Admonition Unto Congregations

Of Christ's Flesh.

The First matter we will speak to you is, (wherein your iniquity 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 he brought it, both w • 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 something to the First that hold that he brought it from heaven, that the grossnes of their black error may appear. The ground of scriptures testify that that which is from heaven is heavenly, therefore if Christ brought his Flesh from heaven, thē he must have had a heavenly body, in that there can come nothing from heaven, but that which is heavenly, and Thapostle 1. Cor. 15. saith of heavenly bodies: They are glorious, they are not weak but of power, they are spiritual, they are • mortal. Now in that Christ's body was mortal and died, it was not a heavenly, glorious, spi • ituall, powerful body: but was an earthly, natural weak body, and had the same infirmities that our bodies have (sin excepted, as is shown Heb. 4.15. For we have not an high Priest that cannot be touched with the feeling of our infirmeties, but was in all things tempted in like sort, yet without sin as also Chap. 5.2. which is able sufficiently to have compassion on them that are ignorant, a • d that are out of the way, because that he also is compassed with infirmity. And his infirmities appear in that he was hungry Mat. 4 2. He was weary John. 4.6. He was troubled, and his soul was in great heavin • Mat. 14.33.34. And he confesteth his Flesh is weak. Mat. 26.41. All these infirmieties, nor any, infirmity could not come from heaven, for in heaven there is no imperfection not imperfect thing. And we demand can heavenly bodies be weary? can they be hungry? can they be troubled, and their souls be in heaviness? or are they weak and mortal? then is there misery in heaven, which cannot be. Therefore it is to be concluded, never to be denied, by any that have Grace, that Christ brought not his Flesh from heaven, in that there was infirmity and weakness (which is imperfection) in his Flesh. And here) having so fit occasion) let us pe • e a word by the way, to them, in whose sin death & hell hath consented, which say that God was turned into, or made Flesh. How could God be made weak Flesh? which was full of infirmities, as hath been shown by the scriptures Christ's Flesh was. And whereas some of these say, that all that Christ suffered and did in the Flesh was but in show, it shall be unto them according to their faith, if they repent not, for they shall have a Savior but in show and though the willful perverse stiffnes of these mē promi • se littile hope, yet let us say, what by the Grace of God we are any way able, if we might by our best endeavors stop men from running so violently to condemn ••• ion in this accursed judgment that they hold, which say, all that Christ suffered and did hear upon earth, was but in show.

And for this purpose we will commend the godly disposed Reader unto the xv. th. Chap. of the first to the Corinthians, where Thappostle declares unto them again, the Gospel which he had formerly preached, and which they had received, and whereby they were saved, except they had believed in vain. And he showeth that first of all he had delivered unto them, that Christ died for their sins, and that he was buried, & rose again the third day. So we preach, ad so have you believed saith Thapostl not with standing a • l this, some Corinthians were fallen to say that there was no resurerection of the dead, with whom Thappostle (because he knew that they had recevid and believed that Christ died and was raised again) reasoneth thus: If there be no resurrection of the dead then is Christ not risen, and if Christ be not risen then is our preaching vain, and your faith is also vain, and we are found also false witnesses of God, for we have testified of God that he hath raised up Christ, whom 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 vain, ye are yet in your sins: and they that are a sleep in Christ are perished; and if in this life only we have hope in Christ, we are of all men most miserable. The Apostle by these undeniable arguments and reasons proves Christ's death and resurrection: First that Christ died ver. 3. And for proof of that, he takes the testimony of the scriptures, and by the same proof and warrant he proves that • e was buried and ros again and for further confirmation of his being raised from the dead, Thappostle produceth the witness and testimony of Cephas saw him and of the twelve, and he was seen of more then fyve hundredth brethren at once; and after of James: Then of all the Apostles, and l • st of all of himself, and he addeth for further proof hereof, their preaching, so we preach saith Thappostle, and he appealeth unto their own consciences, for this truth of Christ's death and resurrection in saying unto them so have you believed.

Hear Thappostle, that they might be brought to the sight of the depth of the iniquity of this their error, declares unto them, what doth necessarily follow 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 vain, and so are we preachers of vanie things, And you make us also false witnesses of God, for we have testified of God, that he hath rased up Christ from the dead and this reproach do you cast upon us. And upon yourselves this evil do you b • ing in saying there is no resurrection, and so that Christ is not risen From the dead, your own faith is in vain, you have a vain faith and you are yet in your sins, all your sins rest upon you: further more by his your saying, you bring this judgment 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 having thus laid before them all the evil 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 sleep.

To turn all this evil that Thappostle hath Here shown 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 show, and so died not at all in truth, it is most plain that all this evil comes upon their heads, for in that they say Christ died but in show, they must needs say, he did rise again but in show, and so was there no resurrection in truth. And here do they (most miserable men that they are all) make Thappostles preaching most vain, for then are they preachers of vanities and shadows, if Christ be dead but in show: so do they make them false witnesses of God, for they have testified of God that he rasied up Christ from the dead, whom he hath not raised up, if so it be he died not. Then is the faith of the faith full in vain, and their sins are yet them, if Christ be not dead and risen again, then are all that are a sleep in Christ perished and all the faithful living are of all men most miserable. But we conclude against them all that say Christ died but in show with the same words that the Apostle concludes against the Corinthians. But now Christ died, and is risen again from the dead, and was made the first fruts of them that slept. And therefore Thappostles preachings are not vain, neither are they false witnesses of God. And the faith of the faithful is not in vain, neither are any parte of there sins abidinge or remaining yet upon them And the faithful that are a sleep are not perished; neither are the faithful in this life of all men most miserable. But all this is their portion that say Christ died but in show (which is not at all) their preaching is vain, and they are preachers of most vain things. And they are false witnesses of God, in that they testify that Christ died not, and so that God raised him not up from the dead, their faith is vain, and they are yet in their sins, and all that are dead in this their false faith are perished: and thus are their estates herein most miserable.

What were sufficient to speak against this wicked blasphemous opinion of theirs, which say Christ, sufferings and death were but in show, these are they that in the highest degree deny Christ to be come in the Fle • h: or if they did confess • e and believe that Christ were come in the Flesh, then must they of force confess that he died, for all Flesh must needs die and be changed as is shown Isa. 10.6. and 1. Pet 1.24 All Flesh is grass, and all the glory thereof is as the Flower of the Feild. And all the glory of man is as the Flower of grass which withereth and Falleth away. All the disciples of Ch • ist never made question of his death for they saw and were sore he was dead, and therefore they began to doubt of his resurrection through infidelity, which there had been no cullor for them to doubt of, if they had been of these men's opinion, that he died but in show.

In that all that is spoken of the resurrection from the dead, is spoken of Christ, it shall not be amiss yet further to consider what the holy ghost by the Apostle showeth in this 1. Cor. 15. Chap. concerning the resurrection from the dead, for by his resurrection his death shall appear. This is that then which Thapostl hath set down hear concerning Christ's death and resurrectiō and concerning his natural and earthly body, and his spi • ituall and heavenly body, Thappostle doth show first of all in the 3. Vers. That Christ died, and Vers. 20. Now is Christ risen from the dead, and Vers. 35. there is a question how the dead are raised up: to which question the Apostle annsweres, speaking of all dead bodies in general, and of Christ's dead body in particular (whom he hath shown in the 20. Vers. to be the first friuts of them that sleep) That which thou sowest (saith Thappostle) is not qu •• ned except it die, teaching hereby as he had shown before that Christ's body did die, and all bodies must die first, or else they cannot be quickened, that is, raised again from the dead verse. 36. Then it being most evidently in this scripture proved. That Christ was raised from the dead, it is as evidently here proved that he must needs, and did first die: for (saith Thappostl • ) it could not be quickened except it first die. And Thapostl having thus annswered to that part of the question, in sheweing how the dead are raised, then he proceeds to the second question, which is, with what bodies come they forth, to which questione he answereth Vers. 37.38. Thou sowest not that body that shall be, but God giveth it a body at his pleasure, to every seed his own body. Here Thapostle showeth, that Chr. body, & all bodies th • t are of Chr. (for of those only doth he speak as appeareth verse. 23.) are not raised in the resurrection with those bare bodies that are sown, but God giveth a body at his pleasure; even to every seed his own body, that is to the seed of man, all one body (to them which are raised in Christ) for there is but one Flesh of men. The Apostle having Here First shown, that the same bare body that is sown shall not so be raised up again, then he showeth what manner of body it shall be in the resurrection, and wherein it shall differ from that which was sown and died. In the 40. verse saith Thappostle, there are heavenly bodies, and earthly bodies, and in the 49. verse. we shall • ear the • mage of the heavenly. Here is set 〈◊〉 with what manner of bodies the dead are rased and 〈◊〉 being the 〈◊〉 fruits of the dead, with such a body was he raised: then followeth how the heavenly body and the earthly body do differ in glo • the earthly body is corrupt, dish • norable, we • ke, natural, and mortal. The heavenly body i • incorrupt glorious, strong spiritual, immortal. The image of the earthly body we have from the First Adam, which was made (saith Thappostle) a l • v • ing soul, that is, natural and earthly. The image of the heavenly body all that are of Christ shall have from the last Adam a quic • ing spirit, that is, spiritual, heavenly which is the image of Christ's glorious as body after his resurrection. Thus we see the whole d • st and intent of Thappostl in all this scripture is to prove the resurrection from the dead, and how the dead rise, and with what manner of bodies and all this by Christ's death and resurrection, because as he died and risse again, in the fair • order verse 23. with the same bodies verse. • 9. shall all that are of Christ use again, proveing hereby also that Christ • d a natural earthly, and mortal body; sown in co •• uption, in dishonor, and in weakeraised in incorruption, in glory, in power, a spiritual body, Heavenly, immortal, what can be more plainly set down, if men that have eyes would see, and would not wink with their eyes; why will men pervert the scriptures to their own destruction? takeing Here a piece of a sentence, and there a piece, and never lookeing to the scope and sense. And thus much according to our small talent to show the error of them that are fallen, to so deep destruction, as to say, God was turned into flesh, and so his death and all his sufferings were but in show: and to say them (if by the grace of God it may be) that are not fallen so far.

And now to speak to them that know not from whence Christ had his flesh, they see it proved that from heaven he could not have it, for then there could not possibly have been infirmity in it. They see further, or through the grace of God might se, that Christ had a natural, earthly, mortal body, and that there is but one Flesh of men will they still remain ignorant and doubting whence Christ had his flesh • then do they still remain in sin. Let them therefore leave their doubting (which is through their ignorance) if they look for salvation by Christ and let them know and believe from the scriptures of God. That Christ is of the seed of David, and of the Israelites according to the Flesh. Rom. 2.3. And 9.5. The Son of Mary the virgins, made of hi • substance. Gal. 4.4. And so doth this agree with the First pr • mis • e made concerning Christ Gen. 3.15. Where • is spoken by God: That the seed of the woman shall break the serpents head, without which knowledge and Faith, no man shall ever be saved: ffor there is no salvation, but by Christ the promised seed of the woman. Those the • fore am ••• you that will not know and believe that Christ is the seed of the woman, conceived in hi • womb, by the power of the most high overshadowing hir, shall never be saved by Christ the promised seed of the woman. This then is your great sin that you suffer many amongst you that maintain a false faith concerning where Christ had his Flesh; and you approve and allow of some, that hold and maintain no faith concerning where Christ had his Flesh, and so do you approve and maintain them in their sin, for whatsoever any holds or mainteynes not of saith is sin: and to be ignorant of any part of that the scriptures hath manifested is sin, and to determine to remain ignorant, and so to continue unto the end is death for without repentance any one sin is death as Thappostle James showeth I am. 2.10. Who soever shall keep the whole law and yet faileth in one point he is guilty of all. Deceyve not simple souls then by noriushing them in their sin, which you do, in saying it is not needful to salvation to know whence Christ had his Flesh, as though there were any part of the law or gospel, not needful to salvation. And if there be any part of the law not needful then Christ need not to have come to fulfill the whole law, which he did as he saith Mat. 5.17. And if there be any part of the gospel of salvation (which Christ hath purchased with his blood Ephe. 1.13.14.) not needful to salvation, then Christ hath purchased more then is needful. In the fear of God walk not thus by your own inventions, leading and suffering simple souls, to walk in the ways of death and condemnation.

Of the day of rest.

The second is, that many among you (and how far you are all polluted we know not but have great cause to fear) do profess & practice not to keep the seventh day, a day of rest, & holy unto the lord, abolishing herein the law, which was given in the mount out of the midst of the fire in the day of the assembly, and which was written in the Tables with the finger of God, as is shown Exod. 20.8.9.10.11. and Deut. • .10. Of all which whole law, our savior Christ saith Ma • . 5, 17.18. I am not come to destroy, but to fulfill: for truly I say unto you, till heaven, and earth perish, one jot • or one title of the law shall not scape till all thing • be fulfilled: not with standing all the spoken by God the father, & Jesus Christ his son, many of you with an high hand, 〈◊〉 out, and destroy one of these Ten Commandments written by the finger of God Exod. 34.28. and you will have but Nyne, ren • g a sunder the law of God, and casting away what is not pleasing unto you. Not holding the examples of the disciples of Christ a sufficient rule of direction for you, who as is shown Act. 20.7 and 1. Cor. 16.1, 2. The first day of the weak came together to break bread. Upon every which first day of the week, when they were come together Paul ordained in the Churches that everyone should lay aside for the necessity of the Saints, that there might be no gathering when he came.

