put an end to their strife if they did not strive for worldly preferment or who should be greatest in the world then our Saviour Christ spake not at all concerning worldly superiority rule although he brought an example from the world which is most vsuall in the scriptures This controversie then wee hope may easilie take an end if you be not vtterly given vp to your owne waies in all thinges for if the ignoraÌ„t will not be ignoraÌ„t still they may by the grace of god see heere most evidently the ground cause of this strife amongst the disciples Zebedeus sonnes disired of our Saviour Christ that they might sitt one at his right hand and the other at his left in his kingdome not speaking of the world Our Saviour first reproves them sharply and tells them they knowe not what they asked And when he saw that this their disire of supirioritie wrought disdaine amongst them all Iesus called them vnto him and caught them to knowe That although the kings lords of the geÌ„tiles and they that were great amongst them had domination aucthoritie and bare rule over them in his kingdome it should not be so He came not to sett vp and establish such a kingdome wherein men should seeke to be greater one then another and to beare rule one over another and therefore taught his disciples another lesson telling them that who soever will seeke to be great or be cheifest amongst them in his kingdome shal be the servant of all that is the meanest of all for that pride or arrogancie in seeking to be chiefe beare rule in the kingdome of Christ makes such the least because god reiecteth will cast downe the prowd but he will exalt the humble Now as our Saviour Christ taught his disciples heere by an example from Kings Rulers and great men that it should not be so amongst them in his kingdome So also vpon the same occation of strife question who should be the greatest Mat. 18.1.4 Mark 9.34.36 Luk. 9.46.48 Our Saviour Christ takes a little child setteth it in the midest of them and teacheth them by the example of a child to be humble and lowsy and saith except they be converted and become as little childre they shall not eÌ„ter into the kingdome of heaveÌ„ And who soever shall humble himself as a little child the same is the greatest in the kingdome of heaven From the first of these examples of Kings and Rulers great men because our Saviour Christ saith It shall not be so amongst you you shall not in my kingdome be like them that is Reigne and rule and be great one over another From this first example you conclude that Kings Rulers great men may not be of the kingdome of Christ That you may the better see the error of this your collection and conclusion wee will collect and conclude the like from the other example which our Saviour Christ brought of a little child He saith the Disciples of his kingdome must be like little children humble not seeking to be greater one then another therefore little children may be of the kingdome of Christ because our Saviour Christ saith they must be like them wee knowe you can easilie discerne the errror of this collection and conclusion and why can you not deâ—…ne the error of the other wee pray you as you love god and his truth be not so partiall in your selves wee wil yet endeavor to shewe you the equall like of these conclusions that you may of conscience denying the one deny the other also Our Saviour Christ saith The Kings and Rulers and great men of the Gentiles reigne and rule over them but it shal no be so amongst you the Disciples of my kingdome therefore say you Kings and Rulers and great men may not be of the kingdome of Christ In like manner may it be said our Saviour Christ speaking vpon the same occation little children are humble and seeke not one to be greater then another it shal be so amonge you the Disciples of my kingdome therefore may anie aswell say little children may be of the kingdome of Christ Seeing you are confident and that according to truth that this last is not a true collection and conclusion so also of conscience acknowled that the first which you make is not true for as in the last both you and wee do vnderstand that Christ speaking of his kingdome which is spirituall did teach his Disciples by the example of a little child that by reason of it yong yeres was in qualitie and condition humble so he would have them humble in spirit and our Saviour Christ doth not teach heere that little children are spiritually humble and therefore may be of this his kingdome for infants are but borne of the flesh but they must be borne againe of the spirit that enter into this kingdome of Christ Io. 3. therefore doth our Saviour Christ heere speake but of qualitie and condition of children which is to be humble not teaching hereby that they may be of this his kingdome Even so our Saviour Christ the in other example speaking of the power rule and auctoritie of kings Rulers and great men teacheth them that in his spirituall kingdome amongst his Disciples he will