Certain Letters/ translated into English/ being first written in Latin. Two, by the reverend and learned Mr. Francis junius, Divinity Reader at Leyden in Holland. The other, by the exiled English Church, abiding for the present at Amsterdam in Holland. Together with the Confession of faith prefixed: where upon the said letters were first written. Esa. 53.1. Who believeth our report, and to whom is the arm of the Lord revealed? Printed in the year. 1602. R.G. the translator of M. junius his letters: To the Christian Reader. Such as of late years have rend themselves from the holy service of God, used in the public congregations and Churches of England, being destitute of any sound warrant from the word of God, have sought from time to time so much the more earnestly (as the manner of such is) to shroud themselves under the shadow of human authority. Hence it came to pass that Master Francis junius, a man of great learning, and godliness, was solicited by some of them (as may appear by these letters ensuing) in the year 99 to be a favourer of their erroneous opinions and of their unchristian disordered and undutiful proceedings: whose answer, being delivered by himself to a religious and worshipful knight, and so coming to my hands, I have presumed to communicate with thee, by the motion of some godly and well disposed, hoping that through the blessing of God, and thy prayers it may prove a good means to stay such as are wavering, to confirm such as do stand, and to recover such as are fallen. For although he do not enter into an exact discussing of the question with arguments, objections, and answers: yet he useth a very grave and godly admonition, which is oftentimes of greater fruit, than a long and learned disputation. And whosoever doth diligently study the book of God, shall find, that the holy Prophets & Apostles do in many places insist upon a plain & simple asleve●ation of the truth rather than upon multitude of proof & arguments. Besides, if we observe the story of the holy Martyrs of our own Church & others, we may preceive that by the sound profession of their faith, and suffering for the same, they have glorified God and advanced the kingdom of jesus Christ aswell as others have done by arguments and reasons. And yet notwithstanding if thou do well observe these letters of Master junius, thou shalt find in them not vain and empty words: but weighty and sound reasons grounded upon the holy Scriptures of God. Thus praying thee to take these first fruits of my poor labours in this kind in good part, and beseeching god to give a blessing hereunto; I bid thee heartily farewell in the Lord. Thine in the Lord, R.G. The Answer to R.G. his Epistle prefixed before Mr. junius letters. SUch as have separated themselves/ from the corrupt service of God/ used in the public congregations and parishes of England being persecuted with afflictions reproaches and slanders both at home and in the land whe● now they live exiles: have been constrained to publish to the world/ the confession of their Christian faith/ and causes of their departure from the foresaid English synagogues for clearing of the truth of God and witnesses of the same/ both which were much and many ways calumniated. More specially they dedicated that little book to all Christian universities near about to be discussed/ approved or reproved by the godly learned in them And sending one in particular to the hands of M.H. junius, a man of great learning and godliness/ dwelling near unto them to be by him and the rest of his brethren of the university at Leyden judged of they received from him a letter lately by one R.G. translated and printed in English whether with the author's consent or not is yet unknown: but the copy (as the publisher saith) was given out by the author himself/ who might had done well to have given a copy of the answer likewise▪ or if he did/ the translator hath not dealt indifferently to publish one and not an other. How ever it were/ all men may see how just and necessary occasion those eriled Christians now have/ to print their answer also which upon the receipt of his Letter they sent unto him/ but hitherto have spared to give out any one copy either of his or theirs: whether for doubt of their own cause or reverend regard rather of that man/ let the sequel declare/ and let the discrete reader by it judge/ whether party hath most advantage. As for the translators censure that they sought to shroud themselves under the shadow of human authority. this brief narration of the carriage of the matter/ and the plain apology which they make unto Mr. junius of their proceedings/ will show it (unto all godly wise) to be but the surmise of a malicious heart. And were it not that the weakness and badness of their cause compelleth them thus to do it might seem strange that any of the church of England would publish such a writing as this in their own defence/ as if it approved their estate/ and condemned those foresaid Christian exiles: when any whose eyes are in his head/ may see by Mr junius his writing unto them/ as Christian brethren/ and refusing at all to undertake the maintenance of those English parishes or conviction of such as separate from them how far it is from justifying those synagogues estate. Yea all wiseharted may and will we doubt not easily discern how naked and helpless they be which neither by their friends at home/ nor the most learned abroad can otherwise be ●elieved then by such things as hitherto they have printed Or howsoever this present generation shall judge of these things/ yet the ages to come/ (which will be less partial) will easily give sentence. The better to certify thee▪ good reader of the whole cause/ and carriage thereof/ here is with these Lecters set forth also their Confession of faith/ with the Epistle and preface as it is in Latin. And whereas there is since that time published also a second epistle of Mr. junius there is now the answer to it set forth likewise: which answer was presently written upon the receipt of his Letter/ but not then sent for causes partly before noted and now more fully signified and sent to Mr. junius himself. The things which here are mentioned of corruptions in some other churches and dealings that have passed about them are yet spared from being published in print at large till further occasion and provocation be. Only the general and brief h●●ds of the matter in controversy/ at now printed (as they were sent unto Mr. junius/ although we were loath to do it but that their was necessary occasion given by things which passed in the Letters/ as all men may see. Moreover it is not to be omitted/ how in the printed copy of Mr. junius Letter/ * For proof hereof see Mr. junius own words noted in the margin of his letter hereafter following, and compare also this edition of it, with the translators before published. some things were corrupted/ by alteration omission/ and c. Otherwise then in the original by himself first sent/ they do stand and are yet to be seen. This it is not likely Mr. junius himself would do but was (perhaps) the printers fault/ or rather indeed the translators evil mind for his mother churches advantage/ whom falsehood seeketh to uphold/ when sincerity and truth hath forsaken her. It shall therefore rest upon him/ as the first fruits of his evil labours in this kind, till he clear himself. The Apostles and Prophets/ and Martyrs by him mentioned/ dealt not so. Neither yet did they always insist upon a plain and simple asseveration of the truth, but maintained it also with proofs and arguments from scripture/ and sound reason/ against such as oppugned the same. Act. 17.2.3. and 18.28. and 28.23. Rome, 1.17. and 3.4.10. and 4.3.7.17. and 9.7.9.12.13.17.20.25.27.29.33. and 10.5.11.15.19.21. and 11.2.9.26. 1 Cor. 15.3.4.25.27.45.54.55. Gal. 3.6 8.10.11.13.22. and 4.21.22.27.30. Esa. 40.12. and 41.21.22.23.24. and 44.6. and c. Mal. 4.4. Acts & monuments in the history of Mr. Brute, Thorp, Lambert, Ridly, Philpot, Bradford, and many others. And though the Apostles and Prophets had/ yet no man's asseveration now/ may be compared with theirs/ but must be tried by their writings. And so these Christian exiles/ published to that end their faith unto the world/ against which to this day/ neither Mr. junius nor any else of that or the other universities/ have to our knowledge used any one weighty and sound reason grounded upon the holy scripture of God, as this translator would bear men in hand he doth/ and as the Prophets did in all their asseverations/ taking their ground from the law before given. Mat. 22.40. The Lord rebuke Satan/ and make bright the glory of his name and Gospel/ and turn to the profit of every faithful soul/ these things now published by his unworthy and contemned servants/ to his own eternal praise in Christ. Amen. To the Reader. By the Printers default there are (good Reader) a few faults escaped in the printing some whereof are here noted. Which with the rest thou observest thyself/ we pray thee amend/ thus. Pag. 11. lin. 13. then to make. Pag. 12. l. 8. all that. Pag. 15. l. 20.21.22.32.33.34. blot out these marcks: * ‡ ((*" ‡. Pag. 16. l. 1. also * of old. And lin. 7. job. 1.6. Pag. 17. l. 3. unwritten. And blot out/ of men. Pag. 18. l. 13. Act. 3.22. Pag. 24. l. 34. Eph. 4.11. Pag. 25. l. 20. ●iev. 2.1. 1. King. 12. Pag. 27. l. 28. Gal. 3.28.29 Pag. 29. l. 1. no whit. L. 18.1. Tim. 2.2. L. 49. Exod. 18.12. and 10. 1●. Pag. 39 l. 7. Churches of this city/ that etc. and then be delivered. L. 27. contend. Pag. 40. l. 26. publish. Pag. 41. l. 1. their private Confessions of faith their apol. L. 7.8. prevail. Pag. 42. l. 22. let us. Pag. 45. l. 13. ingenuously. Pag. 47. in the margin. l. 10. licet vobis. And l. 13. discindere. P. 48. l. 10/ consent. P. 50. li. 9 even to strive earnestly. P. 51. l. 32. taunting. Pag. 53. l. 3. yea so. L. 13. many weak ones/ before so many deadly. Pa. 54. l. 1. Amst. is such/ as being but one/ yet it meeteth in three several places: whereupon it is so confus. etc. And li. 32. Gal. 4.10.11. Note beside/ where Mr. junius in his second letter (Pag. 47.) pretendeth/ as if there had been some fault in the Messenger or us that he knew not to whom or whither he should have written his first: that in the book itself which was delivered unto him there was particular mention both of the place and of the parties from whom it came: as may be seen in the Epistle prefired before it/ which is of the dedication to the universityes. And else how knew he at the months end more than before/ to whom and whither to send as he did? Which point is so very plain/ as to himself we thought there needed not then so much as any mention of it. Yet thought we here to note it/ least some others not observing so much/ might think the fault whereof he speaketh to lie on us or the messenger/ which (what soever it were) is still to rest upon himself/ for aught we know. The Confession of faith of certain English people/ living in exile/ in the Low countries. Together with the Preface to the Reader Which we wish of all may be read and considered. 2. Cor. 4/13. We believe: therefore have we spoken. Harmony of Confess. in the preface set before it, in the Name of the French and Belgic Churches. The Prelates and Priests do always cry out, that we are Heretics, Schismatics, and sectaries. Howbeit let them know, that the crime of Heresy is not to be imputed to them, whose faith doth wholly rely upon most sure grounds of the Scripture: That they are not Schismatics, who entirely cleave to the true Church of God, such as the Prophets and Apostles do describe unto us: Nor they to be counted sectaries, who embrace the truth of God which is one and always like itself. To the reverend and learned men, the Students of holy Scripture, in the Christian Universities of Leyden in Holland, of Sanctandrewes' in Scotland▪ of Heidelbergh, Geneva, and the other like famous schools of learning in the Low countries, Scotland, Germany, and France. The English exiles in the Low countries, wish grace and peace in jesus Christ. THis true confession of our faith, in our judgement wholly agreeable to the sacred Scripture, we do here exhibit unto all to be discussed: and unto you (reverend Sirs) we dedicate it for two causes. First, for that we know you are able in respect of your singular knowledge in the Scriptures, and hope you are willing in respect of your sincere piety, to convince our errors by the light of God's word, if in any thing we be out of the way. Secondly, that this testimony of Christian faith, if you also find it agree with the word of truth, may by you be approved, either in silence or by writing, as you shall think best. It may be, we shallbe thought very bold, that being despised of all, yet doubted not to solicit you so many and so great learned men. But this we did, partly at the request of others to whom we would not deny it: partly with desire to have the truth through your help better defended and further spread abroad: partly constrained by our exile and other calamities almost infinite: partly also moved with love of our native country, and of these wherein now we live, and others else where: wishing that all may walk with a right foot to the truth of the Gospel, and praying daily unto God, that the great work of restoring Religion and the Church decayed, which he hath happily begun in these latter times, by our Gracious Sovereign and the other Princes of these countries and ages (his servants) he would fully accomplish, to the glory of his name and eternal salvation in Christ of his elect in all places of the earth. As for the causes which moved us to publish this Confession of faith, and to forsake the Church of England as now it standeth, we have truly and as briefly as we could related them in the Preface to the Reader, hereafter following: and therefore thought here to omit the repetition of them. The Lord jesus alway preserve you and your universities to the praise of his name, the ornament of good learning, the propagation and maintenance of his pure Religion. From Amsterdam in the low countries. The year of the last patience of the saints, 1598. The preface to the Christian Reader. IT may seem strange unto thee (Christian Reader) that any off the English nation should for the truth of the Gospel be forced to forsake their natyve country/ and live in exile/ especially in these days/ when the Gospel seemeth to have free passage/ and flourish in that land. And for this cause have our exile been hardly thought of by many/ and evil spoken of by some who know not (as it seemeth) either the true estate of the Church of England or causes of our forsaking and separating from the same/ but hearing this sect (as they call it) to be every where spoken against have (with out at all further search) accounted and divulged us as heretics/ or schismatics at the least. Act. 28, 22 Yea some (and such as worst might) have sought the increase of our afflictions/ even here also if they could, which thing they have/ both secretly and openly attempted. This hath Satan added unto all our former sorrows/ envying that we should have rest in any part of the b Rev. 12. inhabited world/ and therefore ceaseth not to make war with the remnant of the woman's seed/ which keep the commandments of God and have the testimony of jesus Christ. But the Lord that c Psal. 105, 13, 14. brought his former Israel out off Egypt/ and when they walked about from nation to nation/ from one Kingdom to an other people/ suffered no man to do them wrong/ but reproved kings for their sakes: the same Lord yet liveth to maintain the right off his afflicted servants/ whom he hath severed/ and daily gathereth out off the world/ to d 1 Pet▪ 2.9. be unto himself a chosen generation/ a royal priesthood a peculiar people and Israel off God: He e Psal. 46.1. is our hope and strength and help in troubles ready to be found/ he will hide us under his wings/ and under his feathers we shall be sure until these miseries be over past. And though we could for our parts well have borne this rebuke off Christ in silence/ and left our cause to him who judgeth justly all the children off men: yet for the manyfestation and clearing of the truth off God from reproach off men/ and for the bringing off others together with ourselves to the same knouwledge and fellowship off the Gospel/ we have thought it needful and our duty to make known unto the world/ our unfeyghned faith in God/ and loyal obedience towards our Prince/ and all Governors set over us in the Lord/ together with the reasons off our leaving the ministry worship and Church off England. Which are not (as they pretend) for some few faults and corruptions remaining/ such as we acknowledge man be found in the perfectest Church on earth: Neither count we it lawful for any member to forsake the fellowship off the Church for blemyshes and imperfections/ which every one according to his calling should studeously seek to cure/ and to expect and further it until either there follow redress or the disease be grown incurable/ and the f Apoc. 2, 5. candlestick be moved out off the place. But we having through God's mercy learned to discern betwixt gap 2 Cor 6, 14, 15, etc. Psal 9●, 20. 2 Thes. 2, 3. the true worship off God/ and the Antichristian liturgy/ the true ministery off Christ and Antichristian priesthood and prelacy/ the ordinances off Christ's testament and popish cannons: have also learned to leave h Psa. 37, 27 jer. 51, 6. Rev. 18, 4. & 14, 1. the evil and choose the good to forsake Babel the land off our captyvitie/ and get us unto Zion the mount of the lords holiness/ and place where his honour dwelleth. But first we desire thee/ good Reader to understand/ and mind that we have not in any dislike of the civil estate and politic government in that common wealth/ which we much like and love separated ourselves from that Church: Neither have we shaken of our allegiance and dutiful obedience to our Sovereign Prince Elezabeth her honourable Consellers and other Magistrates set over us but have always and still do reverence love and obey them every one in the Lord/ opposing ourselves against all enemies foreign or domestical: against all invasions/ insurrections/ treasons or conspiracies by whom soever intended against her Majesty and the State/ and are ready to adventure our lyves in their defence/ if need require. Neiter have our greatest adversaries ever been able to attaint us of the least disloyalty in this regard. And though now we be exiled/ yet do we daily pray and will for the preservation peace and prosperity off her Majesty and all her dominions And whereas we have been accused off intrusion into the Magistrate's office/ as going about ourselves to reform the abuses in that land/ it is a mere malicious calumny/ which our adversaries have forged out of their own heart. Neh. 6, 6.7.8. We have always both by word and practice showed the contrary/ neither ever attempted or purposed any such thing: but have endeavoured thus only to reform our selves and our lyves according to the rule off God's word/ by abstaining from all evil and keeping the commandments off jesus: leaving the suppressing and casting out off those remnants of Idolatry/ unto the Magistrates/ to whom it belongeth. And further we testify by these presents unto all men/ and desire them to take knowledge hereof that we have not forsaken any one point of the true ancient catholic and apostolic faith professed in our land: but hold the same grounds of Christian religion with them still/ agreeing likewise herein/ with the Dutch/ Scottysh/ German/ French/ Heldetian/ and all other Christian reformed Churches round about us/ whose confessions published/ we call to witness our agreement with them in matters of greatest moment/ being conferred with these articles of our faith following. Harmon of confess. The things then only against which we contend/ and which we mislike in the English parish assemblies/ are many relics of that man off Sin (whom they pretend to have abandoned) yet retained among them/ and with a high hand maintained/ upholden/ and imposed. The partici●ers whereof being almost infinite) cannot well off us beset down/ and would be tedious and irksome to thee (good Reader:) But the principal heads we will truly relate/ and that so briefly as in so large and confuse a subject we can. First in the planting and constituting of their Church (at the beginning of our Queen Elizabets' reign) they receved at once into the body of that Church/ as members/ the whole land/ which generally then stood for the most part professed Papists who had revolted from the profession/ which they made in the days of king Edward off happy memory/ and shed much blood off many Christian Martyrs in Queen mary's days. This people yet standing in this fearful sinful state/ in idolatry/ blindness superstition and all manner wickedness/ without any professed repentance/ and without the means thereof/ namely the preaching off the word going before/ were by force and authority of law only compelled/ and together receved into the bosom/ and body of the Church/ their seed baptized themselves receved and compelled to the Lords supper/ had this ministry and servyce (which now then use) enjoined and set over them/ and eversynce they and their seed remain in this estate/ being all but one body commonly called the Church of England▪ Here are none exempted or excluded/ be they never so profane or wretched no atheist/ adulterer/ thief/ or murderer/ no liar/ perjured/ witch or conjuror and c. all are one fellowship one body/ one Church. Now let the law off God be looked into/ and there willbe found/ that such people i 1 Pet. 2, 5. jer. 51, 26 are not fit stones for the lords spiritual house/ no meet members for Christ's glorious body. k Act. 2, 38 40, 41 & 8, 36, 37 & 15 9 joh. 10, 3.4 5. Esa. 35, 8.9 None of years may be receved into the Church without free professed faith repentance and submission unto the Gospel of Christ and his heavenly ordinances: Neither may any continue l joh. 15, 2.5 Mat ●8, 15, 17 Lev. 13, 46. Numb, 4.13 there longer than they bring forth the fruits off faith walking as becometh the Gospel of Christ. Christ m Ioh 15, 19 and 17.14, 16. Mat. 3, 12 Lev. 20.24 26. 