Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	way_n	2,608	5	4.6000	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02912	An advertisement or admonition, unto the congregations, vvhich men call the new fryelers in the lowe Countries, wrirten [sic] 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.	Helwys, Thomas, 1550?-1616?	1611 (1611)	STC 13053; ESTC S116912	57,734	190

one before another in the profession of the truth till these gracions affections and holie endeavours possesse the harts and spirits of men there can be no hope to see the glorious light of Gods truth in the profession thereof to florrish growe ffor whilst some Church or congregation settled in the dreggs of error and overtaken with a secure cold frozen profession of the gospel and some other church or congregatiō carried away with a head-stronge blind zeale into manie errors will have all men come and followe Christ or rather go out of the way or be frozen vp with them and while men thinke they are to give them this preferment what hope is there of the groth of pure Religion VVe therefore earnestly beseech all people by the mercies of god in whome there is anie faithfull love of gods truth not to respect anie men neither to followe Christ as you have them for an example but followe Christ as you are taught is his word and as you have the holy mens examples whose holines is approved in the Scriptures And thus in all love wee exhort you to be thus mynded by the name of Iesus Although this that hath bene manifested from the Scriptures may give full satisfaction to every faithfull holie professor of the gospell that Christ by his presence giveth all power to every congregation aswell as to anie one people or congregatiō gathered together into his name though they be but two or three whether they be first gathered or last gathered whether there be●lder or no Elders amongst thē it is with god all one wet because amongst all almost that professe Christ there is so much a doe about ordination o● laying on of hands as though olders hands were onely sanctified to that vse wee pray the godly reader to receive full satisfaction from Act. 13.1.2.3 where it doth evidently appeare that the church or cōgregatiō at Antiochia where there were no Appostles nor elders by the direction of the holy ghost with fasting praying laying on of hands seperated Paull Barnabas to the worke of their ministerie wherevnto the holy ghost had called them And Paul went not to Ierusalē to them that were Appostles before him not so much as to consult with them Gal. 1.17 but after they were seperated by the church being sent furth by the holy ghost they came downe to Seleucia Act. 13.4 And frō this time did first begin to administer in the Office of their Appostle ship in all this let it observed that it is here set downe expresly in the scriptures that they were called vnto their office of god set furth of god that the church did onely ordeyne or separate thē to that worke and therefore this doth nothinge contradict Gala. 1.1 where it is said Paul an Appostle not of men neither by man for he was called sent of god Thus is it proved that the church or congregatiō hath power with fasting praier to lay on hands and so to separate ordeyne mē chosen to administer And this is the ordinatiō set downe in the scriptures which most men make so g●eat an Idoll of And wee hope wee shall not need to prove perticulerly that the church or congregatiō hath power to Elect or chuse their officers seeing that is so plainely set downe Act. 14.23 6.3.5 Of Magistracie THE fowrth matter that by the assistance of God wee purpose to speake to you of is to prove vnto you and all that are cōtrarie mynded That king Princes and Magistrats ruleing governing by the power of god with the sword of Ius● may be members of the church of Christ reteyning their Magistracie For proofe hereof Thappostle Paul to the Rom. 13.1 ● first sheweth speaking of the higher powers That all powers are ordeyned of god And who soever resisteth the power resistes the Ordinance of God This then hereby is made most plaine that the power authoritie of Magistrates is the holy ordinance of God They are further called The ministers of god and their administration is set downe To take vengance of them that do evill and to praise them that do well And the instrument wherewith they are to punish evill doers is the sword And in all this they are the ministers of god for good for the good of gods children especially And therefore are they comaunded to pray for them 1. Tim. 2.12 Thus is their power being of god holie good and their office administration holie good being as is heere shewd by Th-appostle appointed of god for good who doth nor can appoint nothinge but that which is holie good and pleasing to himself for he is holines goodnes it self and he may not nor cannot appoint anie thinge contrary to himself God then haveing ordeyned appointed this holy ordinance with the end and vse of it and manner of administration the magistrates applieing them selves for the same thinge they obey the holy comandemēt and will of god are pleasing and acceptable to the lord in that their obedience for by these wordes Applying themselves there vnto The holy ghost intends and shewes that ther is required a diligent willing faithful obedience in their administration and not a forced constrained obedience as the devills obey god whose obedience