not have them as kinges Rulers and great men to reigne one over another or to be greater one then another in his kingdome Not teaching hereby that kings Rulers and great men may not be of the kingdome of Christ but that his Disciples may not as kinge Rulers and great men reigne one over another in his kingdome In all this our Saviour Christ speakes of his kingdome which is spirituall and speakes against spirituall power and auctoritie and will not therein that his Disciples should seeke to be greater one then another not excepting against nor Disaproveing the power and autoritie of earthly kinges and Princes which is his owne holy ordinance but that they may be of Christ retayning their power and auctoritie and administring in their office and ought to have all due honor and obedience But if they or anie shall seeke to have spiritual power rule and auctority in this kingdome and therein make them selves greater then the rest of the Disciples of Christ that is it which our Saviour heere doth altogether speake against and disaprove and â—re vpon and in this respect teacheth his Disciples to be humble as little children and not seeke in spiritual power and auctoritie to be greater one then another for if they do he that will strive to be greatest shal be least But how is this rule of Christ wherein he so carefully and so often instructed his Disciples troden vnder foote and vtterly abolished of them that professe to be his Disciples Not to speake of the Pope and all his confederates who in the hight of all iniquitiâ—â—th exalted himself VVhat might wee say to lord Bishops who so directly oppose Christâ—ans in How shall they be
able to stand before 〈…〉 their spirituall gracious lordshipps and dignities so called and so directly against his word and will Oh that these thinges were not hid froÌ„ their eies And they that professe a Prebitarie who though they beare not such high names and titles as the rest et by their ruleing power auctoritie which by all meanes they seeke to enlarge if they take not â—eed their sinne against this rule of Christ wil be found little lesse then anie And if wee speake sparingly of you that professe an Eldership thinke not you nor lett it be thought of anie that wee do it either because wee are partiall or because your deserts are not fullie evill enough for the lord knowes wee knowe in part and would to god you knewe your selves that your iniquitie is great herein in your seeking and holding superioritie over the congregations whereof you are and that partly by auctoritie partly by humblenes of mynd seekeing to beare rule over the people of god If by this our loveing advertisement anie of all you of whome wee have spoken be provoked to evill you shall therein greatly increase your owne judgments for the lord knowes wee speake it not to provoke you to evill but to provoke you to repentance before the great evill day come wherein as for all sinne so perticulerly especially for this sinne the lord will have astâ—ct accompt if there be not repentance wee say especially for this sinne because this sinne of seeking superioritie rule auctoritie hath doth vtterly destroy all sincere and holy profession of the gospell keeping in captivitie bondage the consciences of men overthrowing the strongest that resist and treading the weake vnder foote stopping vp the way of life and men hereby takeing vpon them to have in their bâ—ds onely the keyes of the kingdome of heaven To retaine perticulerly vnto you to whome wee first intended to speake take you heed least whilst you set your selves by your opinion against Magistrats being of the kingdome of Christ you have in the meane time set vp a power and aucthoritie of your owne and so your second error be as evill as your first To put an end to this your first ground If this example which our Saviour Christ bring of Kinges Rulers and great men because he saith it shall not be so amongst you that is you shall not be like them It from these words you will yet hold that Magistrats may not be of the kingdome of heaven and of the Church Then you must also hold except you will shewe your selves void of all vnderstanding that our Saviour Christ in the same cause and vpon the same occasion bringing an example of a little child and saieing it shall be so among you you shal be like this little child you most then hold that little children may be of the kingdome of Christ and of the Church ffor if where Christ saith Be not like debarr out them that are brought for the example then where he saith Be like must needs admitt in them that art brought for the example So then they that from this ground will admitt infants in let them see if they have anie sight that they debarr Magistrats out And you that debarr Magistrats out by this ground must admitt infants in ffor they are examples of direct coÌ„traritie produced for one the same thinge Therefore they that debarr out both and they that admitt both make thinges that are direct contrary to