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power_n	body_n	natural_a	sow_v	2,624	5	11.4108	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02912	An advertisement or admonition, unto the congregations, vvhich men call the new fryelers in the lowe Countries, wrirten [sic] in Dutche. And publiched in Englis. VVherein is handled 4. principall pointes of religion. 1. That Christ tooke his flesh of Marie, haveing a true earthly, naturall bodie, 2. That a Sabbath or day of rest, is to be kept holy everie first day of the weeke. 3. That ther is no succession, nor privilege to persons in the holie thinges. 4. That magistracie, being an holy ordinance of God, debarreth not anie from being of the Church of Christ. After these followes certen demandes concerning Gods decree of salvation and condemnation.	Helwys, Thomas, 1550?-1616?	1611 (1611)	STC 13053; ESTC S116912	57,734	190

their false faith are perished and thus are their estates herein most miserable VVhat were sufficient to speake against this wicked blasphemous opinion of theirs which say Christ sufferings and death were but in shewe these are they that in the highest degree deny Christ to be come in the Fle●h or if they did confes●e and beleeve that Christ were come in the Flesh then must they of force confesse that he died for all Flesh must needs dye and be changed as is shewed Isa 10.6 and 1. Pet 1.24 All Flesh is grasse and all the glory thereof is as the Flower of the Feild And all the glory of man is as the Flower of grasse 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 infidelitie which there had bene no cullor for them to doubt of if they had bene of these mens opinion that he died but in shewe In that all that is spoken of the resurrection from the dead is spoken of Christ it shall not be amisse yet further to consider what the holy ghost by the Appostle sheweth in this 1. Cor. 15. Chap. concerning the resurrection from the dead for by his resurrection his death shall appeare This is that then which Thapostl hath sett downe heare concerninge Christs death and resurrectiō and concerning his naturall and earthly bodie and his spi●ituall and heavenly body Thappostle doth shewe 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 Appostle annsweres speaking of all dead bodies in generall and of Christs dead bodie in particuler whome he hath shewed in the 20. Vers to be the first friuts of them that sleepe That which thou sowest saith Thappostle is not qu●●ned except it dye teaching hereby as he had shewed before that Christs body did dye and all bodies must dye first or els they cannot be quickned that is raised againe from the dead vers 36. Then it being most evidently in this scripture proved That Christ was raised from the dead it is as evidently heere proved that he must needs and did first dye for saith Thappostl● it could not be quickned except it first dye And Thapostl haveing thus annswered to that part of the question in sheweing how the dead are raised then he proceeds to the second question whch is with what bodies come they furth to which questione hee answereth Vers 37.38 Thou sowest not that body that shal be but God giveth it a body at his pleasure to every seed his owne body Heere Thapostle sheweth that Chr. body all bodyes th●t are of Chr. for of those onely doth he speake as appeareth vers 23. are not raised in the resurrection with those bare bodies that are sowen but God giveth a bodie at his pleasure even to every seed his owne 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 haveing Heere First shewed that the same bare body that is sowne shall not so be raised up againe then he sheweth what manner of body it shal be in the resurrection and wherein it shall differ from that wch was sowen and died In the 40. vers saith Thappostle there are heavenly bodies and earthly bodies and in the 49. vers wee shall ●eare the ●mage of the heavenly Heere is set 〈◊〉 with what manner of bodies the dead are rased and 〈◊〉 being the 〈◊〉 fruits of the dead with such a body was he raysed then followeth how the heavenly body and the earthly body do differ in glo● the earthly body is corrupt dish●norable we●ke naturall and mortall The heavenly body i● incorrupt glorious stronge spirituall immortall The image of the earthly body wee have from the First Adam wch was made saith Thappostle a l●v●ing soule that is naturall and earthly The ymage of the heavenly body all that are of Christ shall have from the last Adam a quic●ing spirit that is spirituall heavenly wch is the ymage of Christs glorious as body after his resurrection Thus wee 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 Christs death and resurrection because as he died and risse againe in the fair● order vers 23. with the same bodies vers ●9 shall all that are of Christ use againe proveing hereby also that Christ ●d a naturall earthly and mortall body sowen in co●●uption in dishonor and in weakeraised in incorruption in glory in power a spirituall body Heavenly immortall what can be more plainely set downe if men that have eies would see and would not wincke with their eies why will men pervert the scriptures to their owne distruction takeing Heere a peece of a sentence