the which they were cast out, but our own in which they were members, for unto us it did appertain to look unto their faction, in the which faction they endeavoured to corrupt our members with that their error, and hath not every Church a particular right to watch over their own members: therefore I conclude, that this is but a gloze to deceive the mind of them that readeth it. And whereas he telleth that satisfaction for the manner of the carriage hath been tender by the parties censured: Answer, We should have been glad, if they did tender repentance for the matters themselves, and had they not been upholden by these men in these their errors, it may be before now, long they might have repent of the matters also: for they were as stiff at the first, when they were cast out for the manner as the matters.  
And where Mr. Robinson saith, that in a matter of mere counsel and advise, more than which neither the Church of London requiered, nor you could afford them, any particular person advised with, and having their reasons of differances from the Church persuasion, may and in causes of weight such as this was aught by speech or writing as their is occasion signify, that their different judgement and advice to them whom it concerns provided the same be done in good manner, and with due respect to the Church.  
Answer, The truth ought to be respected, and also the Church which maintained the truth, but neither of these was so respected as they ought, as before been showed, by those men in that their doings: Moreover I could except against this, that it was not properly counsel, or advise in this point in question, which that Church desired, but to let this pass. I answer, might not any heretic have such pretences to broach their errors by such smouth grounds or terms, as these be under the pretence of counsel or advise: what if the Church of Smyrna, Reu. 2. 8. being solissited by a seducer to receive the doctrine of Balaam, and should therefore send to the Church at Pergamos, Reu. 2. 12. for their counsel to know whether they ought to receive it or reject it, if then the Church of Pergamos did give them counsel not to receive it, and that by the word of God: might those others which were corrupted with that error in that Church, gather themselves apart from the Church, and send their counsel to receive that error, and so oppose the truth and the Church in their proceedings? M. Robin. saith yea in smouth tear●…es. But I say no: because that if the (vers. 14) Church of Pergamos and Thyatira Reu. 2. 20. were blamed for suffering them before to teach and deceive the Lords people, than their sin would be more, to let them go on to corrupt the Lords people, although they should plead with Mr. Rob. smouth terms of counsel or advise: and therefore the Scripture out of Prou. 11. 14. is by him abused: neither is their any liberty taken away from any, seeing none hath liberty to broach error: and herein was the Church to use authority, and also to show reason which we have done and when we did it, although it was at the request of the Church to whom we writ: then this man took an occasion thereat to make all this trouble. Further he saith, That seeing both Moses in the Law Deut. 19 15. and Christ in the Gospel Matth. 18. 15. 16. 17. ordains, that every matter should be established by two or three witnesses.  
Answer. There were more than two witnesses which knew the fact which they had done from their one mouth, besides some that were their: but what need is here not to press for witness, when themselves always confessed the fact? only here is the difference, they think it was well doing: and so Mr. Robinson saith also, but we say and know it to be evil: why then do they not lay this contention asyd and stand to maintain their cause to make it good or to acknowledge their evil: and for these Scriptures by him alleged we acknowledge the force of them, that no man which denieth a fact, can be condemned under two witnesses, but what of this, I hope they should also acknowledge, that if there be no witness, yet if a man do freely confess a fact worthy of death, that then that man should dye, and yet those Scriptures not in the least broken: for David which put the Amalakit to death, knew these Scriptures alleged, and also he knew that he broke them not; because his own mouth was as sufficient as many witnesses. Now if no more were said, it were sufficient to gainsay that which Mr. Robin▪ saith, that we do herein against Moses and Christ, and the Law of the nature itself, where he bringeth Acts 24. 8. 13. Yet further I answer, Mr. Robin. faileth in his ground, for he taketh it for granted from Mr. S. information, that we went upon suspected evils, and this Mr. S. runeth upon also bringing our 8. position as before is showed: seeing than they mice in the ground, all falleth at once: and now you may see how well the Church of Leyden hath made good their charge, and which Mr. S. boasted of before: And therefore Mr. Rob. clamours of that large liberty which he speaketh of, and saith he can maintain will here fall to the ground. But where he saith: And now brethren, what shall we say more unto you, our and all other Churches advice you, reject in confidence of your own unerring judgement, and proceeding in this matter. Answer, For us we confess that we are subject to err, yet ought we not therefore to forsake any part of the truth for tanting words, which Mr. Robinson herein useth to reproach us withal, and also maketh a show of that which is not wherein he dealeth like Mr. S. with whom he is a brother in evil: But what and where are those other Churches he speaketh of, he should therefore have kept himself to his own Church which had consented to this evil Letter, which he hath written, but if he could show other Churches, which did so advise us, were it not a worthy argument to convince us. Therefore I say to the Law, and to the testimonies of the Lord, if they can be brought to oversway our reasons, I trust the Lord will give us hearts to submit thereunto, and where he wisheth that we did see our weakness, and saith then would you not proceed with that confidence, in a matter and manner before ynheard of in the Churches.  
Answer: How true this is, it doth appear by the answer to Mr. S. Preface before: for their I have laid down the matter and approved our course by the word of God, and have the examples of the Churches of God in the like causes, which by the word of the Lord is approved: and for our weakness we know it, and confess it, yet ought we not wilfully to cast away our obedience from the least of God's precepts, or commands, which he hath given us to walk in, upon Mr. Rob▪ subtle enticements, yet we are ready to hear what any man can inform us, by the word of the Lord: and therefore that sentence he might have spared, where he saith, As if the word of God either came from you, or unto you alone, and who can not abuse Scripture phrases to effect their wills. Lastly he endeth his Letter with upbrading of us, which is as, I suppose, a principal cause that Mr. S. hath set it out to the world, because it agreeth with his manner of reproaching of us, as followeth: And for the Church here which is nearliest united unto you, what other use have you had of us since the death of your wise and modest governors in all your differances and troubles? save to help to bear part of the scandal & opprobry, wherewith specially in the public carriage of matters, you have layden the ordinances of God and professors of the same in the eyes of all within and without: but in vain we speak unto you, whose ears prejudice hath stopped.  