1. joh. 4.5.6 jesus hath called and severed his servants out of and from the world. How then should this confused and mixed people be esteemed the orderly gathered true planted and right constituted Church of God. Secondly as they have retained the whole rout of the popish multitude without any distinction/ for members of their Church: so have they set over them (as reason was) the same popish Clergy and Prelacy/ which they receved from the Romish Apostasy and this day is to be found in the popish Churches: About forty ecclesiastical popish offices are at this day in the Church of England never a one appointed by Christ in his testament. to wit●/ Archbs, primates, Bbs, metropolitans, Suffragans, Archdeacon's, Deans, chancellors, Commissaries, and the rest of that rabble/ which rule and govern these assemblies according to the popish cannon's/ rites/ and customs. These have the power and authority in their hands to set forth injunctions/ to make and depose ministers▪ to excommunicate both priest and people which they do very exquisitely if they yield not unto them their due homage and obedience. These have both Ecclesiastical and civil authority/ to reign as Princes in the Church and live as Lords in the common wealth/ to punish imprison/ and persecute even to death all that dare but once mutter against their unlawful proceedings. Of these prelate's tyranny cruelty and unlawful aurthoritie the better sort both of preachers and people have cried out/ and long time sued unto the Prince and parliament to have them removed out of the Church/ as being the limbs of Antichrist. Apoc. 13. But not prevailing they are now content (for avoiding of the cross of Christ/ to submit them selves and their souls to this Antichristian Hierarchy/ and bear the sinful yoke and burden of their traditions/ and to receve and carry about the dreadful and detestable mark of the beast upon them. Thirdly/ The inferior ministry of that Church/ consisteth of Priests/ Parson's/ Vicars/ curates/ hired preachers/ or Lecturers, with Clerks, Sextons, etc. all which have receved their offices callings and authority from their forenamed Lords the Prelates, to whom they have sworn their canonical obedience/ and promised to perform it with all reverence and submission. with what words & rites, in what habit & gesture, these things are to be done, they are taught in their rub●ik Their office is to read over the servyce book and Bps. Decrees, thereby to worship God/ to marry/ to bury/ to church women/ to visit the sick/ give him the Sacrament/ and forgyve him all his sins: and if their lyvinges or benefices (as they are called) amount to a certain sum of money in the Queen's book/ then must they preach/ or get some other to preach for them four sermons in a year in their parish/ where also must be noted that the most part of these Priests are utterly unlearned/ and cannot preach at all: whereby it cometh to pass that most of the people are as blind as they were in the dark days of popery. These ministers generally/ aswell preachers as other/ live in fear and servitude under their foresaid Lords the Bbs. for as without their licence written and sealed they cannot preach/ so upon their displeasure and for not obeying their injunctions/ they are many times suspended degraded/ and if they will not be ruled/ put in prison: so that sundry of them have been suspended and imprisoned for preaching against the Prelates, not subscribing to their devised articles and book of common prayer not wearing the square cap and surplus/ not reading the service book/ and be tied to the same/ not coming to the Bishop's courts/ visitations/ inquisitions/ and c. till now of late being wearied with these troubles/ they give place to their tyranny/ and are content to conform themselves/ and yield their canonical obedience according to their oath/ keeping now silence/ yea going back/ bearing and bolstering the things/ which heretofore by word and writing they stood against so long as there was any hope that the Queen and Counsel would have hearkened unto them/ and put these adversary Prelates out of the Church. Fourthly/ for the administration/ which is by law imposed upon all both Clergy and Laity, (for so they distinguish them) they have gathered their service book verbatim out of the mass boo●●/ turning out of latin into english the Suffragies, Prayers, Litany, Collects, etc. (leaving on● some of the gross points therein) keeping still the old fashion of Psalms Chapters Pistles/ gospels/ versicles respondes/ also Te Deum, Be●edictus, Magnificat, Nunc dimittis, Our Father, Lord have mercy upon us, The Lord be with you, O Lord open t●ow my lips, Glory to God on high, life up your hearts, O come let us rejoice, Glory be to the Father, Quicunque vult, etc. These do they read daily morning and evening all the year long in their priestly vestures/ Surplus/ cope/ and c. some they say/ and some they sing having in their Cathedral Churches/ the Organs, choristers, singing men and boys as in times passed in popery. Many popish errors yet remain in that book which their own preachers have noted/ and found fault with▪ There are they prescribed what prayers to read over the dead/ over the corn and grass/ some time in the year. Some of them in certain English books se● forth, have reckoned above 100 popish corruptions yet retained in this church. By it are they enjoined to keep their holy days to their Lady (as they call her) to all Saints and Angels/ to all Christ's apostles/ (except Paul and Barnabas) whose eves they are commanded to fast/ as also their Lent and Ember days/ besides fridays/ and satardayes through out the whole year. By this book are the ministers instructed how to marry with the sign of the Ring/ and c. to baptize in the hallowed Font with sign of the cross/ with Godfathers and Godmothers/ ask the child whether it will forsake the devyll and all his works/ and c. to minister also their other sacrament or communion to the people kneeling/ as when in popery they receved their maker/ the words of Christ's institution altered and others in stead of them taken out of the pope's portuis/ with innumerable such like enormities and fopperies wherewith it swarmeth. And this is all the worship and service which many parishes have continually/ except peradventure some written homilies which the unlearned priests read unto them. This service must first be read/ and hath the pre-eminence even on the lords days before any preaching yra before the Bible itself: He that can read this book distinctly is fit enough with them to be priest/ yea many that have been Artificers/ as Shoemakers/ tailors/ Weavers/ Porter's/ and c. and with out any giffes or knowledge at all/ save only to read English/ have been and are admitted and to this day maintained by the prelates in the ministry. To these Church's ministers and servyce must all the people there come every day/ yea though they have in the next parish a preacher/ and in their own a dumb unlearned priest/ yet are they all tied to their own Church/ and minister/ and must at the least twice a year receve the Sacrament at his hands. If they refuse this/ or do not ordinarily come to their parish Church then are they summoned/ excommunicated/ and imprisoned/ till they become obedient. In this bondage are our countrymen there held under their Priests and Prelates: and such as by the word of God witness against and condemn these abominations/ they hate punish put to death/ and persecute out of the land. Who now in whom any spark of true light is cannot plainly perceive this their ministry worship and Church to be false and adulterate? doth Christ's eternal testament or deyne and approve of such popish Lords and Prelates to reign over his Church? are these those Christian Bishops/ that is o Rom. 12 1. Cor. 12. Eph. 4. Pastors/ Teacher's and Elders/ which he hath set in his Church and over his own people unto the worlds end? Or can choose preachers which are thus created and deposed by/ thus sworn and obedient unto/ their spiritual lords/ be deemed true teachers of the Gospel of Christ lawfully called and ordained to that ministry? Is that their English Mass the true and p john. 4, 24 Mat 15, 9 spiritual worship of God according to his own will? we are taught in the scriptures q Deu 6, 4, 5 Mat. 16, 6 2. Cor. 6, 14 15 Psal 106, 34 35.36. that there can be no agreement made betwixt Christ and Antichrist/ betwixt the Laws of God and men's traditions: that the servants of jesus may not submit unto or receve the mark of that beast/ neither drink of the cup of the whore of Babylon's fornycations/ or buy any of her wares: but must s Jude: ver. 3 contend for the maintenance of that faith/ which was once given unto the saints/ keeping their▪ soul's and bodies pure from Antichristian pollutions/ touching t 2 Cor. 6, 17. no uncle anethinge u Eph. 5, 11. nor having any fellowship with the unfruitful works of darkness/ w Reb. 18, 4 & 14, 10, 11. least by partaking with their suns they receve also of their plagues/ and drink of the wine of the wrath of God/ and be tormented in fire and brimstone/ before the holy Angels and before the lamb for evermore. If Christ be God let us follow him: but if the pope be God/ what shall we say? why have we left him/ his Church and ministry/ his worship and jurisdiction/ or what halting and mocking with the Lord is this/ to put away the pope's person and retain his prelacy and ministry his Laws/ Traditions and Cannons/ his worship and service: Mat. 6, 24. or at the least to frame unto ourselves a worship ministry and Church after the pattern and mould of the Apostasy of Room/ which what other thing is it/ them to make an Image of that first wild beast/ and force men to worship it? x 2. King. 16, 10, 11, 12. Apoc, 13, 12 14, 15. Thus seest thou briefly (good Christian Reader) the things which we mislike in the Church of England/ and for which we have separated ourselves/ as God commandeth. y jer. 51, 6. Mich. 2, 10. Rev. 18, 4. 2 Cor. 6, 17. Act. 2, 40. To all these/ if we were amongst them/ s— uld we be forced to submit our bodies and souls/ or else suffer violence at the hands of the Prelates/ and end our lyves by violent death or most miserable imprisonment/ as many of our brethren before us have done. For so great is the malice and power of those romish priests/ that they persecute unto death such as speak against them: and such poor Christians as they cast into their noisome prisons/ can seldom or never get out (except with shipwreck of conscience) until they be carried forth upon the Bear. Neither is there any care taken for their relief in this case: but being thus cast into prison/ there they are detained without any alloweance of meat or money for their maintenance/ be their want and poverty never so great. If they have any thing of their own/ there they are driven to spend it up: if they have nothing/ there they are left by the Prelates to feed on the air. And that they may more readily be sterved/ or weakened in the truth/ they are commonly shut up in close prison/ their friends and acquaintance being not suffered to come at them: Nay even their wyves and children being kept and debarred from them by the tyranny of these bloddye Prelates and their instruments: whose hard hearts and unnatural cruelty/ if thou diddest understand (gentle Reader) as many of us have felt/ and to this day yet feel it would make thy heart to bleed/ considering their unmerciful and barbarous dealing. And how many souls have perished in their prisons through miserable usage/ how many have been put to death and how many banished/ though we could to their eternal infamy relate to all the world/ yet will we not blaze abroad their acts (for we take no delight in laying open their shame) but mourn for them in secret/ committing our cause to God that judgeth justly/ knowing that he z Ps. 9.12. that maketh inquisition for blood remembreth it/ and will not forget the complaint of the poor. And thou (Christian Reader) voutch safe to remember unto God in thy prayers such as yet remain in bands and prison amongst them for the testimony of jesus/ enduring a hard fight of afflictions/ and having the sentence of death in themselves are like (if the Lord send not unexpected delyverance) there to end their days. Heb. 13, 3. Concerning ourselves who through the mercy of God have found a place of rest in this land/ for which benefit we are always and every where humbly thankful: we desire (Christian Reader) thy charitable and Christian opinion of/ and holy prayers unto God for us/ whose kingdom we seek/ whose ordinances we desire to establish and obey: protesting with good consciences/ that it is the truth of his Gospel only for which we stryve against those cursed relics of Antichristian apostasy: unto which we dare in no wise submit ourselves/ no not for a moment. For if it be not lawful for Christians at this day to receive the ceremonies of Moses Law together with the Gospel as the Passeover/ Circumcision/ the Priesthood/ Sacrifices/ and c. A Gal. 4.4.5 6. & 5.1.2. which yet were once commanded by God himself: Heb. 8. & 9 & 10. chap. how can we think it tolerable to observe the odious ceremonies of Antichrist or submit ourselves to his laws/ Priesthood/ Hierarchy and traditions/ which the Lord never allowed/ and which never entered in to his heart: yea which he hath so severely for bidden/ with fearful judgements threatened unto all hat shall so do. But because we have been very grievously slandered in our own nation/ and the bruit thereoff hath followed us unto this land/ whereby we have been hardly deemed of by many without cause/ we have been forced at length to publish this brief but true confession of our faith/ for the cleared of ourselves from slander/ and satisfying of many who desired to know the things we hold. Wherein if in any thing we err (as who is so perfect that he erreth not) we read (good reader) thy Christian brotherly censure and information/ promising always (through the grace of God) to yield unto the truth when it shall be further showed us/ and leave our errors when by the light of his word they shallbe reproved. In like manner it shall be thy part and duty to acknowledge and submit unto the truth/ by whom soever it is professed/ looking always rather to the preciousness of the treasure itself then to the baseness of the vessels which contain it/ or the infirmities of those that witness the same/ in whose mortal bodies thou shalt see nothing but the marks and dying of our lord Jesus' Christ. 2 Cor. 4, 7 But hold not thy faith in respect of men's persons/ neither be thou moved at the evil reports which have been raised of us: jam. 2, 1 Here hast thou the true sum of our Christian faith/ try all things by the true light of God's word: and if thou shalt reap and profit by these our labours/ give God the glory/ and remember us unto him in thy prayers. Farewell in Christ jesus. 1596. THE CONFESSION OF FAITH OF CERTAIN ENGLISH PEOPLE, IN THE LOW Countries, EXILED. We● believe with the heart, & confess with the mouth: THat there is but * Deut. 6.4. 1. Tim 2.5. Ephe. 4.4.5.6. 1 Cor. 8.6. & 12.4.5.6.13. jer. 6.16. joh. 14.6. one God, one Christ, one Spirit, one Church, one truth, one Faith, one true Religion ‡ 1 Tim. 6.3.13.14. Mat. 15.9. & 28.20. Deut. 4.2.6. & 12.32. 1 cor. 4.17. & 14.33. 2 Tim. 3.15.16.17. Gal. 1.8.9. Re●el. 22.18.19. one rule of godliness and obedience for all Christians, in all places, at all times, to be observed. 2 God is a * joh. 4.24. Spirit, whose ‡ Exod. 3.14. Rom. 11.36. Act. 17.28. being is of himself, and giveth being, moving, and preservation to all other things, being himself ☽ 1 Tim. 1.17. Esa. 6.3 & 66.1.2. 1 joh. 5.7. Mat. 28.19. Prou. 8.22. Heb. 1.3. Phil. 2.6. 1 Cor. 8.6. Micah. 5.2. Psal. 2.7. Gal. 4.6. joh. 1.1.2.18. & 10.30.38. & 15.26. Heb. ●. 14. eternal, most holy, every way infinit●, in greatness, wisdom, power, goodness, justice, truth etc. In this Godhead there be * joh. 4.24. three distinct persons coeternal, coequal, and coessential, being every one of them one and the same God, and therefore not divided but distinguished one from another by their several and peculiar property: The * joh. 4.24. Father of whom are the other persons, but he of none; the Son ‡ Exod. 3.14. Rom. 11.36. Act. 17.28. begotten of the Father from everlasting, the holy ☽ 1 Tim. 1.17. Esa. 6.3 & 66.1.2. 1 joh. 5.7. Mat. 28.19. Prou. 8.22. Heb. 1.3. Phil. 2.6. 1 Cor. 8.6. Micah. 5.2. Psal. 2.7. Gal 4.6. joh. 1.1.2.18. & 10.30.38. & 15.26. Heb. ●. 14. Ghost proceeding from the Father and the Son before all beginnings. 3 God ‡ Esa. 46.10. Rom. 11.34.35.36. Gen. 45.5.6.7.8. Mat. 10.29.30. Eph. 1.11 hath decreed in himself from everlasting touching all things, and the very lest circumstances of every thing, effectually to work and dispose them according to the counsel of his own will, to the glory of his name. And touching his chiefest creatures▪ GOD hath in Christ ‡ Esa. 46.10. Rom. 11.34.35.36. Gen. 45.5.6.7.8. Mat. 10.29.30. Eph. 1.11 before the foundation of the world according to the good pleasure of his will, * Ep●. 1.3.4.5.6.7.10.11. Mat. 25.34 2 Tim. 1.9. Act. 13.48. 1 Tim 5.21. Col. 1.14.17.18.19.20. & 2.10. joh. 1.6. Rev. 19.10. 1 T●es. 5.9. Rom. 8.29.30. ●●. 23. ●ud. ver. 4 & 6. Rom. 9.11.12.13.17 18.22. with Exod. 9.16. Mal. 1.3. Mat. 25 41. job. 4.18. 2 Pet. 2.4.12. 1 Pet. 2.8. joh. 3.19. Rom. 2.5. Prov. 16.4. foreordeyned some ●en and Angels, to eternal life to be ‡ Esa. 46.10. Rom. 11.34.35.36. Gen. 45.5.6.7.8. Mat. 10.29.30. Eph. 1.11 accomplished through jesus Christ, to the ● praise of the glory of his grace. 〈◊〉 hath also of al● according to his just purpose foreappointed other both ●●xes● and ui●●, to eternal condemnation, to be accomplished through their own corruption and desert to the praise of his justice * Gen. 1. chap. Col. 1.16. Heb. 11.3. Esa. 45.12. Rev. 4 11. In the beginning God made all things of nothing veri good: and ‡ Gen. 1. 26.27. Eph. 4.24. Col. 3. to. Eccle. 7.31. created 〈◊〉 after his own image and likeness in righteousness and holiness of truth But * Gen. 3.1.4.5. 2 Cor. 11.3. 2 Pet. 2, 4. jud. ver. 6. joh. 8.44. straight ways after by the subtiltrie of the serpent which Satan used as his instrument (himself with his Angels having sinned before and not kept their first esstate, but left their own habitation): first * Gen. 3.1.2.3.6. 1 Tim. 2.14 Eccle. 7.31. Gal. 3.22. Eva, than Adam being seduced, did wittingly and willingly fall into disobedience and transgression of the co●mnaund●●●nt of God. For the which, death ‡ Rom. 5.12.18.19. & 6.23. with Gen. 2.17. came upon all and reigneth over all▪ pea even ‡ Rom. 5.14. & 9 11. over infants also which have not sinned after the like manner of the transgression of Adam, that is, actually: Hence also it is, that † Rom. 5.12.18.19. & 6.23. with Gen. 2.17. all since the fall of Adam, are begotten in his own likeness * Gen. 5.3. & 6.5. Psal. 51, 5. Eph. 2.3. Rom. 5.12. Deut. 27.26. & 28.15. etc. after his image, being conceyved and form in iniquity, and so by nature children of wrath and servants of sin, and subject to death, and all other calamities due unto sin in this world and for ever. 5 All mankind being thus fallen and become altogether dead in sin, and subject to the eternal wrath of God, both by original and actual corruption: Yet * Gen. 3.15. Eph. 1.3.— 7. & 2.4.— 9 1 Thes. 5.9. 1 Pet. 1.2.3.4.5. Gen. 15 6. with Rom. 4.2 3.4.5.6.22.23.24.25. Act. 13.38.39.48. Rom. 3.24 25.26. 1 Tim. 1.9. Phil. 3.8.9.10.11. the elect all and only, are redeemed, quickened, raised up and saved again not of themselves, neither by works (lest any man should boast himself but wholly and only by GOD of his free grace and mercy through faith in Christ jesus ‡ 1 Cor. 1.30.31 2 Cor. 5.21. jer. 23.5.6. & 9.23.24 who of God is made unto us wisdom, and rights ashes, and sanctification, and redemption, that according as it is written He that resorceth may reio●ce in the Lord. 6 This therfort is * joh. 17.3 Heb 5.9 jer. 23.5.6. life eternal to know the only true God, and whom he hath sent into the world jesus Christ. And on the contrary the ‡ 2 Thes. 1. ●. joh. 3.36. Zep. 1.6 Lord will render vengeance in ●laming fire unto than that know not God, and which over not the Gospel of our Lord jesus Christ. 