be a like which is the most vniust and false vnderstanding that can be in men Let vs therefore the rather prevaile with you to looke to your waies herein and reconcile your selves to the word of truth And marke well the words of our Saviour Christ concerning this point Mat. 18.4 who soever shall humble himself as this little child the same is greatest in the kingdome of heaven and vers 3. they that are converted and become as little children shall enter into the kingdome of heaven heere is no exception of persons but Kings and Princes and all great men if they be converted and become as little children and humble them selves they may enter in and be greatest in the kingdome of heaven not by their princely power but by their humilitie which wee vnfainedly wish that all Kings Princes and Rulers would see that not their greatnes power nor aucthoritie doth anie thinge at all advance them to or in the kingdome of heaven but it is their convertion and humilitie But your opinion leads you to this that they cannot be converted except first they cast away their Magistracie This is of truth your ground a most woefull ground if you could see the footestepps of it for if it be so that they cannot be converted except they cast away their Magistracie then is their Magistracie sinne and if their magistracie be sinne then is all their administration wherein they administer by power and vertue thereof sinne who shal be able to contradict this which way shall all the device of men Angells be able to avoid it but that if Magistrats cannot be converted to God that is Repent and beleeve except they cast away their Magistracie then is their magistracie sinne for their is nothinge but sinne that hinders faith and repentance Do you that hold this fearefull opinion yet see into what straytes you are brought that you have no way to turne yourselves if there be anie grace or love of God in you humble your selves vnto the dust before the lord and his people and proclame your repentance which that you may yet further be provoked vnto see the hight of your sinne so farr as wee in our great weakenes are by the mercie of god able to shew you wherein by reason of our so great weaknes wee must needs exceedingly faile and come short but yet to the vttermost that by the grace of god wee shal be able wee will endeavour to be faithfull to god and you heerein wee demaund cannot Magistrats Repent beleeve so be received or enter into the kingdome of heaven except they cast away their Magistratie you professe hold they cannot why then is their Magistracie sinne all that they do by the power thereof is sinne If this be so then hath the most holy righteous mercifull iust god the god of all power geven power from himself appointed an ordinaÌ„ce of Magistracie by vertue of which power given from god Magistrats do administer and are comaunded of god to judg righteous judgment To punish the wicked in justice to reward or praise the wel doers in mercie and all this say you is sinne And all this doth god give them power aucthoritie and comaundement to do and in all this they are his ministers doeing his will yet not with standing all this is sinne for if by reason of their Magistracie retayning it they cannot be converted that is Repent beleeve then is their Magistracie sinne and then all that
they do by vertue of that Magistracie which is sinne must needs also be sinne Hereby you charge the most high god to ordeyne give power from himself to Magistrats to sinne so you make it sinne in them to punish theÌ„ that do evill and to praise or reward the weldoers although they do it by the power and comaundmeÌ„t of god mainteyning hereby that god gives power comaundment to sinne what a fearefull estate condition is this where vnto this your error hath brought you how will they answere it that have do so stiftly mainteyne teach this error is this the least comaundement that they breake teach men so Mat. 5.25 To blaspheame the name of god in makeing him the author of sinne saying the holy ordinance of Magistracie which he hath ordeyned is sinne which they say that mainteyne that Magistrats may not be of the kingdome of heaven nor admitted of the Church except they first cast away their Magistracie for there being nothinge to be cast away to enter into the kingdome of heaven but sinne if there be no entring for Magistrats but by casting away their Magistracie then must it needs be said that Magistracie is sinne VVee go often over this point that wee might move you with carefull advised â—es to consider of it which wee beseech you by the love of god to do and not to dishonor god and your profession by such errors This which Tâ—-appostâ—e writes to the Romaines Chap. 13. and that which is spoken from that place might suffice for this whole cause of Magistracie for their power auctoritie and administration but it must yet be opposed to another ground that is held and strongly mainteyned against Magistracie whereby the most simple harted are