How will you be able to stand before the lord herein • H • hath established a law, the which it is more easy that heaven and earth should pass away, then that one title of the law should fall Iuc. 16.17. And if you now be able to show (which God forbid that any should be so wicked as to enterp • ise) that all these words, spoken and written by God himself. Remember the Sabbath day to keep it holy, be no part, jot, nor tittle of this law, then you have some cullor for the evil you practice and profess herein: but dare any moveth of blasphemy speak it? or any hand of blasphemy write it? we hope no, why then give glory to God, & repent of this your sin, and pray the lord that if it be possible the thoughts of your harts, the blasphemy of your mouethes, and the wickedness of your hands may be forgiven you. And sin not as you do against God, in turning away your feet from the Sabbath of the lord, and doing your own wills on his holy day, wherein also you do wrong to man, and beast, to whom the lord hath in mercy given a special day of rest. But yet further to show you that wich you shall never be able to annswere. Our Savior Christ Mat. 24.20. speaking of the destruction of Jerusalem (which was to come to pass, & did, long after his death) saith. Pray that your flight be not in the winter, nor on the Sabbath day, sheweing vndenyably, that there should still remain a special day of rest, for the people of God to worship him on: upon which day Christ's bids them pray that their flight be not, that they might not be forced to fly whē they should rest and worship God. And if our Savior Christ had meant that his disciples should have been of your judgment, it had been all one, upon what day their flight had been. God give you grace to see your great error herein, that you may not still be hate full to God, and men, and Beasts. And thus much of this, except further occasion be offered: Omitting to show you all the confusion you bring into the Church when there shall be no day certain whereon the disciples ought to come together, to edify one another, to break bread, to pray, and to gather for the Saints, if your rule be true (which is as false as God is true) they choose, whether they will come at all, except you have authority to make a law to bind them, which sure you have not from God: even so do you confound hereby all due proceeding in the rule of admonition by the Church, if there be no certain day when the Church are bound to meet. But we wi • l pass by this, hopeing you will fall under the former ground, and then you will easily see (through the grace of God) all these things, and many mo • e which accompany that your error, that do utterly destroy all godliness, Religion, and the holy communion of Saints. Therefore reap̄t and forsake this your error, for if you do thus destroy the law of God, there can be no Religion of God in you.

Of Succession.

T • 〈…〉 your Leaders are 〈…〉 them that maintain a Succession, and that 〈…〉 , and you will have all 〈…〉 , and tongues to come to you, and 〈…〉 Ordinances of Christ: and 〈…〉 administer in the holy 〈…〉 to you, and 〈…〉 and 〈◊〉 power and all the holy 〈…〉 with the man of sin 〈…〉 called o • God, and 〈…〉 under the 〈…〉 under the 〈…〉 Rom. 3.1.2.) 〈…〉 because 〈…〉 of God. 〈…〉 your 〈…〉 manner of way? 〈…〉 of credit to 〈…〉 but 〈…〉 confess • 〈…〉 and the 〈…〉 unto 〈…〉 proceed from 〈…〉 Jerusalem 〈…〉 call your 〈…〉 you and 〈…〉 do, to your 〈…〉 them to it, and to them everlasting destruction in so d • ing and suffering them selves to be to dra • n. Thus then 〈…〉 speak of the heavenly 〈…〉 And 〈◊〉 people shall 〈…〉 up to the mountain of the 〈◊〉 to the 〈…〉 of the God of 〈…〉 will 〈…〉 S • on, and 〈…〉 manner speaketh 〈…〉 • rd shall send the 〈…〉 these Prophecies 〈…〉 〈…〉 become 〈…〉 you this 〈…〉 〈◊〉 taught the 〈…〉 when he said 〈…〉 word of the lord our 〈…〉 you only 〈◊〉 you also taught of 〈…〉 humbled, and humble your selve 〈…〉 people▪ 〈…〉

If this will not 〈…〉 word 〈…〉 be called 〈…〉 Prophet 〈…〉 Compact together 〈…〉 the Tithes of the 〈…〉 to praise the name of the 〈…〉 you this 〈…〉 I • you be the 〈…〉 but the Tithes must come to 〈…〉 the grace of God 〈…〉 you cannot 〈…〉 but you will 〈…〉 shall be the people. And 〈…〉 Mount Zion, which cannot be removed? and shall you remain forever? If you can promise this of yourselves, you go beyond all the excellent Churches that are spokē of in the new testament, whereof there remains no mention at this day to be seen but only that the scriptures testify that such Churches there were but not one of them hath remained unto this day. Therefore none of them were Mount Zion. And will you lift up your horn on high, and be more then they all? this is the foolishness of folly, bear with our rudeness: The lord knoweth we seek his glory and your good herein, although our infirmities may too much appear. It is your turning from these your evils that we disire, for God's glory and the salvation of your souls: and therefore will we through God's grace, endeavor yet further to show you your error in this point.

The Prophet in the 48. Psal. 2.3. Seaketh on this wise Mount Zion Northward is fair in situation, it is the joy of the whole earth & the City of the great king. In the Palaces thereof God is known for a refuge, and verse. 8. God will establish it forever, Selah. To add unto this, the glorious description so at large set down by John. Revel. 21.10. Where he saw, that great City that holy Jerusalem descending out of heaven from God, whose wall had twelve foundations, and in them the names of the twelve Apostles of the lamb verse. 14. which City hath no need of the Sun, neither of the Moon to shinne in it, for the glory of God doth light it, and the lamb is the light of it verse. 23. And the people that are lived shall walk in the light of it verse. 24. And the Nation, & the kingdom that will not serve thee shall perish: and these nations shall be utterly distroyed Isa. 60.12. See yourselves now how unlike you are this City: are you the joy of the whole earth? sorrow is the joy that we the poor winesses of Christ have in you for our partes, as you shall further hear: do the people that are saved walk in the light of you? and shall the nation, and kingdom that will not serve you perish? God forbid: be content and glade to have this City your joy, and to be Citizens of this City, and to walk in the light of it, and to serve it or else you shall perish and be destroyed. But this City cannot perish nor be destroyed, but you may be, and therefore you are not this Jerusalem: and the world knows that you are not the earthly Jerusalem, wink not with your eyes but see, and st • pp not your ears but hear how the word of God doth convince you in this your error.

And now we beseech the upright hearted amongst you to be willing to hear what Thappostle Paul doth show Jerusalem to be, and follow not your own inventions herein. Th'appostle to the Gal. 4.22-26. showeth, that Abraham had two sons, and two wives, one son by a servant, and one by a free woman, he which was borne of the servant was borne after the flesh, and he that was of the freewoman was borne by promise. By the which things, another thing is meant (saith Th'appostle) for these mothers are the two testaments, The one which is Hagar or Syna is a mountain in Arabia, and it answereth to Jerusalem which now is, and she is in bondage with hir children. But Jerusalem which is above, is free which is the mother of us all. Thus doth Th'appostle so plainly as is possible (for the understanding of all) teach, that by Hagar the bond woman, is mente the old Jerusalem which is the Old Testament, with all the carnal ordinances there of. And by Sarah the free woman, is meant the new Ierusa. the New Testament, with all the spiritual ordinances thereof. And this spiritual mother, which is Sarah the free woman, the new Jerusalem, the New Testament, is mother of all that are borne after the spirit: and they are hir childrē, as Th'appostle saith of himsel • & others▪ verse. 31 Now will you be this Jerusalem, the mother of all the faith full? will it not suffice you to be children, but you must be the mother of all? Do but see how herein you agree with that Antichrist of Rome that will be the mother of all Churches. How far contrary is this to all the rest of your profession, who profess such humbleness of mind in all things, and yet hereyn to seek thus highly to advice yours selves above the poor servants of God, that through his grace and mercy by the power of his word and spirit, are borne children of the free woman: and though weak childrē, yet borne as free as you or any: what great evil is this (in so main of you as would to seek to bring us in bondage unto you when you cannot (by aine warrant of God's word) have anymore freedom in any holy thing, or to any holy thing, then we, if we be all the Children of one mother, for then are we brethren. Synne not thus against God, and wrong not us, by seeking to tread us under your feet, which you do, in advanceing yourselves over us to bring us in subjection, who are borne as free as you.

This being by the word of God made clear that neither you, nor any Church, congregation, or people, are Jerusalem, it will easily follow, that nether you nor any Church congregation or people are the kingdom of heaven for the heavenly Jerusalem, and the kingdom of heaven are all one, as all that have any understanding agree and know. Therefore it shall not be needful to use 〈◊〉 w • rds mo in this cause, lett us inshort therefore show what the scriptures speaketh of the kingdom of heaven. Our Savior Christ Luc. 4.34. Saith thus. Surely I must also preach the kingdom of God to other Cities for therefore am I sent. This kingdom cannot in any understanding be meant of any people, for it must be preached to a people and this agrees with that before spoken of Jerusalem which is, that it is the New Testament. And thus speaketh our Savior Christ John. 3.5. except a man be borne of water and of the spirit, he cannot 〈◊〉 into the kingdom of God, whereby it is so plain as any thing can be that no people are the kingdom of God, but that people ought to enter into the kingdom of God, and when they are entered, then are of the kingdom of God and children of the kingdom Mat. 13.38. And therefore we pray the Godly reader to consider, that there is a difference betwix the kingdom, and the people otherwise where was the kingdom before your • irst begininge? was there no kingdom, for your first beginners to enter into? did they make a kingdom and enter into it and all of themselves? then sure it was not the kingdom of God, and it stands you upon to look it be for if they set up a new kingdom, they entered not into Christ's kingdom, for Christ's kingdom was and is an everlasting kingdom, and cannot be shaken, as the Author to the Hebrews showeth Heb. 12.22. speaking of mount Zion, the City of the living God, the Celestial Jerusalem Vers. 28. Seeing we receive a kingdom that cannot be shaken, let us have grace, whereby we may so serve God, that we may please him with reverence and fear.

We have endeavored with our best abilities (which you may see are small) to speak the larger of this point because we ourselves have been formerly misledd with this error, that the Church is the kingdom of heaven, and monut Zion, and because we know some others are strongly possessed therewith, which not with standing hold not Succession, but indeed it is the ground of all Succession for if the Church be Jerusalem, then must there needs be Succession, for there mus • needs be adue proportion of all things between the Tipe & the truth, between the old Ieru: & the new Ieru: betwēe the shadow & the substance. And there being therefore Successiō in the old Testament, there must of necessity be Succession in the new. If therefore you can prove yourselves Jerusalem, we yield you all the Prerogatiue of Jerusalem. Then must all people & nations come to you, and receive all the holy ordinances from you. Then must all sacrifices be offered up in you. And then they that are not in you, are not in Christ. And all that are borne of water & of the spirit, must enter into you, and all that are saved must walk in the light of you. And then are you the joy of the whole earth. Thē must you be perached to other Cities, and then can you not be shaken, for Christ's kingdom is an everlasting Kingdom, which shall never be taken away nor be destroyed Dan. 7.14. But you may be shaken, & taken away, and destroyed though you were as excellent a Church as Corinth. Ephesus, Phillippi, Thessa: Smyrna, Philadelphia, for all they are shaken, taken away, & destroyed, which were much more excellent Churches then you, even so may you much more be. Therefore you are not the kingdom of heaven: nor that heavenly Jerusalem, and so those previleges belong not to you, which you challenge, and some wretched men have given you (whose condemnation sleepeth not) and all under that culler of your being Jerusalem.

And let us now bring to trial your other ground concerning this cause, which is. That the ordinances of Christ being (as you call it) once raised up again they are not to be raised anymore, but all men must fetch thē from those that raised them up, or from them that have received them at their hands by Succession First we say unto you that, which some of you could not. nor you all shall ever be able to annswere whilst the world endureth.

How know you of faith, that he or they from whom you received your begininges were the first? This can you never prove to any man's conscience that hath any conscience, except you can show Prophecy of scripture particularly that such a man should first raise up (to speak your own word) the ordinances of Christ, and that he hath done it, and that you have it from him: All these must you prove by scripture, if your rule be true, and that men must have faith in it: but not any one of these can you prove by scripture, • nd therefore your rule is not true, and no mā can have faith in it and then not to be hold and practiced by any that wait for salvation by Jesus Christ, who must have faith in all that they hold, profess, & practice, or else they sin: ffor without faith it is impossible to please God. Rom. 11.6. Let us by the mercies of God entreat all you that profess the name of Jesus, not to stand upon such uncertain and vnfound grounds: For which way shall you ever be able to prove, that he or they from whom you (by Succession) have your beginning were the first? No man can ever prove it, the world is too wide for man to comprehend or know all that is done in it. It is avaine invention, cast it away, seeing there is no warrant in God's word to warrant it unto you, that he or they were the first.

And if he, or they were, what then? Must all the world come to them? By what rule of God's word? There must be a special command for him, or them to begin: And a restraint or forbiddinge command to all men for doing the ltie after: ffor God is as merciful to his people now as ever he was, and he hath not left them without rule of direction, that they should sin and fall was the lord so careful for his people Israel (for whom he had wrought so great wonders, and yet they were continually rebellious against him) as to give Moses twice warning at one time Ex. 19.21. and 21. Go down charge the people that they break not to the lord to gaze, least many of them perish And again lett not the Priests, and the people break to come vpto the lord least they be destroyed. And did the lord most carefully appoint Aaron and his sons, their several Offices and services about the Tabernacle as is shown Numb. 4. where the lord chargeth Moses and Aaron that they should not cut of the Tribe of the famili • of the Kohathites: But this do unto them, saith the lord that they may live and not die, let Aaron & his sons come and appoint them everyone to his charge, least they touch or see those holy things, they ought not to touch and see, and die, was the lord out of his great grace, mercy, and love so careful for his people then, to give such strait rules of direction to them, least they should come near, handle, or see those things which appertained not to them to handle or see and so sin, and die. And hath the lord left to beg 〈◊〉 now, in leaving his people no directions, nor directors to appoint them to their • ffice, and show them what i • comaunded and what is for bidden▪ Surely you will not say, but the lord is as merciful to rebellious Israel as ever he was, then we require you to show, where the lord hath now comaunded some especially to begin and meddle with the holy things, and for bidden all others except by their appointment they be permittd & appointed thereunto. If you will thus set up a special Temple and Priest hood of your own, show your warrant from the word of truth which seeing possibly you cannot do, let God have the glory, and see your own shame, and humble yourselves, & repent of this error. Will you now with patience suffer us a little to declare and try your best ground f • r these things, wich we have received from some that are greatest amongst you we could repeat divers of your arguments and reasons, but we spare you, & we will take your strongest ground, which if we can by the ground of truth show to be most unsound, we will hope that they amongst you, that seek the lord in singleness of heart will forsake it: first know this and let all know that you have never been able at any time, to produce any one scripture and maintain it, for your Succession, although we have had divers conferences with the chiefest amongst you but you reason by simelies and proportions of your own devisings for the most part.