7 How the rule of this knowledge faith and obedienc●, concerning the worship and service of God and all other christian dinityes, is not men's opinions devises, laws constitutions or traditions w●ritten whatsoever, of men, but only the written word of God, contained in the canonical books of the old and new Testament▪ joh. 5. ●9. 2 Tim. 3.15.16.17. Deut. 4.2.5.6. Gen. 6.22. Exod. 20.45 6 & ●9. 42.43. 1 Chro. 28.19. Psal. 119. in the whole Psal, Esa. 8.19.20. & 29.13. Math. 15.9. Col. 2.8.18.23. Luc. 16.29.30.31. Gal. 1.8 9 ●. Petr. 1.16.19. & 3.2. Reve. 22▪ 18.19 8 In this word jesus Christ hath plainly reveled whatsoever his father thought needful for us to know, believe and acknowledge as touching his person and Office, in whom all the promises of God are yea, and in whom they are Amen to the praise of God through us. Deu. 18.18. Act. 3.22.23. Heb. 1.1.2. & through the epistle. joh. 1▪ 1.14 18. & 12 49.50. & 15.15, & 20.31. Pro. 8.8.9. & 30.5.6.2. Tim. 3.15.16.17, 2. Cor. 1.20. 9 Touching his person, the Lord jesus, of whom, Genes 3.15. & 22.28, & 49.10, Dan. 7.13, & 9.24.25.26, Ier, 23▪ 5.6 Psal. 2.2.6.7.12. & 16.10. & 110. with luk, 24 44, joh. 5.46. Act. 10.42.43. & 13.35. etc. & 17.3. Moses and the Prophets wrote, and whom the Apostles, preached, is the ‡ Prover: 8.22. Mich. 5.2, Ioh, 1.1.2.3. &. 12.37.— 41, with Esa. 6. 1● 10 & with▪ Act. 28.25. Heb. 1, cap Col, 1. 1●, 16, 17. & 2.9. everlasting▪ Son of God the father by eternal generation, the brightness of his glory, and the engraven forth of his Person, coeffitiall coequal, and coeternal, God with him and with the holy Ghost: joy whom he made the worlds, up whom he upholdeth and governeth all the works he hath made: Who also, † Gal. 4.4. Gen. 3.15. when the fullness of time was come, was made man of a woman, of the Tribe * Heb. 7.14. Reve. 5.5. with Gen, 49.9, 10. of judah, of * Rom. 1.3. & 9.5. Gen. 22 18. Gal. 3.16. Mat, 1.1. etc. Luk: 3▪ 23: & c: Esa: 7: 14: Luk: 1: 26: and c: Heb. 2.16. the seed of David and Abraham, to wit, of Mary that blessed Virgin, by the holy Ghost coming upon her, and the power of the most high overshadowing her: and was▪ also † Heb. 4 15. Es. 53.3 4.9. Phil. 2.7.8. in all things like unto us, sin only excepted. 10 Touching his Office, jesus Christ only i● made the Mediator of the new Testament, even of the everlasting Covenant of grace betweme God & man to be perfectly and fully the Prophet, Priest and King of the Church of God for evermore. 1 Tim. 2 5. Heb. 9.15. and. 13.20. D●n. 9.24.25. joh. 14 6. Act. 4.12, ● Heb. 1.2. & 3.1.2. ●. & 7, 24 & 12.24.— 28, Psal. 110.1.2.4. & 45 Deu. 18.15: 18: Esa: 9: 6: 7: Act: 5.31: Esa. 55: 4: Dan: 7: 13 14. Luk. 1.32.33. 11 Unto this office he was from everlasting, * Pro. 8.23. Esa. 42.6. and 49.1.5. Heb. 5.5.6. by the just and ●●fficient authority of the father, and in respect of his manhood from the wa●●h ●all●d and separated and † Esa. 11.2.3.4 5. and 61.1.2.3. with. Luk. 4.17.22. Act. 10.38. joh. 1.14.16, and 3.34. anointed also most fully and abondantly with all necessary gifts, as it is written: God hath not measured out the Spirit unto him. 12 This office to be Mediator, that is, Prophet, Priest, and King of the Church of God, is so proper to Christ, as neither in the whole, nor in any part thereof, it can be transferred from him to any other. 1 tim. 2.5. Heb. 7.24. Dan. 7.14. Act. 4.12. Esa. 43.11. Luk. 1, 33. joh. 14.6. 13 Touching his † Mat. 7.15.16. and 24.23.24. 2 Pet. 2 chap. 2 tim. 4.3.4. Rom. 10.14.15. and 16.17. 1 tim. 6.3.4.5. jer. 23.21. joh. 10.1— 5. Rev. 9.3. etc. Prophecy, Christ hath perfectly revealed * joh. 1.18. & 12.49.50. and 15.15. and 17.8. Deut. 18.15.18.19. Act. 22.23.24. Mat. 17.5. Eph. 1.8.9.2. tim. 3.15.16.17. out of the bosom of his father, the whole word and will of God, that is needful for his servants, either jointly or severally to know, believe or obey: He also ‡ Pro. 9.3. joh. 13.20. Luk. 10.16. Mat. 10.40.41. and 28.18.20. Deut. 33 8.10. hath spoken and doth speak to his Church in his own * joh. 1.18. & 12.49.50. and 15.15. and 17.8. Deut. 18.15.18.19. Act. 22.23.24. Mat. 17.5. Eph. 1.8.9.2. tim. 3.15.16.17. ordinance, by his own ministers and instruments only, and not by any false † Mat. 7.15.16. and 24.23.24. 2 Pet. 2 chap. 2 tim. 4.3.4. Rom. 10.14.15. and 16.17. 1 tim. 6.3.4.5. jer. 23.21. joh. 10.1— 5. Rev. 9.3. etc. ministry at any tyme. 14 touching his Priesthood, Christ * joh. 17.19. Heb. 5.7.8.9. and 9.26. Esa. 53. chap. Rom. 5.19. 1 Pet. 1.2.19. Ephe. 5.2. Col. 1 20. being consecrated, hath appeared once to put away sin, by the offering and sacrificing of himself: and to this end hath fully performed and suffered all those things, by which GOD through the blood of that his cross, in an acceptable sacrifice, might be reconciled to his elect: and having ′ Ephe. 2.14.15.16. Dan. 9.24.27, Heb 9 and 10. chap. Rom. 8.34. Heb. 4, 14, 16. and 7.25. broken down the partition wall, and therewith finished and removed all those rites, shadows, and ceremonies, is now● entered within the veil into the holy of holiest, that is, to the very heaven, and presence of God, where he for ever liveth and sitteth at the right hand of Majesties' apperring before the face of his Father, to make intercession for such as come unto the throne of grace by that new and living way: and not that only▪ but maketh his people a ‡ 1 Pet, 2.5. spiritual house, and holy Priesthood, to offer up spiritual sacrifices, acceptable to God through him. Neither doth the Father acce●●, or Christ offer unto the father any other worship, or worshippers * Revel. 1.5.6. & 8.3, 4. Rom. 12.1, 12. Mar, 9.49.50. Mal, 1.14. joh. 4.23.24. Mar, 7.6.7.8. Esa. 1, 12. etc. 15 touching his Kingdom, Christ * 1 Cor. 15.4. et c. 1 Pet. 3.21.22. Mat. 28.18.19.20. Psal. 2.6. Act. 5.30.31. joh. 19.36. Revel. 19.16. Rom. 14.17. being risen from the dead, ascended into heaven, set at the right hand of GO● the Father▪ having all power in heaven and earth given unto him▪ he doth spiritually govern his Church: exercising his power ‡ Josh. 5.14. Zach. 1.8. etc. Mar. 1.27. Heb. 1.14. joh. 16.7.— 15. Eph. 5.26.27. Rom. 5. & 6. & 7, & 8, chap. and 14.17. Gal. 5.22, 23. 1 joh. 4.13. & c. over all Angels and men, good and bad, to the preservation and salvation of the elect, to the overruling and destruction of the reprobate: * joh. 13.1. and 10, 28.29. and 14▪ 16.17. and 16.31.32. with Luke. 22.31.32.40 Rom. 11.29. Psal. 51.10.11.12. & 89.30.— 34. job. 33.29.30. Esa. 54.8.9.10. communicating and applying the benefits, virtue and fruit of his prophecy and Priesthood unto his elect, namely to the remission, subduing, and taking away of their sins, to their justification, adoption of sons, regeneration, sanctification, preservation and strengthening in all their conflicts against Satan, the world, the flesh, and the temptation of them: continually dwelling in, governing and keeping their hearts in his true faith and fear by his holy spirit, which having once given it, he never taketh away from them, but by it still begetteth and nourisheth in them repentance, faith, love, obedience, comfort, peace, joy, hope, and all christian virtues, unto immortality, notwithstanding that it be sometimes through sin and tentation, interrupted, smothered, and as it were overwhelmed for the tyme. Again on the contrary, † 2 Cor. 12 7.8.9. Ephes. 6.10. & c. Gal. 5.17.22.23. job. 1.6. and 2. chap. 1 King. 22.19▪ Esa. 10.5.15 Rom. 1 ●1. & 2, 4 5.6. and 9.17.18. Eph. 4.17.18.19. Esa. 57.20.21. 2 Pet. 2 chap. ruling in the world over his enemies. Satan, and all the vessels of wrath, limiting, using, restraining them by his mighty power, as seemeth good in his divine wisdom and justice, to the execution of his determinate counsel, to wit, to their seduction, hardening and condemnation, delivering them up to a reprobate mind, to be kept through their own desert in darkness, sin, and sensuality, unto judgement. 16 This Kingdom shall be then fully perfected when he shall the second time come in glory with his mighty Angels to judge both quick and dead, to abolish all rule, authority and power to put all his enemies under his feet, to separate and free all his choose from them for ever, to punish the wicked with everlasting perdition from his presence, to gather, join, and carry the godly with hmiself into endless glory, and then to deliver up the kingdom to God/ even the Father, that so the glory of the father may be full and perfect in the Son, the glory of the Son in all his members, and God be all in all. 1 Cor. 15.24.28. Dan. 12.2.3. joh. 5.22 28.19. Heb. 9.28. 2 The. 1▪ 9.10, Mat 13.41.49. et 25, 31. 1 Thes. 4.15.16.17. joh. 17.21.26. 1 Cor. 15.28. 17 In the mean time, besides his absolute rule in the world, Christ hath here in earth a * joh. 18.36. 1 Tim. ●. 15. Heb. 3.6.9 & 10.21. Zach. 4.7. Act. 20. ●8. 'tis 2.14. spiritual Kingdom and aeconomical regiment in his Church, which he hath purchased and redeemed to himself, as a peculiar inheritance▪ And albeit that many hypoc●t●es do for the time lurk amongst them ‡ Mat. 3.25.47. & 21. 1●. Luk. 13.25.2 Tim. 2.20. ● Mat, 16.15, 16. Co●, 1, 11, 1 Cor, 6.11, T●. 3, 3, 4, 5. whiles the Church is militant here on earth, yet Christ notwithstanding ●oy the power of his word gathereth them which be his into the body of his Church, calleth them from out of the world, bringeth them to hid true faith/ separating them * Psa, 52, 11, Ezra, 6, 21. Act, 2, 40. & 17, 3, 4, & 19, 9, 2 Cor, 6, 14,— 18, 1 Pit. 2, 4, 5, 9, 25, from amongst unbelievers, from idolatry, false▪ worship, superstition, vanity, dissolute life, and all works of darkness, etc. making them a royal Priesthood. an holy Nation a people set at liberty to show forth the virtues of him that hath called them out of darkness into his mervelous light, gathering and uniting them together as * Ephe, 4. 1●, 16, Esa, 60, 4, 8. Psal, 110, 3, Act, 2, 41, Col, 2, 5, 6, members of one body in his faith love and holy order, unto all general and mutual duties, ‡ Esa, ●9, ●1, & 62, 6. 1 joh. 2, 2●, Ephe, 4.7, 8, 11, 12, Ier, 3, 15, Ezek, ●4, chap, Zach, 11, 8, Heb. 11.28, 1●, Mat, 23, 20, 1 Tim, 6, 1●, 14, through his spirit instructing and governing them by such officers and laws as he hath prescribed in his word by which Officers and laws he governeth his Church, † Mat, 7, ●●, & 24.23, 24. 2 〈◊〉 4, 3.4, Ier, ●, 3●, 22, & 23.21, D●ut, ●●, 3●, Revel, 2.2, & 22, 18, 19 and by none other. 18 To this Church he hath made the * Lev 26, 11, 12, Mat, 28, 18.19, 20, Rome, 9, 4, Esa, 59, 20, 21, Ezek, 48.35, 2 Cor, 6, 18, promise●, and given the seals of his Covenant, presence, love, blessing and protection: Here are the ‡ Esa. 8, 16, 1 Tim, 3, ●5, & 4, 16, & 6, 3, 5, 2 Tim, 2, 15, Tit, 1.9, Deut, 31.26, holy Oracles as in the A●ke, surely kept and poorly taught. here are all the † Psal. 46 4, 5. Ezek. 47, 1. etc., joh. 1.16, & 7. 38, 39, Ephe, 4.4, 7. Esa, 11, 12, Ioh, 3.14, & 12, 32, Esa. 49.22, Esa, 55, ●. Mat. 6.33, & 22, 2. etc. Prov. 9.4, 5, Ioh, 7, 37. fountains and springs of his grace continually replenished and slowing forth, here is Christ lifted up to all Nations, hither he inviteth all men to his supper, his marriage feast, hither ought ‡ Deut. 12: 5: 11: Esa. 2: 2: 3: & 44.5: Zach. 14.16.17, 18.19. Act. 2, 41.47: Heb, 12: 22: &c: Psal: 87: 5.6. song: 4: 12: Gal: 6: 10: Col: 1: 12: 13. Ephe: 2: 19 all men of all estates and degrees that acknowledge him their Prophet, Priest and King to repair, to be enroled ●mongst his household servants, to be under his heavenly conduct and government, to lead their lives in his w●lled sheepfold and watered orchard, to have communion here with the Saints, that they may be made meet to be partakers of their inheritance in the kingdom of God. 19 And as * see Article 18. afore: & Exod. 25 2. & 35.5. 1 cor. 12.4, 5.6.7.12.18, Rome, 12.4, 5, 6. 1 Pet, 4.10. Ephe. 4, 16, Col, 2.5, 6, 19, all his servants and subjects are called hither, to press their bodies and souls, and to bring the gifts God hath given them so being come they are here by himself bestowed in their several order, peculiar place, but use, being fitly compact and knit together by every joint of help, according to the effectual work in the measure of every part, unto the edification of itself in love: Whereunto when he ‡ Ephe, 4.8, 10, 11, 12, 13. Rom. 12.7.8. & 16, 1. 1 Cor 12, 4, 5, 6, 7, 8, 11, 14, 15, 16, 17, 18, 28, Act. 6, ●, 3, & 14.23, & 20, 17, 28, Phil, 1, 1, 1. Pet. 5, 1, 2, ● 4▪ 1 Tim, 3, chap, & 5, 3, 9, 17, 21, with 6, 13.14, Revel. 22, 18, 19, Mat, 28, 20. ascended up on high he gave gifts unto men, and distributed them unto several public functions in his Church, having instituted and ratified to continue unto the world's end, only this public ordinary ministry of Pastors, Teachers, Elders, Deacons, Helpers, to the instruction, government, and service of his Church. 20 This ministery is craftily ‡ Rom. 12.7.8. Ephe. 4.11.12. with the Epist. to Tim. and Tit. Act. 6.3.5.6. and 14.23. and 20. ●● etc. 1 Pet. 5.1▪ 2.3. 1 cor. 5.4. et c. and 9.7, 9.14. and 1●. 4. et c. with Heb. 3.2.6. and prov. 8.8.9. described, distinguished, limited, concerning these office▪ their calling to their 〈…〉 administration of their office, and the●● maintenance in their office, by most perfect and ●s●●ne laws in God's word: which * Heb. 2.3. and 3.3. and 12.25. et c. 1 Tim. ●. 14.15. and 6.13.14. ● Tim. 3.14.— 17. Gal. 1.8.9. Deu. 4.2. and 12.32. Revel. 22.18.19. laws it is not lawful for these Ministers, or for the whole Church wittingly to neglect, transgress, or violate in any part nor yet to receive any other laws brought into the Church by any person whatsoever. 21. None ‡ Heb 5.4. Num. 16.5: 40. and 18.7. 1 chron. ●6▪ 8. joh. ●. 10.1.2 and 3. ●●. Act. 6.3.5.6. and ●4. 23. Tit. 2.5. jer. 2●. 21. N●m. 8.9.10. may usurp or execute a ministery but such as are ri●tly called by the Church whereof they stand ministers, unto such offices, and in such manner, as God hath prescribed in his word. And being so called, they ought * Act. 20.28. 1 Cor. 1. ●. Col. 4.17. 1 Tim. ●. 18.19. and 4.12. and 5.21. and 6.11.12.13.14. 2. Tim. 1.13.14 and 3.14. and 4.5. 1 Pet. 5.1.2.3.4. Rom. 12.7, 8, to give all diligence to fulfil their ministery, to be found faithful and unblamable in all things. 22. This ministery is alike given to every Christian congregation, with like and equal power and commission to have and enjoy the same, a●● God offerith 〈◊〉 men and means, the same rules given to all for the election and execution thereof in all places. Mar, 28, 20, 1 Cor 4. ●●. and 12, 4, 5.6.7, and 14, 33, 36, and 16.1, Eph, 4, 10.11.12, 13, Revel. 1.20. 1 Cor. 3.21, 22, 23. Mar, 18, 17, see beside these, the Article 20. before. 23. As every christian congregation ‡ Act. 6.3.5.6. & 14.23. & 15.2.3.22.23. 2 Cor. 8.19. 1 Tim. 3.10. & 4.14. & 5.22. Numb. 8.9.10. 1 Cor. 16.3. hath power and commandment to elect and ordain their own ministery according to the rules in GOds word prescribed, and whilst they shall faithfully execute these office, to have them † 1 Tim. 3.10. & 5.22. Rom. 16.17. Phil. 3.2. 1 Tim. 6.3.5. Ez●. 44.12.13. Mat. 18.17. In super abundant love for their work sake, to provide for them, to honour them and reverence them, according to the dignity of the office they execute: So have they also * 1 The● 12.13. 1 Tim. 5.3.17.18. Heb. 13.17. 1 Cor. 9.7. etc. Gal. 6.6. power and commandment when any such default, either in their life, doctrine, or administration breaketh out, as by the rule of the word debarreth them from, or depriveth them of their ministery, by due order to depose them from the ministery they exercised: yea if the case so require, and they remain obstinate and impenitent, orderly to cut them of by excommunication. 24. Christ * Psal. 122.3. Act. 2.47. Rom. 16.2. Mat. 18.17. 1 Cor 5.4. 2 Cor. 2.6.7.8. Lev. 20.4.5. & 24.14. Num. 5.2.3. Deu. 13.9. hath given this power to receive in or to cut of any member, to the whole body together of every Christian congregation, and not to any one member apart, or to more members sequested from the whole, or to any other congregation to do it for them: Yet so, as each Congregation ought to use the ‡ Act. 15.2.22. with 1 Cor. 3.5.22. & 12.20. & 14.33. best help they can hereunto, and the most meet member they have to pronounce the same in their public assembly. 25 Every member of each Christian congregation, how excellent, great, or learned soever, aught to be subject to this censure and judgement of Christ: Yet ought not the Church without great care and due advice to proceed against such public persons. Lev. 4. chap. 2 Chro. 26.20. Psal. 2.10.11.12. & 141.5. & 149.8.9. Act. 11. ● 4. 1 Tim. 5.19.20.21. 26 As Christ hath for the keeping of this Church in holy and orderly communion, placed some special men over the Church, who by their office are to govern, oversee, visit, watch etc. So ‡ Mar. 13.34. ●●. Luk. 17.3. Gal. 6.1. 1 Thes. 5.11. jud. ver. 3.20 Heb. 10.24.25. & 12.15 likewise for the better keeping thereof in all places, by all the members, he hath given authority and laid duty upon them all to watch one over another. ●ct 20.17.28. Heb. 13.17.24. Song. 3.3. Esa. 62.6. Ezek. 33.2. Mat. 24.45. Luk. 12.42. 1 Thes. 5.14. 27 Finally, whilst the Ministers and people thus remain together in this holy order and christian communion, each one endevoring to do the will of God in their calling, and thus to wally to the glory of God, in the obedience of faith, Christ hath promised to be present with them, to bless and defend them against all fraud and force of their enemies, so as the gates of hell shall not prevail against them. Mat. 28.20 Luk. 12.35.36.37.38. Rom. ●6. 19.20 Deut. 28 1. etc. Zach. 2.5. & 12.2.3.4. Psal. 25 2 & 132.12.13. etc. Mat. 16.18. 28 But when and where this holy order and diligent watch was intermitted, neglected, violated: Antichrist that m●n of sin did together with other points of Christian faith corrupt and alter also the holy ordinances, offices, and administrations of the Church: and in stead thereof brought in and erected a strange new forged ministry, Leitourgy and government. Yea and the nations kingdoms and inhabitants of the earth were made drunken with this cup of fornications and abominations and all people enforced to receive the beasts mark and worship his image and so brought into confusion and Babylonish bondage. 2 Thess. 2.3.4.8.9.10.11.12 Apoc. 9 and 13. and 17 and 18. cap 1 Tim 4.1, 2.3. Psal 74 Esa. 14.13 14. Dan, 7, 25. and 8.10.11.12 and 11.31.2, Pet 2, Cap, 1 joan. 2.18: 22. and 4.3. and 2. joh. vers●, 7.9. 29 The present Hierarchy retained and used in England of Arch●b. Primates, Lordbishops, metropolitans, Suffragans, Deans, Prebendaries, Canons, Pe●icanons archdeacons, Chancellors, Commissaries, Priests, Deacons or Halfpriests, Parsons, Biccars, Curates, Hireling roving Preachers, Churchwardens, Parish-clerks: Also their Doctors, Proctors, and other officers of there spiritual courts (as they call them) together with the whole rabble of the Prelates and their Servitors from and under them ●et over these Cathedral and Parishional Assemblies in this confusion are a strange and Antichristian ministery and offices: and are not that ministery above named, instituted in Christ's Testament, n●● placed in or over his Church. Apoc. 9.3. etc. and 13.15.16.17. and 18.15.17. 2 Thes. 2.3.4.8.9. with Rom. 12.7.8. and with Eph. 11.12. 1 Tim. 3.15. and 5.17. Let this Article be Conferred with the preceden. 1.7.12.13.14.19.20.21, 22, 23, 24, 28: 30 These their Popish offices, Entrance, Administration and maintenance, with their names, titles, privileges, and prerogatives: also the power and rule they usurp over and in these Ecclesiastical assemblies over the whole ministery, whole ministration and affairs thereof, yea one over another, creating Priests, citing, suspending, silencing, deposing, absolving, excommunicating, etc. Their confounding of Ecclesiastical and civil jurisdiction, causes and proceedings in their persons, courts, commissions, visitations, the Priests of less rule, taking their ministry from and exercising it under them by their prescription and limitation, swearing canonical obedience unto them, administering by their devised imposed, stinted popish liturgy, etc. Finally, the dispensations which they use for plurality of benefices, licences of non residency, licence to marry and eat flesh (both which with them are on certain days and times forbidden etc. These (we say) are sufficient proofs of the former assertion, the particulars therein being duly examined by and compared to the rules of Christ's Testament. Not to speak here, of Baptism administered by midwives, of the Cross used in Baptism, of questions propounded to the infants, of the Priest's surplice, prayer over the dead, at burial, kneeling at the Lords supper, and other the like popish corruptions, almost infinite, retained and allowed among them. Confer this article with the precedent 1.7.12.13 14, 19 etc. also Revel. 9▪ 3. etc. and 13: 11.15.16 17, and 14.9.10: 11 and 17.3.4.5. and 18.15 17, and 22.18.19, joh. 10, 1. Luk. 22.25, 26. Dan. 7.8.25. and 8.10.11.12. 2 Thes. 2: 3.4.8.9.1 Pet 5: 3. with joh. 3.27.29, with Rev. 2 11. Reg, 12: 27. etc. Zach. 11.15.16. Esa. 1.12. and 2●, 13 and 30.22 Mar. 7.7.8 Gal. 1.8. etc. and 2.4.5. col. 2.20.22.23, 1 Tim. 4.1.2, 3. Ezec. 8, 5. and 13.9. etc. Mica. 2 11 Mal. 1, 8▪ 13.14. 