and there a peece and never lookeing to the scope and sence And thus much according to our smale talent to shewe the error of them that are fallen to so deepe distruction as to say God was turned into flesh and so his death and all his sufferings were but in shewe and to say them if by the grace of God it may be that are not fallen so far And now to speake to them that knowe 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 bene infirmitie in it They see further or through the grace of God might se that Christ had a naturall earthly mortall body and that there is but one Flesh of men will they still remaine ignorant and doubting whence Christ had his flesh● then do they still remaine in sinne Let them therefore leave their doubting wch is through their ignorance if they looke for salvation by Christ and let them knowe and beleeve from the scriptures of God That Christ is of the seed of David and of the Isralites according to the Flesh Rom. 2.3 And 9.5 The Sonne of Mary the virgine made of hi● substance Gal. 4.4 And so doth this agree with the First pr●mis●e made concerning Christ Gen. 3.15 VVhere ● is spoken by God That the seed of the woman shall breake the serpents head without wch knowledg and Faith no man shall ever be saved ffor there is no salvation but by Christ the promissed seed of the woman Those the●fore am●●● you that will not knowe and beleeve that Christ is the seed of the woman conceyued in hi● wombe by the power of the most high overshadowing hir shall never be saved by Christ the promissed seed of the woman This then is your great sinne that you suffer manie amongst you that mainteyne a false faith concerning where Christ had his Flesh and you approve

AN ADvertisement or admonition unto the Congregations vvhich men call the New Fryelers in the lowe Countries written in Dutche And Publiched in Englis VVherein is handled 4. Principall pointes of Religion 1. That Christ tooke his Flesh of Marie haveing a true earthly naturall bodie 2. That a Sabbath or day of rest is to be kept holy everie First day of the weeke 3. That ther is no Succession nor privilege to persons in the holie thinges 4. That Magistracie being an holy ordinance of God debarreth not anie from being of the Church of Christ After these followes certen demandes concerning Gods decree of salvation and condemnation Pro. 9.8 Rebuke the wyse and they will love thee Pro. 29.1 They that harden their neck vvhen they are rebuked shall suddenly be destroyed and cannot be cured Printed 1611. To Hans de Ries Reynier VVy-Brantson and the Congregations where of they are HAveing long desired to publish our Faith vnto this nation and in perticuler vnto those congregations wherof you are as wee have formerly done to our owne Nation and also to make knowne the thinges wherein you and wee differ and are opposite VVee have now through the mercie of God thus farr brought our desires to passe being onely vnsatisfied for our owne insufficiency that wee are no better able to manifest your errors unto you wee have divers causes from good grounds to do this wee have done First because we are bound to discover the misterie of iniquitie by all good meanes that wee can and in the cupp that she hath filled to vs to fill hir the duble Secondly that wee might through the grace of God if your willing minds be thereunto be instrumentes of good vnto you herein the rather because you haue bene instrumēts of good in discovering divers of our erors unto us which wee acknowledg to the praise of God with thāk full harts to you Now in that wee do this by way of opposition and reproofe publiquely wch you did by instruction privately for our defence herein wee answere you came publiquely amongst us and advanced your error of Succession and order From the proportion of the scriptures and have destroyed the faith of manie therbye who for sinister respect were willinge to followe you wee have d●ltt divers times with divers of yoe privately but you have lightly regarded our loveing admonitions esteeming all as nothinge wee have faced some of you goeing on in your sinne seeking to make this people one with you who are iustly cutt of From God and his people for their falling avvay from Grace VVe have writtē privately to the vvhole congregation you are of to prevent you in that evill vvee have vvritten particulerly unto you H. de R. but all is in vaine in that you esteeme the truth vvee professe and us herein as vaine Thus are wee constrained for the defence of the truth of God wee professe and that vvee may not seeme to justifie you in your evills and to make it knovvne unto all that vvee have good cause to differ From you to publish these thinges in this manner as vvee do and that it may appeare vnto all and to your consciences that vvee have stronge grounds for ch●● thinges vvherein vvee differ From you though vvee be vveake to the mainteynance of them If anie shal oppose part or all of that is Heere vvritten vvee d●●e this equal kindnes that it may be set over into ●lish For all our understandings as vvee have caused 〈◊〉 to be set over into dutch for all yours and if there because of Replye vvee vvill by the assistance of God 〈◊〉 were vvithall the abilyty vvherevvith