To come to your ground, this is the some of that you say. That baptism being once raised up by one unbaptized, after, none did, neither was it lawful for any unbaptized to baptize, but all must have it from him, & so you follow on with your proportion from baptism, to the church and ministry. And this is the way you run, not knowing whether it leads jou, we pray you mark what the wiseman saith. Pro. 4.19. The wa • e of the ungodly is as the darkness, they know not wherein they shall fall: even so little do you know into what pit you shall fall, or upon what rock you do cast yourselves & others in this your way first whereas you say, that when baptism was once (by one unbaptized raised upon 〈◊〉 , none after being unbaptized did or might. This John never taught you, nor 〈◊〉 of Th • appostles, where else you have learned it we know not, but you 〈…〉 in it, and say it is the course & order of the scriptures. But we require you with godly consideration to consider that herein under a 〈◊〉 of binding to the due 〈◊〉 course of the matter & manner of the scriptures (which all oug • to follow) you bring men to a due particular course • persons, which none are bound to follow except any da • ie say of themselves, as that excellent & worthy Apostle Paul. said. Phil. 2.17. Brethren, be followers of me In short see, if you would not be blind, whether you rule leads you, if you will tie the word & ordinance of God unto men: Prist for baptism, you must bring▪ man prophesied of, as John was, that shalle able, t • annswere as John did to them that asked him, wha • art thou that we may give answer to them tha • sent us, what sayest thou of thyself? why baptize • thou? John answers. I am he that the Prophet Esaia • prophesied of &c. I am the voice of him that crieth i • the wilderness, make straight the way of the lord Thus doth Io: prove his office & ministration to be lawful, and therefore might Jerusalem & all Judea of faith come faith to him to be baptized: And this man was sent in the power of the spirit of Elias. Therefore whatsoever he did in his ministry was true and warrantable so that men might safely join themselves to his baptism: Neither could men learn baptism & the manner thereof but of John, & of them that received it from him, will you now in the behalf of your first beginner, answer us that ask who art thou that baptizest? And sayest all men must have their baptism from thee, What sayest thou of thyself? Where is thy warrant? Will you answer us as you have done, that Io: his example is your warrant? We will answer you (as we have often done) we also do the like by the same example. And we say farther, that John's example, and all the examples & rules in the scriptures to be followed are general, and there is no one particular example or rule in all the New Testament, which is only to be ymmitated & observed, by any one man, any two.

Tenn twenty or a hundredth: but whatsoever example in the scriptures, any one Man may follow, and whatsoever rule or commaundmēt any one man may observe & keep, even so another man may follow the same example & keep the same comādmēt, & so of two men ten, twenty, or an hundredth. And the like may be said of time, & place: for there is no example or rule in the New Testament, that is only proper or appirteyning to any one person, or persons time, or times, place or places for the new testament is the Covenant of Grace which Christ hath purchased with his blood, and there is no part of it can be abolished till he come to judgment: But if any part of it, any example, or rule in it be tied to any particular person or persons, time, or times, place or places these all may be abolished before Christ's coming, and therefore no part of the new testament, can be particularly tied to any one of them.

To show for example the question in hand. If John's example of Baptizing, being unbaptized (or rather not being of any other first baptized) If his example be a particular example for one man only (as you say) thē was it abolished when your predecessor had once begun to Baptize, and so is that example now of no use, and it may be for anje thing you know or ever can know that he was not the first, and then if your rule be true how wretched is your case, that challenge apreregative, that by your own rule apperteynes not unto you, and your best advantage is, that you can but jmagine that you are the first and you would have us jmaigine so with you.

Well, we beseech you consider thoroughly this one point especially. That the new testament, nor any part of it neither rule nor example, doth particularly appertain to any one person, or serve only for any one person, or serve only for aine one time, or place, which if you deny, you abolish 〈◊〉 , and the Testament purchased with his blood, and makes it a carnal covenant, for no spiritual covenant can eve • be abolished. And if you confence that the New Testament, and all the rules & examples therein, are general to all: Then may all men, in all places, whom the lord by his word and spirit shall stir up, and indue with gifts and grace preach the go • and men being converted, baptize them, & so is your Succession fallen to the ground. And therein have you no 〈◊〉 , if you love the lord, & his holy truth, for thereby shall the holy ordinances of Christ be set at 〈◊〉 , which you have kept in bond • , to the great 〈…〉 of God, and to the 〈…〉 divers souls whose blood will be required 〈◊〉 your hands (though they be perished in their own sins) if you repent not.

Moreover as we have shown before. John came in the power and spirit of Elias, therefore whatsoever he did 〈◊〉 office and ministry was warrantable and according to truth, and he could not 〈◊〉 therein. This no man that knows any truth will deny, and we speak to men of understanding. 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 ministry? will any affirm that all was warrantable that he did? or can any affirm it? and that he could not err-God forbid that any fearing God should be so foolish: nay was he not a man coming forth in some small measure of the deep mist of the mistery of iniquity, being then in much error and ignorance yea even in that administration of baptism or else you have been unprofitable disciples of his. And would you tie 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 grievous corruptions, where of we know so many, and have cause to be jealous of you for main moe. What truth, piety, or godliness is there in this? that you should seek to make men either presently swallow up all your errors ignorantly, to be washed of you with water, or else stay until they have learned them, otherwise they must not be baptized at all. And further that men must be forced to learn your language, and so until the poor disciples of Christ that would follow him, (English men or aine other nation) can speak dutch, they are debarred from the holy ordinances of God the means of their salvation by this your rule, a fearful mistery of iniquity.

Hereby you have wrought such wickedness amongst us, and brought such desolation upon us the poor people of God, as we have cause to wish that in our heads were floodes of water, and our eyes were fontaines of tears, that we might power out a complainte against you, for this your abomination, wich you have set up, whereby you have wrought such destruction and ruin in the Church of God, seeking to pull it down, to build up yourselves. Hereby have you glorified your Church, & set hir up to sit as a Queen, takeing unto yourselves all power & authority, yea even to shut the gates of the holy City, the heavenly Jerusalem, saieing that none may enter but by your authority. Oh that you could see your great sin herein, & the lamentable evil that you have wrought. First against God in destroying his Temple, which is built truly (though exceeding weakly) upon the foundation the word of God. And you have caused the enemies of God to blaspheme, & to make a mock at the profession of Jesus Christ. And you have caused them that were more indifferently minded, to doble their doubtings, and rather step 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 iniquity, if you repent not. And for us you have brought much sorrow, grief & vexation of soul & spirit upon us. The Lord doth know we speak truly and great hath been our cause of grief to see the Church of Christ, which is his body, whereof we are (though unworthy members) thus rent and torn in pecces, and our profession and we made a scorn of men, who have wished and waited for our overthrow, and have taken upon them to foretell, of these evils that have come upon us, which being come to pass according to their foretelling, they have triumphed against us & blessed themselves, as though their foresa • eings must needs come to pass. Thus have our enemies rejoiced at our miseries, but the Lord hath wounded them upon their right eye, and made them a reioyceing to their enemies.

Were this all our woe, it were at full, enough, but you have by this your great sin brought a further evil upon us, then to make our enemies rejoice over us, saying there, there, so would we have it, for you have made our friends our enemies, yea our familier friends, with whom we took sweet counsel, & went together to the house of God. And such is the enmity betwixt us and them (whereof you have been chief instruments) as it can never have end, whilst any of us live, for it is that enmity, which the Lord put between the seed or the woman, and the seed of the serpent, which can have no end in them except we fall into the same destruction, for there is no p • ace to repentance to be found for their transgression. For they were once enlightened, and had trusted of the heavenly gift, and were made part ••• 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 again by repentance: seeing they crucify again to themselves the son of God and make a mock of him Heb. 6.4.5.6. Now to show how they were once enlightened. First Mr. John Smy • h 〈◊〉 upon whose head the blood of all this people shall be) hath by his profession in all his practice, and by word, and in his sundry writings, with such force of argument, and strength of protestation with ground of truth, (as his writings show) manifested himself to be enlightened with this truth of God.

That wheresoever two, or three, are gathered to gether into Christ's name, there Christ hath promised to be in the midst of them Mat. 18.20. and therefore they are the people of god and Church of Christ, having right to Christ, and all his ordinances, and need not seek to men to be admitted to the holy things, but may freely walk together in the ways of god, and enjoy all the holy things. From this truth of god wherewith he was enlightened is he fallen, denying the words of our Savior Christ. That saith wheresoever two or three are gathered together &c. And holdeth that the first two or three that are gathered together have only right to Christ, and all his ordinances, and that after, all men must come to them, restraning the words of Christ which are general so any two or three, only to the first two or three, and so hath set up a Successiō against the which he hath formerly by all words, writings, & practice set himself with all detestation. And this man like Balaam hath consulted with you, and hath putt a stumbling block before the people of God, who were also enlightened, and so are many as you know fallen with him to the same sin, and under the same condemnation. And M. Iarvase Nevile having witnssed not only this but divers other truths for the which he hath been long imprisoned and condemned to perpetual imprisoment yea expecting death for the ame, yet notwithstanding all his former fidelity and constancy whereby his bonds were famous through the whole land, falling with M. Smyth upon this your blind Succession (forsakeing the rock whereon he stood) is now returned beyond his vomytt, exclayming against your Succession, and strives to build up the Succession o • Rome, which he hath formerly, with all zeal and holiness pulled down, & so is become a hissinge of men, and a reproach unto all the godly, and is made a scorn of the wicked a just reward for all that fall away.

More over this wicked man Mr. Smyth hath professed and maintened with all manifestation of faith and confidence that Christ took his flesh of Mary, affirming that all the world was not able to answer that place to the Hebr. 2.14. where it is said: forasmuch, as the children are partakers of flesh and blood, he also himself likewise took part with them, as also that place Gen. 3.15. The seed of the woman shall break the serpents head, but now he is fallen from this, following a device of some of you. He cannot find in all the scriptures where Christ had the first matter of his flesh: but the second matter which is his nourishment, that he had of Mary, saieing further that if he had the strength of many men, he would labor to cast the contrary out of the Church for being ā article of faith, & he hath taught that Christ's miracles, sufferings, and death, yea his hanging upon the cross were all typical and Carnal, Comparing Christ flesh to his garments, and therefore not to be striven about. So like wise is he fallen from the faith of justification by Christ's righteousness only, to inherent righteousness in himself, so wi • l he be justified partly by his own righteousness, either not standing need of all Christ's righteousness, or else not holding his righteousness sufficient for him. And he is also fallen from the faith in the point of Magistracy, professing he knew not that he differed from you in any thing.

Further more this wicked man Mr. Smyth hath professed and taught, and his confederates had learned. That God is a spirit, and that he will be worshipped wholly in spirit and truth. And he and they knew that the Apostle 1. Cor. 14.14.15.16. saith. If I pray in a strainge tongue my spirit prayeth, but mine understanding is without fruit. I will pray therefore with the spirit, but I will pray with the understanding also. I will singe with the spirit, but I will singe with the understanding also. Els how shall they that understand not, say Amen. and verse. 11. Except I know the power of the voice, I shall be unto him that speaketh a Barbarian. This man not with standing, when he had himself but a little understanding of your language, and the rest of his confedracie, when some of them had not any understanding to be spoken of, and divers none at all, neither yet have: have, and do come to worship with you, being barbarians unto you and say Amen (else what do they there) not knowing whether you bless or curse.

The ignorant Papists shall stand up in judgment against these men, yea the Idolatrous Heathens who have not known & heard the things that these men have known and hard. Of such men as this and they that are fallen with him, speaks Th-appostle Jude. Woe be unto them: for they have followed the way of • ayne, and are cast away by the deceit of 〈…〉 in the gain saying of • ore. 〈…〉 your persons in admiration because of advantage, which you might all right well see, & • ee doubt not but some of you do see, for you know then understanding in your language, and for what cause can you imagine that they should • unne to gaze at you. Th-appostle 1. Cor. 14.19. saith. I had rather speak to the Church or congregation, fyve words with mine understanding that I might also instruct others, then Ten thousand words in a ••• a • nge tongue. And doth not The-appostle reach here that it is better to hear fyve words in the Church or congregation with understanding, then Ten-thousand words in a strai • g tongue? But these men, with a sort of ween on that are void of understanding had rather hear in your Church or congregation fyve words without any understanding, then Ten thousand with understanding in a congregation or Church gathered together by the preaching of the gospel of Jesus Christ, and baptized into his name upon the confession of their faith and sins.

This they knew was our begininge: but your beginning they knew not neither can know, and if you had any other beginning it is not according to gods word: but that is all one to them, they have not regarded how you began in the faith, nor how you stand in the faith, which (if they had not forsaken all religion) they would have had regard of: but religion was not, nor is not their mark that they aimed at▪ as you may easily descerne by these their willful b • ind courses, where into you have led them by your blind Succession.

Now you, and betwixt you and us, and let all the godly on ear • n consider, whether you have walked uprightly herein or no, and whether you have not sought yourselves▪ and not the glory of god, nor our building up in the faith. And thus we leave the Succession of your baptism, putting you in remembrance that we have shown you, that by this your opinion you make John baptist his example a particular example for one man, for what man you cannot tell, but whose ever can first light of it he hath the pre heminence, and this you imagine was your first beginner, which you shall never be able to prove except you can know all things that are done under the sun, but all this in you is vanity of vanities as we trust many of you will easily see, and we wish all may. And for this people who have • unne after your inventions, of whom we would not once have made mention, but the better to bring you to the sight of the greatness of your sin, and to set them out for an example that others might be warned thereby, which we desire that they may be, when they shall hear of such a people, whose knowled, gifts, and graces were great, and who walked, & preferred to walk, strictly by the rules of Christ, & under his ••• k, and now are they Behall, walking by no rule of Christ, not being under his yock, having disclaymed themselves for having any power to the ho •• e things, and have given all to you, all their religion being only to come and gaze at you, who speak to them in a st • aing tongue, which is given for a sign n • t unto them that believe but unto them that believe not 1. Cor. 14.22. And in that they are thus left in confusion not knoweing nor careing whether to go, we have cru • e to magnify the name of god in that he hath confounded them in their ways that would have confounded 〈◊〉 way of truth: and we have cruse to bless god that hath prevented you and kept you from making them to be one with you, whereby you had strengthened thē in their evil, & enlarged your own sin exceedingly.

Let us now proceed to the Succession of your Church and ministry, for we cannot conceive which way you will be able ever to make any show or cullor, that this unbaptized man should have commission to do all things, if your rule of particular proportion be good, there is no such course nor proportion in the scriptures. John his example will not serve your turn, for John planted no Churches. If you will have planters of Churches, and that all men must come to them, then must they needs be endued with like gifts as the first • lanters were, speak all languages as Th-appostles did, work miracles, and not err in doctrine, for the Lord's hand is not shortened, nor his grace and mercy lessned to his Church and people. But if he send men with the same office and authority, that he sent his Apostles, he will for the honor of his own name, the advancement of his truth, and good of his people, give them the same gifts, and not bring his truth and people in bondage to men full of errors, ignorances, and blindness, as you and all men are: therefore be content to be biulders vpō the foundation laid, and forbid not others to build thereon, but let every man take heed how he buildeth upon it. 1. Cor. 3.10. This may suffice for this point and so we come to that, to the which the best approved amongst you, have had no word of annswere hitherto, & we know you cā say nothing for it, holding your rule of Successiō according to your course and proportion except you will be so very vnadvised, as to hold proportion in one thing, & no proportiō in another, and this that we intend to speak of, is your ministry.