is not acceptable and wel pleasing vnto him further thē he is wel pleased in sheweing the power of his owne might in that comaunding them they must obey him for the de●● do not willingly obey god in anie thing They do not willingly knowe god as appeareth when they cried Mat. 8.29 Iesus the sonne of god what have wee to do with thee and although they bele●●e there is one god yet they do it not willingly because they tremble Iam. 2.19 there faith increaseth their feare All this wee speake to make it plaine to the simplest ffirst that there is an obedience which god comandes by the word and worke of his power onely where in they that obey please not god as whē he comanded the vncleane spirits to come furth and they obeyed him And thus did Pharoh obey when he let the people of Israell go to serve the lord as Moses and Aaron had said Exo. 12.31 this was no willing obedience and therefore not acceptable vnto god Secondly there is an obedience which god comandes by the word and worke of his grace wherein and whereby they that obey please god and are acceptable vnto him This is the obedience that is better then Sacrifice And this is the obedience that god requires of kinges Princes and Magistrates even a diligent willing faithfull obedience as is shewed frō these words They are the ministers of god applieing them selves for the same thinge And let vs with all grace and holines vnto god and reverēce vnto this his holy ordināce consider what it is that they are to applie thēselves vnto It is to punish evil doers with the sword and to reward or praise thē that do well

heaven for in heaven there is no imperfection not imperfect thinge And wee demaunde can heavenly bodies be weary can they be hungrie can they be trobled and their soules be in heavines or are they weake and mortall then is there miserie in heaven which cannot be Therefore it is to be concluded never to be denyed by anie that have Grace that Christ brought not his Flesh from heaven in that there was infirmitie and weakenes which is imperfection in his Flesh And heere haveing so fitt occasion let us pe●e a word by the way to them in whose sinne death hell hath consented which say that God was turned into or made Flesh How could God be made weake Flesh whch was full of infirmities as hath bene shewed by the scriptures Christs Flesh was And whereas some of these say that all that Christ suffered and did in the Flesh was but in shewe it shal be unto them according to their faith if they repent not for they shall have a Saviour but in shewe and though the wilfull perverse stiffnes of these mē promi●se littile hope yet let us say what by the Grace of God wee are anie way able if wee might by our best endeavours stopp men from runing so violently to condem●●●ion in this accursed iudgment that they hold which say all that Christ suffered and did heare upon earth was but in shewe And for this purpose wee will commend the godly disposed Reader unto the xv th Chap. of the first to the Corinths where Thappostle declares unto them againe the Gospell which he had formerly preached and which they had received and whereby they were saved except they had beleeued in vaine And he sheweth that first of all he had delivered unto them that Christ died for their sinnes and that he was buried rose again the third day So wee preach ad so have you beleved saith Thapostl not with standing a●l this some Corinthians were fallen to say that there was no resurerection of the dead with whome Thappostle because he knewe that they had recevid and beleeved that Christ died and was raised againe reasoneth thus If there be no resurrection of the dead then is Chrst not risen and if Christ be not risen then is our preaching vaine and your faith is also vaine and wee are found also false witnesses of God for wee have testified of God that he hath raised up Christ whome he hath not raised up if so be the dead be not raised Ior if the dead be not raised then is Christ not raised and if Christ be not raised your faith is vaine ye are yet in your sinnes and they that are a sleepe in Christ are perished and if in this life onely wee have hope in Christ wee are of all men most miserable The Appostle by these undenyable arguments and reasons proves Christs death and resurrection First that Christ died ver 3. And for profe of that he takes the testimony of the scriptures and by the same profe and warrant he proves that ●e was buried and ros againe and for further confirmation of his being raised from the dead Thappostle produceth the witnes and testimony of Cephas saw him and of the twelve and he was seene of more then fyve hundreth brethren at once and after of Iames Then of all the Appostles and l●st of all of himself and he addeth for further proofe hereof their preaching so wee preach saith Thappostle and he appealeth unto their owne consciences for this truth of Christs death and resurrection in saying unto them so have you beleeved Heare Thappostle that they might be brought to the sight of the depth of the iniquitie of this their error declares unto them what doth necessarily followe if there be no resurrection and so Ch●ist be not raised from the dead And first concerning us saith Thappostle you that say there is no resurrection and so that Christ is not risen From the dead this followeth you make all our preaching vaine and so are wee preachers of vanie thinges And you make us also false witnesses