deceived and that is this The weapons of our warefare are not carnall but mightie through god to cast downe holds 2. Cor. 10.4 ffrom this Scripture divers that holds there may be some sorts of Magistrats to end causes and questions do yet hold that in anie case they may not make warr nor put men to death It is to be lamented with the teare of mens soules to see the simple harted thus miâ—led and they are deceived vnder a dangerous cullor and great shewe of holines not seeing the deceipt of Sathan who transformes himself into an Angell of sight herein for what holie hart will not easilie be brought to thinke that warâ— is an vnchristianlike thinge where there is so much slaughter and blood shedd and which is accompanied with so manie calamities and miâ— and which is followed mainteyned by so great force and violence by the arme of flesh so likewise is it a lamentable thinge that men should be executed and put to death by sentence of laâ— for offences Such Magistrats you will in no case admitt of wee pray you consider how should such Magistrats as some of you would allowe of order and determyne causes of controversie without the sword of justice who would obey their orders and decrees if they had no power to coÌ„straine would evill doers be perswaded by words to do well and would wronge doers by perswation do right why if they would not then were all your Magistrats labor lost they are but weake ymaginations to ymagine in your mynds that there can be such Magistrats but let vs come to your ground Thus speakes the Appostle 2 Coâ—o The weapons of our warfare are not carnal the ground and cause of this Th-appostles speach is this There were certen false Appostles Chap. 11 13-20 cropt in amonge the Corintheans that made a goodly shewe and exalted themselves and had brought the people in bondage and to vphold them selves in this their exaltation they sought to disgrace Th-appostle Paul And because his writings were of great power and aucthoritie that they could not â—â—sten the aucthoritie of them therefore they sought to disgrace his person Chap. 10. vers 10. his letters saith one are fore and stronge but his bodilie presence is weake and his speach 1. of no value To this Th-appostle answeres vers 1. looke ye on thinges after the apperance and vers 2. esteeme you vs as though wee walked after the flesh though wee walke in the fesh yet wee warr not after the flesh for the weapons of our warfare are not carnall In all this shewing and teaching them that they should not esteeme of him according to the out ward apparance in the flesh for he came not to make a great outward boasting shewe and to subdue and bring men in bondage by such mennes but by the power of the spirit for saith he The weapoÌ„s of our warfare are not carnall but saith thappostle Chap. 13.23 Seeing that ye seeke experience of Christ that speaketh in me let them knowe that have sinned heretofore and all others also that if I come againe I will not spare All this much more to this sence speakes he to the Corinthians And to him that spake those thinges he saith Chap. 10. vers 11. Let such on thinke that such as wee aâ—e in word by letters when wee are absent such also will wee be indeed when wee are present Thus th-appostle labors to shewe them that his ministerie was spirituall by the power whereof he came amongst them but seeing they sought to disgrace his ministerie by disgraceing his person they should see he would be the same in his deed present that they confessed him to be in writing absent with what vnderstanding can men gather from hence that there may be no other weapons vsed in the world then such weapons as th-appostle Paul vsed heere in his ministerie of Appostleship against false Appostles wee have written thus much of this that you might see how you are seduced by misapplying the words of the Scripture from the sence which is too vsuall amongst you VVel therin this place wee have learned of th-appostle what were his weapons in the ministerie of his Appostle ship teaching the Disciples of Christ to vse onely such weapons in the like ministerie Now let vs also for a full 〈◊〉 of this point in hand be taught of the same Appostle 〈◊〉 teaching by the same spirit and aucthoritie 〈◊〉 with what weapons Magistrats must administer withall in the office of their Magistracie And that is shewed Rom. 13. where it is said they beare not the sword for nought for they are the ministers of God to take vâ—gance on them that do evill Heere are the words sence of the scripture goeing together that evidently without all condiction that God hath given Magistrats power from himself and a sword to punish and take vengance of all evill doers for if they may take vengance of one then of Ten so of Ten thousand this hath god appointed ordeyned comaunded who is a graâ—ious meâ—cifull god full of pittie compassion yea more compassionate then all men can be and therefore let not men pretend holines in this their compassionate and pitifull disposition that would