How come you to raise a ministry? where is your particular example, your rule is that Elders must make Elders, and none but Elders must administer in the holy things. You raise baptism after John's examples: but how will you do to ordain Elders? seeing you have no such example, & when you have done, what device will you have to keep this authority to yourselves? This is your ground for your Succession, as all had baptism from John the first baptizer, so all must have baptism from your first baptizer, As all Churches proceeded from the first Church at Jerusalem, so all Churches must proceeded from Jerusalem your first Church. As Elders proceeded by ordination from the first Elders, so all Elders must proceed by ordination from your first Elders; here is your proportion. But how came your Elders by their ordination? did they ordain themselves? where is your example and proportion for that? Did the Church ordain them▪ then your proportion is gone, for the first Elders were not so ordained. Thus are you overtaken in your ground not seeing whether it led you. Forsake it, it shall be no disgrace for you to forsake error, you shall therein show the true grace of God to be in you, in denying yourselves and your own ways, and advancing the way of the Lord. Hold you to the perfect rule, that all gaynsaiers are not able to withstand, which was given by the law giver, and that is. Where two, or three are gathered together into my name, there am I in the midst of them and whatsoever they bind on earth, shall be bound in heaven: and whatsoever they loose on earth, shall be loosed in heaven. Mat. 18.20.18. And 1. Cor. 3.16.21.22. Knowe you not that ye are the Temple of god. Lett no mā rejoice in men, for all things are yours and 2. Cor. 6.15.16.17.18. what Cōcord hath Christ with Be • all; or what part hath the believer with the infidel: and what agreement hath the Temple of God with Idols: wherefore come out from amongst them and separate yourselves saith the Lord, & touch none unclean thing, & I will receive you, & I will be a father unto you, and you shall be my sons, and daughters saith the Lord almighty. These three places of scripture proves thus much. First, that wheresoever two, or three are gathered together in Christ's name, Christ is in the midst of them, and they have power to bind and loose, which is to receive in & cast out, to appoint Officers and to discharge, and to administer in all the holy things, for having Christ they have wi • h him all things also Rom. 8.32. Christ's power cannot be divided from him, therefore where he is, his power must needs be, & he is a king, & where he is, he gives power to his servants to serve him in all his ordinances.

The second place alleged confirms this, where it is said. Let no man rejoice in men, for all things are yours, and in the 5. verse. of this. 1. Co • . 3. saith The Apostle, who is Paul? and who is Apollos? but the ministers by whom ye believed, sheweing that the Cornithians were not the Temple of God, neither had interest unto all things, because of their persons, but because they believed their doctrine. And wheresoever a compaine of men now, shall believe their doctrine, even they are the Temple of god, and all things are theirs, as well as all things were the Corinthians.

The third place • ore alleged, proves, who they are that Christ hath promised to be in the midst of, & that is, those that separate themselves from Behall (which are men without a yock) from unbelievers, from Idols, and which touch no unclean thing, these are they that God will receive, and among whom he will dwell & walk and he will be their God and father, & they shall be his people & children, & they shall not need to respect the persons of men as hath been shown, for by the free gift of God's grace, & through their faith in Christ, all things are thens. Will any men not withstanding all this say, that any people or congregation separated from all uncleanness, may not enjoy Christ and all the holy ordinances without they be admitted there unto by other • en? Did Th-appostle Paul disclayme both for himself, and Cephas, & Apollos from all previlige unto their persons, & teach the corinthians that their persons gave not them interest unto the holy things but their doctrine through their own faith; and dare any challenge previlege unto their persons, & so take away the the authority of Th-appostles doctrine & ministry, that is still in as good force & authority as ever, in the scriptures. And by whose ministry & doctrine what people soever believes at this day, all things are therein, by faith in the scriptures not by Succession from men.

Here we desire that all men that have any uprightness of • art, would enter into a due consideration of the depth of 〈◊〉 error of Succession, from, or by the persons of men. And through gods assistance we will endeavor to speak what we are able for the discovery of this error, which is so great & dangerous, of the sharp bitter fruits whereof, we have deeply taisted, & our wounds are yet fresh & green: but not withstanding by the grace of God, we will not be provoked to speak beyond the bounds of sobriet • e herein: and to proceed herein by the most easy, plain, and evident way to our best understandings.

We entreat you, and all men with all holy advisednes to consider, what was the separation wall, betwixt the Jew & the gentill, & Th-appostle Rom. 3.1.2. declares plainly what is was in these words. The preferment of the Jew & the profit of circumcision is much every manner of way, for cheiflie because unto them were of creditt committed the oracles of god, this was the divisiō wall, which the Lord had set up betwixt the Jew & the gentill in that he gave his statutes & ordinances to Israel to keep • , not debarring the gētills at all frō ējoying the benefitt of his statutes & ordinances as the lord showeth Exo. 12.49. One law shall be to him that is borne in the land, and to the strainger that dwelleth amongst you. This then was the preferment and the devision wall, that the Jews kept the oracles, and the Gentills must have them at their hands: for if the gentills had themselves possessed the land of Canaan. And the holy City, and the Temple; and all the holy things they had been all polluted in their hands; but when the Jews had the possession of all the holy things, and communicated them unto the gētills they were holy to them. Thus could the gentills have no benifitt of the holy things, except they came to the Jews and received them from them, and so enjoyed them under them. This then is so plain as any thing can be, that the partition wall betwixt the Jew and the gentill, was in respect of the previlige that belonged to the person of the Jew, in that, to the person of the Jews, the oracles were committed to be kept, for as we have shown there was the same law of ordinances for the gentill as for the Jew, but the gentill must receive them from the Jews, and they must come up to Jerusalem to worship with the Jews Act 8.27. and joh. 4.20. This stop of the partition wall hath Christ broken down. That he might reconcile both unto God in one body, by his cross and slay hatred thereby, & making peace Eph. 2.16.15. Thus hath the Lord of himself made peace both with jewe & gētill, now not preferring any one people above another in giving his oracles to thē to keep, but hath made his covenant with all, both jewe, & gētill, they that are a far of, & they that are near Act. 2.39. Eph. 2.17. To every mā that doth good shall be glory and honor and peace, to the jew first, and also to the grecian. For there is no respect of persons with god Rom. 2.10.11. There are now by gods appointment no more straingers and forreyners, but through Christ, all both jew and gentile, have an entrance unto the father by one spirit Ephes. 2.19.18. not standing in need of admittance by men. And what people soever, either jew, or gentile, are biult upon the foundation of Th-appostles and Prophets Jesus Christ himself being the ch •• te corner stone, in whom all the building cuppled together, groweth unto an holy Temple in the Lord, they are built together to be the habitation of god by the spiri • Ephes. 2.20.21.22. And therefore no people are bound to seek to men to be built a habitatiō of god: But the doctrine of Th-appostles by the work of the spirit is sufficient. All this proves the partition wall is broken down, which is, that the oracles are not now committed to any people of creditt to keep that all should be forced to come to them as the gentills were of necessity constrained to come to the Jews, Christ hath slain that hatred saith Th-appostle, and hath reconciled the gentills to god, and so god is equally favorable to them both, that is to all men (for all were either Jews or gentiles) God doth not favor any one in respect of committing his orracles to be kept, they are now left free to all that come, according to that prophecy of scripture Psai. 55.1. Hoe everyone that thirsteth come ye to the waters, and ye that have no silver come buy and eat. Come I say buy wine and milk without silver and without monie.

This then being confessed of all (that have any knowledge in the religion of God) that the separation wall is broken down, and being rightly understood also that the separation wall was a personal previlige unto the peculiar nation of the Jews by genealogy, which was to keep the oracles of God by Succession amongst them selves, from generation to generatiō, and the gentiles that were without could not be admitted to the holy things but by them, this being the c • vision wall, and this being broken down, and the gentiles let in, & the door set open for all, & freedom & liberty proclaimed. That by the blood of jesus christ we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us through the veil, that is his flesh Heb. 10.1 • .20. Hereby all Succession is abolished, all previlige and pr • l •… meant to particular persons in keeping the holy oracles is taken away, and they are free for all men, (that believe to 〈…〉 , for we are all the sons of God by faith in Christ Jesus, There is neither Jew, nor Grecian: there is neither bond, nor free •… e is neither male nor feemale: or we are all one in Christ Jesus Gal. 3.26.8. Now they then that will set up Succession, and 〈◊〉 have all the orac • es of God committed to them, and that all 〈…〉 receive the ordinances of Christ from them they herein build up the per •… wall again they challenge to themselves the preferment of the Jew they stop the entrance into the holy place by the new and living way, which Christ hath made by his blood: they deny that any people built vpō the foundatiō of Th • appostles & Prophets by the spirit, can be the •… on of God they will not permit mē to be the sons of god by faith: all these things are nothing available without mē come to thē, & be admitted by them: & men cannot have Christ except they have thē, nor be joined to christ, except they be joined to them: nor putt on christ except they putt on thē. Lett all the godly but equally judge betwixt you and us, whether this be not to set up the 〈…〉 wall again, W •… h is to give a special previlege •… d preferment to the people more then another and that none may enjoy the holy things but from their persons, which we de •… e may yet better be observed, & well understood, that you, or what people soever manteyne Succession o • will have a previlege or preferment, in the possession of the holy things it doth appertain & is tied to your persons & the power and authority you challenge it is in your persons, for it is not in your gifts and doctrine for set •… by your persons & tie us not to them, and then we will prefer the gifts & doctrine of Th-appostles before yours, and we will be directed by thē. And the authority and preferment you challēge is not in your office, for set by your persons and personal presence, and send precepts & rules, by the authority of your Office and we, and all that • ear god will cast away your authority and office and the authority and office of all others herein, with the precepts and rules made by the power thereof, and we will only submit ourselves to the office and authority of Th-appostles, and to the precepts and rules, which they have set down by the power of their office, which power and office they received frō god, not from men, nor by man gal. • . 1. Thus may you and all men see, that what people chu • ch, or congregation soever do challenge unto thē selves any previlige or preferment in keeping the holy things, & that they only are to dispose of the to others, such previlige, and preferment must needs be proper to their persons only and frō all such previlige to their persons, as we have before shown Paul, and •• phas, and Apollos disclaymes, although they were the ministers by whom the corinthians believed. And will you, or any people or church challēge privilege and preferment to your persons over all men, although by your ministry they believe not: and all your warrant for this is because you say, you are the first.

If you will yet stand for privilege by your being fi ••• as you Ymagine) hear what our savior christ saith unto you for your instruction Mat. 2 • .1.14. • rend I do thee no wrong, take that which is thine own, and go thy way. I will give 〈…〉 much as unto thee: these men thought because they came first into the veinya • d they should have had more wage them they that came last, although there wages were agreed upon, so you think you are worthy of more authority, them the last because you suppose you were the first: but our Savior christ teacheth you in th •• place that the honor & reward in all one to the last, as to the first. And take heed, least by this your sin, if you had no other) the lord pass this sentence against you, and say unto you. The first shall be last.

To draw to an end in this point, that the gospel is come unto all the world alike coll. 1.6. to god is no accepter of persons: And therefore all the world ought to receive it, believe it, & obey it a like: & so doing, all have free liberty to enjoy and administer in all the holy ordinances a like: for of whomesoever the Lord requires obedience of all his ordinances, they obeying, he giveth to them the privilege & benifitt of all his ordinances. Then whatsoever people receives, believes, & obeys the gospel, as truly as another people do, they have as much privilege & liberty to einoy the gospel & all the ordinances thereof as any other people: For god is no accepter of persons, but in every Nation, he that feareth him & worketh righteousness is accepted with him Act. 10.34.35. And if any shall now fear god, & fast & pray as Cornelius did, their prayers & alms shall come up in remembrance before god & the spirit of god shall direct them to hear what Peter saith, & to be directed by Peter, & the rest of Th • appostles, & not bid them send for you, or go to you, or any people to make them perfect, for the word of God is all sufficient to teath them & instruct them & make them perfect to every good work, as is shown. 2. tim. 3.16.17. The whole scriptures as given by inspiration of god, & is profitable to teath to convine, to correct, & to instruct in righteousness, that the man of god may be absolute, being made perfect unto all good works. Here may you & all learn & understand, that the word of god is all sufficient of itself, to make the people of god absolute & perfect unto every good work, to pray, to preach, to Baptize, to break bread, to administer in all the holy things & to walk in all the ways of god, without the help of of any man or men. And if any should be so unwise, as think that the meaning of the holy ghost here is only to make a man perfect unto every good work in himself, it were great weakness, seeing that the holy ghost testifieth, That the mainfestation of the spirit is geven to every man to profit withal. 1. Cor, 12.7. & 1. Pet. 4.10. Lett every man as he hath received the gift Minister the same to another, as good disposers of the manifold graces of god. To make this plain that he that runs may read it & understand it that Christ and all things are geven to every faithful people, although they be but two or three according to Christ's own words Mat. 18.20. Christ is there king Luk. 1.33. he is there Mediator Heb. 9.15. by whose blood they may be bold to enter into the holy place. He is their high Priest, who with one offering hath consecrated forever thē that are sanctified Heb. 10.21.14. And made them kings, And Priests unto God Revel. 1.6. They are come unto Mount Zion. And to the city of the living God the celestial Jerusalem Heb. 12.22. whose gates are not shut by day, and there is no night there Revel. 21.25. we conclude therefore with those heavenly words of comfort spoken by the holy ghost, unto every faithful man, and men though but two or three. Revel. 22.17. Both the spirit & the Bride say come. And let him that heareth, say, come, and let him that is a thirst, come, and let who soever will, take of the water of life freely.

We • with yourselves now, and let all mē consider, whether this be not all sufficient. Here is the King: & the Mediator: and the high Priest: and the city Jerusalem with hir gates open: and the spirit of God bidding all come freely: and all the faithful made kings, & Preistes unto God, what should let the faithful for entering in, & offering Sacrifices, & administering in all the holy things before the lord, seeing they only are appointed there unto of God. 1. Pet. 2.5. & 4.10.