1 cor. 14.34.35. Exo. 20.4.5, 6.7. Num. 15 39.40 Psa, 119.21.113.128 Deut▪ 12.30— 32. 31 These Ecclesiastical Assemblies, remaining thus in, confusion and bondage under this Antichristian ministery Cour●●, Canons, worship, Ordinances etc. without freedom and power to redress any enormity among them, cannot be said in this confusion and subjection, truly to have Christ their Prophet Priest and King, neither can be in this estate, (whilst we judge them by the rules of God's word) esteemed the true, visible orderly gathered, or constituted Churches of Christ whereof the faithful may become or stand Members, or have any Spiritual communion with them in their public worship and Administration. confer this Article with the precedent: See also Reu, 18, 2.3.4. ●. 1 cor. 14, ●3. jer. 15.19. Mal, 1▪ 4.6.8. Hos 4.14.15. Rome, 6.16 2 Pet. 2 19 Lev. ●7. 1— 9.1 cor. 10.14.17, 18.19.20. 2 cor. 6.14.15.16, 17, Song. 1.6, 7. 32 Therefore are * Rev. 18.4. Esa. 48.20. & 52.11. jer. 50.8. & 51.6▪ 45. Zach. 2.6. 2 Cor. 6.17. all that will be saved bound by God's commandment with speed to come forth of this Antichristian estate, leaving the suppression of it ‡ Rev. 17.16. Mat. 22.21. 2 Ch●o. 14.3.4.5. & 15.8.9. & 17.6. 2 King. 23.5. etc. Rom. 13.4. unto the Magistrate to whom it be longeth. And all such also as have † Rev. 18.4. Zach. 13.2.4.5.6. & 14.21. jer. 51.16. Psal. 119.59.60.128. Prov. 5.20. Esa. 8.11.12. & 35.8. Rev. 18.11 Prov. 3.9.10. Psal. 16.3.4. with Exod. 20.4.5. judg. 17.3.4.5. Ezec. 16.17.18.19. 1 Cor. 10.19.20.21.22. with Heb. 13.10. 1 Tim. 5.17. 2 Cor. 8.3.4.5. received or exercised any of these false offices or any pretended function or ministry in or to this fals● and antichristian constitution, are willingly in God's fear to give over and leave those unlawful offices, and no longer to minister in this manner to these assemblies in this estate. Neither may any of what sort or condition soever, give any part of theirs Goods, Lands, Money, or monry worth to the maintenance of this false ministry and worship upon any commandment or under any colour whatsoever. 33 And being come forth of this antichristian estate unto the freedom and true profession of Christ, besides the instructing and well guiding of their own families, they are willingly to join ‡ Luk. 17.37. Phil. 1.5. Ier, 50.4.5, Act. 2, 41.42. P●●l. 110, 3. Esa. 44.5. N●h. 9: 38: 2 Cor. 9: 13. with together in christian communion and orderly covenant, and by free confession of the faith and obedience of Christ to unite themselves into † 1 Cor. 1, 2, & 12, 14. 2●. & 14.23, & 16, 1, Act. 14, 23, 27, & 15.3, 4, & 16, 5, Rome, 12, 5, M●t. 18, 17— 20, Rev, 1, 20, & 2, 1, 8, 12, 18, & 3, 1, 7▪ 14, Eph, 2.19. C●l. 2, 19 peculiar and visible congregations: wherein, as members of one body whereof Christ is the only head, they are to worship and serve God according to his word, remembering to * Exod, 20, 8. with Rev, 1.10. Act. 20.7, 1 Cor, 16, 2. keep holy the Lord's day. Gen. 18.19. Exod. 13.8.14. Pro. 31.26.27. Eph 6. 4●9, Deut. 6.7 Psal. 78.3.4. 34. Then also * 1 Cor. 14, chap. Rome, 12, 6, 1 Pet, 4, 10, 11, 1 Cor, 12.7. Act. 13. 15, 1 Thes. 5▪ 20, such to whom God hath given gifts to interpret the Scriptures, tried in the exercise of Prophecy attending to study and learning, may and ought (by the appointment of the congregation) to prophesy, according to the proportion of faith, and so to teach publicly the word of God, for the edification, exhortation and comfort of the Church: Until such time as the people do meet for, and God manifest men with able gifts and 〈◊〉 to such Office or Offices as Christ hath appointed to the public ministery of his Church; But ‡ Heb. 5.4. Eph, 4.11, 12. Num, 16.10.39, 40. Rome, 12, 7, joh. 1, 23.25, 1 Cor. 1.14, 15▪ 16, 17. with chap, 3.5, 6. no Sacraments to be administered until the Pastors or Teachers be chosen and ordained into their office. 35 And then wheresoever there shall be a people fit, and men furnished with meet and necessary gifts, they are not only still to continue the exercise of Prophecy aforesaid, but also upon due trial to * Act 6, 3.5, 6. & 14.21.22.23. Tit, 1.5. etc. Eph. 4.11.12. 1 Cor. 12.7, 8.14.15.28, 1 Tim. 3. & 5, cap. Lev. 8 cap. proceed unto choice and ordination of Officers for the ministry and service of the Church, according to the rule of God's word: And so hold on ‡ col. 2.5.6.7. 2. Thes, 2, 15, jud. ver, 3. & Mat. 28.20, still to walk forward in the ways of Christ for their mutual edification and comfort, as it shall please God to give knowledge and gra●e thereunto. And particularly, that such as be of the † Act. 2.38, 39, with Rom. 9.4. & Gen, 17.7.12.27. Rom. 11, 16. 1 Cor. 1.16. & 7.14. & 10.2. Psal. 22 30. Col 2.11.12, Exod. 12.48.49, Act. 16.15.33, Mar. 10.13.14.15, 16, Gal. 3.8.29. seed, or under the government of any of the Church, be even in their infancy received to Baptism, and made partakers of the sign of God's covenant made with the Faithful and their seed throughout all generations. And that all ″ 1 Cor. 10, 3, 4, 5, & 11, 26, 27, 28, 29, & 12.13, Rome, 2, 28, 29, Col. 2.11, 12, 13. Act, 8, 13, 36, 37.38, & 15, 9, Gal, 3, 27, Rom. 5, & 6. & 7, & 8. cap. 1 Cor. 1.30.31. of the Church that are of years, and able to examine themselves, do communicate also in the Lord's supper▪ both men and women, and in * Mat, 26, 26, 27, 1 Cor. 11.28, & 10.3, 4, 16.17, & 1●, 13. Act, 2.42 with. 1, 14, & 20.7.8, Gal. 3, 28. both kinds, bread and wine. In which ‡ 1 Cor. 10, 16, 17. & 11.23 24, 25, etc., Mat. 26, 26.27.29. & 15, 17, Ioh, 12.8, Act, 3.21, & 7.56, elements, as also in the water of baptism, even after they are consecrate, there is neither transubstantiation into, nor consubstantiation with the body and blood of jesus Christ: whom the heavens must contain, until the time that all things be restored. But they are † Gen. 17 11, Ronn, 4, 11, Exod. 12, 13 with Heb, 13.20, in the ordinance of God signs and seals of Gods everlasting covenant with us representing and offering * Mat. 26.26, 27. 1 Cor. 10, 3, 4, 16, et 11, 23, 24.25.26.27.28.29. to all the receyvers, but exhibiting only to the true believers the Lord jesus Christ and all his benefits unto righteousness, sanctification, and eternal life, through faith in his name to the glory and praise of God. 36 Thus being rightly gathered, established, and still proceeding in christian communion and obedience of the Gospel of Christ, none is to separate for faults and corruptions, which may, and so long as the Church consisteth of mortal men, will fall out and arise among them, even in true constituted Churches, but by due order to seek redress thereof. Reu, 2, & 3, cap, Act, 15, 1, 2, 1, Cor. 1, 10, Phil, 2, 1— 6 &, 3, 15, 16, Heb, 10.25, judae, ver, 19, Leu, 4, 13, etc., 2 Chron. 15.9.17. & 30, 18, 19, 2 Cor, 13, 1.2, 1 Thes. 5, 14.2 Thes, 3, 6.14, Mat, 18, 17, 1 Cor, 5.4, 5, 37. Such as yet see not the truth, may hear the public doctrine and prayers of the church, and with all meekness are to be sought by all means: Yet none who are grown in years may be received into their communion as members, ‡ 2 cor. 6.14: 15.16. Ezra. 4.3. Exod. 12.43. Lev. 22.25. Deut. 7. cap. Exod. 34.12 Esa. 44.5. Psa. 47.9 and 110.3. Act 19.18.19. but such as do make confession of their faith, publicly desiring to be received as members, and promising to walk in the obedience of Christ. Neither any infants, † Exod. 20 5.6. 1 Cor. 7 14: Goe 17 7.12.27, Exod. 12, 48.49 Act. 16.15.33. Eph, 4.4.5▪ See also Arti. 35. before ● Act, 9▪ 26.27 and 18.27. Rom. 16.1.2. 2 Cor. 8.23. Col. 4.10. but such as are the seed of the faithful by one of the parents, or under their education and government. And further * 1 cor. 14.23, 24.25. psa, 18.49 Rom. 15.9.10. 1 Tim, 2.4. 2 Tim. 2.25. not any from one congregation to be received members in another, without bringing certificate of their former estate and present purpose. 38 And although the particular congregations be thus distinct, and several bodies, every one as a compact and knit city in itself, yet are they all to walk by one and the same rule, and by all means convenient to have the counsel and help one of another in all needful affairs of the Church, as members of one body in the common faith, under Christ their only head. Psal. 122.3 cant. 8.8 9 1 cor. 4.17. and 16▪ 1 Mat, 28.20. 1 Tim. 3.15. and 6 13 14 Reu 22.18.19. col. 2.6.19 and 4.16 Act, 15, cap. See beside the Article 1.22, 33 39 It is the office and duty of Princes and Magistrates (who by the * Ro●. 13 1 2▪ 1 pet▪ 2.13.14. 2 chron. 19.4 etc. and 29. and 34. cap. jud. 17 5.6. Mat▪ 22 21, 'tis 3▪ 1. ordinance of God are supreme governors under him over all persons and causes within their Realms and dominions) to ‡ 2 Reg. 23, 5. etc. Deu. 12.2.3. with 17, 14.18.19.20▪ 2 R●●. 10 26.27.28, 2 chron, 17.6, psa. 101. pro. 16.12 and 25.2, 3, 4, 5, Act: 19 27 Reu 1● 16 and 18 11 12, etc. suppress and root out by their authority all false ministries, voluntary religions and counterfeit worship of God: to abolish and destroy the Idol Temples: Images, Altars: Vestments, and all other monuments of idolatry and superstition: and to take and convert to their own ●●vile uses not only the benefit of all such idolatrous buildings and monuments: but also the Revenues/ demeans/ Lordship's/ Possessions/ Glea●es and maintenance of any false ministries and unlawful ecclesiastical functions whatsoever within their dominions. And on the other hand † Esa 49 23 and 60 ●. 10.11.12. Reu 21.24 Deu. 17.14 18 19 20. psalm 2 10 11 12. and 72 1 etc. and 101. Josh. 1, 7.8. 2 Chron 17 4.7 8.9 and 19.4 etc. and 29. and 20 capit. Dan 6 25.26 Esra 7.26 pro 16 10 12 13 and 20 28 and 29 14. Esa 10 1.2 1 Tim 2 2. 1 pet. 2 13 14 Rom. 13 3 4. to establish and maintain by their laws every par● of God's word/ his Christian Religion/ pure worship/ and true ministry described in his word: to cherish and protect all such as are careful ●o worship God according to his word/ and to lead a godly life in all peace and loyalty: yea to enforce all their subjects whoever ecclesiastical or civil/ to do their duties to God and men●protecting and maintaining the good punishing and restraining the evil according as God hath commanded/ whose Lieutenants they are here on earth. 40 And thus the protection and commandment of the Princes and Magistrates maketh it much more * Act. 9.31 pro 16 15 Ezra 5 & 6. cap. 1 Tim 2 2. Dan. 6 25 26 Reu 21, 24 peaceable/ though no wit at all ‡ Act 4, 18 19 & 5 28.29. Dan. 6.7.8, 9, 10.22. Luck 21, 12.13. Mat 28, 20 1 Tim 5.21. & 6.13.14, more lawful/ to walk in the ways and ordinances of jesus Christ which he hath commanded his Church to keep without spot and unrebukable until his appearing in the end of the world. And in this behalf therefore the brethren thus minded and proceeding as is before said/ are both continually to † psal 20.9. & 72.1. 1 Tim. 2, 2. 2 chro. 15.1. 2 Hag. 1, 1▪ 4.14. & 2.5 supplicate to God/ and as they may to their Princes and Governors that thus and under them they may lead a quiet and peaceable life in all godliness and honesty. 41 And if God incline the Magistrates hearts ●o the allowance and Protecction of the Church therein, it ought to be accounted a singular and happy blessing of God who granteth such nourcing Fathers and nourcing Mothers to his Church. And it behoveth all to be careful to walk worthy so great a mercy of God in all thankfulness and obedience. psa. 126 1. Esa. 49.23 and 60.16. psal, 21 & 72. Rom. 13.3 1 Tim 22.3 4 Act. ●. 31 42 But if God withhold the Magistrate's allowance and furtherance herein, yet * Act. 2.40.41.42. & 4.19 & 5.28.29.41 & 16.20 etc. & 17.6.7 & 20.23.24. 1 Thes. 3 3. phillip 1.27.28.29 Dan, 3.16.17.18. & 6.7.10.22.23.24 Luk. 14.26: 27 and 21.12 13.14. 2 Tim. 2.12 and 3.12. Heb. 10.32 etc. 1 pet. 4. cap. Reu. 2.10.25.26 and 6.9 and 12.11.17. must we notwithstanding proceed together in Christian covenant and communion thus to walk in the obedience of Christ/ and confession of his faith and Gospel even through the midst of all trials and afflictions/ not accounting our goods/ lands/ wive●/ children/ Father's/ Mother's/ brethren/ sister's/ no nor our lyves dear unto us so as we may finish our course with joy/ remembering always that we ought to obey God rather than man: and grounding upon the ‡ Mat, 28.18.19.20. 1 Tim. 6.13.14.15.16. 2 Tim. 4.7, 8▪. Rev. 2 10. and 14.12.13 and 22.16— 20. commandment/ commission and promise of our Saviour Christ/ who as he hath all power in heaven and in earth/ so hath also promised (if we keep his commandments which he hath given without limitation of time/ place/ Magistrates allowance or disallowance) to be with us unto the end of the world: and when we have finished our course and kept the faith/ to give us the crown of righteousness which is laid up for all that love his appearing. 43 Unto all men is to be given whatsoever is due unto them. Tributes/ Customs/ and all other such lawful and accustomed duties/ aught willingly and orderly to be paid and performed: Our lands/ goods/ and bodies/ to be submitted in the Lord to the Magistrates pleasure. And the Magistrates themselves every way to be acknowledged/ reverenced and obeyed according to godliness/ not because of wrath only but also for conscience sake: And finally/ all men so to be esteemed and regarded/ as is due and meet for their place/ age/ estate and condition. Rom. 13.1.5.6.7 Mat. 22.21. 1 chron. 27. cap. Ezra. 7.26. Neh. 9, 36, 37, tit▪ ●●. i pe. 2▪ 13, etc. Exo 18. 1●, 20, 12 etc. Le▪ ●9, 32, job, 29▪ ● etc. with 30▪ 1 etc. Eph. A 1— 33 & 6, 1— 9, 1 pet, 5▪ 5, Tit, 2. cap. 44 And thus, we labour to give unto God that which is Gods, and unto Cesar that which is Caesar's, and unto all men, that which be longeth unto them: Endevoring ourselves to have always a clear conscience towards God and towards men: And having hope in God that the resurrection of the dead shallbe of the just unto life, and of the unjust unto condemnation, everlasting. Now if any take this to be heresy: then do we with the Apostle freely confess that after the way which they call heresy, we worship God the Father of our Lord jesus Christ: believing all things that are written in the Law, and in the Prophets and Apostles: And what soever is according to this rule of truth published by this State or held by any reformed Churches in their Confessions abroad in the world. We do also reject and detest all strange and heretical opinions and doctrines of all Heretics both old and new whatsoever. Mat, 22.21, Act. 24.14.15.16, Ioh, 5, 28, 29, Dan, 12, 2, 3. 2 Cor, 4, 17, 1 Tim, 6, 3.4, 5. & 2 Tim. 1.13, and 3, 14.15, 16, 17, 45 Finally, whereas we are much flandered and traduced as if we denied or misliked that form of prayer commonly called the Lords prayer: we thought it needful here also concerning it to make known that we believe and acknowledge it to be a most absolute and most excellent form of prayer, such as no men nor Angels can set down the like. And that it was taught and appointed by our Lord jesus Christ not that we should be tied to the use of those very words, but that we should according to that rule make all our requests and thanksgyving unto God, forasmuch as it is a perfect form and pattern containing in it plain and sufficient directions of prayer, for all occasions and necessities, that have been, are, or shallbe, to the Church of God, or any member thereof, to the end of the world. Mat. 6, 9-13 Luk, 1 1, 2, 3, 4, with Mat, 14.30 and 26, 39.42, A●●, 1.24, 25 and 4, 24, 30 and 6, 4, Rome, 8, 26, 27 and 15, 30, 31, 32, 1 Pet. 2, 5, jam, 1, 5, 6 and 5.13 1 Tim. 2, 1, 2.3. Eph, 6.18, 19 1 Thess. 5.17, 18. Phil. 4.6. Reu. 8.3.4. Now unto him that is able to keep us that we fall not, and to present us faltlesse before the presence of his glory with joy, that is, to God only wise our Saviour, be glory and majesty, and dominion, & power, both now & for ever, Amen. MASTER JUNIUS HIS FIRST LETTER, CONCERNING THE CONFESSION OF FAITH AFORESAID. To his beloved in Christ the Brethren of the English Church, now abiding at Amsterdam. GRace mercy and peace from God the Father and our Saviour jesus Christ. I have received of late (belooved Brethren in Christ) a little book by one of your company; which is entitled, The confession of faith of some English men banished in Belgia, and have known your desire partly by the speech of the same messenger, partly by the preface of the writing. But as concerning myself, beloved brethren, whom “ M. junius his words are, propter vicinitatem which R.G. in his translation hath omitted. for nearnes sake peradventure ye have thought meet to be called upon a part, I verily see not how much I can do in this cause, or how I can fit your purpose. For I know that now long since every man doth abound in his own sense; and that those that are other wise minded are “ Fraterno animo. with a brotherly mind so fare to be borne with, holding the head and foundation, till the Lord reveal things further unto them. I know it is my part not to play the busy body, but that I should serve the truth and charity in my standing and measure which the Lord hath bestowed upon me, in Christian modesty and simplicity, as far as my skill and ability will stretch unto. Certainly when I considered “ Caus●● hau●. this cause more diligently, I thought nothing more commodious or more safe for the public and for you and myself, in all this matter, than that we should embrace a holy silence, if there be any thing, wherein we be offended, and that we commit our cause to the Lord, the author of our faith, and righter of our cause. But because after a sort, you will not suffer me to be silent, and to condole in secret for the wounds of the Church, which is rend more then enough, by actions, especially being thrust forth in public in this our age; I will declare faith fully, and with a good conscience before God what I think: beseeching him who is author of truth and peace that he would lead both you and me alike into all truth according to his promise, & also dispose each of our minds and affections to interpret brotherly one another's requests, answers, admonitions, and finally all our duties, although (as it cometh to pass, and is incident to man) disagreeing from our sense and taste. I observe therefore that there are three heads or chief points in your little book, wherein you desire our counsel and judgement. The first head is of doctrine, which you profess in your little book. The second is of fact, whereof ye accuse the English Churches. Lastly the third is, of the conclusion, which you infer by comparing that your doctrine with that practice of England; namely that ye cannot with good conscience entertain a communion with those Churches, but that ye do abhor them with all your hearts. Therefore I will speak briefly of these 3. things, “ Vt sentio. what I think, entreating you brotherly to take my answer in good part. I marvel that the point of doctrine, or little book of your confession, beloved brethren, is sent over to me. I marvel that it was sent over to all the students of holy Scriptures in all Christian Universities; for if there be a certain consent of doctrine as you pretend it, truly I do not see what need there was, that you should set forth a new confession in this consent of holy and ancient doctrine. But if there be a dissension peradventure in the doctrine, or rather a difference, that in deed ought not to be dissembled, if so be that ye thought it necessary, that your doctrine should be declared. Besides, in that you send to me; yea that you send to public view, “ Confessionem. your confession, I marvel, brethren, yea I greatly marvel, what your meaning should be, both in respect of the end and the fact. For if ye have set it forth to that end, that ye might purge yourselves, I pray you brethren, wherefore do ye desire, to purge yourselves with so many souls; who have not known you as yet to be accused; who can never take knowledge of the right or wrong of your accusation; and who are not called unto it by any lawful means? and (that which is worse) wherefore would ye have this done before so many “ Infestis. deadly enemies to God and the Church, who thirst after nothing so much as the blood of the Church of God, and do rejoice that we undiscreetly make a publishing of these wounds: that they by these very wounds might spoil the Church, that precious body of Christ, of the blood of verity, and juice of charity? Finally, why do ye this before so many weak ones, who not yet knowing, that ye are borne (as I may so say) are offended, rather with a carcasselike stink of schisms in the Church, before they know certainly the body whereunto they may cleave? Alas brethren, is your purgation so much worth unto you that therefore the public good of the Church should be brought into so great danger? A Christian an humble, and godly mind ought to be otherwise affected, and setting aside the respect of their own private good, constantly thus to determine, let the earth rather first swallow me up (as the Poet saith) and let me rather be accursed for my brethren, then that by me, and for my credit sake even one of these little ones should be offended and kept from coming