A19884:842
An apologetical reply to a book called an answer to the unjust complaint of VV.B. Also an answer to Mr. I.D. touching his report of some passages. His allegation of Scriptures against the baptising of some kind of infants. His protestation about the publishing of his writings. By John Davenport BD.
Rotterdam: printed by Isaac van Waesberghe, 1636Rotterdam: printed by Isaack van Waesberghe, 1636
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly. To the truth, whilst it is presented to the view of all men under the show of some singular opinion (or error rather) of a particular man, or as a forlorn thing, deserted of all her witnesses, excepting Mr. Jacob, whereas so much as the Complainants seem to require (as appeareth in their referring themselves to the warrant of the word) hath been acknowledged by the faithful witnesses in all ages,1 with which cloud of witnesses we are compassed about, as the Israelites were with that pillar of a cloud, wherein the Lord went before them, by day, 2to lead them in the way. Such were the Apostles, in their time, and those worthies, as Cyprian, and those of whom Eusebius taketh notice,3 in many places, and in some succeeding instances, before the mystery wrought to its full height. The same thing may appear to those who are conversant in the writings of the Centuriators. To these I may add those who have handled the controversies concerning the necessity, and authority of Councils, amongst whom I will instance in Dr. Whittaker, who,4 speaking of the fullness of that delegated power which Christ hath given to the Church, not to the Pope (which he applieth to the Keys in binding and loosing, shutting and opening, retaining and remitting sins) saith, that this power belongeth primarily, principally, and essentially to the Church, but to the ⟨p. 238⟩several Bishops only accidentally, secondarily, and l•sse principally, and explaineth himself by a rule in philosophy, which is, that when any power is in two, in one necessarily & essentially, in another contingently and accidentally, it is more principally in him, in whom it is necessarily and essentially, then in him, whose it is only contingently and accidentally. As the heat is more principally in the fire then in the water, because it is in the water by reason of the fire. So (saith he) seeing this jurisdiction and fullness of power is given to the Church necessarily and primarily, but to the Pope only secondarily, and by the Church, it is manifest that it is more in the Church then in the Pope. What that learned writer saith of the Churches power, in comparison with the Pope, holds in all other parallel instances.
Secondly. To the truth, whilest it is presented to the view of all men under the shew of some singular opinion (or errour rather) of a particular man, or as a forelorne thing, deserted of all her witnesses, excepting Mr. Iacob, whereas so much as the Complainants seeme to require (as appeareth in their referring themselves to the warrant of the word) hath bene acknowledged by the faythfull witnesses in all ages,1 with which cloud of witnesses we are compassed about, as the Israelites were with that pillar of a cloud, wherein the Lord went before them, by day, 2to lead them in the way. Such were the Apostles, in their time, and those worthyes, as Cyprian, and those of whom Eusebius taketh notice,3 in many places, and in some succeeding instances, before the mistery wraught to its full hight. The same thing may appeare to those who are conversant in the wrightings of the Centuriators. To these I may add those who have handled the controversyes concerning the necessity, and authority of Councills, amongst whom I will instance in Dr. Whittaker, who,4 speaking of the fullnes of that delegated power which Christ hath given to the Church, not to the Pope (which he applyeth to the Keyes in binding and loosing, shutting and opening, retayning and remitting sinnes) sayth, that this power belongeth primarily, principally, and essentially to the Church, but to the ⟨p. 238⟩severall Bishops onely accidentally, secundarily, and l•sse principally, and explaineth himselfe by a rule in philosophy, which is, that when any power is in two, in one necessarily & essentially, in another contingently and accidentally, it is more principally in him, in whom it is necessarily and essentially, then in him, whose it is onely contingently and accidentally. As the heate is more principally in the fire then in the water, because it is in the water by reason of the fire. So (sayth he) seing this jurisdiction and fullnes of power is given to the Church necessarily and primarily, but to the Pope onely secundarily, and by the Church, it is manifest that it is more in the Church then in the Pope. What that learned wrighter sayth of the Churches power, in comparison with the Pope, holds in all other paralell instances.
To these I may add those who have written concerning the right ordering of Churches, according to the Scripture. I will not stand to give a Catalogue of their names, though I might be plentiful therein, but will content my self with the three writers of this kind, whom the Answerer pretended, in conference with me, to make for him, and I shall show them to be strongly against him, Mr, Cartwright, and Mr. Fenner and Mr. Parker, men of our own nation.