AN ADvertisement or admonition unto the Congregations vvhich men call the New Fryelers in the lowe Countries written in Dutche And Publiched in Englis VVherein is handled 4. Principall pointes of Religion 1. That Christ tooke his Flesh of Marie haveing a true earthly naturall bodie 2. That a Sabbath or day of rest is to be kept holy everie First day of the weeke 3. That ther is no Succession nor privilege to persons in the holie thinges 4. That Magistracie being an holy ordinance of God debarreth not anie from being of the Church of Christ After these followes certen demandes concerning Gods decree of salvation and condemnation Pro. 9.8 Rebuke the wyse and they will love thee Pro. 29.1 They that harden their neck vvhen they are rebuked shall suddenly be destroyed and cannot be cured Printed 1611. To Hans de Ries Reynier VVy-Brantson and the Congregations where of they are HAveing long desired to publish our Faith vnto this nation and in perticuler vnto those congregations wherof you are as wee have formerly done to our owne Nation and also to make knowne the thinges wherein you and wee differ and are opposite VVee have now through the mercie of God thus farr brought our desires to passe being onely vnsatisfied for our owne insufficiency that wee are no better able to manifest your errors unto you wee have divers causes from good grounds to do this wee have done First because we are bound to discover the misterie of iniquitie by all good meanes that wee can and in the cupp that she hath filled to vs to fill hir the duble Secondly that wee might through the grace of God if your willing minds be thereunto be instrumentes of good vnto you herein the rather because you haue bene instrumeÌ„ts of good in discovering divers of our erors unto us which wee acknowledg to the praise of God with thaÌ„k full harts to you Now in that wee do this by way of opposition and reproofe publiquely wch you did by instruction privately for our defence herein wee answere you came publiquely amongst us and advanced your error of Succession and order From the proportion of the scriptures and have destroyed the faith of manie therbye who for sinister respect were willinge to followe you wee have dâ—ltt divers times with divers of yoe privately but you have lightly regarded our loveing admonitions esteeming all as nothinge wee have faced some of you goeing on in your sinne seeking to make this people one with you who are iustly cutt of From God and his people for their falling avvay from Grace VVe have writteÌ„ privately to the vvhole congregation you are of to prevent you in that evill vvee have vvritten particulerly unto you H. de R. but all is in vaine in that you esteeme the truth vvee professe and us herein as vaine Thus are wee constrained for the defence of the truth of God wee professe and that vvee may not seeme to justifie you in your evills and to make it knovvne unto all that vvee have good cause to differ From you to publish these thinges in this manner as vvee do and that it may appeare vnto all and to your consciences that vvee have stronge grounds for châ—â— thinges vvherein vvee differ From you though vvee be vveake to the mainteynance of them If anie shal oppose part or all of that is Heere vvritten vvee dâ—â—e this equal kindnes that it may be set over into â—lish For all our understandings as vvee have caused 〈◊〉 to be set over into dutch for all yours and if there because of Replye vvee vvill by the assistance of God 〈◊〉 were vvithall the abilyty vvherevvith God shall make us able Fare you vvell Peace and love vvith Faith From God and From our Lord Iesus Christ be with all â—m that are in Christ Iesus Amen Thomas Helvvys THe Holie vvriter Iohn in the second of the Revelation vvritinge to the Church of Pargamus one of the Seaven Churches in Asia vvriteth thus vers 14. I have a fevv thinges aganist thee because thou â—aist them there that mainteyne the doctrine of Baalam and Vers 15. Even soo haist thou also them that maintayne the doctrine of the Nicholaitanes vvhich thinge I hate And vvriting to the Church of Thyatira ver 20. he saith I have a fevv thinges against thee that thou sufferest the wooman Iesabell In all vvch the holy man of God teacheth this that it is great impietie for anie Church of Christ to suffer anie false Teachers or anie False doctrine to be mainteyned by anie that are amongst them and if they do and repent not the lord that hats wickednes asmuch now as ever vvill certenly come against them vvith the same iudgments there threatned in his vvord And there fore wee in love fore-warne you that professe your selves to be the Church of Christ and yet have heare us with patience so manie doctrines of devills professed and mainteyned amongst you that you repent least the Lord rise up in wrath against you vvee speake not by reports but of our ovvne knovvledg haveing heard vvith our owne eares and seene vvith our owne â—eâ—es the thinges vvhereof vvee shall by