If the Jews cominge out of captivity, had had Solomon their king, Moses their mediator, Aaron their high Priest, Jerusalem their city with hir gates open & their god bidding thē come, who should have for bidden thē for bringing their sacrifices and administering before the lord freely. If Pharaoh should hinder thē all the plagues of Egypt should fall vpō him. And though Tobiah should despise thē, & Samballett cōspire against them, yet they praying to their god their enemies shame should be turned upon their own heads, and the lord should bring their counsels to naught Nehe. 4. And God hath promised to do no less for his people now against his and their enemy the mistery of iniquity, the man of sin for he will consume him with the spirit of his mouth, & abolish him with the brightness of his coming 2. Thes. 2.8. And he will smyte the earth with the • od of his mouth and with the breath of his lips shall he slay the wicked Esa. 11.4.

Now therefore take you heed, and let all people take ficed, how they go about to hinder the people of god that have freedom and liberty to administer before him, being a holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 1. Pet. 2.5. take heed we say how you go about to hinder them, by setting up your own inventions and abominations, and bring swist judgment upon yourselves. And so we leave this point praying you not lightly to pass by it though we have handled it weakly But let all that disire unfeignedly in the truth of their souls to see the profession of Jesus Christ florrish in purity and sincerity, and in the light of all truth, set their own harts and teach others to seek Christ in his word: And to follow him in all worship and service according to the examples, rules & precepts in the Striptures, which are written for us to that end. For, whatsoever •• inges are writ̄ aforetime are written for our lea •• ing Rom. 15.1.

Lett all men therefore that in uprightness disires to walk in the ways of god according to true direction, seek to be taught of god by the Scriptures, and not to be led by the examples and precepts of men: For if a people though but two, or three, by reading and hearing the Scriptures, by the work of the spirit, come to the faith of the gospel, must be compelled to join to any, or some people that formerly profess Christ, then must they be forced, to profess as they profess, and walk in their steps with them: and so to be brought in subjection to all their errors, and to be polluted by joining with them in all their corruptions and so they cannot nor must not be led on for ward towards perfection as they ought to be Heb. 6.1. But they must be led forward or go backward, or out of the way, or stand still, as that people to whom they join will lead them. This destroys all pure profession of the gospel, and keeps men back from walking in the clear light thereof: ffor if two or three shall in the honesty of their harts disire to walk holy •• e with the lord, and keep themselves unspotted of error, this woeful rule of Succession debarrs them that they may not so do, and constrains them to join to some people, denying them liberty to walk after the rules and examples in the Scriptures and so to follow Christ, and binds them to follow Christ with them, as they follow Christ. Hence it cometh that the Pope saith, loe here is Christ, and seeks to force all to follow Christ with him. And the Bishopps they say loe here is Christ and they seek to compel all to follow Christ with them. The Presbitarie they say, loe heree is Christ, and they will contstrain all to follow Christ with them, we pass by the most ungodly & unwise Familists and scattered flock, that say he is in the desert, that is nowhere to be found in the professiō of the gospel according to the ordinances thereof until their extraordinary men (they dream of) come▪ which shall not be, until there come a new Christ, & a new gospel. And you to whom we especially write you say loe here is Christ, & you would have all to follow Christ with you. Now in these troublesome days which our savior Christ hath foretold of, and are now come to pass wherein if it were possible the very elect should be deceived, let all the godly stay them selves upon that blessed counsel of our Savior Christ who saith unto all that will follow him, take ye heed, behold I have shown you althinges before Mark. 13.23. which is by his word, and therefore thither only must we go, and follow no men. And we pray all you (that would have men follow Christ with you) to remember how our Savior Christ reproved his Disciples for their evil disposition therein, who when they saw one casting out deviles in Christ's name forbadd him because he followed not Christ with them. Jesus utterly disaproving them, said, forbid ye him not, he that is not against us is with us. Luk. 9.49.50 If thē our savior Christ would not suffer these his Disciples, to challēge to thenselves this privilege, nor would not restrain that his Disciple, for professinge his name althoug he followed not with thē, why should any challēg to thenselves, or why should the people of god think them selves bound to give unto any this prerogative.

Let all the people of God therefore everywhere know, that they have liberty to follow Christly them selves, which if God's people would practice with fear & reverence, relying only upon the direction of gods word & spirit, it would make them 〈◊〉 wary & careful of their ways, least they should run into error, & so be justly reproved of all, whift all men's eyes are upon them; whereas contrariwise, if of necessity they be bound to go & join to another congregation, they walk securely, because that people • walking is their warrant and whatsoever they find amongst them must be received as approved & good. And this makes divers, who often receives many good motions of the spirit to quench those provocations of the spirit, because they think they must needs join to some people, and can see none that walk so uprightly & nolilie, with whom they may have comfort to join: & this is a chief cause of all this evil, in that many are blinded with this error that you, & all the fore named people do stand so stiffly upon, that they must join to the Church. And so is this liberty hidden from their eyes (you all that teach that doctrine being instruments there of) that they may join 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 any people: and through the gracions blessing of god, which he hath promised shall be upon them, they so doing & walking in his ways, they may, & shall grow to be a most holy people, and a house for the most high god to dwell in, the word & spirit of god being fully sufficient to build them up, & 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 authority or admittance of any people professing before them, but all this you hide from their eyes.

O that the children of god were as wise in their generation in all things, & in this, as the Sons of men, then would they loose no part of that liberty wherewith Christ hath made them free, then would every people called of god, run of them selves, the rac • before them, and follow hard toward the mark, for the price of the high calling of god in Christ Jesus Phil. 3.14. Unto the which till the called of god by the word of his spirit, raise up their hearts to do, striveing withal zeal & holiness to run one before another in the profession of the truth, till these gracions affections and holy endeavors possess the harts and spirits of men, there can be no hope to see the glorious light of God's truth in the profession thereof to florrish & grow: ffor whilst some Church or congregation settled in the dregs of error, and overtaken with a secure, cold, frozen profession of the gospel, and some other church or congregatiō carried away with a head-strong blind zeal into many errors, will have all men come and follow Christ, or rather go out of the way, or be frozen up with them, and while men think they are to give them this preferment, what hope is there of the groth of pure Religion. We therefore earnestly beseech all people, by the mercies of god (in whom there is any faithful love of gods truth) not to respect any men, neither to follow Christ, as you have them for an example: but follow Christ as you are taught is his word, and as you have the holy men's examples, whose holiness is approved in the Scriptures. And thus in all love, we exhort you to be thus minded by the name of Jesus.

Although this that hath been manifested from the Scriptures may give full satisfaction to every faithful holy professor of the gospel (that Christ by his presence giveth all power to every congregation, as well as to any 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 profess Christ, there is so much a do about ordination, o • laying on of hands, as though olders hands were only sanctified to that use, we pray the godly reader to receive full satisfaction from Act. 13.1.2.3. where it doth evidently appear that the church or cōgregatiō at Antiochia (where there were no Apostles nor elders) by the direction of the holy ghost, with fasting, & praying, & laying on of hands separated Paul & Barnabas to the work of their ministry, whereunto the holy ghost had called them. And Paul went not to Ierusalē to them that were Apostles before him, not so much as to consult with them Gal. 1.17. but after they were separated by the church, being sent forth by the holy ghost they came down to Seleucia. Act. 13.4. And frō this time did first begin to administer in the Office of their Apostle ship: in all this let it observed, that it is here set down expressly in the scriptures; that they were called unto their office of god & set forth of god, & that the church did only ordain, or separate thē to that work: and therefore this doth nothing contradict Gala. 1.1. where it is said Paul an Apostle, 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 & prayer) to lay on hands, and so to separate & ordain mē chosen, to administer. And this is the ordinatiō set down in the scriptures, which most men make so g • eat an Idol of. And we hope we shall not need to prove particularly that the church or congregatiō hath power to Elect or choose their officers seeing that is so plainly set down Act. 14.23. & 6.3.5.

Of Magistracy.

THE fowrth matter that by the assistance of God we purpose to speak to you of, is, to prove unto you, and all that are contrary minded. That king, Princes, and Magistrates, ruleing & governing by the power of god, with the sword of Ius • , may be members of the church of Christ retaining their Magistracy. For proof hereof Thappostle Paul to the Rom. 13.1. • . first showeth (speaking of the higher powers) That all powers are ordained of god. And who soever resisteth the power resistes the Ordinance of God. This then hereby is made most plain, that the power & authority of Magistrates is the holy ordinance of God. They are further called. The ministers of god, and their administration is set down. To take vengeance of them that do evil, and to praise them that do well, And the instrument wherewith they are to punish evil 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) holy & good: and their office & administration holy, & good being (as is here showed by Th-appostle) appointed of god for good, who doth, nor can appoint nothing but that which is holy & good, and pleasing to himself, for he is holiness & goodness itself, and he may not, nor cannot appoint any thing contrary to himself.

God then having ordained & appointed this holy ordinance with the end, and use of it, and manner of administration, the magistrates applieing them selves for the same thing, they obey the holy comandemēt and will of god, & are pleasing and acceptable to the lord in that their obedience: for by these words. Applying themselves there unto. The holy ghost intends and shows, that there is required a diligent willing, faithful obedience in their administration, and not a forced constrained obedience, as the devils obey god, whose obedience is not acceptable and well pleasing unto him: further thē he is well pleased in sheweing the power of his own might, in that comaunding them they must obey him: for the de •• do not willingly obey god in anything. They do not willingly know god as appeareth when they cried Mat. 8.29. Jesus the son of god, what have we to do with thee: and although they bele •• e there is one god, yet they do it not willingly, because they tremble I am. 2.19. there faith increaseth their fear. All this we speak to make it plain to the simplest: ffirst, that there is an obedience which god comandes by the word and work of his power only, where in they that obey please not god: as whē he comanded the unclean spirits to come forth, and they obeyed him: And thus did Pharaoh obey, when he let the people of Israel go to serve the lord, as Moses and Aaron had said Exo. 12.31. this was no willing obedience and therefore not acceptable unto god. Secondly there is an obedience, which god comandes by the word and work of his grace, wherein, and whereby they that obey, please god, and are acceptable unto him. This is the obedience that is better then Sacrifice.

And this is the obedience that god requires of kings, Princes, and Magistrates, even a diligent, willing, faithful obedience, as is shown frō these words: They are the ministers of god applieing them selves for the same thing. And let us with all grace and holiness unto god, and reverēce unto this his holy ordinance, consider what it is that they are to apply thenselves unto. It is to punish evil doers with the sword, and to reward or praise thē that do well: these words might cōvince you all of your error in this point, and they shall condemn you all, if you repent not, of your reaching and stiftly maintaining, that these Ministers of god, retaining this their Office from god, may not be members of the Church of Christ. Hearken to their Office or ministry yet again. It is to punish evil doers, and to reward or praise them that do well, in which holy administration they are like unto god, and in applieing them selves faithfully therein they do the work that is proper to god: for to execute justice upon the wicked and show mercy unto them that do well, is the divine property and work of god, and so far as the lord hath committed authority to Magistrates to administer therein, they do the proper work of god: and therefore doth the holy ghost by the Prophett David, speaking of Magistrates say▪ Psal. 32.6. I have said ye are gods, speaking in respect of the great honor that is due unto them, by their holy Office, where unto he hath appointed them.

The some & scope of that which is hear set down in this point, is to show unto you, that the Apostle doth he • e teach, that the Office & ministry of Magistrates is an holy Office appointed of god, and that the lord requires of Magistrates a diligent willing, faithful, obedience, which is pleasing unto the lord: the which obedience they preforming uprightly, though weakly, and failing in many things, as Th-appostle confesseth, he & all the children of god did I am. 3.2 yet believing the gospel of Jesus Christ, and repenting of their sins, how can it be denied them to be admitted members of the body of Christ? Is this a good exception, because they are Magistrates? why then you except against them because they are the holy ministers of god, and do his will in faithful obedience. What a doctrine of devils is this, that any should be denied to be members of the body of Christ, for executing an holy Office appointed of god. For further proof, that it is an holy ordinance or office pleasing unto god, it is shown in that we are comanded to obey of conscience; & that is only in that which is holy & good; for god forbid, that his children, should be tied of conscience to obey in any thing, that is unholy & not good. Th-appostle shows here, that the holy ghost intends no such thing, when he saith verse. 3. Magistrates are not to be feared for good works, and 1. Pet 2.17. Fear god: honor the king, & therefore if Magistrates shall command any thing against god or Godlines, the people of god are not bound to obey, & for this cause Th-appostles when they were comaunded of the Rulers & Elders of Israel, that in no wise they should speak or teach in the name of Jesus, answered, whether it be right in the sight of God, to obey you, rather then god, judge ye. All this doth still give further proof, that Magistracy is a holy ministry or Office appointed of god only for good, and therefore none bearing that Office or ministry, is, for that cause to be debarred frō being menbers of the body of Christ which is his church, except men for executing an office comaunded of Christ, should be debarred from Christ, which is more then madness, for any that profess Christ to affirm.

Furthermore: hath god by reason of that high power & authority which he hath given to Magistrates comaunded such fear such obedience, & so great honor to be given unto them of all men, and shall they whom god hath so greatly honored, with such authority, dignity & power, for, bearing this honor which god hath putt upon thē, shall they for this be accounted unworthy to be menbers of Christ's church? This is to bring the greatest dishonor, that possibly cā be before god & his people, vpō that ordinance & the ministers thereof upon which, and vpō whom, the lord hath putt most honor on: for it is a most miserable, wretched, & dishonorable ordinance, office, or calling, that debarrs mē frō being menbers of Christ's body. And let all know, that have any understanding in the mystery of godliness, that if Magistrates ought not to be menbers of Christ's church they cannot be childrē of the kingdom of Christ; and if they be not children of the kingdom, they cannot be heirs of the promise: for those that are worthy to be heirs of salvation, must needs first be children of the kingdom, being begotten by the • mortal seed of the word and borne a new 1. Pet. 1.23. all such are worthy to be members of Christ's Church. Therefore if you understand yourselves se this to be the end of your opinion. That if, you denying Magistrates, and hold them unworthy to be members of Christ's Church, you much more deny them to be worthy of saluatiō: for if by reason of their Office they be unworthy to be of the comuniō of the saints upon earth, they must needs thereby much more be made unworthy to be of the comunion of the Saints in heavē. And thus do you by this your opinion hold and maintain, that god hath appointed an ordinance, and they that are his ministers therein (by his own appointment) are by that their Office and ministry debarred of salvation. Your sin herein is no less then blasphemy against god, in that you charge the most holy to have appointed an ordinance, the executing whereof debarrs men from salvation, we hope you do it ignorantly, as also your leaders. Let not the antiquity of this your error make it precious unto you, but rather vile: and sin not by tradition after the doctrines of men: but be brought to try your ways by the word of god, and set his spirit be your teacher and leader into all truth, & be not led by men for all men are gone out of the way, and are full of ignorance & error.