God shall make us able Fare you vvell Peace and love vvith Faith From God and From our Lord Iesus Christ be with all ●m that are in Christ Iesus Amen Thomas Helvvys THe Holie vvriter Iohn in the second of the Revelation vvritinge to the Church of Pargamus one of the Seaven Churches in Asia vvriteth thus vers 14. I have a fevv thinges aganist thee because thou ●aist them there that mainteyne the doctrine of Baalam and Vers 15. Even soo haist thou also them that maintayne the doctrine of the Nicholaitanes vvhich thinge I hate And vvriting to the Church of Thyatira ver 20. he saith I have a fevv thinges against thee that thou sufferest the wooman Iesabell In all vvch the holy man of God teacheth this that it is great impietie for anie Church of Christ to suffer anie false Teachers or anie False doctrine to be mainteyned by anie that are amongst them and if they do and repent not the lord that hats wickednes asmuch now as ever vvill certenly come against them vvith the same iudgments there threatned in his vvord And there fore wee in love fore-warne you that professe your selves to be the Church of Christ and yet have heare us with patience so manie doctrines of devills professed and mainteyned amongst you that you repent least the Lord rise up in wrath against you vvee speake not by reports but of our ovvne knovvledg haveing heard vvith our owne eares and seene vvith our owne ●e●es the thinges vvhereof vvee shall by Gods assistance speake Of Christs Flesh The First matter wee will speake to you is wherein your iniquitie doth greatly abound that you have amongst you that deny Christ to have taken Flesh of Mary some holding that he brought it from heaven and some not knowing from whence hee brought it both 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 somethinge to the First that hold that he brought it from heaven that the grossnes of their black error may appeare The ground of scriptures testifie that that which is from heaven is heavenly therefore if Christ brought his Flesh from heaven thē he must have had a heavenly body in that there can come nothinge from heaven but that which is heavēly and Thapostle 1. Cor. 15. saith of heavenly bodyes They are glorious they are not weake but of power they are spirituall they are ●mortall Now in that Christs bodie was mortall and died it was not a heavenly glorious spi●ituall powerfull bodie but was an earthly naturall weake body and had the same infirmities that our bodies have sinne excepted as is shewed Heb. 4.15 For wee have not an high Priest that cannot be touched with the feeling of our infirmeties but was in all thinges tempted in like sort yet without sinne as also Chap. 5.2 which is able sufficiently to have compassion on them that are ignorant a●d that are out of the way because that he also is compassed with infirmitie And his infirmities appeare in that he was hungrie Mat. 4 2. He was weary Ioh. 4.6 He was trobled and his soule was in great heavin● Mat. 14.33.34 And he confesteth his Flesh is weake Mat. 26.41 All these infirmieties nor anie infirmitie could not come from

these wordes might cōvince you all of your error in this point and they shall condemne you all if you repent not of your reaching and stiftly mainteyning that these Ministers of god retayning this their Office from god may not be members of the Church of Christ Hearken to their Office or ministery yet againe It is to punish evill doers and to reward or praise them that do well in which holy administration they are like vnto god and in applieing them selves faithfullie therein they do the worke that is proper to god for to execute justice vpon the wicked and shewe mercie vnto them that do well is the divine propertie and worke of god and so farr as the lord hath comitted auctoritie to Magistrats to administer therein they do the proper worke of god and therefore doth the holy ghost by the Prophett David speaking of Magistrats say Psal 32.6 I have said yee are gods speaking in respect of the great honor that is due vnto them by their holie Office where vnto he hath appointed them The some scope of that which is heare sett downe in this point is to shewe vnto you that the Appostle doth he●e teach that the Office ministery of Magistrats is an holy Office appointed of god and that the lord requires of Magistrats a diligent willing faithfull obedience which is pleasing vnto the lord the which obedience they preforming vprightly though weakely and fayling in manie thinges as Th-appostle confesseth he all the children of god did Iam. 3.2 yet beleeving the gospell of Iesus Christ and repenting of their sinnes how can it be denyed them to be admitted members of the bodie of Christ Is this a good exception because they are Magistrats why then you except against them because they are the holy ministers of god and do his will in faithfull obedience VVhat a doctrine of devills is this that anie should be denyed to be members of the body of Christ for executing an holie Office appointed of god For further proofe that it is an holy ordinance or office pleasing vnto god it is shewed in that wee are comanded to obey of conscience that is onely in that which is holy good for god forbidd that his children