wicked Esa 11.4 Now therefore take you heed and let al people take ficed how they go about to hinder the people of god that have freedome and libertie to administer before him being a holy Preisthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ 1. Pet. 2.5 take heed wee say how you go about to hinder them by setting vp your owne inventions and abhominations and bring swist iudgment vpon your selves And so wee leave this point praying you not lightly to passe by it though wee have handled it weakly But let all that disire vnfainedly in the truth of their soules to see the profession of Iesus Christ florrish in puritie and sincerity and in the light of all truth sett their owne harts and teach others to seeke Christ in his word And to followe him in all worshipp and service according to the examples rules precepts in the Striptures which are written for vs to that end For what soever â—â—inges are writteÌ„ aforetime are written for our leaâ—â—ing Rom. 15.1 Lett all men therefore that in vprightnes disires to walke in the waies of god according to true direction seeke to be taught of god by the Scriptures and not to be ledd by the examples and precepts of men For if a people though but two or three by reading and hearing the Scriptures by the worke of the spirit come to the faith of the gospel must be coÌ„pelled to joyne to anie or some people that formerly professe Christ then must they be forced to professe as they professe and walke in their stepps with them and so to be brought in subiection to all their errors and to be polluted by joyning with them in all their corruptions and so they cannot nor must not be ledd on for ward towards perfection as they ought to be Heb. 6.1 But they must be ledd forward or go backward or out of the way or stand still as that people to whome they joyne will lead them This destroyes all pure profession of the gospell and keepes men backe from walking in the cleare light thereof ffor if two or three shall in the honestie of their harts disire to walke holiâ—â—e with the lord and keepe themselves vnspotted of error this wofull rule of Succession debarrs them that they may not so do and constraines them to joyne to some people denying them libertie to walke after the rules and examples in the Scriptures and so to followe Christ and binds them to followe Christ with them as they followe Christ Hence it cometh that the Pope saith loe heere is Christ and seekes to force all to followe Christ with him And the Bishopps they say loe heere is Christ and they seeke to compell all to followe Christ with them The Presbitarie they say loe heree is Christ and they will constraine all to followe Christ with them wee passe by the most vngodly vnwise Familists and scattered flock that say he is in the desert that is no where to be found in the professioÌ„ of the gospell according to the ordinaÌ„ces thereof vntill their extraordinarie men they dreame of come which shall not be vntil there come a new Christ a new gospell And you to whome wee especially write you say loe heere is Christ you would have all to followe Christ with you Now in these troblesome dayes which our sauiour Christ hath foretold of and are now come to passe wherein if it were possible the very elect should be deceaved let all the godly stay them selves vpon that blessed counsel of our Saviour Christ who saith vnto al that will followe him take yee heed behold I have shewed you althinges before Mark. 13.23 which is by his word and therefore thither onely must wee go and followe no men And wee pray al you that would have men followe Christ with you to remember how our Saviour Christ reproved his Disciples for their evill disposition therin who when they sawe one casting out deviles in Christes name forbadd him because he followed not Christ with them Iesus vtterly disaproving them said forbidd yee him not he that is not against vs is with vs. Luk. 9.49.50 If theÌ„ our saviour Christ would not suffer these his Disciples to challeÌ„ge to theÌ„selves this privilege nor would not restraine that his Disciple for professinge his name althoug he followed not with theÌ„ why should anie challeÌ„g to theÌ„selves or why should the people of god think them selves bound to give vnto anie this prerogative Let all the people of God therefore every where knowe that they have libertie to followe Christly them selves which if Gods people would practice with feare reverence relying onely vpon the direction of gods word spirit it would make them 〈◊〉 wary carefull of their waies least they should run into error so be iustly reproved of all whift all mens eies are vpon them whereas contrariwise if of necessitie they be bound to go joyne to another congregation they walke securely because that peopleâ— walking is their warrant and what soever they find amongst them must be received as approved good And