to Christ, and abiding in Christ my Saviour. Verily let what will of my estimation go to wrack, who am a Christian, let me be trampled under all men's feet, so that by my fact, I take nothing from Christ, from his body, no not the least thing. “ Atque hoc quidem fratres vobis esse constitutum deliberatunq. huc adlaborare consilia vestra, tam sum persuasus, etc. Sed quem fin●m in communi habetis, ab eo etc. videmini aberrasse. And that you my brethren are thus determined and resolved bending all your counsels to this end; I am as strongly persuaded, as he that is most. But the end which you have in common, alas for grief, in this particular case (pardon if I speak more freely, for ye would have me to speak) from it ye seem to have erred. For herein, if I see any thing, the contemplation of your cause hath deceyved you, which thing I trust ye yourselves without doubt will mark if ye would go a little from that your particular sense “ A causa vestra. from your cause. I have showed that there is some error in that end. Let us come to the fact. In the fact ye frame a purgation of yourselves. That thing is denied to none, if there be cause, if measure, if place, if time. But wherefore with me brethren, who do neither hear these accusations of yours; neither if I should hear them, would I receive them rashly? Wherefore in public? where ye know that it falleth out for the most part, that they who purge themselves, before they be accused, either bewray themselves, or raise suspicions against themselves more easily than they can afterward wash away. Ye know that the public voice is neither a just judge oftentimes, nor at any time almost a lawful judge; so greatly doth evil prevail and bear sway in the public. therefore ye appeal to these judges, who can neither judge, not take knowledge: finally, they are not only no judges, but not so much as witnesses: so the private cause is not furthered, and the public is many ways hindered. Ye will say then, who shall be? What judges, what witnesses shall we call upon? Your own preface shall answer ye for me. For when, ye pronunce that ye have found a place of rest by the mercy of God in these places (ye do acknowledge I think your own words) ye plainly signify two things. One, that if ye have found a place of rest, ye shall do wisely, if ye do not stir, where ye may be in quiet. The other that where you have a lodging, and a quiet seat that there in deed you must receive the judgement of your doctrine and faith, if ye will have the same lawfully known and approved. Ye are in a Church furnished with the servants of God, whose piety, learning, and brotherly love to the members of Christ good men do know. It is an unlawful course verily, to omit those among whom ye are and to call upon an other Church, or the whole public state, “ Aut Academiam hanc. or this University, or me who am a weak member therein, either in part, or in common. This order is godly, just, lawful, and tendeth to peace, and edification, which you ought first, modestly to have regarded, and to which I being a weak brother, am bounden by brotherly duty, to recall my brethren, that go astray, and not to be carried headlong, and to rush upon the knowledge of things by this means offered; besides all equity and good order. Till ye shall do this, I admonish, exhort, pray, and beseech by the most sacred & holy name of Christ, that ye would not call upon me, neither any other, neither the public itself: for by this preposterous course (as we may so say) ye do not disburden yourselves, as ye think, of envy and blame (if there be any) but ye do with suspicion and prejudice burden your own cause, “ Cui ego quidem nullum praejudicium facio, religiose dico coram Domino. which I verily do not prejudice at all, I speak it religiously before the Lord. Let them speak first, with whom ye sojourn, whom ye deny not to be your brethren. But if peradventure they shall not satisfy you, or ye shall not satisfy them, then let a new course be taken by lawful order▪ This no good man will deny, but till this be attempted, it will be unprofitable to you, and hurt full to the Church, to take another course. But neither I, nor my Colleagues, nor other wise men, will ever be so unwise as to prevent or take this thing out of the hands of them, to whom the knowledge thereof doth of right appertain. And so much of the doctrine. I come to the accusation which ye use against the Church of England, as ye write. In this accusation beloved brethren, I do lovingly entreat you, that ye would not take it in ill part, if I do admonish ye of a few things which I think, I may of right do. First, what need is there, that ye should accuse them? Ye have given place, ye have (as we may so speak) passed over into another Court: Wherefore you have given place, no body desireth to know, or doth trouble you. If wrong be done you in England (that I may grant there was done: it belongeth not to me, Vt dem ●irisse factam. to affirm or deny who have not known it) yet this injury hath ceased to prosecute you being departed from them. What compelleth you to be moved, and to take upon you, the burden of accusation? Why are ye not quiet being without the danger of any hurt? Why do ye not rather pass over the injury that is past? Why do ye not bear it (if there be yet any) in silence and hope, rather than to move that which is in rest? It is plainly a Christian part, if thou bear it, and a prudent part, if thou abstain from stirring the evil that is well appeased, an impotent thing, if thou do chose. Impotens. And to what end I pray you is it? To the end that you might purge yourselves? But here is no man that doth repeat anew, or lay these accusations against you. Wherefore serveth this purgation? that ye may be even with them against whom ye complain? But this is not the part of a Christian. I do not think that this is your meaning. Is it to reform them? This indeed is an holy endeavour. But if ye could not do this when ye were present, consider what ye can do when ye are absent. But first of all consider with yourselves, by what means ye take this way, namely to accuse to me, to others, to the public, in the theatre of the Church, in the circle of the world▪ Ah beloved brethren, was it ever heard of, that any private man (to say nothing of a great community) was ever amended by this course Further consider I pray you before whom ye bring these things. I will speak of myself, to whom alone ye would commit this your little book; I know not whether in this your little book ye call upon me, as an intercessor, or examiner, or a judge. For if as an intercessor, were it not better that your complaints were kept secret, then laid open (which tendeth to reproach) and the Church of Christ, innumerable souls, weak, strangers, to be beaten with the types of your impression. It is most manifest, that they against whom ye deal, will be more provoked “ Hoc gravi aculeo. by this grievous sting If as an examiner, by what right can I do it? who have no lawful authority from God, from the Church, from the Magistrate, or from both the parties: neither if it should be committed, would I easily accept it; I am so privy to myself, of my own insufficiency; for who am I? or what am I? that I should be able, thoroughly to see every particular thing, concerning you, and them, which are required to a just examination. And this the right course of examination doth require, otherwise (as Seneca wisely saith) he that judgeth one party being not heard, albeit he judgeth that which is right, yet he is unjust. Ye are not a little deceived in this your judgement beloved brethren: Ye almost do me an injury, when ye call me to be a busy body, or think that I will take upon me the part of an examiner, or (that which is more subject to envy and far from duty) of a judge. And brethren, that which I say of myself, think that is the answer of the other brethren “ Qui ubivis locorum sunt. which are any where else in Churches and Universities. No wise man will rashly go down these steps, or climb up to this seat of judgement. In deed concerning your faith and doctrine something may be said, if you expound it, and if the thing be done in order. But touching the accusation of your countrymen and of mattets passed to and fro; no wise man by my consent, will, Hac lege. on this condition take upon him the burden of judging. And for God's sake, consider the event of this fact. For I pray you whom would it profit if that were done which ye desire? Certainly neither would it profit you nor them, nor these with whom ye sojourn, nor the Church of God. chose whom would it not hurt? This thing would set you more on fire: “ Res ista vos magis inflamma●●t, prout contentiones magis f●rv● facere solent quò moventur magis. Illos magis abaliena●et, quos iniquius abalienatos à vobis esse ob●enditis, etc. as contentions are wont the more to make hot, the more they are stirred. It would more alienate them whom ye pretend to be to injuriously enstranged from you: For this is not the way of teaching, nor of informing, nor of seeking reconciliation. It would rend asunder the good men whose hospitality ye do now commodiously use either from you, or amongst themselves (which duty they have not deserved of you by their hospitality,) It would set a more grievous fire on the whole Church, and spread through all her joints, which God turn away. And that “ Imprude●●m. unwise man which should usurp this authority, it would make a scorn to ill tongues, while good men would pity his vain labour and your expectation. Lastly (that I may also add this, and mark brethren, how sincerely and brotherly I deal with you) albeit I might and would lawfully give sentence both of your faith which ye declare, and also of the fact of accusation which ye bend against your countrymen: Yet ye by this course and manner of dealing have taken from me the authority of doing that which ye require touching your fact; yourselves by this manner of request do hinder your own desire. Ye will marvalle perhaps at that which I say, and yet it is so. For you do so require my judgement as you do also with all require the judgement of all Universities and Students. If you request this in common; than you do not desire that I should do it alone: but if particularly, do you think that any of us will be so mad, that when the judgement of so many good men and diligence is desired, some one Palamon should take upon him the chiefest parts: and should by himself speak of that thing, which is required of so many as learned, yea better learned, and better furnished with pi●●ie, judgement, and experience, which requireth a serious consultation, an holy communication, and a ripe inoffensive judgement. But now of the third thing what shall I say? “ Ipsi opinor, fratres charissimi, animadvertitis, si de antecedentibus illis duobus capitibus nec possum ea lege, nec debeo responsum dare, id planè iniquum fore si de ea conclusione, etc. yourselves I think, beloved brethren, do mind that if I cannot on this condition, neither aught, to give answer concerning the two points a foresaid▪ it would be utterly unjust if I should as yet determine any thing on either side touching the conclusion which you draw from thence, that is, from those premises. But I verily suspend my judgement, brethren I suspend my judgement in this cause, even as God & nature, & reason, and all laws command me to do. Ye know I think the causes by these things which ye have now read, & shall learn beside by other things which God shall minister unto you (I hope) by the spirit of truth and wisdom. I ought not to judge with myself of matters unknown, at least not so evident, neither yet with such forward boldness to pronounce among you or others, the matter being not sufficiently manifest to myself. God knoweth and judgeth, “ Cui stant. to whom stand or fall as many as are his servants. Otherwise I trust ye are not ignorant that there are three things which even from the very infancy of the Church, the holy fathers would have to be distinguished by the word of God, among the people of God, namely, faith or doctrine, conversation or manners, and the order of discipline. And all wise men have taught this with one consent, and delivered it to posterity, that where the foundation of the truth of doctrine remaineth, which is the pillar of salvation, although with most corrupt manners and discipline, there the Church remaineth, & that no man ought rashly to separate himself from that Church (whiles he may tarry in it without ship wrack of faith and conscience) or take from it the name of a Church, especially seeing every Church consisteth of Pastors and flock, which if some Pastors or Prelates trouble, yet it is unmeet that this name either should be taken away from the other Pastors, which Christ doth witness by the doctrine of truth, or from the flock which Christ hath purchased with his own blood, and doth daily sanctify with the washing of the new birth by the word. This aught to be sufficient for you if any thing have offended you at home, “ quòd jam. etc. that now the fatherly & merciful providence of God hath provided for you elsewhere. Certainly whiles ye inveigh against those Churches, ye shall make that your cause never the better, neither more probable with good men: which thing if ye have not yet considered and conceived by my advise and counsel, and by the admonition of those which wish you well, experience itself at last (God grant it be not to late, and he inform you in good) will prove all th●se things unto you. For by the truth of doctrine, holiness of life, by the work of faith and patience, and by the duties of charity even towards them of whom ye profess that ye are wronged, ye shall rather approve yourselves and your cause, than by outcries and publishing of writings, even as our Saviour is said to bring judgement to victory not by filling the streets with shouting and clamours, but by blowing gently into the smoking flax and tender handling the bruised reed. Which things seeing they be so, I beseech you most loving brethren in Christ by that most holy name of Christ which ye profese, by those bowels mercy, wherewith Christ hath embraced us from on high, that ye would think of another course, that ye would take another way to salvation, to edification, to peace. “ Si consensio est. If there be consent, shake not your faith, which is not to be winnowed again by new reasons. This course is suspicious. But if it must needs be sifted, let it suffice you that it be first approved by those servants of God among whom ye dwell: this is certainnly a lawful course: Forgive the former injuries if any have been, by Christian charity to them from whom ye have received the same, & hide them from others by Christian wisdom. There is no fear, that by so doing ye should “ Rumpamini. be burst: God will enlarge your hearts by the spirit of charity most commodiously. Look to yourselves that overcoming all sharpness and all bitterness of mind ye may be acceptable to Christ and profitable to the Church, and that “ Odour suavissimus. the sweet odour of your piety may be spread in speech, in life, in order to all the godly without the stench of enmity and schism. judge not that ye be not judged: But abstain from those heavy determinations and conclusions (as they call them) against othermen, neither labour either to get Abetters or partakers in that your former judgement (which would be said in you to be a spice of faction in them of imprudency, or else to draw them to an unseasonable, uncivil, inconvenient and dangerous delivery of opinions. Pity yourselves I beseech you (most loving brethren) and the whole flock which is gathered among you. Have pity of them whom through error & infirmity ye cry out be hurt. Pity your entertainers among whom it were a most injurious thing that ye should sow these tastes, especially being admonished. And it would be a great indignity by clamours and writings to breed in them suspicions and sinister opinions, either of yourselves or of those your adversaries (as you count them) or else of both. Finally pity the Church of Christ, which verily it is not comely, nor expedient neither in any case tolerable among so many and grievous wounds which are “ Vniversè, universally, or, every where universally given unto it, to be further galled with this particular wound. So let God almighty love you and jesus Christ that most merciful Lord, and our Saviour be merciful unto you. And if I shall be able to do any good in the public cause and yours, assure yourselves that I will spare no diligence, no labour, no pains, that you with us and all together may be filled with sanctimony (without which none shall see God) with the good things of the Lord in his house, and before his face. And the God of peace which hath raised from the dead our Lord jesus that great shepherd of the sheep, by the blood of the eternal covenant, make you perfect in every good work to do his will, working in you, that which is acceptable in his sight by jesus Christ, to whom be glory for ever and ever, Amen. And I pray you brethren suffer this word of exhortation, which I have briefly written unto you. The grace of God be with you all, Amen. From Leyden this Saturday the 9 of january. 1599 Yours in the Lord Francis junius. The answer to the Letter aforesaid. To the Reverend and learned Mr. Francis junius, our beloved brother in Christ, At Leyden in Holland. GRace and peace from God the Father and the Lord jesus Christ our Saviour. Reverend Sr. and beloved brother in Christ/ we have lately received your letter/ which you sent unsealed to the Ministers of the Dutch and french Churches/ that it might first be read of them/ and them be delivered to us. We have also read and weighed it/ and thought it meet to write again/ partly to thank you that vouched safe to write unto us: partly to satisfy you (if we can) in some things wherein we see you are mistaken: In the writing whereof/ we humbly request that speaking freely that which the thing itself requireth you would take it in good part/ as you are wont. Many things indeed you have written which we do willingly acknowledge and consent therein with you. Those we will not touch at all. The rest we will prosecute in the same order/ as by yourself ●hey are propounded. Whereas there was a little book exhibited unto you by one of us/ it is not so to be taken/ as if you were called upon alone or apart from others. For the brother which delyvered you the book certified us/ that this passed between you/ that by you it should be communicated with your Colleagues the governors of that University/ and that you took upon you to do it. Now if you have so done/ how is it that you alone write back again? why also do you so often repeat and seem to reprehend that you/ you (we say) alone/ apart/ be called upon? If you have not done it/ mind then on whom the blame lieth that it is not communicated with them in that University/ to whom by us it was dedicated. And we do now again entreat you/ that being mindful of your promise you would perform it: that so you with the other learned and godly men and brethren there/ may either convynce our faith and cause of error/ or else together with us conted for this saith once given to the Saints. The one of these we take it must needs be done. And we gather it by comparing together jam. 5.19.12. with Jude ver. 3. This also is the very thing which we did desire and still do desire in that Epistle dedicatory. And let these things once spoken/ suffice (we pray you) for the crimination of calling on you apar●, which in this letter of yours you have so often objected and repeated. Next you propound three tinges to be considered in the book itself/ of which you promise to speak/ briefly and brotherly/ what you think. 