To these I may add those who have written concerning the right ordering of Churches, according to the Scripture. I will not stand to give a Catalogue of their names, though I might be plentifull therein, but will content my selfe with the three wrighters of this kind, whom the Answerer pretended, in conference with me, to make for him, and I shall shew them to be strongly against him, Mr, Cartwright, and Mr. Fenner and Mr. Parker, men of our owne nation.
11. For Mr. Cartwright. The very place in his book, whereunto the Answerer referred me, I have examined before, and have shown how little help he will have from him.
11. For Mr. Cartwright. The very place in his booke, whereunto the Answerer referred me, I have examined before, and have shewen how litle helpe he will have from him.
12. For M. Fenner. He, speaking of the Ecclesiastical presbytery, distinguisheth between the Eldership of one particular Church (which, he saith, is properly called [Greek or Hebrew]) and the Eldership of many Churches.
12. For M. Fenner. He, speaking of the Ecclesiasticall presbytery, distinguisheth betweene the Eldership of one particular Church (which, he sayth, is properly called 〈non-Latin alphabet〉) and the Eldership of many Churches.
1The Eldership of the first sort, he saith, is a compound office wherein all the Elders do, in the name of the whole Church, administer all the businesses of the Church, that is, of the Lord, by common authority and counsel. And, for this purpose, he allegeth many texts out of the old and new testaments. These businesses, he saith, are either judiciary or extrajudiciary. Judiciary businesses are such things as are to be defined by the judgment of the Church, which are, either matters doubtful, which must be defined by the Scriptures, or ⟨p. 239⟩censures to be administered. Extrajudiciary businesses, are Elections, ordinations, chief care of disposing the holy treasures, keeping of order in the assembly, and all things which are to be done. Yet, in matters of greatest moment, and which concern the good, or ruin of the whole Church, he saith, the Elders, after consultation had among themselves, must tell their opinions to the Church, that, if they have any thing to counsel, or to object, it may be brought in, and afterwards, the opinions and assent of all being declared, matters are to be concluded, unless it be necessary to refer the business to a greater assembly of Elders, for the avoiding, or composing of differences, which is then to be done when the difference is between the greater part of the Church. And these matters, of the greatest moment, are, the censures, excommunication, and absolution from it, which is to be done in the assembly, by the AUTHORITY OF THE WHOLE CHURCH, orders also of the greatest moment to be made, controversies of faith to be composed, the elections and just deposing of Ministers, & other things equal to these, or greater then they all, which must be thus transacted, as he plentifully declareth from Scripture. Thus I have faithfully translated the words of this eminent light, in his time Mr. Dudley Fenner, who was joined with Mr. Cartwright in the public ministry to the English Company in Antwerp, to whom, and to that work of his Mr. Cartwright, in an epistle to him prefixed to that book, giveth a singular testimony, comparing him to Moses, who, from Mount Nebo, viewed the whole land of Canaan, as it were, with one cast of his eye, to whom the Answerer him self referred me (wherein I admire his confidence) as to one that made for him.
1The Eldership of the first sort, he sayth, is a compound office wherein all the Elders doe, in the name of the wholl Church, administer all the buisenesses of the Church, that is, of the Lord, by common authority and counsaile. And, for this purpose, he alleadgeth many texts out of the old and new testaments. These buisenesses, he sayth, are either judiciary or extrajudiciary. Iudiciary buisenesses are such things as are to be defined by the judgment of the Church, which are, either matters doubtfull, which must be defined by the Scriptures, or
The Reader may see how he leaveth the whole power of jurisdiction in the particular Church, and bindeth them no further to make use of other Ecclesiastical Senates, out of themselves, then necessity requireth, and he doeth not acknowledge that it is a case of that necessity; but when the avoiding of troubles and dissentions in the Church makes it necessary. And when is that? Not when one alone contentiously differeth from all the rest. But, when the ⟨p. 240⟩difference is among the greater part. And that, in such a case, the judgment of the whole Church is first to be tried and the opinions, and assent of all being declared, matters are to be concluded.1 Else where he saith, that the presbytery of many Churches is to compose and end such things only as cannot be ended in particular Churches. Act. 15.1. to 8. 2. Chron. 20.33. Act. 16.4. And these are cases, either proper to those Churches, which are brought to them, or things common to many Churches, and so taken up by them. I demand of the Answerer, whether he be of this worthy writers judgment, or not? If not; why did he refer me to him for satisfaction? If yea; why is his practise so different from it? For, in this business, though of so great consequence, that it endangered the breaking of the Church (if I had not sat down quietly, and suffered wrong, for peace sake) the Answerer alone opposing the desire of the Elders, and of the greater part of the Church, and the business being proper to the Church, and which might have been ended among themselves, yet, against the liberty and right of the Church (if Mr. Fenners judgement be right) he would carry it to the Classis, that he might effect his purpose.