this makes divers who often receives manie good motions of the spirit to quench those provocations of the spirit because they thinke they must needes ioyne to some people and can see none that walke so vprightly nolilie with whome they may have comfort to joyne this is a cheife cause of all this evill in that manie are blinded with this error that you all the fore named people do stand so stiffly vpon that they must joyne to the Church And so is this libertie hidden from their eies you all that teach that doctrine being instrumentes there of that they may joyne theÌ„ selves to gether in the covenant of the new Testament so be the church Temple of God them selves as well as you or anie people and through the gracions blessing of god which he hath promissed shal be vpon them they so doeing walking in his waies they may shall growe to be a most holy people and a house for the most high god to dwel in the word spirit of god being fullie sufficient to build them vp they edifieing one another in their most holy faith according to the rules of the holy ghost in the new Testament And all this without the authoritie or admittance of anie people professing before them but all this you hide from their eies O that the children of god were as wise in their generation in al thinges in this as the Sonnes of men then would they loose no part of that libertie wherewith Christ hath made them free then would every people called of god runne of them selves the racâ— before them and followe hard toward the marke for the price of the high calling of god in Christ Iesus Phil. 3.14 Vnto the which till the called of god by the word of his spirit raise vp their hartes to do striveing withall zeale holines to runne
denie and vvee speake to men of vnderstanding And came your first beginner in the power of the spirit in this measure and was all warantable and according to the truth that he did in his ministery will anie affirme that all was warrantable that he did or can anie affirme it and that he could not err-God forbid that anie fearing God should be so foolish nay was he not a man coming furth in some smale measure of the deepe mist of the mistery of iniquitie being then in much error and ignorance yea even in that administration of baptisme orels you haue bene vnprofitable disciples of his And would you tye all the world from the East to the west to come fetch the holy ordinances of Christ from him you his successors through all your errors ignorances and grevious corruptions where of wee knowe so manie and have cause to be jealous of you for maine moe VVhat truth pietie or godlines is there in this that you should seeke to make men either presently swallowe vp all your errors ignorantly to be washed of you with water or els stay vntill they have learned them otherwise they must not be baptized at all And further that men must be forced to learne your language and so vntill the poore disciples of Christ that would followe him English men or aine other nation can speake dutch they are debarred from the holy ordinances of God the meanes of their salvation by this your rule a fearefull mistery of iniquitie Hereby you have wrought such wickednes amongst vs and brought such desolation vpon vs the poore people of God as wee have cause to wish that in our heades were floodes of water and our eies were fontaines of teares that wee might power out a complainte against you for this your abhomination wich you have set vp whereby you have wrought such destruction and ruine in the Church of God seeking to pull it downe to build vp your selves Hereby have you glorified your Church sett hir vp to sitt as a Queene takeing vnto your selves all power authoritie yea even to shutt the gates of the holie Cittie the heavenly Ierusalem saieing that none may enter but by your authoritie Oh that you could see your great sinne herein the lamentable evill that you have wrought First against God in destroying his Temple which is built truely though exceeding weakely vpon the foundation the word of God And you have caused the enimies of God to blaspheme to make a mock at the profession of Iesus Christ And you have caused them that were more indifferently mynded to doble their doubtings and rather stepp backward then come forward Thus have you sinned with an high hand against the God of heaven who is able and will fill you the duble for this your iniquitie if you repent not And for vs you have brought much sorrow greife vexation of soule spirit vpon vs. The Lord doth knowe wee speake truely and great hath bene our cause of greife to see the Church of Christ which is his body whereof wee are though vnworthie members thus rent and torne in pecces and our profession and wee made a scorne of men who have wished and wayted for our overthrow and have taken vpon them to foretell of these evills that have come vpon vs which being