And to make it appear how you are misledd in this be witched opinion. We will come to some of your chief holds herein, whereof this is one Mat. 20.25.26. Luk. 22.24.25.26. & M • k. 10.5, 45. There arose a strife among Christ's disciples which should be the greatest; And he said unto them. The kings of the gentiles reign over them, and they that bear rule over them are called gracious lords, but ye shall not be so: but let the greatest be as the least, and the chief • st as him that serveth. From hence you gather that kings & Magistrates that bear rule in the world, may not be of the Church. To come (by the gr • tions direction of the spirit of god) unto a due understanding of this scripture: we must first seek to know, wherein the disciples of Christ did seek to be greater one then another, and if they did strive for worldly preferment, then may your ground prove partly true: but if they did not strive for preferment in the world or worldly preferment, then is there no cullor that your collected ground should be true: for our savior Christ his speech is to put an end to their strife, & if they did not strive for worldly preferment or who should be greatest in the world, then our Savior Christ spake not at all concerning worldly superiority & rule, although he brought an example from the world which is most usual in the scriptures. This controversy then we hope may easily take an end, if you be not utterly given up to your own ways in all things: for if the ignorant will not be ignorant still, they may by the grace of god see here most evidently the ground & cause of this strife amongst the disciples.

Zebedee sons disired of our Savior Christ, that they might sit one at his right hand, and the other at his left in his kingdom not speaking of the world. Our Savior first reproves them sharply and tells them they know not what they asked. And when he saw that this their disire of supirioritie wrought disdain amongst them all, Jesus called them unto him, and caught them to know. That although the kings & lords of the gētiles and they that were great amongst them, had domination & authority, and bare rule over them, in his kingdom it should not be so, He came not to set up and establish such a kingdom, wherein men should seek to be greater one then another, and to bear rule one over another: and therefore taught his disciples another lesson, telling them that who soever will seek to be great, or be chiefest amongst them in his kingdom, shall be the servant of all, that is the meanest of all, for that pride or arrogancy in seeking to be chief & bear rule in, the kingdom of Christ makes such the least, because god rejecteth & will cast down the proud, but he will exalt the humble. Now as our Savior Christ taught his disciples here, by an example from Kings & Rulers and great men, that it should not be so amongst them in his kingdom: So also upon the same occasion of strife, & question who should be the greatest Mat. 18.1.4. & Mark. 9.34.36. & Luk. 9.46.48. Our Savior Christ takes a little child & setteth it in the midst 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 kingdom of heavē. And who soever shall humble himself as a little child, the same is the greatest in the kingdom of heaven.

From the first of these examples of Kings and Rulers & great men, because our Savior Christ saith. It shall not be so amongst you, you shall not in my kingdom be like them, that is, Reign, and rule, and be great one over another.

From this first example you conclude, that Kings, Rulers & great men, may not be of the kingdom of Christ. That you may the better see the error of this your collection and conclusion, we will collect and conclude the like from the other example which our Savior Christ brought of a little child.

He saith the Disciples of his kingdom must be like little children, humble, not seeking to be greater one then another: therefore little children may be of the kingdom of Christ, because our Savior Christ saith they must be like them, we know you can easily discern the errror of this collection and conclusion, and why can you not de •… ne the error of the other we pray you as you love god, and his truth, be not so partial in yourselves, we will yet endeavor to show you the equal like of these conclusions, that you may of conscience (denying the one) deny the other also.

Our Savior Christ saith. The Kings and Rulers; and great men of the Gentiles reign and rule over them, but it shall no be so amongst you the Disciples of my kingdom: therefore (say you) Kings and Rulers and great men may not be of the kingdom of Christ. In like manner may it be said (our Savior Christ speaking upon the same occasion, little children are humble, and seek not one to be greater then another, it shall be so among you the Disciples of my kingdom: therefore may any as well say) little children may be of the kingdom 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, acknowledged▪ that the first, which you make is not true: for as in the last both you and we do understand, that Christ (speaking of his kingdom which is spiritual) did teach his Disciples by the example of a little child, that by reason of it young years, was in quality and condition humble: so he would have them humble in spirit; and our Savior Christ doth not teach here, that little children are spiritually humble, and therefore may be of this his kingdom: for infants are but borne of the flesh; but they must be borne again of the spirit, that enter into this kingdom of Christ Io. 3. therefore doth our Savior Christ here speak but of quality and condition of children; which is to be humble, not teaching hereby that they may be of this his kingdom: Even so our Savior Christ the in other example (speaking of the power rule, and authority of kings, Rulers, and great men) teacheth them, that in his spiritual kingdom amongst his Disciples, he will not have them as kings Rulers, and great men to reign one over another; or to be greater one then another in his kingdom. Not teaching hereby, that kings Rulers, and great men may not be of the kingdom of Christ but that his Disciples may not (as king Rulers, and great men) reign one over another in his kingdom.

In all this our Savior Christ speaks of his kingdom which is spiritual: and speaks against spiritual power and authority, and will not therein that his Disciples should seek to be greater one then another not excepting against, nor Disaproveing the power and authority of earthly kings and Princes, which is his own holy ordinance, but that they may be of Christ, retaining their power and authority, and administering in their office, and ought to have all due honor and obedience: But if they, or any shall seek to have spiritual power, rule and authority in this kingdom, and therein make them selves greater then the rest of the Disciples of Christ, that is it which our Savior here doth altogether speak against and disaprove, and • re upon, and in this respect teacheth his Disciples to be humble as little children and not seek in spiritual power and authority to be greater one, then another: for if they do, he that will strive to be greatest shall be least. But how is this rule of Christ (wherein he so carefully and so often instructed his Disciples) trodden under foot, and utterly abolished, of them that profess to be his Disciples. Not to speak of the Pope, and all his confederates who in the hight of all iniquiti • • th exalted himself. What might we say to lord Bishops who so directly oppose Christ • ans in▪ How shall they be able to stand before 〈…〉 their spiritual gracious lordshipps and dignities so called, and so directly against his word and will. Oh that these things were not hid frō their eyes. And they that profess a Prebitarie, who though they bear not such high names and titles as the rest,) et by their ruleing power & authority (which by all means they seek to enlarge) if they take not • eed, their sin against this rule of Christ will be found little less then any. And if we speak sparingly of you that profess an Eldership think not you, nor lett it be thought of any, that we do it, either because we are partial, or because your deserts are not fully evil enough, for the lord knows, & we know in part, and would to god you knew yourselves, that your iniquity is great herein, in your seeking and holding superiority over the congregations whereof you are, and that partly by authority, partly by humbleness of mind seekeing to bear rule over the people of god. If by this our loveing advertisement any of all you of whom we have spoken be provoked to evil, you shall therein greatly increase your own judgments: for the lord knows we speak it not to provoke you to evil, but to provoke you to repentance before the great & evil day come, wherein (as for all sin, so particularly & especially for this sin) the lord will have ast • ct accompt if there be not repentance: we say especially for this sin, because this sin of seeking superiority, rule, & authority hath & doth utterly destroy all sincere and holy profession of the gospel, keeping in captivity & bondage the consciences of men▪ overthrowing the strongest that resist, and treading the weak under foot, stopping up the way of life, and men hereby takeing upon them to have in their b • ds only, the keys of the kingdom of heaven. To retain particularly unto you to whom we first intended to speak, take you heed, least whilst you set yourselves (by your opinion) against Magistrates being of the kingdom of Christ, you have in the mean time, set up a power and authority of your own, and so your second error be as evil as your first.

To put an end to this your first ground, If this example which our Savior Christ bring of Kings, 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 Magistrates may not be of the kingdom of heaven; and of the Church, Then you must also hold (except you will show yourselves void of all understanding) that our Savior Christ in the same cause and upon the same occasion, bringing an example of a little child, and saieing it shall be so among you, you shall be like this little child, you most then hold, that little children may be of the kingdom of Christ, and of the Church: ffor if where Christ saith. Be not like, debar out them that are brought for the example: then where he saith. Be like, must needs admit in them that art brought for the example. So then they that from this ground, will admit infants in, let them see (if they have any sight) that they debar Magistrates out: And you that debar Magistrates out by this ground must admit infants in ffor they are examples of direct cōtraritie, produced for one & the same thing. Therefore they that debar out both, and they that admit both, make things that are direct contrary to be a like, which is the most unjust and false understanding that can be in men. Let us therefore the rather prevail with you, to look to your ways herein, and reconcile yourselves to the word of truth. And mark well the words of our Savior Christ concerning this point Mat. 18.4. who soever shall humble himself as this little child, the same is greatest in the kingdom of heaven and verse. 3. they that are converted and become as little children, shall enter into the kingdom of heaven, here 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 kingdom of heaven, not by their princely power, but by their humility, which we unfeignedly wish that all Kings, Princes, and Rulers would see, that not their greatness, power, nor authority doth any thing at all advance them to, or in the kingdom of heaven: but it is their convertion and humility. But your opinion leads you to this; that they cannot be converted except first they cast away their Magistracy. This is of truth your ground, a most woeful ground if you could see the footestepps of it, for if it be so that they cannot be converted except they cast away their Magistracy, then is their Magistracy sin, and if their magistracy be sin, then is all their administration wherein they administer by power and virtue thereof sin, who shall be able to contradict this? which way shall all the device of men & Angels be able to avoid it, but that if Magistrates cannot be converted to God (that is Repent and believe) except they cast away their Magistracy, then is their magistracy sin, for their is nothing but sin that hinders faith and repentance.

Do you (that hold this fearful opinion) yet see into what straytes you are brought, that you have no way to turn yourselves, if there be any grace or love of God in you, humble yourselves unto the dust before the lord and his people and proclaim your repentance, which that you may yet further be provoked unto, see the hight of your sin, so far as we in our great weakness, are (by the mercy of god) able to show you: wherein by reason of our so great weakness, we must needs exceedingly fail, and come short; but yet to the uttermost that by the grace of god we shall be able we will endeavor to be faithful to god and you herein. we demand cannot Magistrates, Repent & believe, & so be received or enter into the kingdom of heaven, except they cast away their Magistratie? you profess & hold they cannot, why then is their Magistracy sin & all that they do by the power thereof is sin. If this be so then hath the most holy, righteous merciful, & just god, the god of all power, geven power from himself, & appointed an ordinance of Magistracy by virtue of which power given from god, Magistrates do administer, and are comaunded of god to judge righteous judgment. To punish the wicked in justice, & to reward or praise the well doers in mercy, and all this say you is sin. And all this doth god give them power & authority and comaundement to do, and in all this they are his ministers doing his will, yet not with standing all this is sin, for if by reason of their Magistracy (retaining it) they cannot be converted, that is, Repent & believe, then is their Magistracy sin, and then all that they do by virtue of that Magistracy which is sin, must needs also be sin. Hereby you charge the most high god to ordain & give power from himself, to Magistrates, to sin & so you make it sin in them to punish thē that do evil, and to praise or reward the weldoers, although they do it by the power and comaundmēt of god, maintaining hereby that god gives power & comaundment to sin, what a fearful estate & condition is this where unto this your error hath brought you; how will they answer it, that have & do so stiftly maintain & teach this error, is this the least comaundement that they break, & teach men so? Mat. 5.25. To blaspheme the name of god, in making him the author of sin, saying the holy ordinance of Magistracy, which he hath ordained is sin which they say, that maintain that Magistrates may not be of the kingdom of heaven nor admitted of the Church, except they first cast away their Magistracy: for there being nothing to be cast away, to enter into the kingdom of heaven but sin, if there be no entering for Magistrates, but by casting away their Magistracy, then must it needs be said that Magistracy is sin. We go often over this point, that we might move you with careful advised • es to consider of it, which we 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 Magistracy, for their power, authority and administration, but it must yet be opposed to another ground, that is held and strongly maintained against Magistracy, whereby the most simple hearted are deceived, and that is this. The weapons of our warfare are not carnal, but mighty through god to cast down holds. 2. Cor. 10.4. ffrom this Scripture, divers that holds there may be some sorts of Magistrates to end causes and questions, do yet hold that in any case, they may not make war; nor put men to death. It is to be lamented with the tear, of men's souls to see the simple hearted thus mi • led, and they are deceived under a dangerous cullor, and great show of holiness, not seeing the deceit of Satan who transforms himself into an Angel of sight herein, for what holy heart will not easily be brought to think, that war • is an vnchristianlike thing, where there is so much slaughter and blood shedd, and which is accompanied with so many calamities and mi • , and which is followed & maintained by so great force and violence by the arm of flesh: so likewise is it a lamentable thing that men should be executed and put to death by sentence of la • for offenses. Such Magistrates you will in no case admit of, we pray you consider, how should such Magistrates as some of you would allow of, order and determine causes of controversy, without the sword of justice? who would obey their orders and decrees if they had no power to cōstrain, would evil doers be persuaded by words to do well? and would wrong doers by perswation do right? why if they would not, then were all your Magistrates labor lost, they are but weak ymaginations to imagine in your minds that there can be such Magistrates, but let us come to your ground. Thus speaks the Apostle 2 Co • o. The weapons of our warfare are not carnal, the ground and cause of this Th-appostles speech is this. There were certain false Apostles Chap. 11.13-20. cropped in among the Corintheans that made a goodly show and exalted themselves, and had brought the people in bondage, and to uphold them selves in this their exaltation, they sought to disgrace Th-appostle Paul. And because his writings were of great power and authority, that they could not •• sten the authority of them therefore they sought to disgrace his person Chap. 10. verse. 10. his letters (saith one) are fore and strong, but his bodily presence is weak and his speech 1. of no value. To this Th-appostle answers verse. 1. look ye on things after the appearance? and verse. 2. esteem you us as though we walked after the flesh? though we walk in the fesh, yet we war not after the flesh, for the weapons of our warfare are not carnal. In all this showing and teaching them that they should not esteem of him according to the out ward apparance in the flesh, for he came not to make a great outward boasting show, and to subdue and bring men in bondage by such men's but by the power of the spirit, for saith he. The weapons of our warfare are not carnal: but saith thappostle Chap. 13.23. Seeing that ye seek experience of Christ that speaketh in me, let them know that have sinned heretofore, and all others also that if I come, again I will not spare. All this & much more to this sense speaks he to the Corinthians. And to him that spake those things he saith. Chap. 10. verse. 11. Let such on think, that such as we a • e in word by letters, when we are absent, such also will we, be indeed when we are present. Thus th-appostle labors to show them that his ministry was spiritual, by the power whereof he came amongst them; but seeing they sought to disgrace his ministry 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 understanding can men gather from hence, that there may be no other weapons used in the world, then such weapons as th-appostle Paul used here in his ministry of Appostleship against false Apostles. we have written thus much of this, that you might see how you are seduced, by misapplying the words of the Scripture from the sense, which is too usual amongst you.