should be tyed of conscience to obey in anie thinge that is vnholy not good Th-appostle shewes heere that the holy ghost intends no such thinge when he saith vers 3. Magistrats are not to be feared for good works and 1. Pet 2.17 Feare god honor the kinge therefore if Magistrats shall comaund anie thinge 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 Israell that in no wise they should speake or teach in the name of Iesus answered whether it be right in the sight of God to obey you rather then god judg yee All this doth still give further proofe that Magistracie is a holy ministery or Office appointed of god onely for good and therefore none bearing that Office or ministery is for that cause to be debarred frō being mēbers 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 madnes for anie that professe Christ to affirme Furthermore hath god by reason of that high power auctoritie which he hath given to Magistrats comaunded such feare such obediēce so great honor to be given vnto them of all men and shall they whome god hath so greatly honored with such auctoritie dignitie power for bearing this honor which god hath putt vpon thē shall they for this be accounted vnworthy to be mēbers of Christes church This is to bring the greatest dishonor that possiblie cā be before god his people vpō that ordinance the ministers thereof vpon which and vpō whome the lord hath putt most honor on for it is a most miserable wretched dishonorable ordināce office or calling that debarrs mē frō being mēbers of Christes body And let all knowe that have anie vnderstāding in the misterie of godlines that if Magistrats ought not to be mēbers of Christs church they cannot be childrē of the kingdome of Christ and if they be not children of the kingdome they cannot be heires of the promisse for those that are worthy to be heires of saluation must needs first be children of the kingdome being begotten by the ●mortall seed of the word and borne a new 1. Pet. 1.23 all such are worthy to be members of Christs Church Therefore if you vnderstand your selves se this to be the end of your opinion That if you denying Magistrates and hold them vnworthy to be members of Christes Church you much more deny them to be worthy of saluatiō for if by reason of their Office they be vnworthie to be of the comuniō of the saintes vpon earth they must nedes thereby much more be made vnworthy to be of the comunion of the Saintes in heavē And thus do you by this your opinion hold and mainteyne that god hath appointed an ordinance and they that are his ministers therein by his owne appointement are by that their Office and ministery debarred of saluation Your sinne herein is no lesse then blasphemy against god in that you charge the most holy to have appointed an ordinance the executing whereof debarrs men from saluation wee hope you do it ignorantly as also your leaders Let not the antiquitie of this your error make it precious vnto you but rather vile and sinne not by tradition after the doctrines of men but be brought to try your waies 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 appeare how you are misledd in this be witched opinion VVe wil come to some of your cheife holdes herein whereof this is one Mat. 20.25.26 Luk. 22.24.25.26 M●k 10.5 45. There arose a strife among Christes disciples which should be the greatest And he said vnto them The kinges of the gentiles reigne over them and they that beare rule over them are called gracious lords but ye shall not be so but let the greatest be as the least and the cheif●st as him that serveth From hence you gather that kings Magistrates that beare rule in the world may not be of the Church To come by the gr●tions direction of the spirit of god vnto a due vnderstanding of this scripture wee must first seeke to knowe wherein the disciples of Christ did seeke 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 saviour Christ his speach is to

their ●aith agree with mens mynds This overthrowes the first beginings of the Religion of God when men will chuse to walke with that people and in that profession of faith that ●est pleaseth their mynds not so much regarding the truth of their faith nor the● holy walkeing therein although they may mislike some thinges yet if some please them well they will not differ for smake matters and when they are once gathered and kn●t together in a multitude then though error after error be discovered and sinne after sinne comitted there may be no breaking vpon anie conditions And this overthrowes all growth of Religion VVee wish you and all great congregations to looke to your selves that you be not more carefull to mainteyne your multitude● thē the lords truth It is not a multitude in error sinne that can please God Noe a fewe walking together in the truth with holines shal be acceptable in his sight if they be but two or three he will be in the midst of them Therefore please not your selves in your multitudes walking in so manie errors as you do for if you repent not of these whereof wee have made mention and of all other your errors and false doctrins mainteyned amongst you the lord will assuredly make you desolate for thus hath he threatned and executed his judgment