Gods assistance speake Of Christs Flesh The First matter wee will speake to you is wherein your iniquitie doth greatly abound that you have amongst you that deny Christ to have taken Flesh of Mary some holding that he brought it from heaven and some not knowing from whence hee brought it both wâ—ich destroy the Faith of Christ who are such as Thapostle 2. Pet. 2 1. Speaketh of which privily bring in damnable herisies even denying the Lord that hath bought them To say somethinge to the First that hold that he brought it from heaven that the grossnes of their black error may appeare The ground of scriptures testifie that that which is from heaven is heavenly therefore if Christ brought his Flesh from heaven theÌ„ he must have had a heavenly body in that there can come nothinge from heaven but that which is heaveÌ„ly and Thapostle 1. Cor. 15. saith of heavenly bodyes They are glorious they are not weake but of power they are spirituall they are â—mortall Now in that Christs bodie was mortall and died it was not a heavenly glorious spiâ—ituall powerfull bodie but was an earthly naturall weake body and had the same infirmities that our bodies have sinne excepted as is shewed Heb. 4.15 For wee have not an high Priest that cannot be touched with the feeling of our infirmeties but was in all thinges tempted in like sort yet without sinne as also Chap. 5.2 which is able sufficiently to have compassion on them that are ignorant aâ—d that are out of the way because that he also is compassed with infirmitie And his infirmities appeare in that he was hungrie Mat. 4 2. He was weary Ioh. 4.6 He was trobled and his soule was in great heavinâ— Mat. 14.33.34 And he confesteth his Flesh is weake Mat. 26.41 All these infirmieties nor anie infirmitie could not come from
denie and vvee speake to men of vnderstanding And came your first beginner in the power of the spirit in this measure and was all warantable and according to the truth that he did in his ministery will anie affirme that all was warrantable that he did or can anie affirme it and that he could not err-God forbid that anie fearing God should be so foolish nay was he not a man coming furth in some smale measure of the deepe mist of the mistery of iniquitie being then in much error and ignorance yea even in that administration of baptisme orels you haue bene vnprofitable disciples of his And would you tye all the world from the East to the west to come fetch the holy ordinances of Christ from him you his successors through all your errors ignorances and grevious corruptions where of wee knowe so manie and have cause to be jealous of you for maine moe VVhat truth pietie or godlines is there in this that you should seeke to make men either presently swallowe vp all your errors ignorantly to be washed of you with water or els stay vntill they have learned them otherwise they must not be baptized at all And further that men must be forced to learne your language and so vntill the poore disciples of Christ that would followe him English men or aine other nation can speake dutch they are debarred from the holy ordinances of God the meanes of their salvation by this your rule a fearefull mistery of iniquitie Hereby you have wrought such wickednes amongst vs and brought such desolation vpon vs the poore people of God as wee have cause to wish that in our heades were floodes of water and our eies were fontaines of teares that wee might power out a complainte against you for this your abhomination wich you have set vp whereby you have wrought such destruction and ruine in the Church of God seeking to pull it downe to build vp your selves Hereby have you glorified your Church sett hir vp to sitt as a Queene takeing vnto your selves all power authoritie yea even to shutt the gates of the holie Cittie the heavenly Ierusalem saieing that none may enter but by your authoritie Oh that you could see your great sinne herein the lamentable evill that you have wrought First against God in destroying his Temple which is built truely though exceeding weakely vpon the foundation the word of God And you have caused the enimies of God to blaspheme to make a mock at the profession of Iesus Christ And you have caused them that were more indifferently mynded to doble their doubtings and rather stepp backward then come forward Thus have you sinned with an high hand against the God of heaven who is able and will fill you the duble for this your iniquitie if you repent not And for vs you have brought much sorrow greife vexation of soule spirit vpon vs. The Lord doth knowe wee speake truely and great hath bene our cause of greife to see the Church of Christ which is his body whereof wee are though vnworthie members thus rent and torne in pecces and our profession and wee made a scorne of men who have wished and wayted for our overthrow and have taken vpon them to foretell of these evills that have come vpon vs which being come to passe according to their foretelling they