Answer, In deed nearlist in dwelling, but fardist of in affection as it may appear, not only by this bitter Letter, but also to strangers, as occasionally they pass by their dwellings, by whom it cometh to our ears, how bitterly they inveigh against us; and what is the cause, because we will not receive their new found ways of declining, and because we deslike that they look not better to the Lords watch in suffering their members to apostate: some declining to the Church of England, & their living, other going a great compass to new England to communicate with the Church of England: and some of them that are in this Land profess to hear in the assemblies, as they have occasion; and I make no doubt, but they have done it many times: and this their negligent watch hath effected so, that from a great company they are almost come to nothing or fewer than those whom they despies, and have said concerning us, that our contentions would break us to pieces.  
And further I say that our troubles have by them been increased in unjust, taking part with our opposites; so that the proverb is in them fulfiled which saith, Prou. 27. 17. Iron sharpeneth iron: so doth man sharpen the face of his friend; for Mr. S. informeth Mr. Rob. and his people a mice, and they again sharpen his face, and harden him in his evil, and others that take his part: and so increase our trouble and also the scandal, and herein they fulfil this proverb: Prou. 28. 4. They that forsake the law, praise the wicked: and therefore let it not be though contention, although we fail in the manner of the doing of it: if we keep and observe the other part of the Proverb which saith; But they that keep the law set themselves against them. And now my brethren that are absent, I speak to all that are faithful, if all the Churches of God, Gala. 1. 7. Phili. 3. 18. 2. Peter 2. 1. or the most of them have been thus troubled as the Scripture doth plentifully show, why should it seem strange unto you, as if some strange thing had befallen us, or as if it were other ways with us than it hath been with the Churches of God, even in the days of the apostles and in all ages, yea and hath not the apostles Act. 20. 30. foretold that such things must be, saying, For their must be heresies amongst you, that they which are approved may be made manifest amongst you: 1. Cor. 11. 19 If therefore we strive for the truth, and to abolish sin, we do herein the will of God: Therefore our Lord teacheth us to judge with consideration john 7. 24. saying, judge not according to the appearance, but judge righteous judgement. Neither let any stumble or be offended at any weaknesses they see, or espy in us, for we are but weak men compassed about with the same infirmities even as other, yet desiring to be helped by any; let therefore such as have a love unto the truth, rather set their shoulder to the Lords work, and help to bear the burden, Gala. 6. 2. which the Lord hath appointed: and let all know that as it is evil to give justly an offence for any to stumble, so is it dangerous to be offended in Christ, as our Lord saith, Matth. 11. 6. And blessed is he that shall not be offended in me. And where Mr. Rob. saith that our cares are stopped with prejudice. Answer, It hath been time for him to say this, if he had convinced us of error or sin, but to run on thus upon an unjust ground, may rather be judged prejudice in him.  
And whereas he saith, that they will bewail our state, which is in deed to be bewailed: to this I answer, Although he doth mice the right mark in this his bewailing of us, for he bewaileth us because we withstand his error and declining, yet for ourselves I say we have cause to be sorry, or to bewail our sins and weakness●…s, and also our troubles which our opposites hath made: and the more sorry we are that he and his people hath unjustly helped them as this Letter doth manifest, and which I have noted before, yet more I say bewail or weep not for us only, but for themselves in respect of those evils and declinings before showed: and thus I end with the Letter of the Church of Leyden, desiring all to consider of that which is written, in the which their is no eloquence, for I want learning and am but a bab in Christ: yet I pray consider that when a child, pleadeth reason, it ought the more to be regarded, because it proceed from so simple an understanding: so look upon the cause to be the more just and equal, because I am but weak, and have not been heretofore so employed. And now as Elihu saith jobe 34. 3. The ear crieth words as the mouth casteth meats; therefore try the reasons and Scriptures alleged, and as Paul saith 2. Timo. 2. 7. Consider what I say and the Lord give thee understanding in all things.  
FIN.   

COncerning the public passages of things in the Church which ●…re in this book, I have been careful to keep to the truth of things, yet it may be in some word or words which is not material, to change any sense may have escaped, therefore for the more certainty of the truth thereof, I did first revise them with diverse brethren: and then I read it in the public, first because all should take knowledge of the rightstanding of the cause indifferant: secondly because I would not always strive about words and things which concerneth not the things indifferant: and so to fill the world full of needless contention, which is neither to God's glory, nor yet to the comfort of him that doth it.   

Fault escaped.  
In page 2. line 8. seeing is wanting. p. 4. l. 4. read us for his. p. 4. l. 21. a mice for inse. pag. 5. l. 2. read sin for sense. p. 5. l. 9 read were for was. p. 5. lin. 23. read appealing for appearing. p. 5. l. 30. read said for saith. p. 8. l. 37. read proved for prove. p. 11. l. 2. read circumcision for circoncision. p. 11. l. 23. read second for two. p. 12. l. 11. read the for to. p. 13. l. 6. read provoke for provoque. p. 13. l. 12. read scerching for cerching. p. 15. l. 17. our is wanting. p. 25. l. 33. read try for cry.