Well, therein this place we have learned of th-appostle what were his weapons in the ministry of his Apostle ship, teaching the Disciples of Christ to use only such weapons in the like ministry.

Now let us also for a full 〈◊〉 of this point in hand be taught of the same Apostle 〈◊〉 teaching by the same spirit and authority 〈◊〉 with what weapons Magistrates must administer withal in the office of their Magistracy. And that is shown Rom. 13. where it is said, they bear not the sword for naught: for they are the ministers of God to take v • gance on them that do evil.

Here are the words & sense of the scripture going together, & that evidently without all condiction, that God hath given Magistrates power from himself, and a sword to punish and take vengeance of all evil doers, for if they may take vengeance of one, then of Ten, & so of Ten thousand: this hath god appointed, ordained & comaunded, who is a gra • ious, me • cifull god, & full of pity & compassion, yea more compassionate, then all men can be and therefore let not men pretend holiness in this their compassionate and pitiful disposition, that would not have Magistrates administer with the sword, for Satan deceaves you thereby, and makes you more pitiful then god, & therein you sin most greviou • lie, when you rejoice in yourselves, and think you do exceeding well. But the thing that mi • leads you all is this because you can see no sword, but the sword of the spirit, and no armor but spiritual armor in the kingdom of Christ: and therefore the disciples of that kingdom (say you) must have no other weapons, nor put on no other armor, and then can there be no putting to death, nor any war neither ought to be, but all spiritual. Suffer our folishnes if we seem as fools to speak thus unto you. Even so in the kingdom of Christ, there is no treasure but spiritual treasure, no bags but spiritual bags Luk. 12.33. No buildings, but spiritual buildings. No apparel but spiritual apparel 1. Pet. • .3. No meat but spiritual meat Rom. 14.17. If then you will cast away all weapons and armor but such as the disciples of Christ use in his Kingdom, so must you also cast away all your bags and treasure, and all your buyldings and houses and you must wear no apparel, but spiritual apparel eat no meat but spiritual meat. If to all this it be answered, that in the New Testament the lawful use of all these things be allowed, we answer even so is the lawful use of Magistracy with the sword to punish evil doers allowed and approved in the New Testament, as is proved from Rom. 13. which no man with any good conscience shall ever be able to gain say. To conclude we in love beseech you to see what an extreme strait you are brought unto, (we mean all these that hold Magistrates may not be of the Church of Christ, and retain their Magistracy) that you must say that Magistracy is not an holy ordinance of god, and that all that is done by the power and authority thereof is sin, and therefore Magistrates may not be admitted to be of the Church of Christ, except they cast away their Magistracy: for if you confess that it is an holy ordinance of god, and that the administration and execution thereof, and whatsoever is done by the power and authority of the same according to the word of god in the punishing of evil doers and praising & rewarding the weldoers be good, and holy & just in the sight of God, then may Magistrates be of the Church of Christ and retain their Magistracy: for no man may be debarred out of the church of Christ for doing of that which is holy and just & good.

But to deal yet more plainly with you, that the uttermost depth of your error may be discovered, that you and all men may utterly detest and abhor it. If you will say that Magistrates are no otherwise the ministers of god but as the devils are which one of our own countrymen, the forenamed Mr. lervase Nevile (falling upon this, and others your errors) most blasphemously hath affirmed: except you will also hold the same, (which god forbid that any child of god should do) you can never deny Magistrates for being of the Church of Christ: for if you confess that they are the holy and good ministers of god applieing then selves there unto, then how can you deny them as vnfitt to be members of the Church of Christ, and that only because they the holy and good ministers of god retain that their ministry office and calling whereunto they are appointed of God.

And now may you see that we had just cause in the beginning of this question to endeavor to show that the lord requireth a diligent, faithful willing obedience of Magistrates: But the devils obey of force and against their will. And God doth never make them ministers of his mercy to any, but we see here, God hath ordained Magistrates his ministers for good, both in mercy and justice, as well to reward the weldoers as to punish the evil doers. Of all the people upon earth none have more cause, to be thankful to God for this blessed ordinance of Magistracy then you, and this whole country and nation, in that God hath by his power and authority given unto you magistrates, who have so defended & delivered you frō the hand of a cruel distroyer & will you not withstanding contemn this his holy ordinance, and account it as a vile things far be it from you to continue in this your so great evil.

Think not that in the handling of this point, we seek to bring your persons in question or contempt with the higher powers, the lord knows we have no such intent, we know their worthy patience in bearing with your great weaknesses herein, but to bring this error into contempt among you, that you might forsake it, that is it we see • e, and that the simple hearted might not be betrayed with it as they are, not knoweing how far that de • pfull opinion leads them, and all under a show of Godlines. Much more might be said then we are able to say, and we would willingly have said something • 〈…〉 this point & of others, but that it is so difficult to get it set over into you 〈…〉 say thus much more unto you 〈…〉 you to tread under foot this unholy disposition that seems to be so holy, and makes you flatters yourselves, and think yourselves most holy herein, and that is, in that you would not have evil doers punished with the sword. You please yourselves much, in your pitiful dispositions herein, and think you please God, when it is most evident that you sin greviously herein: for it is the good will, pleasure, and comaundement of God that evil doers should be punished by the sword, and to that end he hath given power and authority to Magistrates, and you contrary to the good will and pleasure of God, would not have evil doers punished with the sword. Is not this your great sin to be contrary minded to God? take heed least by this your disposition you could also wish or disire that wicked men dieing in their sin, might not be damned, whereby you should wish the utter dishonor of God, for then should the enemies of God triumph over him: and then would they much God to scorn and have him in great derision: but God shall laugh at their destruction and mock when their fear cometh. Pro. 1.26. And all the Saints of God shall rejoice with him. Revel. 18.20. And if the Saints in heaven rejoice and praise God, when he punisheth and taketh vengeance on the wicked, ought not the Saints upon earth to rejoice and praise God when they see or hear that the evil doers are punished here on earth? by such power and authority as god hath appointed. And they are the more to praise God. seeing the holy ghost doth testify, that it is for their wealth▪ what great sin of ingratitude and unthankfulness is this then in all you, that so disaprove of Magistrates, and of their punishing of evil doers by the sword, the which Ordinance if it were not, all the Godly on earth should be destroyed and the most Godly first. Now we know that God is able to defend his without the sword, but in that he hath appointed this holy ordinance of Magistracy for the preservation and defense of all good men, & for the subdueing & keeping under and cutting of the evil doers, let none make the selves more wise and more holy then God, which you all do that disaprove of Magistracy. Repent, for your sinneing with a high hand herein, in dishonoring God by disaproveing his holy ordinance of Magistracy; which he hath comaunded should be honored with all godly fear reverence and obedience. And if you will repent and truly obey god herein, then must you (being comaunded by the authority of the Magistracy) be ready with your own persons, and all that you have, to support & defend that sword of justice which they bear and wherewith they administer by that power and authority which they have from god: for who are fitter to support and maintain the holy ordinance of god then they that profess to be the children of god, and who are fitter to feight just and good battles then good and just men; and what simplicity is this to think, that it is more lawful to hier men to feight a battle, then to feight it them selves. The people of Israel that were the people of god never did so, but they fought the battles of the lord them selves, and thē the lord went farth with their armies, and gave them victory over their enemies, and put their adversaries to flight, and if magistracy be a holy ordinance of God now, as it was then, it is as lawful for them to defend their countries and people as it was then, and so is it is lawful for the servants of god, and they ought being comaunded by the magistrates to go to war as well now as then: and the servants of god might with better consciences and more comfort 〈◊〉 to battle them selves (being comaunded by the higher powers that • e of god) although they died in battle then to hier mē to be slain for them, to whom the cause belongs not. There is no religion in this that magistrates by reason, of your unwillingness to go to battle, for the cause of god and for your own safeties & preservation should be forced to hier men to feight for you (although you pay for it) and in all this you pretend Religion and conscience: but it is evident by the word of god, that if magistracy be a holy ordinance of god, it is to be supported by all holy and good men, and means: And if it be not a holy Ordinance of god, then are magistrates but the ministers of god as the devils are: then are they not to be obeyed for conscience sake, not to be honored: for we are not bound of conscience to honor and obey the power, authority, and ministry of devils, but to resist it: and so Th-appostle Paul's doctrine Rom. 13. and Th-appostle Peters doctrine. 1. Pet. 2.3.17. Is all made false and erroneous. But far be it from any that have any touch of true godliness, to deny that holy ordinance of magistracy, and so to overthrow the holy doctrines of Th-appostles. Let the godly bewarr of such. Th-appostle Peter hath foretold of them, and of their manner of proceeding, for.

First he showeth that there shall be false teachers, which privilie shall bring in damnable heresies, even denying the lord that hath bought them, and by their followers the way of truth shall be evil spoken of. And these are they which shall despise government; which are bold, and stand in their own conceit, and fear not to speak evil of them that are in dignity 2. Pet. 2.1-10. let us apply this to the persons and cause in hand: These men that most stifely stand against magistracy, have they not brought in damnable heresies? do they not deny the lord that hath bought them? are not these they that deny the true humanity of Christ, denying him to have had a true earthly natural body, wherewith he bought them: which they that deny or are ignorant of, that he had a true natural earthly body, they deny, and are ignorant that the lord hath bought them. We will not now speak to the rest of their damnable heresies: but to come to this which is one of them, they despise government, and speak evil of them that are in dignity. Can there be greater dispisers of government then they that deny it to be lawful to punish evil doers with the sword, for take away the sword and where is government, will evil doers be governed with a • od of reed? do we not see daily that many fears not the sword? and if the sword of justice were taken away, all government were overthrown, and can there be greater dispisers of government, then they that would altogether over throw it. And they speak evil of them that are in dignity and authority. Do not th • se men speak evil of them when then teach and condemn them for evil doers in their execution of justice against offenders? and can they speak greater evil then to say, they are 〈◊〉 evil doers as are not worthy to be members of the Church of Christ? what greater evil 〈◊〉 •• tempt can be cast upon them, both before God and 〈◊〉 people 〈◊〉 hereby they are absolutely 〈◊〉 to be the ministers of god, but • s the devils are. Can there greater evil be spoken then this. To make it more plain, that you which touch these things against Magistracy are these false The achers that the Apostle Peter here speaketh of. This is one • peciall ma • ke, that you do it privilie, for can false 〈…〉 teach more privilie then you that teach this 〈◊〉 you do not understand teaching privily to be in corners and privy places. Th appostle she 〈…〉 meaning 〈◊〉 for he speaks of bringing in heresies privily in teaching of doctrine; and is not this heresy against Magistrates most privily brought in under a culler? from our Savior Christ's own words where he saith. It shall not be so among you: And from Th-appostles words. The weapons of our warfare are not carnal. Is it not privily done? to wrest the scriptures so deceitfully from a show of words leaving the true sense of the place, and hereby concluding most privilie and deceitfully, that Magistrates bearing the sword may not be of the kingdom of Christ not of his Church. but let that suffice which is spoken before of the misvnderstanding of these Scriptures. And see further, how under this first damnable heresy of denying Magistrates to be of the Church, most privily is this heresy brought in that Magistracy is utterly unlawful, and all that is done by the power and authority thereof is sin; for as we have shown there is nothing but sin debarrs any from being members of Christ's Church, they then that hold that Magistracy debarrs men from being members of Christ's Church must needs hold that Magistracy is sin: and that Magistrates by reason of their office and authority are sinners. For although a Magistrate should manifest never so great faith and repentance, yet these men will not yield that he may be of the Church of Christ: for except be cast away his Magistracy, his saith and repentance is nothing. This unholy Office & unsanctified and horitie doth utterly overthrow faith and repentance. Let it not displease you that we write thus plainly: set if it be a holy Office, and Sanctified authority, then it cannot debar any frō being members of the church of Christ.

Thus may you, & all see, that these among you which teach that Magistrates may not be of the Church, And that it is not lawful for them to punish evil doers with the sword, nor by the sword to maintain war for the preservation of their contries & people, these are they that privily bring in damnable heresies, despising government and speaking evil of these that are in dignity and authority, in that hereby they seek the utter overthrow of all government, and acc •• pt authority and magistracy most vise, because evil doers are punished thereby, which you teach ought not to be, but is sin & wickedness to be done. And if all men in these Provinces under the government of the lords & stats general were of your minds, as you would have them, where were government and magistrates? were it not all in the dust? Thus is it evident that you would have Kings, Princes, & magistrates utterly abolished. Is not this heresy privily brought in: under so great a show of godliness to destroy the holy ordinance of god▪ and how many of you understand that this heresy leads you to accompt magistrates the ministers of god, but as the devils are? we hope there are though̄sands of you that have no such thoughs, and yet it is most evident, and cannot be avoided but it is, the end of your ground & rule, is not this privily brought in •• e not therefore deceived by f • re & humble speeches, for weep • feste unto you, that it by this that is already said it do not plainly appear to any indifferent reader that your ground leads you to this, that all that magistrates do, (by virtue and power of their Office in punishing evil doers) is sin in them; if any think good to oppose we will by gods assistance make it most clear, that all may see it that wink not with their eyes. If therefore you like not to hold that magistrates are no otherwise the ministers of god, but as the devils are, then leave of also to hold that magistrates by reason of their magistracy are to be debarred out of the kingdom of Church of Christ. And also it shall appear, that this your ground doth evidently overthrow all Magistracy in the whole earth: for if God would have all Kings & Princes saved, and come to the knowledge & professiō of his truth, which Th-appostle saith he would 1. Tim. 2.2.4. and you confess the same, and if they cannot come to the knowledge and profession of the truth except they cast away their Magistracy (as you say and hold) then must all Magistracy be cast away in the whole world; for God would have all the Kings Princes, and Magistrates vpō the earth to come to the knowledge of the truth & be saved. And if you like not to overthrow all Magistrates and Magistracy in the earth, then leave of to hold that they may not be of the kingdom & church of Christ.