of God for wee have testified of God that he hath rased up Christ from the dead and this reproach do you cast upon us And upon your selves this evill do you b●ing in saing there is no resurrection and so that Christ is not risen From the dead your owne faith is in vaine you have a vaine faith and you are yet in your sinnes all your sinnes rest upon you further more by his your saying you bring this iudgment upon all that are dead in Christ that they are all perished and all the faith full in Christ that are leveing you make them of all men most miserable And haveing thus layde before them all the evill of this there saying there is no resurrection he concludes but now is Christ risen from the dead and was made the First fruits of them that sleepe To turne all this evill that Thappostle hath Heere shewed unto the Corinthians that said there was no resurrection where by it followed that Christ was not risen upon all those that say Christ died but in shewe and so died not at all in truth it is most plaine that all this evill comes upon their heads for in that they say Christ died but in shewe they must needs say he did rise againe but in shewe and so was there no resurrection in truth And here do they most miserable men that they are all make Thappostles preaching most vaine for then are they preachers of vanities and shadowes if Christ be dead but in shewe so do they make them false witnesses of God for they have testified of God that he rasied up Christ from the dead whome he hath not raised up if so it be he died not Then is the faith of the faith full in vaine and their sinnes are yet them if Christ be not dead and risen againe then are all that are a sleepe in Christ perished and all the faithfull liveing are of all men most miserable But we conclude against them all that say Christ died but in shew with the same words that the Apostle concludes against the Corinthians But now Christ died and is risen againe from the dead and was made the first fruts of them that slept And therefore Thappostles preachinges are not vaine neither are they false witnesses of God And the faith of the faithfull is not in vaine neither are any parte of there sinnes abidinge or remayning yet vpon them And the faithfull that are a sleepe are not perished neither are the faithfull in this life of all men most miserable But all this is their portion that say Christ died but in shewe which is not at all their preaching is vaine and they are preachers of most vaine thinges And they are false witnesses of God in that they testifie that Christ died not and so that God raised him not vp from the dead their faith is vaine and they are yet in their sinnes and all that are dead in this

wicked Esa 11.4 Now therefore take you heed and let al people take ficed how they go about to hinder the people of god that have freedome and libertie to administer before him being a holy Preisthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ 1. Pet. 2.5 take heed wee say how you go about to hinder them by setting vp your owne inventions and abhominations and bring swist iudgment vpon your selves And so wee leave this point praying you not lightly to passe by it though wee have handled it weakly But let all that disire vnfainedly in the truth of their soules to see the profession of Iesus Christ florrish in puritie and sincerity and in the light of all truth sett their owne harts and teach others to seeke Christ in his word And to followe him in all worshipp and service according to the examples rules precepts in the Striptures which are written for vs to that end For what soever ●●inges are writtē aforetime are written for our lea●●ing Rom. 15.1 Lett all men therefore that in vprightnes disires to walke in the waies of god according to true direction seeke to be taught of god by the Scriptures and not to be ledd by the examples and precepts of men For if a people though but two or three by reading and hearing the Scriptures by the worke of the spirit come to the faith of the gospel must be cōpelled to joyne to anie or some people that formerly professe Christ then must they be forced to professe as they professe and walke in their stepps with them and so to be brought in subiection to all their errors and to be polluted by joyning with them in all their corruptions and so they cannot nor must not be ledd on for ward towards perfection as they ought to be Heb. 6.1 But they must be ledd forward or go backward or out of the way or stand still as that people to whome they joyne will lead them This destroyes all pure profession of the gospell and keepes men backe from walking in the cleare light thereof ffor if two or three shall in the honestie of their harts disire to walke holi●●e with the lord and keepe themselves vnspotted of error this wofull rule of Succession debarrs them that they may not so do and constraines them to joyne to some people denying them libertie to walke after the rules and examples in the Scriptures and so to followe Christ and binds them to followe Christ with them as they followe Christ Hence it cometh that the Pope saith loe heere is Christ and seekes to force all to followe Christ with him And the Bishopps they say loe heere is Christ and they seeke to compell all to followe Christ with them The Presbitarie they say loe heree is Christ and they will constraine all to followe Christ with them wee passe by the most vngodly vnwise