The Reader may see how he leaveth the wholl power of jurisdiction in the particular Church, and bindeth them no further to make use of other Ecclesiasticall Senats, out of themselves, then necessity requireth, and he doeth not acknowledge that it is a case of that necessity; but when the avoyding of troubles and dissentions in the Church makes it necessary. And when is that? Not when one alone contentiously differeth from all the rest. But, when the
13. For Mr. Parker. He largely, and strongly proveth this position, potestas Ecclesiastica essentialiter & primario in ipsâ Fccl•siâ, tanquam in subjecto proprio, residet. The power ecclesiastical doeth essentially & primarily reside in the Church it self, as in its, proper subject. The sense wherein he thus spake, to prevent all suspicion of his pleading for popular confusion, he declareth out of Zanchy, who saith,2 toti Ecclesiae dedisse Christum claves, sed ita ut in Ecclesiâ certi essent, qui clavibus utantur ad salutem Ecclesiae, honoremque Dei. That Christ gave the keys to the whole Church, but so, that there should be certain men that should use the keys to the good of the Church and glory of God. For the proof of the former, that the right of power is in every particular Church, he useth five Arguments, in the 6: & 7. chapters, & then, in the 8. chapter, he cometh to speak of the exercise and ordinary execution of this power, which is, he saith, in the Church-officers or rulers, yet, with this moderation, that this dispensation of the Churches power in the officers be according to a well tempered form, partly Aristocratical, ⟨p. 241⟩partly Democratical, the Church committing those things to the presbytery, which it can not commodiously perform by it self, and retaining that exercise of power which belongs to the dignity, authority, and liberty which it hath received from Christ. Thus he wholly destroyeth that democracy, or popular Anarchy, which Beza justly condemneth in Morellius, and is, by some, unjustly imputed to those that plead for a due reformation of Churches, according to the rules of the word, and the primitive patterns. Of the first sort of things, which the Church committeth to the Rulers, because it cannot commodiously perform them by it self, he speaketh in cap. 9.10.11. of the second sort of things, which the Church retaineth in it self, because it can commodiously exercise them by it self, he speaketh in cap. 12. Wherein, by 22. Arguments, he proveth the Churches superiority over her Pastors and rulers, in 3 respects. 1. of the end, the power which they have being given them for her edification. 2, in respect of the application of it to the persons, 3 in respect of regulating the use of it, if it be abused. And in cap. 18.