come to passe according to their foretelling they have triumphed against vs blessed themselves as though their foresaâ—eings must needs come to passe Thus have our enimies reioyced at our miseries but the Lord hath wounded them vpon their right eie and made them a reioyceing to their enimies VVere this all our woe it were at full enough but you have by this your great sinne brought a further evill vpon vs then to make our enimies reioyce over vs saying there there so would wee have it for you have made our frends our enimies yea our familier frends with whome wee tooke sweet counsell went together to the house of God And such is the enmitie betwixt vs and them whereof you have bene cheife instruments as it can neuer have end whilst anie of vs live for it is that enmitie which the Lord put betwene the seed or the woman and the seed of the serpent which can have no end in them except wee fall into the same destruction for there is no pâ—ace to repentance to be found for their trangression For they were once enlightned and had trusted of the heavenly gift and were made partâ—â—â—s of the holy ghost And had tastied of the good word of God and of the powers of the world to come and are fallen away it is impossible they should be renewed againe by repentance seeing they crucifie againe to themselves the sonne of God and make a mock of him Heb. 6.4.5.6 Now to shewe how they were once enlightned First Mr. Iohn Smyâ—h 〈◊〉 vpon whose head the blood of all this people shal be hath by his profession in all his practice and by word and in his sundrie writings with such force of argument and strength of protestation with ground of truth as his writings shewe manifested himself to be enlightned with this truth of God That wheresoever two or three are gathered to gether into Christs name there Christ hath promissed to be in the midst of them Mat. 18.20 and therefore they are the people of god and Church of Christ haveing right to Christ and all his ordinances and need not seeke to men to be admitted to the holie thinges but may freely walke together in the waies of god and enioy all the holie thinges From this truth of god wherewith he was enlightned is he fallen denying the words of our Saviour Christ That saith wheresoever two or three are gathered togither c. And holdeth that the first two or three that are gathered togither have onely right to Christ and all his ordinances and that after all men must come to them restraning the wordes of Christ wch are generall so anie two or three onely to the first two or three and so hath sett vp a SuccessioÌ„ against the wch he hath formerly by all wordes writinges practice sett himself with all detestation And this man like Balaam hath consulted with you and hath putt a stumbling blocke before the people of God who were also enlightned and so are manie as you knowe fallen with him to the same sinne and vnder the same condemnation And M. Iarvase Nevile haveing witnssed not onely this but divers other truths for the which he hath bene long imprisoned and condemned to perpetuall imprisoment yea expecting death for the ame yet notwithstanding all his former fidelity and constancie whereby his bondes were famous through the whole land falling with M. Smyth vpon this your blind Succession forsakeing the rock whereon he stood is now returned beyond his vomytt exclayming against your Succession and strives to build vp the Succession oâ— Rome which he hath formerly with all zeale and holines pulled downe so is
your owne shame and humble your selves repent of this error VVill you now with patience suffer vs a little to declare and try your best ground fâ—r these thinges wich wee have received from some that are greatest amongst you wee could repeat divers of your arguments and reasons but wee spare you wee will take your strongest ground which if wee can by the ground of truth shewe to be most vnsound wee will hope that they amongst you that seeke the lord in singlenes of hart will forsake it first knowe this and let all knowe that you have never bene able at anie time to produce anie one scripture and mainteyne it for your Succession although wee have had divers conferences with the cheifest amongst you but you reason by simelies and proportions of your owne devisings for the most part To come to your ground this is the some of that you saie That baptisme being once raised vp by one vnbaptized after none did neither was it lawfull for anie vnbaptized to baptize but all must have it from him so you follow on with your proportion from baptisme to the church and ministry And this is the waie you runne not knowing whether it leads jou wee praie you marke what the wiseman saith Pro. 4.19 The waâ—e of the vngodlie is as the darknes they knowe not vvherin they shall fall even so little do you knovve into vvhat pitt you shall fall or vpon what rock you