1. The first head (you say) is of the doctrine, which we profess in our book. Be it so indeed. Here we expected (because you purpose to write of the doctrine we profess) that you would have discussed the articles of our faith/ and reproved the errors (if there be any) by the light of God's word. And who would not have expected this? But behold/ there is not a word of the doctrine and faith itself. What may this mean? Is it because yourself beleeu this faith to be trew-sound grounded on the word of God and agreeable thereunto? If so why then writing these things/ do you not profess it? Why do you dissemble it? specially/ when you hear that this faith is traduced as schism/ as heresy? but you see perhaps that in the doctrine of faith we err from the truth. If it be so/ why then write you/ and yet show not the errors? why do you not (as much as in you is) bring into the way such as do err? Do not when request is made that the errors may be showed by the light of the holy Scripture▪ Certainly your godliness persuadeth otherwise: yea/ God himself requireth otherwise. jam. 5.19.20. Yet now when you touch not the doctrine itself/ what is it that you write in this behalf? Even this only/ that you would persuade we have erred herein that we have published the confession of our faith. First of all this concerneth the manner/ not the matter itself. But yet let us weigh your reasons: If (say you) there be a certain consent of doctrine: then there was no need that we should set forth a new Confession in this agreement of holy and ancient doctrine. Do you indeed speak as you think? How is it then that some while since/ when the German and French Churches had before published their Confessions of faith/ yet afterward the Belgic/ Scotish/ and other Churches set forth theirs also/ notwithstanding that they agreed with them in the holy and ancient doctrine? Yea tell us (we pray you) what you think of that godly and learned Mr. Beza his pryvate Confession of faith lately published? Not to speak of many other written and divulged by many of the martyrs also/ in their several ages. Do not all these agree in the holy and anncyent doctrine of Godliness? Or should not therefore these Confessions have been published? What soever you shall say for them/ mind the same also as spoken for us. Secondly you say, if there be any dissension in doctrine, that ought not to be dissembled, etc. But what is this to us/ who have plainly showed and reckoned up the things wherein we descent from the Church of England/ with whom we have to do in this behalf? Neither that only/ but have also in our Confession not obscurely signified/ concerning the things wherein the other Churches of this city and ours as yet do not agree. After these things/ you come to discuss the end and fact of our publishing this Confession. Touching the end, we have showed it in the epistle and preface set before the book itself. And we answer further/ that we did this to the same end/ that all the reformed Churches of late did publish theirs. For proof whereof/ let the preface of the Harmony of Confessions/ compared with ours/ speak for us. If you take away the reasons by both alleged/ we yield. But if you cannot/ then see whether both here and other where often in this letter you do not through our sides strike at all these Churches likewise. Our cause and cleared, we commit to God and to all godly that love the truth. Such as before knew not our cause they may now by this means have knowledge thereof. Such as be enemies of God/ of the Church/ of the truth/ have nothing by this book of ours/ whereof to rejoice. They will rather be grieved when thus they shall see Antichrist that man of sin to be more and more discovered/ whom the Lord in the end will wholly consume and abolish/ with the spirit of his mouth in the testimony (not in the silence) of his servants. 2. Thes. 2.8. with Rev. 12.11. and 14 6 7 8. and 20.4. Finally/ such as be weak and by reason of the stink of schisms know not the true body of Christ whereunto they should join themselves/ they may by this means be better instructed and induced more certainly to know and embrace the true Church and faith of Christ. Thus desire we that the publyck good of the Church be holy forward/ that Christ may have the pre-eminence over all. And thus have we spoken of the end/ in which as yet we see not any mistaking or error. Touching the fact, we answer in like manner as before concerning the end. Yea and the things which here you bring/ for not doing it in publyck/ you may urge the very same likewise against all the reformed Churches/ against Athanasius, Origen, Augustine, Tertullian, and others of the father's/ against Zuinglius, Luther, Calvine, Beza, and many other of these ages/ godly men/ and diverse of them also Martyrs of jesus Christ: who have set forth in publyck their Confessions of faith private their apologies complaints/ disputations/ yea and their letters concerning matters in religion publyckly controverted. But these things perhaps came not in your mind/ whiles there was before your eyes only the contemplation of our particular cause: which thing yourself (we trust) will perceive/ if you turn your eyes a little from us unto others approved by yourself. Moreover howsoever the evil (whereof you write) do prevayte in publyck: yet always and every where wisdom is justified of her children/ as Christ hath taught/ Mat. 11.16.19. And this shall suffice us and all that are godly. Lastly/ in a case of such weight and necessity/ who should rather be called upon then the students of the holy Scriptures in Christian universityes? Who (we pray you) are esteemed to be of better or sounder judgement? Whom doth it more concern to take knowledge/ of the truth and errors in religion? Who should better instruct in the truth/ or convince falsehood? And to conclude/ who can or aught to attend more to the discussing of these things? But you object/ that seeing we have here found place of rest, here also we must receive the judgement of our doctrine and faith, if we will have the same lawfully known and approved, etc. Here come many things to be considered. First what if the rest and breathing/ which here we enjoy/ come unto us/ not by the Ministers (of whom you speak) but by the Magistrates: which we do always and every where acknowledge with thanks. Secondly what if these ministers (men indeed learned and wise) should be of the same mind with you/ that they would not hear or speak any thing concerning our faith and cause: inasmuch as they would not be either intercessors, or examiners, or judges? Furthermore/ what if our Confession of faith have been exhibited to them above three years since/ that by them it might either be approved/ or the errors (if there be any) convinced? What if some of them have denounced us as heretics and schismatics? What if they have received certain articles full of lies and slanders/ spread abroad against us/ and yet to this day have not given us a copy of them/ no though they were desired? What if upon occasion offered we have dealt with them touching certain corruptions yet remaining in their Church's/ which notwithstanding they would not so much as acknowledge? And finally/ what if we after the concealing and not regarding of all these things/ have now again this last year delyvered them the Confession of our faith in writing/ before it was put forth in print? You see what we could answer in this behalf: but we would rather have burned these things in forgetfulness/ if you had not so urged us as from you they might not now be concealed. Pardon you therefore and let them also (we entreat) pardon us/ that we speak freely: for you would have us speak/ yea you constrain us against our will to write these things/ which we would have covered in silence/ hoping hereafter for better. Besides these/ we answer also that in the preface before our Confession is signified/ that not here only but almost every where we are traduced as heretics/ and schismatics: and that therefore it concerned us/ to declare our faith and cause not to these only but unto all. The very thing which before us on like occasion (as is aforesaid) both dyvers of the ffathers have done of old/ and in later wines almost all the reformed Churches/ and of the Martyrs not a few. And hitherto of your reasons alleged against the publyshing of our our faith: Which how weak they are now judge yourself. But suppose they were strong/ and that therefore herein we had erred/ that our Confession came forth in publyck: yet now it is published/ the errors (if any be found in it) are certainly to be showed and convinced by the word of God. Otherwise you may easily gather that we shall be more confirmed in this faith. And seeing you (Learned Sr.) do purposely write concerning the Doctrine which we profess/ and yet show not any one error in the Doctrine: consider well what you have done. Will you be ready to help them who err (as you think) in the manner and circumstances? and will you afford no help at all in the matter and faith itself? Far be this from you from your godliness learning/ wisdom/ charity. And thus much of the first point which you noted concerning doctrine. 2 The second head is of the fact whereof (as you say) we accuse the English Churches. Here also we expected/ that you would have discussed those four points/ which are particularly rehearsed in the preface of this book/ and which we showed to be done and used by/ them daily in their divine worship: for which also we testified that we are banished and have departed from them. But of these neither/ have you not one word And yet this was the special fact/ which we noted for to be considered in that Church. That other of the Prelates tyranny and persecution of us/ we touched but by the way and in a few words. We marvel therefore/ yea and greatly marvel that these things which directly concern the matter and cause itself/ should thus every where be let pass by you/ who yet pretend to bring into the way such as do err. But les us see nevertheless what the things are which you do here so much urge. The first is/ that those Churches from which we have departed, should not by us be accused About the word accusation we will not contend: Only this we say/ we use it no● (that we remember) except when we treat of our own cause who by them are accused of heresy schism sedition etc. Of which for as much as we are accused among them/ here and every where: what good man will deny unto us place of defence: But you say/ no man desireth to know why we came thence, and that the injury also hath left to prosecute us being departed from them How these things escaped you we marvel. For in both of them you write other wise than the thing is. For both many do daily desire to know why we came thence/ and the injury hath prosecuted us being departed/ into this place to this very day Of the former we need city no witnesses: for they are almost infinite. Of the latter/ besides the Latin books published at home by our own contreymen/ besides the libels which they have sparsed against us in this city besides the slanders wherewith then do also pursue us every where: besides all these (we say) the Ministers themselves of the Church's Dutch and French both here at Amsterdam and at Dordrecht are able to testify▪ they have received (as we said afore) certain articles full of lies and slanders/ written against us/ and yet still they have them for aught we know▪ Moreover/ if none of these things had fallen out openly before the world yet who knoweth not that Antichrists retinue (such as be the Prelates) do still resemble the nature and conditions of the Dragon/ who out of his mouth cast waters like a flood after the woman/ that he might cause her to be carried away of the flood whom being present he could not devour. Rev. 12. and 13 chap. As for that you annex of concealing injuries, it hath been observed by us/ as much as we could. For neither have we in particular related them/ neither can we if we would. We have noted only in general/ that these Prelates have done the very things/ which the Scripture foretold should by the Beast and Antichrist be committed Neither are we in this kind of writing either the first/ or alone. Thus heretofore have many of the servants of God written/ who in their several countries have been many ways ve●ed by Antichrist. Neither that only/ but they have also noted down the particular persons/ names/ places/ times/ martyrdoms/ causes/ actions/ injuries. Search (if you please) the ecclesiastical writers almost of every age: search the Acts and momments of the martyrs/ in this country in ours/ in Scotland/ in France/ in the other countries almost all here about: yea search the Acts of the Apostles/ and see if such particular histories be not there also recorded. Yet further/ tell us (we pray you) if this course had been held by all/ which you seem to exact of us: from whence then could you or any other have that knowledge and evidence, as now is had/ of the fulfilling (throughout several ages/ of those prophecies which are in the Scriptures/ of the Beast/ of the false Prophet/ of Antichrist/ of his mystery/ exaltation/ tyranny/ merchants discovery/ fall/ etc. How should from their own Acts/ the adversaries mouths be so stopped/ as now we see/ hear and read/ is daily done by the martyrs and servants of Christ? Lastly/ how could yourself and other learned men have so expounded that divine book of the Revelation (not to speak of other Scriptures likewise interpreted) as you have now already done/ which great fruit/ and gratulation of all the godly? Of the end which here again you urge/ we have spoken both before in this letter/ and in the epistles prefixed to the book itself. Add hereunto/ that if the Prelates and other adversaries of the truth be not by these and the like writings amended/ they shall yet doubtless be made the more unexcusable. The vizard also by which they have deceyved you (as it seemeth) and almost all others/ was to be pulled of. But this could not be done for the knowledge of all (as was mee●) otherwise then by publyck writing. To omytt others/ we appeal unto your conscience (learned S.) whether you did think the estate of that Church and of those Prelates to be such in any measure touching their Antichristian constitution/ leitourgy/ ministry/ Hierarchy (which yourself acknowledge to be that other beast/ in Rev. 13, 11.18.) as now for certain you hear and see it in that book as it were painted out before your eyes. But of these things enough is said in the book itself Surely these and the like their unfruitful works of darkness/ were to be reproved/ not dissembled/ not allowed: Eph. 5.11. Reb. 18.6▪ 7 jer. 50.14. especially seeing they are so stiffly by them retained/ defended/ urged: and that under a pretence of the Gospel/ with which they have no more agreement than darkness hath with light/ belial with Christ. Neither is this to take up burdens of Accusations, but to take away the vizard of Antichristian apostasy/ and to witness the truth of jesus Christ against Antichrist. which duty our Lord and Saviour Christ requireth of you/ of us/ of all the godly: the Lord (we say) who in these latter times hath begun to discover that lawless man of sin/ and will at length consume him with the spirit of his mouth/ by the word of the testimony of his servants. So far of is it/ that they should be accounted busy bodies, which perform this duty to Christ: or that we herein have done you any injury. So far of also is it/ that we should think what you speak of yourself, the same to be answered us by the rest of the brethren that are any where else in Churches, in universities. Not to speak of others/ we know that Mr. Beza that worthy servant of God hath in causes not much unlike answered otherwise. But of this matter more hereafter. In the mean time (that we also may deal sincerely and brotherly with you) mind we pray you/ whether you have not done yourself injury/ whiles you have climbed into this seat so confidently to pronounce that of others▪ whereof (as we think) you cannot any way have certain knowledge: yea whiles you alone determine of that matter/ which (to use your own words) requireth serious consultation and holy communication. Touching the event, we commit it to God/ who (we certainly hope) will worck all these things for good both to us/ and to them by whom we are exiled and to these among whom we sojorne/ and to the Church of God every where. And to whom (we pray you) would it not be good/ if that were done/ which we des●er? for our selves, if we err/ let the righteous smite and reprove us/ it shallbe a benefit and precious ointment unto us. For our adversaries, if they be the more estranged/ it shallbe their own fault not ours/ nor theirs that shall godlily and freely testify what they see in this cause: And who knoweth/ whether by this means they may be brought to consider more than heretofore both of the unlawful constitution of that Church/ and of their outrageous cruelty: and thereupon seriously endeavour a godly redressing of the former/ and an utter repressing of the latter? For the good among whom we sojourn, they shall have better knowledge of our faith and cause: they may also grow up together more strongly in the truth of the Gospel/ whiles thus they are stirred up more carefully to endeavour that the corruptions wherewith their Churches yet are faulty may be duly abolished/ and whiles such as are seduced by the errors of the Papists/ Anabaptists/ and other heretics troubling these Churches are upon this occasion drawn from such estate and stirred up to search/ know/ and embrace the truth of Gospel. Finally for the whole Church, we hope it shall hence also receive much profit/ if this faith and cause (which now a long time hath been condemned for schism and heresy) if also that Antichristian Apostasy (which now a long time under the vizard of godliness hath deceived the world in the mystery of iniquity) if these things we say/ being of so great moment/ be examined and discussed by the canon of the Scriptures/ of so many and so worthy men furnished with learning/ godliness judgement/ wisdom. And thus much of the second point which was concerning the fact. The third (you say) is of the conclusion inferred upon comparing together the doctrine and fact aforesaid. Here first you affirm/ you withhold yourself in suspense in this cause. Be it so. It is God that can reveal this also unto you/ and persuade your conscience by his Spirit and word. Then you annex some things concerning the doctrine and consent of the fathers and all wise men in all ages: but you propound them so doubtfully that (as touching our cause) we cannot perceive what your meaning is. Your words may so be understood/ as we most willingly consent with you in this matter: again/ they may be so taken/ as we descent from you not a little nor without cause. We are persuaded/ that separation should not be made from any Church either rashly/ or at all so long as we may remain with sound faith and conscience. You must therefore speak more plainly/ what you think of our separation if you suppose we have erred in this behalf: all those things being discussed by the word of God/ which we have mentioned in the preface and Confession aforesaid. In the mean time hear and ponder well (we pray you) what Mr. Beza that learned man and well deserving of the Church of Christ hath written and published some while since concerning this question. Thus he hath in his epistles published/ in the right epistle sent to Ed: Grir dal heretofore Prelate of London wherein writing of the state and corruptions of the Church of England he sayeth, If it be true which is commonly reported, and whereof myself am not yet persuaded, that private Baptism is there permitted to women, I see not what is to turn back again from whence men came, if this be not: etc. But if those things ●e true, which I think are not likely, to wit, that the Metropolytanes retain in use those most filthy abuses (than which the Church of Antichrist hath not any thing more intolerable) namely, pruralyties of benefices, licences of non residency, l●cences to marry and eat flesh, and other the like: this were certainly (which I speak with horror) not a corruption of Christianity, but a manifest defection from Christ: and therefore they not to be condemned▪ but commended rather, which oppose themselves to such endeavours, etc. These and many other the like sayings he hath in his epistles and other books published. Now as touching the things which he thought not to be so much as likely, we know them to be most true: neither these only but almost an hundredth the like/ as we have touched in the preface of our Confession. Among which we beseech you consider these three specially (yet so as you turn not your eyes away from the rest) the confirmation of such a● have be●● baptized (when now they are waxen older) administered by the Prelates themselves unto this day: Their holy Orders of Clergy: The discipline and sanctions of the Cannon Law (as they call it) yet retained in that Church: and tell us (we pray you) freely and sincerely/ what now you think of the estate of that Church/ and of our separation. ●erily (if we conceive you right) yourself expound the mark, the name, and the number of the name of the Beast, to be understood of these, three last aforesaid abominations of Antichrist: In your exposition of Rev. 13. ver, 16.17.18. And to receive these/ you know also well i● forbidden unto all under pain of eternal damnation. Rev. 14.9.10 11. and 18.4.5. But to return to M. Beza again/ in him there are many things (concerning our cause) to be carefully observed: first/ that his private epistles he set forth in publyck: secondly/ that in t●● he di● not dissemble/ but freely and ingeniously declare his judgement of the estate of the Church of England: thirdly that yet he was n● busibody▪ or unwise which would climb into th●● seat/ or by provoking that church made his cause the worse with good men etc. fourthly/ if there were nothing else yet by this we may well think/ that what you say of yourself/ is not the answer of the other brethren which are in any place in Churches and universities: lastly that he should not have burst, if he had dissembled these things/ nor yet while he wrote the godly and faithfully/ was factious uncivil, or sowed any ●a●es, but ha●e witness to the truth of the Gospel of Christ and did truly show that ●e trod in the steps of the Apostle who writeth and testifyet thus of himself and of all the faithful servants of Christ/ we cannot ●o any thing against the truth, but for the truth. 