13, making a comparison between a particular Church, and Churches combined in Synods and Classes, he affirmeth that the difference between them is, not in the intensive consideration of their power (which the congregation hath, in reference to the Keys, within it self) but in the extensive power only, wherein the Synod hath a power extended to more objects, viz, to many Churches (in things common) whereas the power of a particular Church is confined, and limited within its own compass. The same author, in the 20 chapter, speaking of the summity, or supremacy of the power of particular Congregations, propoundeth the due limits of it, wherein, he conceiveth, it is to be understood, and bounded, as, that the power of particular Churches is chief. 1. in its own matters, not in things common to many Churches. 2. in case it be able to transact its own matters within it self: as, if a doubt or controversy arise, the Church hath power to terminate it, if it can: as the Church of Antioch first disputed the matter among themselves, & laboured to compose the difference within themselves, but finding (not a want ⟨p. 242⟩of right to end it among themselves, but) need of more help they sent to Jerusalem freely for the help of their counsel, in this matter. 3. In case of right and lawful administration. 4. In case of no evil administration presumed by those, who, finding themselves wronged by an unjust sentence, appeal to the judgment of the Synod. In which 3 last limitations, other Churches (to whose judgment, or advice, persons injured by an unjust sentence appeal) do concur, in way of counsel, and declaration of their judgment, to help particular churches to exercise their power aright,1 in their own matters, as was before noted out of Mr. Cartw. and Mr. Fenner, and out of the Author himself in the foregoing passages, with being so understood, doeth not justify any undue power of jurisdiction, if it be exercised by the Classis over that Church in the cases & manner complained of by the Subscribers: and how fully it agreeth with my stating of the question in the beginning of this Section, will appear to the indifferent Reader, when he shall have compared both together.2
13, making a comparison betweene a particular Church, and Churches combined in Synods and Classes, he affirmeth that the difference betweene them is, not in the intensive consideration of their power (which the congregation hath, in reference to the Keyes, within it selfe) but in the extensive power onely, wherein the Synod hath a power extended to more objects, viz, to many Churches (in things common) whereas the power of a particular Church is confined, and limited within its owne compasse. The same authour, in the 20 chapter, speaking of the summity, or supremacy of the power of particular Congregations, propoundeth the due limits of it, wherein, he conceiveth, it is to be understood, and bounded, as, that the power of particular Churches is cheife. 1. in its owne matters, not in things commō to many Churches. 2. in case it be able to transact its owne matters within it selfe: as, if a doubt or controversy arise, the Church hath power to terminate it, if it can: as the Church of Antioch first disputed the matter among themselves, & laboured to compose the difference within themselves, but finding (not a want
Thus we have examined his own witnesses, and find them wholly for us in this cause. To these I might add Dr. Ames in that which he wrote, in his latter time, wherein the Answerer pretendeth that he set down his judgment more warily, in this matter,1 then formerly. See his cases of conscience, the 4, Book where he speaketh clearly of this power as essentially belonging to particular Churches. To him I may add Mr. Paul Baynes, a man of singular note for learning and piety, in Cambridge, where he succeeded Mr. Perkins, who freely expresseth his judgment for the right of particular Churches,2 and their independence, in this sense, in his Diocesans trial. With whom I might join the Replyer upon Dr. Downams defence, who, not only declareth his own judgment herein concurring with the above mentioned, but also joineth with them the suffrages of diverse others, as the Centurists, Illiricus, D. Andrewes Bishop of Winchester, Dr. Fulke, Willet, Thom: Bell, Cyprian, Augustine, Gerson, Ferus,
Thus we have examined his owne witnesses, and find them wholy for us in this cause. To these I might add Dr. Ames in that which he wrote, in his latter time, wherein the Answerer pretendeth that he set downe his jugdment more warily, in this matter,1 then formerly. See his cases of conscience, the 4, Booke where he speaketh clearly of this power as essentially belonging to particular Churches. To him I may add Mr. Paul Baynes, a man of singular noate for learning and piety, in Cambridge, where he succeeded Mr. Perkins, who freely expresseth his jugdment for the right of particular Churches,2 and their independence, in this sense, in his Diocesans tryall. With whom I might joyne the Replyer vpon Dr. Downams defence, who, not onely declareth his owne jugdment herein concurring with the above mentioned, but also joyneth with them the suffrages of diverse others, as the Centurists, Illiricus, D. Andrewes Bishop of Winchester, Dr. Fulke, Willet, Thom: Bell, Ciprian, Augustine, Gerson, Ferus,
1To the same purpose, hath a worthy, and learned writer of these countries Voetius, Professor of Divinity in Utrecht ⟨p. 243⟩whose words I thus translate.2 The Church is the spouse of Christ, which is the proper and adequate subject of that power, to whom Christ hath committed that delegate right, reserving the chief to himself. Which aught to be and to remain so proper to the Church, that it, neither may be snatched away by the authority of others, nor lost by their voluntary concession, nor committed to the trust of any other; although diverse acts belonging to the calling of a Minister may and aught to be performed by certain members of the Church. Thus he professedly vindicateth the Churches right in an Aristocratico-Democracy, as appeareth in the title of that chapter.
1To the same purpose, hath a worthy, and learned wrighter of these countries Voetius, Professour of Divinity in Vtrecht ⟨p. 243⟩whose words I thus translate.2 The Church is the spouse of Christ, which is the proper and adaequate subject of that power, to whom Christ hath committed that delegate right, reserving the cheife to himselfe. Which aught to be and to remaine so proper to the Church, that it, neither may be snatched away by the authority of others, nor lost by their voluntary concession, nor committed to the trust of any other; although diverse acts belonging to the calling of a Minister may and aught to be performed by certaine members of the Church. Thus he professedly vindicateth the Churches right in an Aristocratico-Democratie, as appeareth in the title of that chapter.