do cast your selves others in this your way first whereas you say that when baptisme was once by one vnbaptized raised vpon 〈◊〉 none after being vnbaptized did or might This John never taught you nor 〈◊〉 of Thâ—appostles where els you have learned it wee know not but you 〈…〉 in it and say it is the course order of the scriptures But wee require you with godly consideration to consider that heerein vnder a 〈◊〉 of binding to the due 〈◊〉 course of the matter manner of the scriptures which all ougâ— to follow you bring men to a due perticuler courseâ— persoÌ„s vvhich none are bound to follow except anie daâ—ie say of themselves as that excellent vvorthy Appostle Paul said Phil. 2.17 Brethren be followers of me In short see if you would not be blynd vvhether you rule leades you if you wil tye the vvord ordinance of God vnto men Prist for baptisme you must bring man prophecied of as Iohn vvas that shalle able tâ— annsvvere as Iohn did to them that asked him vvhaâ— art thou that vvee may giue aunswere to them thaâ— sent us vvhat saiest thou of thy self vvhy baptizeâ— thou Iohn aunsweres I am hee that the Prophet Esaiaâ— prophecied of c. I am the voice of him that crieth iâ— the vvildernes make straight the vvay of the lord Thus doth Io prove his office ministration to be lawfull and therefore might Ierusalem all Iudea of faith come faith to him to be baptized And this man vvas sent in the power of the spirit of Elias Therefore vvhatsoever he did in his ministry vvas true and vvarrantable so that men might safely joyne themselves to his baptisme Neither could men learne baptisme the maner thereof but of Iohn of them that received it from him vvil you now in the behalf of your first beginner aunswere us that aske vvho art thou that baptizest And saiest all men must have their baptisme from thee VVhat saiest thou of thy self VVhere is thy vvarrant VVil you aunswere vs as you have done that Io his example is your vvarrant VVee vvil aunswere you as vvee have often done wee also do the like by the same example And wee say farther that Iohns example and al the examples rules in the scriptures to be followed are generall and there is no one perticuler example or rule in all the new Testament wch is onely to be ymmitated observed by anie one man anie two Tenn twenty or a hundreth but what soeuer example in the scriptures anie one Man may followe and what soever rule or commaundmeÌ„t anie one man may observe kepe even so another man may followe the same example keepe the same comaÌ„dmeÌ„t so of two men ten twenty or an hundreth And the like may be said of time place for there is no example or rule in the new Testament that is onely proper or appirteyning to anie 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 iudgment But if anie part of it anie example or rule in it be tyed to anie particuler person or persons time or times place or places these al may be abolished before Christes coming and therefore no part of the new testament can be particulerly tyed to anie one of them To shewe for example the question in hand If Iohns example of Baptizing being vnbaptized or rather not being of anie other first baptized If his example be a particuler exaÌ„ple for one man onely as you say theÌ„ jt follovveth was it abolished when your predecessor had once begun to Baptize and so is that example now of no vse and it may be for anje thinge you knowe or ever can knowe that he was not the first and then if your rule be true how wretched is your case that challeng apreregative that by your owne rule apperteynes not vnto you and your best advantage is that you can but jmagine that you are the first and you would have vs jmaigine so with you VVell wee beseech you consider throughly this one point especially That the new testament nor anie part of it neither rule nor example doth perticulerly apperteyne to anie one person or serve onely for anie one person or serve onely for aine one time or place wch if you deny you abolish 〈◊〉 and the Testament purchased with his blood and makes it a carnall covenant for no spirituall covenant can eveâ— be abolished And if you confence that the new Testament and all the rules examples therein are generall to all Then may all men in all places whome the lord by his word and spirit shall stirr vp and indue with gifts and grace preach the goâ— and men being converted baptize them so is your Succession fallen to the grouÌ„d And therein have you no 〈◊〉 if you love the lord his holy truth for thereby shall the holy ordinances of Christ be sett at 〈◊〉 which you have kept in bondâ— to the great 〈…〉 of God and to the 〈…〉 divers soules whose blood wil be required 〈◊〉 your hands though they be perished in their owne sinnes if you repent not Moreover as wee have shewed before Iohn came in the power and spirit of Elias therefore what soever he did 〈◊〉 office and ministrie was warrantable and according to truth and he could not 〈◊〉 therein This no man that knovves anie truth vvill