2 Cor. 13.8 But these things by the way: Yet so as you may well consider with yourself (beloved Brother) whether the things which here and there in your letter you seem to insinuate against us fall not upon the very head of that most godly man Mr. Beza by like right or rather indeed by like wrong. Of other like godly and learned 〈◊〉 we will not now speak: it shall suffice here to have mentioned him/ alone. And where you seem to acknowledge for true Pastors the Prelates and Priests by them created (such as the English ministry is known to be) mind how well you have done this and how agreeably with the Spirit of God/ which calleth such/ Locusts, false Prophets, the whores merchants/ etc. But touching that which you speak of Christ our Saviour how he brought judgement to victory, not by crying out and filling the streets with clamours, but by blowing softly upon the smoking flax and handling tenderly the bruised reed. This we do indeed most willingly acknowledge/ and pray that we may always follow this his most sacred example. Nevertheless/ this also must be remembered that Christ dealt after one manner with the weack (of whom here the speech is) after an other with the * Scribes and Pharisees and other the like sworn enemies of the truth: Mat. 16.3.4 and 23. cap. such as at this day be the Prelates and their complices: which who is it that doth not know? who is it that doth not acknowledge. The same also may be seen in the Apostles of Christ and in their dealing with Simon Magus, Elymas, Hymenaeus, Alexander, Philetus, Diotrephes, etc. Which things being so we humbly beseech you (reverend and beloved Sr. by that most holy name of Christ/ which you profess/ by the mercies of God wherewith he hath loved us in Christ/ that you would thnik of another course (than such as yet it seemeth you allow) that you would take an other way for discovering and destroying the defection of Antichrist for setting forward the salvation edification and peace both of us and others. Hold on to defend the true faith (as now a good while you have done with great praise and fruit of the godly) and discover errors: maintain good causes and forsake evil: Strive for Christ and the truth of his Gospel/ and fight against Antichrist and the remnants of his Apostasy. Let it be manifest to all/ what your mind and judgement is/ not only concerning the faith of Christ/ but also concerning the mystery/ Apostasy/ and iniquity of Antichrist: ffinally/ as touching ourselves in special/ if you write again/ we do humbly and earnestly entreat/ if any where we have erred in our faith and choose/ that you vouchsafe to show it us by the light of God's word▪ Otherwise it will be suspected/ seeing you bestow so much pains in discussing these things which concern the manner and not the matter itself that either you do dissemble your judgement (what soever it be) or that in very deed you are of the same mind with us: specially seeing now you have written/ that you do not any prejudice at all to our cause, and have spoken this religiously before the Lord. Pity (we pray you) our Church, here exiled every where reproached/ eaten up in a manner with deep poverty despised and afflicted well near of all against which sathan hath now a long time attempted all utmost extremities. Pity them, from whom we have departed, who under pretence of the Gospel continue still in Antichristian defection/ and do so stifley hold and eagerly maintain it/ as there is scant any among them that dare so much as hiss against it. Pity these Churches (among whom we sejourne) in which whether you look at the publyck prayers/ or the Administration of the Sacraments/ or the execution of discipline/ there be sundry ●a●es, (if they may be called ●ares) or rather corruptions/ and those also not of small moment: at which as is reported the Anabaptists/ and others not a few that live here do stumble: of which also we have heretofore conferred friendly with the ministers of these Churches (men indeed learned and our brethren beloved) but hitherto we do not accord therein: yet hope for better consent hereafter/ by the blessing of God/ and through the help of you and other godly men. Finally/ pity the whole Church of Christ, which verily it is not meet nor expedient neither indeed aught among so many and grievous wounds of hers universally inflicted/ to be further galled with this particular wound/ that you should not take it in good part to have by us the true faith of Christ published and the remnants of Antichrists Apostasy discovered. And thus have we written freely and boldly unto you/ good Sir whom we do unfeignedly acknowledge to be godly/ learned/ and well deserving of the Church of Christ. For we had rather/ that men should find fault with our boldness/ then that Christ should reprove us for leaving his cause. Neither doubt we but yourself according to your wont and commendable humanity/ will pardon us this fault/ whereinto we have been drawn/ not with a mind to contradict/ but with love of verity and affection of charity. And God himself even our father/ which hath loved and called us in Christ/ and hath given us eternal consolation and good hope through grace/ fulfil in you all the gracious pleasure of his goodness and the work of faith with power/ that the name of our Lord jesus Christ may be glorified in you/ and you in him. The grace of our God and Lord jesus Christ be with your spirit. Amen. From Amsterdam: the 19 of the second month called February/ 1599 Yours in the Lord most addicted. Francis johson. ●aniel Studley. Stanshall Mercer. Henry Ainsworth. Georg Knyveton. Christopher Bewman. And the rest of the English people exiled for the gospel sake and at this present remaining at Amsterdam. Mr. junius his second Epistle. To his beloved brethren the English people at Amsterdam. Grace and peace from the Lord. YOur Letters (loving Brethren) I received yesterday and read. If your messenger had showed me before, to whom, or whither I should have written, the matter had been other wise carried: but I sought and waited a whole month, being uncertain to whom I might send. If any thing were done otherwise then we would, it was your own fault. That ye give no place to false suspicion, I did nothing without the knowledge of my brethren and Colleagues. To you I gave counsel: if it please you not, you may let it alone for me: it becometh not us to be contentious: for it is not our custom, nor the custom of the Churches of God. Now that Messenger of yours spoke only to me, without letters, and called not on any of my Colleages: What then is the blame you lay upon me? * Nemo vetuit ut solus consilium darem. none forbade me to give counsel alone. You asked indeed about a matter of faith, but we thought good rather to deal about giving you counsel. What? if a man answer not according to your prescript, is it by and by an injury? Give us leave, brethren, I pray you, to use our own judgement: we thought it fitter to give you counsel, then to make an answer to your demands, and that this we might do unto you in brotherly duty. If we might not, ″ Si non licuit nobis, at nos aequiores erimus erga vos: licet per nos abstinere, literas licet descindere, etiam nobis dissimulaturis. yet will we be more indifferent towards you: you may for us abstain, you may rend the Letters, and we also will conceal it. I wrote as touching counsel, because I thought there was need of it. I wrote not of the question, because I thought the time was not for it. Otherwise I had never thought of you, or your matters, no not so much as in my dream: so greatly do I shun to be a meddler in other men's matters. You will say, why w●s not the time for it? Surely because the matter was not clear to me, to have been handled in order, and good manner: Whereunto by giving you counsel, I called you back. For if you kept good manner and order, you might have showed it: if you kept it not, you might have returned unto it and observe it. I knew nothing at all, either by you, or by any other, which I speak, to the end that you suspect none that is innocent. Our manner is to make answer in order, to them that ask according unto order: if any ask not in order, our manner is to call them back to order, as is meet: yea if any urge us a hundred times besides order: we will call him back an hundred times unto order; or else by silence take order for our own quietness and security. Will you therefore take the thing in question for granted: Pardon me● (dear brethren:) this is more than either y●ririe or charity doth teach. He that speaketh a thing different, speaketh neither this not that “ De questione. of the question: but he who upon advice doth speak a different thing, doth defer his judgement, giving sentence on neither side If you will not permit me to do this, which every man may lawfully do, “ unum mili assumam pro jure meo, silentium, etc. I will take this one thing as my right, to keep silence, that I may free my speech from cavillations. He that shall say “ Qui me confessum dixerit in veritatem impinget sciens. I confess the thing, shall wittingly offend against the truth. Others have set forth confessions. I know it, and I commend it: for either they seemed and were said to stagger in the hands of their persecutors, or else “ Religione adducti. moved of conscience they did it orderly with the consend and approbation of the Church: but he who writeth with a mind to dissent, writeth against order, and sifteth the sores of the Church against the law of charity. But you profess, that if there be any dissension, you do not dissemble it▪ Surely in your confession I see no token whereby I may be certainly persuaded of it. Have me excused: my senses are to dull to smell out things that are so secret. And yet now I thank you even for this, that you acknowledge your dissent in some things from the ministers of the Church of Amsterdam: and I thank God which moved me to suspend my judgement. Therefore I did well who being altogether ignorant of your matters, did yet so write that I prevented a thing by you dissembled, (or at least obscurely set down) by whole some counsel. The end, which is the cleared of yourselves (although I knew nothing of you) you shall sooner attain in one day by dealing with the Church wherein you are, then in an hundred year (if you should live so long) by writing to other Churches “ Huc illuc. hither and thither. You do not yet persuade me that you have dealt orderly: if we stick constantly to order, and you dislike it, at least bear with us. For whereas you say that you are every where proclaimed heretics, etc. I knew nothing of you, neither should yet have known any thing if you had held your peace: so strongly are my ears stopped against all rumours. Of the fact of the English Churches, I have not certain knowledge: why would you have us speak? You might have been silent as I admonished you by my letters, and will you not let us be so? “ Vos 〈◊〉 novistis probe, 〈…〉 vos 〈◊〉 potestas: Se● in vulga id peo 〈◊〉 etc. non potestis. You may if so be you know the thing so well, have the judgement of it with yourselves: but to publish it among the people, to call for abettors of it, and to exact like judgement of us you cannot. Keep your confidence to yourselves, and leave us our modesty, who have resolved not to speak of other men's matters, except we know them thoroughly. You think that other good men will say otherwise, but I think better of them who in my persuasion are furnished with knowledge, skill, and wisdom from heaven, that they would sooner subscribe to our modesty, then to this your judicial confidence. To look to the event, is a point of wisdom: which if you regard not, I pray God the author of all wisdom to give you discretion. Touching the conclusion, (brethren) what shall I say otherwise then I have said? I verily have resolved neither for you, nor for any mortal man to be heady and inconsiderate in judging: especially when it neither belongeth to me to do it, neither can it be done with any fruit. If you can do it rightly, we do not hinder you: but let us who cannot, profess this one thing to you, that we can be no judges. Touching others whom we know, we have spoken else where: but touching them, because we know them not, “ Ne adhue quidem dicimus. we do not yet speak. Concerning Beza (how excellent a man) that which you often say, take heed Brethren, you be not deceived. He spoke by way of supposition, which you express in your letters: we, because we see, and experience doth teach us, that his words being spoken by way of supposition, are understood of many as spoken simply, dare not so much as answer by way of supposition. Is this such an heinous and capital fault with you? be it far from you Brethren, be it far from you to take that course with good men, which God, reason, and the times have taught us to be dangerous. Rash and heady judgements are not to be required, not to be endured, not to be heard. That God of truth might justly punish us, if casting a side discretion (which is most needful in these times) we should answer always to all questions according to the laws prescribed by such as propound the same. These three things according to God and under him are a law to us, verity, charity, and discretion. If any one of these bewanting, we are afraid to offend. We crave of you (brethren) that at least, you would leave us this our religious fear, till all things be made more plain and easy unto us: and if you think yourselves more strong in judging, bear with us as with weak ones, till by godly quietness and holy study, we may attain to more high and certain things. That which we may do, truly, godlily, brotherly, wisely, we will never be slack to do, if we may profit you and the Church of Christ. The Lord furnish you (beloved Brethren) with his Spirit, and direct you to verity and charity in holy wisdom and faith to the glory of his name, the edification of his body, and obtaining of your own salvation, Amen. Leyden, Wednesday, the 10 of March. 1599 Yours unfeignedly, Fran junius. The answer to Mr. junius his second Letter. To the learned and our beloved Brother in Christ Mr. Francis junius at Leyden in Holland. GRace and peace from God the Father and our Lord jesus Christ. Reverend Sr. your letters were delivered us: which when we had read/ we thought thus with ourselves: If we write again/ it will be thought perhaps contentious if we hold our peace it may prove hurtful to the truth. What is then to be done? We must abstain from contending/ yet so as the truth be not forsaken for which the Apostle exhorteth even to ●omesty. Thus then (worthy Sr.) receive our answer briefly. Jude ver▪ ● In that you did nothing in this matter, without the knowledge of your brethren and Colleagues, we therefore give you thanks: for now you have had consultation together/ yet show you nor any one error in our faith and cause. Touching that we rested not in your counsel, we had many and weighty reasons so to move us which we signified to you in our former letters/ but you have her● in silence passed by them. Until you take them away/ we think it cannot be showed that in this matter we have done any thing otherwise then in good manner's and order meet and needful. Publyck infamy requireth public apology. Others that have set forth their Confessions, are by you acknowledged and commended We belike only have offended in so doing: a●d that which every Church man lawfully do (and almost every man upon just cause) yet to us and our Church you will not permit it. So indifferent are now towards us. Neither when they set forth their Confessions did the whole. Catholic Church consent: and if you speak of ●●e consent and approbation of a particular Church/ so also was our Confession published But they wrote dissenting from the Church of Rome and the like/ being moved of conscience. And the very same thing have we likewise done/ dissenting from a daughter of the Romish Church/ touching her Leitourgy/ hierarchy/ constitution to wit the Church of England. Yet they thus writing neither wrote against order, nor sifted the sores of the Church against the law of charity. No●no● we neythre And touching: he dissension not conceal, what need we write otherwise then as before we have done? It is with the Church of England/ that we had and still have to deal in this behalf: and that difference we did by name and under certain h●ad●● particularly relate: as both the thing itself and our exile did necessarily require. Now although in some things we▪ differ from the ministers of these Churches/ yet were they not before they despise admonition to be dealt with There 〈◊〉 one condition of a fa●e church ●●other of a 〈…〉 (though corrupted) ●ven till it despise admonition in like sort. Else you might indeed some what rightly urge order and the law of c●●rity, if their names and peculiar description of that difference had been by us particularly specified in that book. Nevertheless whosoever know and consider the practice of these church's (and of such only we speak) they may by that practice and our Confession compared together perceive there is difference between them and us Yea we know that some have so observed. Otherwise if it be as you pretend that in our Confession you see not a●y token whereby you may▪ ●e● certainly persuaded there of▪ how is it t●at in so great agreement they should by so many be judged as true Churches in the right faith we as heretics? Besides that even by this you do also grant that you see not but they consent in one with us/ touching the corruptions of the Church of England, and our separation from them: seeing he that hath but half an eye man there see these most plainly propounded. In which behalf we give thancks both to you/ and to God that hath brought you to give this judgement and testimony, For this is the very thing wherein we desired your opinion. And by this appeareth also how needful it was for us to set forth the Confession of our faith/ as now we have done in respect of the Church of England with which we have to do and from which for that we dissent/ we are accused as heretics and schismatics/ ill reported of and dryven into crile. touching the end, fact, and event, they being all in our former letters discussed/ we will now speak no more of them again: save this only/ that in the Preface besides other things we noted this/ that we therefore published the Confession of our faith/ to the end the truth of God (what lay in us) might be cleared from reproach of men/ and that others might be brought together with ourselves to the same knowledge and fellowship of the Gospel. Of the like writings and acts of others/ approved by all the godly we need say nothing. Neither will we speak more of the many and grievous afflictions which for this faith now a long time we have sustained. Only we will mention (because you do thus urge us again) a little book written by yourself of your own life. In which you relate many troubles and afflictions which heretofore you have suffered for religion sake/ being pursued by the enemies of Christ and his truth. Vita D.F. Junii, published in the year 1595 Now if any should object against you/ That many godly men knew not these things concerning you) neither should yet have known them if you ●ad held your peace, that you have given place, and have passed over into another Court, that former injuries, if any have been, should by yourself be borne in silence and hope, be forgiven by Christian charity, to those from whom you received them, and hid from others by Christian wisdom, that there is no fear, least by so doing you should be burst, that every one should rather approve himself and his cause▪ by dueryes of piety, and charity, then by outcries and publishing of writings, that the adversaries are no● by this means made better, but more provoked by such a grievous sting: that you might, if so be you knew the thing so well, have the judgement of it with your self, and not publish it abroad, that you should not take up burth●ens of accusations, nor have judicial confidence, that it is a point of wisdom, to look to the event: that rash and heady judgements are not to be required, not to be endured, not to be heard, etc. If any (we say) should object these things against you which you do against us: would you not think it were unjustly done of them? Why then do you that to others/ which you would not have done to yourself? Why urge you these things so unjustly against this Church of Christ and all the members of it▪ which hath suffered more afflictions of all sorts/ more reproaches imprisonments/ losses/ banishments deaths/ then yourself and diverse other good men (yea though your troubles were ten times doubled) whose particular stories notwithstanding are written/ published/ and approved. But we will let these things pass: for neither do we like this course of aunting/ disdaining winding away from the point in hand so often used by you in your letters unworthily: Neither do we deny but your afflictions were as you have related/ heavy and to be lamented which also/ if you continue faith full to the end/ the Captain of our faith and beholder of our warfare will abundantly reward in the heavens even jesus Christ/ to whom we commit and commend this whole cause: The Conclusion also hath been debated before/ And now what others think of our cause we refer to themselves either by silence to be insinuated/ or other wise (as they think best) to be expressed. In the mean time we cannot omit M Bezaes' modest and yet confident judgement: whose supposition, because it is, known to be of things most true and certa●ne/ it is all one as if it had b●n simply propounded. And thus to collect we are persuaded is neither to deal ●ll with good men/ neither hath God, reason or the times ever taught it to be dangerous. Nay, this rather do all these teach us to be full of danger when as men are content to wink at the defection and remnants of Antichrist/ and do not so much as by way of supposition bear witness to the truth of Christ against them/ being called into● question. And here (if you please) ponder with yourself the first original of that Antichrist his growth his exaltation▪ Bez. epis. 8. Which Beza considering/ judged 〈…〉 dangerous/ as in the same epistle he professeth/ that it putteth him ingreat horror and fear, as often as he thinketh of these things, and foreseeth the same or indeed more grievous punishments to hang over the heads of many people who at first did gladly re●ive the Go●pell/●to which now by little and little they fall away. As touching ourselves we are not then who either can or will prescribe la●es unto others. We are of all men the meanest and weakest. And this w● do freely and sincerely profess: and by all means we desire to abstain from to much confidence and to follow after an holy modesty. And now of you (learned Sr.) and of other like godly learned/ strong/ discreet men/ we desire to be instructed and informed yea to be brought again into the way/ if any where we be found to err in our faith and cause. This also do those three things which according to God and under him ought to be a law to all men/ verity, charity, and discretion instantly call for at your hands. In which respect we exhort/ pray/ and beseech you by the most sacred name of Christ that you come to help the Lord among the mighty. Religious fear (which in all and every where is commendable) will nothing hinder this Day it will further rather: whiles we consider that we are so to fear lest we offend/ as we do still remember withal/ that God hath not given us the spirit of fearfulness/ but of strength and love/ and soundness of mind: that we should not be ashamed of the testimony of our Lord/ neither of them that be his prisoners exiles/ witnesses. 