One other mark that shows you are the false Teachers Th-appostle speaks of, is, that you stand in your own conceit, this we have found in some of you, and we require we may not now find it in you all for then shall it appear evidently unto all men.

Thus have we in these pointes wherein we differ from you, spoken so far as God hath enabled us, beseeching you all with singleness of heart to try your standing in these things we have spoken of, and that you would not hold these opinions, because you have held them long, but that you will loveingly be advised to search the Scriptures, and see whether you have any Good warrant thus to hold and profess and teach men so. Approve yourselves now unto us, and unto all men, that you walk not blindly in the steps of them that have gone before you, but that you disire and endeavor to walk by true sanctified knowledge from the Scriptures, and that you do not so much seek to heap multitudes together, and build up great Churches and congregations; as to gather together a holy people, and biuld up pure Churches in the profession of the true faith, that you may be approved of God, which neither you nor any people can ever do, except you first make sure, that your doctrine be pure and undefiled: for though a people should never so much excel in all holiness of conversation, yea though they should excel in works, in love, & service, in faith & patience, & that their works should be more at last thē at first Revel. 2.19. yet if they suffer false doctrine & false teachers, they are impure & polluted churches for a little leavē leaveneth the whole lump Gal 5.9. & the lord will not approve of them, but will certainly come against thē with the sword of his mouth, & will remove their candle sucks out of there places.

This the Lord saith, but who believes the word of the lord herein. If Churches and Congregations did believe these words of the lord, it would make them try their doctrines by the word of the lord & go upon sound grounds with knowledge & understanding from the word of truth, being testified unto them by the teaching of the spirit of God, and not receive doctrines upon the good opinion they have of their Teachers knowledge, holiness & faithfulness, although they should excel in all these things: neither would the people of God be carried away after any doctrines by the strong working affections of their minds, judging it to be the working of the spirit of God, when it is nothing but the spirit of their own affections, wherein they may have great motions and feelings with much zeal but not according to knowledge. Rom. 10.2. Therefore are we comaunded not to believe every spirit, neither in ourselves nor in others: but to try first whether they be of God. And hereby shall we know the spirit of error. If we hear God's woe • d 1. John. 4.6. That is, if we search and try every thing thereby.

〈◊〉 that Churches and congregations would thus look unto their ways, and not hold errors for company sake, nor walk in by paths by affections. It is better to hold the truth alone, & to walk in the ways thereof, co • rary to all the affections of the heart, which is deceitful: but this is a hard doctrine, who is able to hear it. It is a pleasing thing to walk in a profession of Religion with a multitude, and especially it but some of the grounds of their • aith agree with men's minds. This overthrows the first beginnings of the Religion of God when men will choose to walk with that people, and in that profession of faith that • est pleaseth their minds, not so much regarding the truth of their faith nor the • holy walkeing therein: although they may mislike some things yet if some please them well, they will not differ for smake matters: and when they are once gathered and kn • t together in a multitude, then though error after error be discovered and sin after sin committed, there may be no breaking upon any conditions. And this overthrows all growth of Religion. We wish you and all great congregations to look to yourselves, that you be not more careful to maintain your multitude • thē the lords truth. It is not a multitude in error & sin, that can please God: Noah, a few walking together in the truth with holiness shall be acceptable in his sight, if they be but two or three, he will be in the midst of them. Therefore please not yourselves in your multitudes, walking in so many errors as you do: for if you repent not of these whereof we have made mention, and of all other your errors and false doctrines maintained amongst you, the lord will assuredly make you desolate: for thus hath he threatened, and executed his judgment upon Pergamos and Thyatira because they repented not and he threatnes and will execute the same judgment upon you which sin after the like manner of transgression, of you repent not. And your gifts and grates being many less then the gifts and graces of those Churches and your false doctrines and sins already many moe, the greater, and more speedily will his jugdments be upon you, if you repent not, which we unfeignedly disire the lord to give you Grace to do; Be warned you that are leaders, whilst it is today, & harden not your harts: why should you perish in your sins? & lead so many simples soul to destruction with you.

Thus praying all the gracious hearted amongst you, to remember that the wise man saith. Open rebuke is better then secret love, and the wounds of a lover are faithful Pro. 27.5.6. And we will hope that though we reprove you, we shall at length find more love (which is all we require of you) then they that so flatter you with their tougnes. The grace of our lord Jesus Christ, be with you Amen.

Our first question and demand is.

1. Wether God decreed not, that if Adam did obey, he should live?

Our second.

2. Whether God did not, according to this his decree, create Adam in his own jmage Gen. 1.17. In righteousness, & true holiness Ephe. 4.24. giving him thereby free will & power, in, and of himself, that he might obey & live?

Our third.

3. Whether God did not according to this his d • & w • rke of creation give Adam his comaundement 〈◊〉 obey, & live. Gen. 2.16.17.

Our fowrth.

4. God then decreeing that if Adam did obey he 〈◊〉 live and giving him freewill & power 〈◊〉 ▪ & of hims • lf that he might obey & live, and 〈…〉 him to they & live. Our demand 〈…〉 • nderstanding it can be 〈…〉 ▪ that God decreed Adam should disob • 〈◊〉 were not this to make God in his de • 〈◊〉 work, & in his comaundment contrary to himself? doth God decree that if Adam did obey he should live, & decree that he should disobey & die? doth God create Adam after his own jmage, with power & will to work righteousness, & decree that he should work unrighteousness & sin doth God command Adam to obey, & decree he should disobey we demand how these things can agree.

Our fifth.

5. Whether God ever made any other decree with man-kind concerming life & death salvation & condemnation but that he made with Adam? Then God not decreing Adam to sin by whom sin entered Rom. 5 1 • . Nor Adam to be condemned, by whose sin, condemnaton came on all men Rom. 5.18. how can it be said, that God hath decreed any man to sin: or any man to condemnation?

Our Sixt.

6. Whether God's decree was, not frō before all beginnings. That if Adam desobeyed & sinned he should die? Gen. 2.17. how then is it said, that it was God's decree that he should disobey & die? both these cannot stand: & can the first be denied.

Our Seaventh.

7. If any should through vnadvisednes not knowing God, or of willful wickedness, deny Adam before his fall to have freewill & power to work righteousness: we demand of them was not his understanding holy? his will holy? and all the faculties & powers of his soul & body holy? & had he not power to use them holily? If all these things were not so, how is that true which God hath said. In the jmage of God created he him?

Our Eight.

8. Whether Adam before his fall did not use all the faculties & powers of his soul & body wholly to God's glory? when the lord brought unto him all the foul of heaven & every beast of the field, to see how he would call them, and he gave names unto all cattle, & to the fowls of heaven, & to every beast of the field: as also when the lord brought the womā he had made, to Adā, Adam said, this now is bone of my bone & flesh of my flesh, she shall be called woman because she was taken out of man. We demand, whether it be not hear most evident & plain, that Adam had free power over his understanding will, & affections, when he did these things to the glory of God?

Our Nynth.

9, Adam having then freewill & power from God in, & by his creation to obey & live, how can it possibly be said that God in his eternal decree decreed him or any man to condemnation?

We disire a Godly careful consideration & reveiwing of these things, for upon this ground depends the whole cause of Predestination and gods decree concerning salvatiō & cōdēnatiō: for if Adā had freewill & power to obey, which never mā that knew God yet denied, then how could God decree any man to condemnation? and if Adam had not freewill and power to obey, then God decreed he should disobey & sin, & then how can it be denied but God hath decreed men to condemnation, & so is universal redemption utterly overthrown: for how could Christ redeame all, & God decree some to be condemned: But if Adam had freewill and power to obey, then God decreed no man to condemnation: and if God decreed no man to condemnation before the beginning of the world, then the lamb slain from before the beginning of the world, must needs be given a Redeamer for all men. And then are all men bound to glorify God in that he hath given a Savior and means of salvation for them. But if he be not given a savior for all men, then the greatest part of men in the world, have no cause to glorify God therein. And we demand whether this be not greatly to rob god of his honor herein.

And let us yet require one thing more at your hands that baptize infants: whether you do not of faith, baptize thē as being redeamed by Christ in that you declare them (as appeareth in your form of baptism) to be sanctified in Christ and therefore that they ought to be Baptized, as menbers of the Church, which is the body of Christ▪ Surely it cannot be but that you faithfully believe that all the infants you Baptise are redeamed by Christ or else you would not Baptise them into the name of Christ, & acknowledge thē members of his body. And if you do hold, all the infants you Baptise to bereadeamed by Christ, then if your rule of particular Redemption & particular Predestination, be a true rule, you must needs hold that all Dutch-land must be saved, and no one of them can be condemned: and so must you hold the like of all England, all France, all Scotland and generally of all the Nations whose Baptising of infants you approve of. And in that you approve of the Baptising of all the Turks, and all the Heathens whatsoever & their infants, if they should come unto the acknowledging of the faith of Jesus Christ which we hope none can say, but they may, do you not 〈…〉 plain show that you ho • d Christ ha • h R • ed thē also: & thus you hold that Ch • ist hath Rede • med all the world, if you 〈…〉 vndestād yourselves in your own 〈…〉 we beseech you to 〈…〉 on be able (through Go 〈…〉 of your faith herein.

Oh that we might on Christ's be half require you with Godly careful advisednes thoroughly to consider of these few things so simply and plainly set down. That all the honor and praise that is due unto Christ for that his great work of Redemption might freely be given unto him: and that none that proof • e and fear his na • e would s •• ve to lessen his unspeakable work of mercy herein, whereby they do not only lessen the honor and praise due unto him for that his so gracious work of redeaming all without respect of 〈◊〉 , but they do also depri • 〈…〉 of God of 〈◊〉 understanding of God's 〈…〉 and mercy unto all, being all but under • d the • me transgression in Adam by whose 〈…〉 condemnation went over all, the which 〈…〉 Christ was for given Adam▪ and then must it needs be forgiven to all his posterity, seeing God doth nor punish the Child for the fathers sin, espe • ially forgiveing the father that sin. Let men be • re how they take from the word of God and so flee • e vengeance that is to come upon all those that shall so do.

ANd whereas it is suspected that they which hold universal Redemption do, or must hold freewill, we desire to testify unto all, for the clearing of ourselves from the suspect of that most damnable heresy, that god in mercy hath thus far given us grace to see That who soever holds universal red • ption by Christ, they cannot hold frewill, if they have any understanding: ffor freewill d • th utterly abolish Christ, and destroy 〈◊〉 and set 〈◊〉 works: for freewill is to have absolute power 〈◊〉 man's self to work righteousness and obey god in perfect obedience; And such men need no Christ, and if any shall be so blind as to think that Christ restored man into his former estate of Innocence, thē must there needs be a new tree of knowledge of good, and evil: for there is no other way shown in the Scriptures, for a perfect man that is restored to Adams estate, to sin, but by eating of that tree, and if man be restored to perfection: or if all men fell not in Adam, as the scriptures testify they did. Rom. 5.12.18. then man hath power in himself to obey, and then some may yet obey, and so stand no need of Christ.

We know not any certainty of these men's opinions, therefore we will not enter into them, only one man once told us he had freewill, but we found him to hold so many other horrible opinions wherein he was so obstinate as we had no faith no have any further conference with him. To these men only thus much do we say, that thus speaketh the word of god Gen. 5.2. God created Adam, in the likeness of god made he him, and verse. 3. Adam lived an hundredth and thirty years, and begat a child in his own likeness, after his jmage. If mē cannot see hear that Adam begat not a could in the likeness of god, but in his own likeness: and that the likeness or jmage of god, which is Perfection, righteousness, and true holiness, doth differ, and is clean contrary to the likeness and jmage of sinful Adam, who when he began • heth his son was of himself an imperfect, unholy, unrighteous man. If they cannot see this, then are they void of all knowledge of god And thus much we leave for a remembrance to all those that stand for freewill, that they may look back in whose jmage and likeness they are begotten and if their fathers begatt them in the jmage of God, then are they certainly perfect, • oly and righteous, and so have freewill: but if then 〈◊〉 begatt them, in their own jmage and likeness, as Adam begatt Sheth his son, then let them with David cry out and confess. Behold I was borne in iniquity and in sin hath my mother conceived me. Psal. 51.5. And if they confess that they were borne in iniquity & conceived in sin as the holy man David was, how doth the devil bewitch them to make them think, that they are perfect and have freewill.

For ourselves we confess with. Th-appostle Rom. 7.18. we know that mvs that is in our flesh dwelleth no good thing. And Christ hath taught us Io. 3.6. That which is borne of the flesh is flesh, and therefore must needs only do the works of the flesh: & that which is borne of the spirit is spirit, and therefore all that are borne of the flesh must be borne again, before they can be spiritual. And we confess with the same Apostle 1. Cor. 1.30. That we are of God only in Christ Jesus, who of god is made unto us, wisdom and righteousness and sanctification and redemption. & Eph. 2.8.9. By grace only are we saved through faith, and that not of ourselves but of the gift of god not of works. Let it here be observed that faith is a Created quallitie in man, as knowledge is, which being sanctified by the spirit of grace, is knowledge to salvation, and faith to salvations: And therefore our savior Christ sheweing that knowledge is not sufficient saith. Not the knowers of my will but the doers are justified. And the holy ghost (speaking of faith) saith. Faith without works is dead, sheweing that the devils believe I am. 2. And therefore faith is not a new gift, but it is Grace in Christ which Th-appostle saith in this place, is the gift of God whereby men's knowledge and faith are sanctified to salvation, and so are saved by grace only, through faith sanctified by that grace of god in Christ. And this grace of god, which is his mercy by Christ, hath god given to all: ffor that grace of God that bringeth salvation unto all men hath appeared Tit. 2.10. but all receive it not, as Pa •• e and Barnabas testify against the Jews Act. 13.4 • . 〈◊〉 . Ye put from you the word of God and 〈◊〉 yourselves unworthy of everlasting life. And Stephen •• ith to them Act. 7.51. Ye 〈…〉 the holy ghost. Now we pray that the great 〈◊〉 of such as, by the d • ce • ▪ Sati •• and 〈…〉 carried into these errors before spoken of, and we know not into how many 〈◊〉 grievous & damnable, may not be a stumbling block to hinder a •• e gracious • att from se • ching, seekeing after & •• raccing 〈…〉 of god they hold. Let the bl •• ed truth of god be never the l • s • e beloved & liked of, because many that pro • e • it hold fearful errors, but rather embrace • and use all godly diligence to bring them out of their errors, if it be possible, least they perish in them, which is greath to be feared in many of them.