have triumphed against vs blessed themselves as though their foresaâ—eings must needs come to passe Thus have our enimies reioyced at our miseries but the Lord hath wounded them vpon their right eie and made them a reioyceing to their enimies VVere this all our woe it were at full enough but you have by this your great sinne brought a further evill vpon vs then to make our enimies reioyce over vs saying there there so would wee have it for you have made our frends our enimies yea our familier frends with whome wee tooke sweet counsell went together to the house of God And such is the enmitie betwixt vs and them whereof you have bene cheife instruments as it can neuer have end whilst anie of vs live for it is that enmitie which the Lord put betwene the seed or the woman and the seed of the serpent which can have no end in them except wee fall into the same destruction for there is no pâ—ace to repentance to be found for their trangression For they were once enlightned and had trusted of the heavenly gift and were made partâ—â—â—s of the holy ghost And had tastied of the good word of God and of the powers of the world to come and are fallen away it is impossible they should be renewed againe by repentance seeing they crucifie againe to themselves the sonne of God and make a mock of him Heb. 6.4.5.6 Now to shewe how they were once enlightned First Mr. Iohn Smyâ—h 〈◊〉 vpon whose head the blood of all this people shal be hath by his profession in all his practice and by word and in his sundrie writings with such force of argument and strength of protestation with ground of truth as his writings shewe manifested himself to be enlightned with this truth of God That wheresoever two or three are gathered to gether into Christs name there Christ hath promissed to be in the midst of them Mat. 18.20 and therefore they are the people of god and Church of Christ haveing right to Christ and all his ordinances and need not seeke to men to be admitted to the holie thinges but may freely walke together in the waies of god and enioy all the holie thinges From this truth of god wherewith he was enlightned is he fallen denying the words of our Saviour Christ That saith wheresoever two or three are gathered togither c. And holdeth that the first two or three that are gathered togither have onely right to Christ and all his ordinances and that after all men must come to them restraning the wordes of Christ wch are generall so anie two or three onely to the first two or three and so hath sett vp a SuccessioÌ„ against the wch he hath formerly by all wordes writinges practice sett himself with all detestation And this man like Balaam hath consulted with you and hath putt a stumbling blocke before the people of God who were also enlightned and so are manie as you knowe fallen with him to the same sinne and vnder the same condemnation And M. Iarvase Nevile haveing witnssed not onely this but divers other truths for the which he hath bene long imprisoned and condemned to perpetuall imprisoment yea expecting death for the ame yet notwithstanding all his former fidelity and constancie whereby his bondes were famous through the whole land falling with M. Smyth vpon this your blind Succession forsakeing the rock whereon he stood is now returned beyond his vomytt exclayming against your Succession and strives to build vp the Succession oâ— Rome which he hath formerly with all zeale and holines pulled downe so is
their â—aith agree with mens mynds This overthrowes the first beginings of the Religion of God when men will chuse to walke with that people and in that profession of faith that â—est pleaseth their mynds not so much regarding the truth of their faith nor theâ— holy walkeing therein although they may mislike some thinges yet if some please them well they will not differ for smake matters and when they are once gathered and knâ—t together in a multitude then though error after error be discovered and sinne after sinne comitted there may be no breaking vpon anie conditions And this overthrowes all growth of Religion VVee wish you and all great congregations to looke to your selves that you be not more carefull to mainteyne your multitudeâ— theÌ„ the lords truth It is not a multitude in error sinne that can please God Noe a fewe walking together in the truth with holines shal be acceptable in his sight if they be but two or three he will be in the midst of them Therefore please not your selves in your multitudes walking in so manie errors as you do for if you repent not of these whereof wee have made mention and of all other your errors and false doctrins mainteyned amongst you the lord will assuredly make you desolate for thus hath he threatned and executed his judgment vpon Pergamus and Thyatira because they repented not and he threatnes and will execute the same judgment vpon you which sinne after the like manner of transgression of you repent not And your gifts and grates being manie lesse then the gifts and