And, to conclude, thus it was ordered in the English Church at Frankfort, among the exiles in those Marian days, that,1 if all the Ministers and Seniors be suspected, or found parties; if any appeal be made from them, that then such appeal be made to the body of the Congregation &c. & that the body of the Congregation may appoint so many of the Congregation to hear and determine the said matter, or matters, as it shall seem good to the Congregation. Again If any controversy be about the doubtful meaning of any word, or words in the Discipline, that first it be referred to the Ministers, or Seniors: and, if they cannot agree thereupon, then the thing be referred to the whole Congregation.
And, to conclude, thus it was ordered in the English Church at Franckford, among the exiles in those Marian daies, that,1 if all the Ministers and Seniors be suspected, or found parties; if any appeale be made from them, that then such appeale be made to the body of the Congregation &c. & that the body of the Congregation may appoint so many of the Congregation to heare and determine the said matter, or matters, as it shall seeme good to the Congregation. Againe If any controversy be about the doubtfull meaning of any word, or words in the Discipline, that first it be referred to the Ministers, or Senjors: and, if they cannot agree thereupon, then the thing be referred to the wholl Congregation.
IN this, and the three following Sections, they bring proofs of the justness of their complaint of his subjecting the Church under an undue power of the Classis. Their first proof is,1 his giving them power to keep out such men as he would have kept out, though they abhorred all heresy and Schism. And they instance in Mr. H: and me, which is aggravated. 1. by the primary agent, he, viz the Answerer. 2. by the innocency of the persons injured, ⟨p. 244⟩they being such as abhor all heresy and schism &c. 3. by the Answerers partial carriage, he would have had other, that, to this day, hold the same opinion.
IN this, and the three following Sections, they bring proofes of the justnes of their complaint of his subjecting the Church under an undue power of the Classis. Their first proofe is,1 his giving them power to keepe out such men as he would have kept out, though they abhorred all haeresy and Schysme. And they instance in Mr. H: and me, which is aggravated. 1. by the primary agent, he, viz the Answerer. 2. by the innocency of the persons injuryed, ⟨p. 244⟩they being such as abhor all haeresy and schysme &c. 3. by the Answerers partiall carriage, he would have had other, that, to this day, hold the same opinion.
To keep out Ministers, whom the Church desireth, being free from heresy or schism, is not in the power of the Classis, by any warrant from the word, or by any order established in the Synods of these countries. And therefore the power, whereby they do that, is an undue power, and the complaint of the members against it is just. Let us examine his answers which are six.
To keepe out Ministers, whom the Church desireth, being free from haeresy or schysme, is not in the power of the Classis, by any warrant from the word, or by any order established in the Synods of these countryes. And therefore the power, whereby they doe that, is an undue power, and the complaint of the members against it is just. Let us examine his answers which are six.
The 2 first, in reference to the first aggravation, serve to accuse the Complainants of a double slander. 1. of slandering the Answerer, in saying, that he gave the Classis this power. 2. of slandering the Classis, in saying, they received and exercised this undue power, both which he aggravateth bitterly enough, after his manner. To be brief in so plain a case. Had they power to hinder the settling of any Minister in any Church, before they had examined his cause, or heard what he could say, in his own defence, as they did in Mr. H. case? or to deprive the Church of a man, whom they desired, only because he refused to baptise all that are presented, by whomsoever, though they were, neither members of that Church, nor otherwise known, and that in Amsterdam, as they did in my case? Or to proceed against men so far that abhor all heresy and schism? From the Scriptures they have no such power, nor from the Churches, nor from the Synods, nor from the fundamental laws of their own constitution. Whence then? The answerer opposeth men, upon needless jealousies, and then craveth the help of the Classis, to keep them out: they, conceiving it to be their part to defend the ministers, interpose strenuously (ah, that I could say, justly, and orderly!) and judge that such men are not fit to be settled in that Church. Hereupon the members complain that he giveth, and they receive an undue power, in this particular. Where is now the double slander? will he deny the fact? It is too evident. Will he deny it to be unduly done? The very form of subscription, required by the Classis it self, will witness against him, which excludeth not any man from the ⟨p. 245⟩Ministry in these Churches for that cause. And can they duly and justly require that of the preacher of the English Church, which is not required of any Dutch Minister, by the orders of the Classis it self?