one before another in the profession of the truth till these gracions affections and holie endeavours possesse the harts and spirits of men there can be no hope to see the glorious light of Gods truth in the profession thereof to florrish growe ffor whilst some Church or congregation settled in the dreggs of error and overtaken with a secure cold frozen profession of the gospel and some other church or congregatioÌ„ carried away with a head-stronge blind zeale into manie errors will have all men come and followe Christ or rather go out of the way or be frozen vp with them and while men thinke they are to give them this preferment what hope is there of the groth of pure Religion VVe therefore earnestly beseech all people by the mercies of god in whome there is anie faithfull love of gods truth not to respect anie men neither to followe Christ as you have them for an example but followe Christ as you are taught is his word and as you have the holy mens examples whose holines is approved in the Scriptures And thus in all love wee exhort you to be thus mynded by the name of Iesus Although this that hath bene manifested from the Scriptures may give full satisfaction to every faithfull holie professor of the gospell that Christ by his presence giveth all power to every congregation aswell as to anie one people or congregatioÌ„ gathered together into his name though they be but two or three whether they be first gathered or last gathered whether there beâ—lder or no Elders amongst theÌ„ it is with god all one wet because amongst all almost that professe Christ there is so much a doe about ordination oâ— laying on of hands as though olders hands were onely sanctified to that vse wee pray the godly reader to receive full satisfaction from Act. 13.1.2.3 where it doth evidently appeare that the church or coÌ„gregatioÌ„ at Antiochia where there were no Appostles nor elders by the direction of the holy ghost with fasting praying laying on of hands seperated Paull Barnabas to the worke of their ministerie wherevnto the holy ghost had called them And Paul went not to IerusaleÌ„ to them that were Appostles before him not so much as to consult with them Gal. 1.17 but after they were seperated by the church being sent furth by the holy ghost they came downe to Seleucia Act. 13.4 And froÌ„ this time did first begin to administer in the Office of their Appostle ship in all this let it observed that it is here set downe expresly in the scriptures that they were called vnto their office of god set furth of god that the church did onely ordeyne or separate theÌ„ to that worke and therefore this doth nothinge contradict Gala. 1.1 where it is said Paul an Appostle not of men neither by man for he was called sent of god Thus is it proved that the church or congregatioÌ„ hath power with fasting praier to lay on hands and so to separate ordeyne meÌ„ chosen to administer And this is the ordinatioÌ„ set downe in the scriptures which most men make so gâ—eat an Idoll of And wee hope wee shall not need to prove perticulerly that the church or congregatioÌ„ hath power to Elect or chuse their officers seeing that is so plainely set downe Act. 14.23 6.3.5 Of Magistracie THE fowrth matter that by the assistance of God wee purpose to speake to you of is to prove vnto you and all that are coÌ„trarie mynded That king Princes and Magistrats ruleing governing by the power of god with the sword of Iusâ— may be members of the church of Christ reteyning their Magistracie For proofe hereof Thappostle Paul to the Rom. 13.1 â— first sheweth speaking of the higher powers That all powers are ordeyned of god And who soever resisteth the power resistes the Ordinance of God This then hereby is made most plaine that the power authoritie of Magistrates is the holy ordinance of God They are further called The ministers of god and their administration is set downe To take vengance of them that do evill and to praise them that do well And the instrument wherewith they are to punish evill doers is the sword And in all this they are the ministers of god for good for the good of gods children especially And therefore are they comaunded to pray for them 1. Tim. 2.12 Thus is their power being of god holie good and their office administration holie good being as is heere shewd by Th-appostle appointed of god for good who doth nor can appoint nothinge but that which is holie good and pleasing to himself for he is holines goodnes it self and he may not nor cannot appoint anie thinge contrary to himself God then haveing ordeyned appointed this holy ordinance with the end and vse of it and manner of administration the magistrates applieing them selves for the same thinge they obey the holy comandemeÌ„t and will of god are pleasing