Familists and scattered flock that say he is in the desert that is no where to be found in the professiō of the gospell according to the ordināces thereof vntill their extraordinarie men they dreame of come which shall not be vntil there come a new Christ a new gospell And you to whome wee especially write you say loe heere is Christ you would have all to followe Christ with you Now in these troblesome dayes which our sauiour Christ hath foretold of and are now come to passe wherein if it were possible the very elect should be deceaved let all the godly stay them selves vpon that blessed counsel of our Saviour Christ who saith vnto al that will followe him take yee heed behold I have shewed you althinges before Mark. 13.23 which is by his word and therefore thither onely must wee go and followe no men And wee pray al you that would have men followe Christ with you to remember how our Saviour Christ reproved his Disciples for their evill disposition therin who when they sawe one casting out deviles in Christes name forbadd him because he followed not Christ with them Iesus vtterly disaproving them said forbidd yee him not he that is not against vs is with vs. Luk. 9.49.50 If thē our saviour Christ would not suffer these his Disciples to challēge to thēselves this privilege nor would not restraine that his Disciple for professinge his name althoug he followed not with thē why should anie challēg to thēselves or why should the people of god think them selves bound to give vnto anie this prerogative Let all the people of God therefore every where knowe that they have libertie to followe Christly them selves which if Gods people would practice with feare reverence relying onely vpon the direction of gods word spirit it would make them 〈◊〉 wary carefull of their waies least they should run into error so be iustly reproved of all whift all mens eies are vpon them whereas contrariwise if of necessitie they be bound to go joyne to another congregation they walke securely because that people● walking is their warrant and what soever they find amongst them must be received as approved good And this makes divers who often receives manie good motions of the spirit to quench those provocations of the spirit because they thinke they must needes ioyne to some people and can see none that walke so vprightly nolilie with whome they may have comfort to joyne this is a cheife cause of all this evill in that manie are blinded with this error that you all the fore named people do stand so stiffly vpon that they must joyne to the Church And so is this libertie hidden from their eies you all that teach that doctrine being instrumentes there of that they may joyne thē selves to gether in the covenant of the new Testament so be the church Temple of God them selves as well as you or anie people and through the gracions blessing of god which he hath promissed shal be vpon them they so doeing walking in his waies they may shall growe to be a most holy people and a house for the most high god to dwel in the word spirit of god being fullie sufficient to build them vp they edifieing one another in their most holy faith according to the rules of the holy ghost in the new Testament And all this without the authoritie or admittance of anie people professing before them but all this you hide from their eies O that the children of god were as wise in their generation in al thinges in this as the Sonnes of men then would they loose no part of that libertie wherewith Christ hath made them free then would every people called of god runne of them selves the rac● before them and followe hard toward the marke for the price of the high calling of god in Christ Iesus Phil. 3.14 Vnto the which till the called of god by the word of his spirit raise vp their hartes to do striveing withall zeale holines to runne

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 ignorāt will not be ignorāt 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 gētiles 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 ēter into the kingdome of heavē 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 de●…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 ●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 iniquiti●●th exalted himself VVhat might wee say to lord Bishops who so directly oppose Christ●ans in How shall they be

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 thē that do evill and to praise or reward the weldoers although they do it by the power and comaundmēt 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 ●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 T●-appost●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 mi●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 war● is an vnchristianlike thinge where there is so much slaughter and blood shedd and which is accompanied with so manie calamities and mi● 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 la● 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 cōstraine 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 Co●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 ●●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 weapōs 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 a●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 v●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 gra●ious me●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