The 2 first, in reference to the first aggravation, serve to accuse the Complainants of a double slander. 1. of slandering the Answerer, in saying, that he gave the Classis this power. 2. of slandering the Classis, in saying, they received and excercised this undue power, boath which he aggravateth bitterly enough, after his manner. To be breife in so plaine a case. Had they power to hinder the setling of any Minister in any Church, before they had examined his cause, or heard what he could say, in his owne defence, as they did in Mr. H. case? or to deprive the Church of a man, whom they desired, only because he refused to baptise all that are presented, by whomsoever, though they were, neither members of that Church, nor otherwise knowne, and that in Amsterdam, as they did in my case? Or to proceed against men so farr that abhorr all haeresy and schysme? From the Scriptures they have no such power, nor from the Churches, nor from the Synods, nor from the fundamentall lawes of their owne constitution. Whence then? The answerer opposeth men, upon needlesse jealousyes, and then craveth the helpe of the Classis, to keepe them out: they, conceiving it to be their part to defend the ministers, interpose strenuously (ab, that I could say, justly, and orderly!) and judge that such men are not fit to be setled in that Church. Hereupon the members complaine that he giveth, and they receive an undue power, in this particular. Where is now the double slander? will he deny the fact? It is too evident. Will he deny it to be unduely done? The very forme of subscription, required by the Classis it selfe, will witnes against him, which excludeth not any man from the
But the Answerer gave them not this power. The power which the Ministers of the Classis have is not of my gift, saith he, they had that power, which they exercise, before I wae. The question is not of the power which they have, in general, but of a power which they exercise, in some particular, viz, in that, whereof they complain. And herein, they do not complain of his approving their due power, but of his giving them an undue power, depriving them of men, whom they desired, without sufficient cause. This power they took not to themselves, till they were called upon to interpose for the prevention of some imagined danger, in the English Church. Who suggested those jealousies? Did not the Answerer? Who importuned them to wright what they did, in the cases here mentioned? Did not the Answerer? Who bound the Church to rest in the writings of those Ministers, in these cases? Who, but the Answerer? Let the Scripture be searched, and the text shown, wherein the word hath given them this power, to hinder the Church from choosing a Minister, otherwise free from all exception, only for such causes? Let the Synods be examined. Is there one Canon in them all to warrant their exercising such a power? Will the English Church acknowledge that they have given the Classis this power? If the Scriptures, the Synods, the Church gave it not them, if themselves sought it not, took it not, till it was given them, it must needs be that the Answerer gave it them. By what right, either he gave it, or they received it, I inquire not, let them agree about that between themselves, or rather let them, in simplicity and truth, satisfy, first their own consciences; then the Complainants.
But the Answerer gave them not this power. The power which the Ministers of the Classis have is not of my gift, sayth he, they had that power, which they excercise, before I wae. The question is not of the power which they have, in generall, but of a power which they excercise, in some particular, viz, in that, whereof they complaine. And herein, they doe not complaine of his approving their due power, but of his giving them an undue power, depriving them of men, whom they desired, without sufficient cause. This power they tooke not to themselves, till they were called upon to interpose for the prevention of some imagined danger, in the English Church. Who suggested those jealousyes? Did not the Answerer? Who importuned them to wright what they did, in the cases here mentioned? Did not the Answerer? Who bound the Church to rest in the wrightings of those Ministers, in these cases? Who, but the Answerer? Let the Scripture be searched, and the text shewen, wherein the word hath given them this power, to hinder the Church from chusing a Minister, otherwise free from all exception, onely for such causes? Let the Synods be examined. Js there one Canon in them all to warrant their excercising such a power? Will the English Church acknowledge that they have given the Classis this power? If the Scriptures, the Synods, the Church gave it not them, if themselves saught it not, tooke it not, till it was given them, it must needs be that the Answerer gave it them. By what right, either he gave it, or they received it, I inquire not, let them agree about that betweene themselves, or rather let them, in simplicity and truth, satisfye, first their owne consciences; then the Complainants.