2 Tim. 1.7.8. Pardon (we pray you) that we write thus freely unto you. The regard of the truth and love of you wringeth it from us. For we are studious of the truth of God/ and also of your name and estimation. If there be any thing wherein we may be serviceable unto you without hindrance of the truth and love/ you shall command us. And we trust you will require nothing of us otherwise. Farewell in Christ jesus: to whom we do heartily commend your holy and profitable labours and studies. Amsterdam: the 18, of March 1599 Yours with entire affection in the Lord: The brethren of the English Church at Amsterdam/ exiles of jesus Christ. Another letter of the same Church to Mr. Francis junius, wherein their second aforesaid was included and sent unto him. HEre included (learned Sir) we send the answer to your second letter (long since delivered us) which we wrote the day after we had received yours: not afterward thought we needed not send it (unless some other occasion were offered) both because yourself intimated as if you would be silent/ if we wrote again/ and because in very deed you did in those letters yield us the cause and answered nothing at all to any purpose/ either touching our Confession of faith which was published/ or touching our former letters/ which we sent unto you thereabout. Of all which things/ now let the Reader judge. If you ask/ why we changed our purpose/ and have now sent you this letter/ which was written so long since: ●o here this little book included withal/ to wit/ your letters translated into English and set forth in print. Whereupon we are constrained/ not only to send these written unto you/ but to set them forth in publyck also in the English tongue. Yet let nothing here offend you: for it is we/ if any/ that are injuried yea and the truth itself: inasmuch as your first letter was published alone/ without our answer which you received from us. By whose fault/ to what end/ with what equity/ mind you well. Sure that Priest which translated yours/ writeth in his preface (how truly you know) that yourself delyvered the copy of your first letter to a worshipful knight/ of whom he receved it/ and turning it into English imprinted it, Yet have we not hitherto given unto any so much as a copy either of yours or our own: providing (what we could) for your credit/ ye so/ as we neglected our own ourselves/ and were traduced by others/ as now by this book published will appear unto all. But perhaps in this matter you purposed one thing/ he another. Whatsoever it were/ now you cannot but see/ how the Prelates and Priests of our country do so interpret your letters/ as if they had been written against the truth of the Gospel of Christ/ which we profess/ and for defence of the Antichristian Apostasy and tyranny/ wherein they persist. Which thing we leave unto you/ to be weighed seriously before the Lord. Neither is it to be omitted/ that your private letters are set forth in publyck: yours (we say) who took it so ill that the Confession of faith of this whole Church should be made publyck: whom these very letters of yours wrote so much of the publyck view, of publishing the wounds of the Church, undiscreetly, before so many deadly enemies of God and the Church: of not offending any one of Christ's disciples of not provoking Churches: of every one abounding in their own sense, etc. It is marvel if your translator turn not your own words upon yourself and tell you/ that a Christian an humble and godly mind ought to be otherwise affected, and setting a side the respect of their own pryvate regard. etc. But this the more unjustly if he made your letters publyck without your knowledge. Which we indeed at first did suspect: till we saw your second Epistle come forth some while after the other. Neither could we well think other wise of the matter/ specially seeing you wrote unto us/ that we might rend the letters, and that you also would conceal it. Know moreover/ that in the edition of your letters/ there be certain clauses wherein the translation is not answerable to yours in latin sent unto us: which we by your original amend in our edition now ready to be published. These (and many other things which yet we conceal) seem unto us to be of some moment. But we are deceived perhaps in our own cause: and therefore you and your Translator would/ omitting all confutation/ that others should have the judgement thereof: you in delyvering/ he in publishing your letters. But why then did you not douchsafe to give us any knowledge thereof? At least/ why did you not so provide as that letter of ours which was in your hands/ should also be translated and published? Did you think that * Pro. 18, 1● Consider here also your own allegation out of Seneca before Pag. 35. he which is first in his own cause is just? Why then did you not also mind/ that his neighbour coming after him will make inquiry of him, that so both parties being heard/ judgement may be given according to truth and equity? For which cause/ though we have hitherto borne this/ yet will we hereafter meet with such dealing by the best and fittest means we can. Neither doubt we/ but all these things (howsoever now they stand) will at length fall out for good both to us and to all other/ which love Christ with all his ordinances/ and hate Antichrist with all his abominations. And having this hope/ we will expect and endure whatsoever it shall please God/ who is the Lord and faithful maintainer of his servants. Concerning the differences (whereof you write again in your letters) which are between us and the dutch Church of this city/ it needeth not that we write unto none of the particulars otherwise then as before we have done. If you do yet desire more we give you to understand that above a year since we delyvered in writing the true and particular narration of the whole matter/ to the ministers and whole eldership of that Church: who (if yet they have not) ma● now communicate it with you. By it also will appear/ that we have done what was our duty and as brotherly as we could. If not/ let the error be showed and it shallbe corrected God willing. In the mean time/ because we are both pryvatly and publyckly so much urged by you hereunto/ we will briefly note the chief heads/ wherein we differ from them/ and where about we have had dealing with them/ both before and since you wrote unto us. They are these which follow: 1. The estate of the Dutch Church at Amsterdam: is so confused as the whole Church can never come together i● one: the ministers can never together with the flock sanctify the Lords ●a●e the presence of the members of the Church cannot certainly be known: and finally no publyck action whether excommunication or any other can rigg●ip be performed. Which is cotrary to these Scriptures, 1. Cor. 12.27. and 11.20, 23. Math. 18, ●7. with 1. Cor. 5, 4. Act. ●. 2.5. Numb. 8.9, Act. 20, 28. 2. They baptise the seed of them who a●e not members of any visible Church of whom moreover they have not care as of members/ neither admit their parents to the Lords Supper. Gen. 17, 7.9.10.11. 1. Cor. 7, 14. Exod. 12.48. with 2. Charon 30▪ 6. etc. Numb. 9.13. Hos. 2, ●, 4. with Rev. 17.1. Ezech 16, 59, etc. 3. In the publyck worship of God/ they have devised and use an other form of prayer besides that which Christ our lord hath prescribed Mat. 6. reading out of a book certain prayers invented and imposed by man. Exod. 20, 4, 5. and 30, 9 with Psal. 141.2. and Rev. 8, 3. Lev. 10, 1. Esa. 29, 14. with Mat. 15.9. Rom. 8, 26. Eph. 4.8. 1. Pet. 2, 5. 4. That rule and commandment of Christ/ Mat. 18, 15, 16, 17. they neither observe nor suffer rightly to be observed among them. 5. They worship God in the Idol temples of Antichrist. Exod. 20.4. with Deut. 12, 2, 3. 2. King. 10, 26▪ 27, 28. and 18, 4. Act. 17, 23. Rev. 18, 11, 12, etc. 6 The Ministers have their set maintenance after another manner than Christ hath ordained/ 1. Cor 9, 14. And that also such/ as by which any Ministry at all/ whether popish or other whatsoever might be maintained. 7. Their elders change yearly/ and do not continue in their office according to the doctrine of the Apostles and practice of the Primitive Churches Rom. 12, 4, 5, 6, 7, 8. 1. Cor. 12, 11, 12, etc. Act 20.17.28. 1. Pet. 5.1./ 2.3 4 See also▪ Numb. 8.24. etc. 8. They celebrate Marriage in the Church/ as if it were a part of the Ecclesiastical administration/ whereas it is in the nature of it merely civil. Ruth. 4. chap. 9 They use a new censure of Suspension, which Christ hath not appointed. Mat. 28.20. Gal. 3.15. 2. Tim. 3.16 17. 10. They observe days and times consecrating certain days in the year to the Nativity, Resurrection, Ascension of Christ etc. Exod. 20. commandment/ 2. and 4. Rev. 1.10. 1 Cor. 1●. 1.4.2. Act 20.7. Col. 2 16.17. Esa. 66, 23. Gal 10.11. 11 They receive unrepentant excommunicates to be members of their Church: which by this means becometh one body with such as be delivered unto Satan. 1. Cor. 5.5 1. Tim. 1.20. These (among other) are the corruptions of the church aforesaid: which they are neither able to defend nor willing to forsake. Herein therefore we differ from them as they which know this estate of theirs may perceive by our confession compared with their errors noted before: which the Lord give them to see and mind. And for yourself (good Sir) take you heed in godliness▪ that in this cause you do not in any respect with hold the duty which you owe unto them/ or defence which you owe unto the truth. So let God almighty also love you/ and Christ our Saviour be merciful unto you. And this you may do truly/ Godly/ brotherly/ wisely with great profit to us and the Church of Christ every where▪ Therefore we exhort and beseech you in the lord that you be careful always to help (no way to hurt/ the Church and cause of Christ) by your studies endeavours/ labours: which being thus directed the Lord jesus bless to the glory of his name/ and your own comfort for ever. Amen. Amsterdam. The first day of the seventh month called july. 1602. Yours in Christ by whose grace we witness the truth of his Gospell● against the will worship and remnants of Antichrist what soever: Francis ●ohnson. Stanshall Mercer. David Bres●o. Henry Ainsworth. C●ristoph●r Boman. Daniel Studley. Thomas Bishop. With the rest of the brethren of the English Church now living as strangers at Amsterdam. A third letter, written by Mr. junius, upon receipt of the▪ last aforesaid, and of his two former imprinted before in England, and thereupon by us sent unto him included withal. To his beloved brethren in Christ the English people at Amsterdam. Salutations in Christ. AN huge bundle of letters, beloved brethren, I received from you yesterday in the evening. I gave you counsel to rest from questions: you command me to enter into questions. I continue still in my purpose: for I esteem more of peace in the Church then of the seeds of strife: they that are fed with these seeds, shall reap the fruit. Where you conclude and pronounce that I do therefore assent unto you, it is a false conclusion: As touching the matter I have enjoined myself silence: and although I be an hundred times called upon by letters, I will continue still in the argument of counsel till I see another course taken. If it like you not, let it alone: neither do I like the handling of questions in this tyme. It is more according to God that I be silent from questions in this estate of things, then that I power forth myself and you together into them. You move many things in your letters, I will rest from those things, and will occupy myself religiously in the work of the Lord. Christian wisdom will never suffer me to speak of questions controverted, the one party being unheard. That my letters unto you, were translated into English, I have now first known it by you: I knew not that it was done. You object that my letters were not showed by you. I believe it: for both by letters and reports of many I have been certified that they were not showed. If it please you, show them, for me you may. All shall see, how false reports have been given forth concerning them. I neither am ashamed of them, neither ever will be. But I pity you (I speak it unfeignedly) who for my letters give forth in public your conclusions. With good men good dealing should be used. That the copies of my letters were carried into England, yourselves may easily conjecture, by what means it came to pass. About ten months since, the Sovereign queens Ambassador was there and two of your company dined with him. What happened at that dinner you can remember. He came hither unto me: he marveled at the fact of your departure: I told him that I had written unto you, he desired a copy. To you I gave counsel: whosoever gave it forth in public, hath done it without my knouwledg: I will not answer for an others doing, but for mine own. In the mean while I will pray God that he frame your minds unto the truth, wisdom, love, and peace, and all our minds unto his glory. Farewell in the Lord. From Leyden in Holland. The 16. day of july. 1602. Yours unfeignedly, Fr. junius. The Answer to Mr. junius his third letter. To the reverend and our beloved brother in Christ Mr. Fr. junius at Leyden in Holland. Grace and peace in jesus Christ. YOur third and very brief letter (beloved Sir) we received this last week. They were your letters imprinted and included that made the ●uge bundle, if so it were. It is not well said of you/ that term the Confession of Christian faith and defence of publishing it to be questions and se●ds of strife, nor that you say we command you to enter into questions. For the conclus●on, whether it be true or false/ now let others judge which shall see your letters together with ours. touching the matter, you have enjoined yourself silence. Yea and touching the manner and other things also where you can find no answer neither. Yet for the matter itself if so be that with the Papists Anabaptists or any the like we did err from the true faith▪ we doubt not but you would open your mouth to answer/ to refute/ to convince. But because in our faith you can show no error/ and yet in this time and estate of things like not ●o stand for us and this cause it is safest to be silent. Wisely done in deed but not according to God/ who denouncing by the Prophet hath said/ Cursed be he that doth the work of the Lord fraudulently, ●er. 48.10. Psa. 137.8. ● and cursed be he that keepeth back his sword from bloo●: On the contrary/ Blessed be he that shall reward thee, as thou hast rewarded us o daughter of Babel to be destroyed: Blessed be he that shall take and scattering dash thy children against the stones. If this against Moab and the material Babylon how much more against Antichrist and the spiritual Babylon with all the daughters and abominations thereof? If this against the shadow and type how much more against the substance and body itself? Of the argument of co●nsell enough is said. If you repeat it a thousand times/ and yet take not away our answer and reasons alleged in our first letters/ we will always repeat the same answer again. Those many things which are contained in your letters and ours do now come forth in public. Neither doubt we but this is the work of the Lord. See therefore that you be occupied therein religiously. That any should speak of things controverted, we desire not otherwise then the reformed Churches and those godly men and Martyrs of jesus who with like purpose have published their confessions of faith and causes of their troubles being so constrained. That your letters were not showed by us, we wrote not but this that we gave not a copy of them to any: for what cause/ we wrote in our former. showed they were and read in the public meeting of our Church If your mind were to have them showed to others that knew we not. But now that you write this is your mind/ we shall show them together with ours publicly unto all And if any have given forth any false reports concerning them, let them now be ashamed. In the mean time yourself provided by sending yours at first unsealed/ that they should be showed to others and be read also of others before us. Neither doth it excuse the matter/ which you wrote in your second, that ●●e messenger showed you not to w●ōer whither you should have written, and that therefore you sought and waited an whole month, being uncertain thereof. For we did signify both these expressly/ in the Epistle dedicatory prefixed before that book which by the messenger was delivered unto you. Else how knew you at the months end more than before whither and to whom to send? Or when you knew/ why did you not seal your letters? Was it because you would have the showed? We believe it: as also that for the same cause/ the copies of them were carried into England. And this too we knew/ before they were translated in English: but we held our peace/ waiting to see what would follow thereupon. Now yourself see they are translated and given forth in public. For them therefore and with them/ we translate and publish ours: by which will appear that we have dealt well with good men. You may call them as you please: it skilleth us little: this is the very thing we desire and endeavour/ that the simplicity of the Gospel of Christ/ the iniquity of the defection of Antichrist/ may more and more be made known unto all. If for this thing you pity us, we will bear it: praying that God in Christ would pity you. Where you write/ that two of our company dined with that honourable Ambassador/ it is not true/ that we know of. Neither can we cell/ what happened at that dinner. He sent not for us to come unto him/ neither did we like to intrude ourselves. If by us he would have been certified of our cause/ we would have done it willingly and sincerely. And you also/ when he demanded of you/ might have showed our letters with your own/ and the confession of our faith/ and given also copies of both the letters. So might the Translator have given forth both in public. So had you provided/ that sentence should not be given/ the one party being unheard. Which thing Christian wisdom, yourself say, suffereth not ●o be done in questions controverted. In this behalf therefore you have erred/ and this by you is to be answered: notwithstanding that for his doing/ himself is to answer/ that translated and published yours without your knowledge. For ourselves/ if any where we err/ show it (we pray you again and again) by the word of God/ that is/ by the only rule of truth/ and we shall yield most willingly. And thus we pray God that he would guide you together with us and all his alway unto jesus Christ/ and that he would keep us in him/ who only is the way, the truth, and the life. Whose name be blessed for ever. Amen. Amsterdam. july. 21. 1602. Yours in the truth and peace of the Gospel of Christ: F. Io. H. Ains. D. St. S. Mer. C. Bom. T. Bis. D. Bre. Together with the other brethren of the English Church at Amsterdam.