graces of those Churches and your false doctrines and sinnes already manie moe the greater and more spedily will his jugdments be vpon you if you repent not which wee vnfainedly disire the lord to give you Grace to do Be warned you that are leaders whilst it is to day harden not your harts why should you perish in your sinnes lead so manie simples soule to destruction with you Thus praying all the gratious harted amongst you to remember that the wise man saith Open rebuke is better then secreet love and the wounds of a lover are faithfull Pro. 27.5.6 And wee will hope that though wee reprove you wee shall at length find more love which is all wee require of you then they that so flatter you with their tougnes The grace of our lord Iesus Christ be with you Amen Cant. 4.8 COme from Lebanon even come from Lebanon and looke from the topp of Amanah from the topp of Shenir and Hermon from the Denns of the Lyons and from the mountayns of the Leopards To all the most vvorthy Governors Learned Teachers and Godly people of all estats and conditions in these vnited Provinces Grace and peace from God the father and our lord Iesus Christ VVEE amonge the rest of the people of God that professe the gospel of Iesus Christ have great cause to praise the lord for the freedome libertie that wee have in these Provinces to professe speake in the name of Iesus and wee are bound and do with all humblenes of hart thankfullie acknowledg it And wee beseech the lord in mercie to recompence it seaven-fold into the bosome of those that are in aucthoritie by whose great fauour wee enioy this blessed and comfortable libertie the which libertie wee have not the least thouhts to abuse neither by the grace and mercie of God will ever willingly do And wee humblie crave now that wee may with favour and good acceptance vse this ChristiaÌ„ libertie thus fair as to propound the ground of Religion by way of question and demaund wee doubt not through the grace of God but it being throughly and faithfullie debated and tryed by the Godly wise â—e learned it will put a short end to that longe continewed controversie of Gods eternall decree of life and dâ—ath to salvation and condemnation And thus with reverence and due respect vnto all degâ—ees of persons wee proceed Our first question and demaund is 1. VVether God decreed not that if Adam did obey he should live Our second 2. VVhether God did not according to this his decree create Adam in his owne jmage Gen. 1.17 In righteousnes true holines Ephe. 4.24 giveing him thereby free will power in and of himself that he might obey live Our third 3. VVhether God did not according to this his dâ— wâ—rke of creation give Adam his comaundement 〈◊〉 obey live Gen. 2.16.17 Our fovvrth 4. God then decreeing that if Adam did obey he 〈◊〉 live and giveing him freewil power 〈◊〉 of himsâ—lf that he might obey live and 〈…〉 him to they live Our demaund 〈…〉 â—nderstanding it can be 〈…〉 that God decreed Adam should disob◠〈◊〉 were not this to make God in his de◠〈◊〉 worke in his comaundment contrary to himself doth God decree that if Adam did obey he should live decree that he should disobey dye doth God create Adam after his owne jmage with power will to worke righteousnes decree that he should worke vnrighteousnes sinne doth God comaund Adam to obey decree he should disobey wee demaund how these thinges can agree Our fift 5. VVhether God ever made anie other decree with man-kind concerming life death salvation condemnation but that he made with Adam Then God not decreing Adam to sinne by whome sinne entred Rom. 5 1â— Nor Adam to be condemned by whose sinne condemnaton came on all men Rom. 5.18 hovv can it be said that God hath decreed anie man to sinne or anie man to condemnation Our Sixt. 6. VVhether Gods decree vvas not froÌ„ before all beginings That if Adam desobeyed sinned he should dye Gen. 2.17 hovv then is it said that it vvas Gods decree that he should disobey dye both these cannot stand can the first be denyed Our Seaventh 7. If anie should through vnadvisednes not knovving God or of vvilfull vvickednes deny Adam before his fall to have freevvill povver to vvorke righteousnes vvee demaund of them vvas not his vnderstanding holy his vvill holy and all the faculties povvers of his soule bodie holy had he not povver to vse them holily If all these thinges vvere not so hovv is that true vvhich God hath said In the jmage of God created he him Our Eight 8. VVhether Adam before his fall did not vse all the faculties povvers of his soule body vvholy to Gods glory vvhen the lord brought vnto him all the foule of heaven every beast of the feild to see hovv he vvould call them and he gave names vnto all cattle to the foules of heaven to every beast of the feild as also vvhen the lord brought the vvomaÌ„ he had made to AdaÌ„ Adam said this novv is bone of my bone flesh of my flesh she shal be called vvoman because she vvas taken out of man VVee demaund vvhether it be not heare most evident plaine