vpon Pergamus and Thyatira because they repented not and he threatnes and will execute the same judgment vpon you which sinne after the like manner of transgression of you repent not And your gifts and grates being manie lesse then the gifts and graces of those Churches and your false doctrines and sinnes already manie moe the greater and more spedily will his jugdments be vpon you if you repent not which wee vnfainedly disire the lord to give you Grace to do Be warned you that are leaders whilst it is to day harden not your harts why should you perish in your sinnes lead so manie simples soule to destruction with you Thus praying all the gratious harted amongst you to remember that the wise man saith Open rebuke is better then secreet love and the wounds of a lover are faithfull Pro. 27.5.6 And wee will hope that though wee reprove you wee shall at length find more love which is all wee require of you then they that so flatter you with their tougnes The grace of our lord Iesus Christ be with you Amen Cant. 4.8 COme from Lebanon even come from Lebanon and looke from the topp of Amanah from the topp of Shenir and Hermon from the Denns of the Lyons and from the mountayns of the Leopards To all the most vvorthy Governors Learned Teachers and Godly people of all estats and conditions in these vnited Provinces Grace and peace from God the father and our lord Iesus Christ VVEE amonge the rest of the people of God that professe the gospel of Iesus Christ have great cause to praise the lord for the freedome libertie that wee have in these Provinces to professe speake in the name of Iesus and wee are bound and do with all humblenes of hart thankfullie acknowledg it And wee beseech the lord in mercie to recompence it seaven-fold into the bosome of those that are in aucthoritie by whose great fauour wee enioy this blessed and comfortable libertie the which libertie wee have not the least thouhts to abuse neither by the grace and mercie of God will ever willingly do And wee humblie crave now that wee may with favour and good acceptance vse this Christiā libertie thus fair as to propound the ground of Religion by way of question and demaund wee doubt not through the grace of God but it being throughly and faithfullie debated and tryed by the Godly wise ●e learned it will put a short end to that longe continewed controversie of Gods eternall decree of life and d●ath to salvation and condemnation And thus with reverence and due respect vnto all deg●ees of persons wee proceed Our first question and demaund is 1. VVether God decreed not that if Adam did obey he should live Our second 2. VVhether God did not according to this his decree create Adam in his owne jmage Gen. 1.17 In righteousnes true holines Ephe. 4.24 giveing him thereby free will power in and of himself that he might obey live Our third 3. VVhether God did not according to this his d● w●rke of creation give Adam his comaundement 〈◊〉 obey live Gen. 2.16.17 Our fovvrth 4. God then decreeing that if Adam did obey he 〈◊〉 live and giveing him freewil power 〈◊〉 of hims●lf that he might obey live and 〈…〉 him to they live Our demaund 〈…〉 ●nderstanding it can be 〈…〉 that God decreed Adam should disob● 〈◊〉 were not this to make God in his de● 〈◊〉 worke in his comaundment contrary to himself doth God decree that if Adam did obey he should live decree that he should disobey dye doth God create Adam after his owne jmage with power will to worke righteousnes decree that he should worke vnrighteousnes sinne doth God comaund Adam to obey decree he should disobey wee demaund how these thinges can agree Our fift 5. VVhether God ever made anie other decree with man-kind concerming life death salvation condemnation but that he made with Adam Then God not decreing Adam to sinne by whome sinne entred Rom. 5 1● Nor Adam to be condemned by whose sinne condemnaton came on all men Rom. 5.18 hovv can it be said that God hath decreed anie man to sinne or anie man to condemnation Our Sixt. 6. VVhether Gods decree vvas not frō before all beginings That if Adam desobeyed sinned he should dye Gen. 2.17 hovv then is it said that it vvas Gods decree that he should disobey dye both these cannot stand can the first be denyed Our Seaventh 7. If anie should through vnadvisednes not knovving God or of vvilfull vvickednes deny Adam before his fall to have freevvill povver to vvorke righteousnes vvee demaund of them vvas not his vnderstanding holy his vvill holy and all the faculties povvers of his soule bodie holy had he not povver to vse them holily If all these thinges vvere not so hovv is that true vvhich God hath said In the jmage of God created he him Our Eight 8. VVhether Adam before his fall did not vse all the faculties povvers of his soule body vvholy to Gods glory vvhen the lord brought vnto him all the foule of heaven every beast of the feild to see hovv he vvould call them and he gave names vnto all cattle to the foules of heaven to every beast of the feild as also vvhen the lord brought the vvomā he had made to Adā Adam said this novv is bone of my bone flesh of my flesh she shal be called vvoman because she vvas taken out of man VVee demaund vvhether it be not heare most evident plaine