and acceptable to the lord in that their obedience for by these wordes Applying themselves there vnto The holy ghost intends and shewes that ther is required a diligent willing faithful obedience in their administration and not a forced constrained obedience as the devills obey god whose obedience is not acceptable and wel pleasing vnto him further theÌ„ he is wel pleased in sheweing the power of his owne might in that comaunding them they must obey him for the deâ—â— do not willingly obey god in anie thing They do not willingly knowe god as appeareth when they cried Mat. 8.29 Iesus the sonne of god what have wee to do with thee and although they beleâ—â—e there is one god yet they do it not willingly because they tremble Iam. 2.19 there faith increaseth their feare All this wee speake to make it plaine to the simplest ffirst that there is an obedience which god comandes by the word and worke of his power onely where in they that obey please not god as wheÌ„ he comanded the vncleane spirits to come furth and they obeyed him And thus did Pharoh obey when he let the people of Israell go to serve the lord as Moses and Aaron had said Exo. 12.31 this was no willing obedience and therefore not acceptable vnto god Secondly there is an obedience which god comandes by the word and worke of his grace wherein and whereby they that obey please god and are acceptable vnto him This is the obedience that is better then Sacrifice And this is the obedience that god requires of kinges Princes and Magistrates even a diligent willing faithfull obedience as is shewed froÌ„ these words They are the ministers of god applieing them selves for the same thinge And let vs with all grace and holines vnto god and revereÌ„ce vnto this his holy ordinaÌ„ce consider what it is that they are to applie theÌ„selves vnto It is to punish evil doers with the sword and to reward or praise theÌ„ that do well
put an end to their strife if they did not strive for worldly preferment or who should be greatest in the world then our Saviour Christ spake not at all concerning worldly superiority rule although he brought an example from the world which is most vsuall in the scriptures This controversie then wee hope may easilie take an end if you be not vtterly given vp to your owne waies in all thinges for if the ignoraÌ„t will not be ignoraÌ„t still they may by the grace of god see heere most evidently the ground cause of this strife amongst the disciples Zebedeus sonnes disired of our Saviour Christ that they might sitt one at his right hand and the other at his left in his kingdome not speaking of the world Our Saviour first reproves them sharply and tells them they knowe not what they asked And when he saw that this their disire of supirioritie wrought disdaine amongst them all Iesus called them vnto him and caught them to knowe That although the kings lords of the geÌ„tiles and they that were great amongst them had domination aucthoritie and bare rule over them in his kingdome it should not be so He came not to sett vp and establish such a kingdome wherein men should seeke to be greater one then another and to beare rule one over another and therefore taught his disciples another lesson telling them that who soever will seeke to be great or be cheifest amongst them in his kingdome shal be the servant of all that is the meanest of all for that pride or arrogancie in seeking to be chiefe beare rule in the kingdome of Christ makes such the least because god reiecteth will cast downe the prowd but he will exalt the humble Now as our Saviour Christ taught his disciples heere by an example from Kings Rulers and great men that it should not be so amongst them in his kingdome So also vpon the same occation of strife question who should be the greatest Mat. 18.1.4 Mark 9.34.36 Luk. 9.46.48 Our Saviour Christ takes a little child setteth it in the midest of them and teacheth them by the example of a child to be humble and lowsy and saith except they be converted and become as little childre they shall not eÌ„ter into the kingdome of heaveÌ„ And who soever shall humble himself as a little child the same is the greatest in the kingdome of heaven From the first of these examples of Kings and Rulers great men because our Saviour Christ saith It shall not be so amongst you you shall not in my kingdome be like them that is Reigne and rule and be great one over another From this first example you conclude that Kings Rulers great men may not be of the kingdome of Christ That you may the better see the error of this your collection and conclusion wee will collect and conclude the like from the other example which our Saviour Christ brought of a little child He saith the Disciples of his kingdome must be like little children humble not seeking to be greater one then another therefore little children may be of the kingdome of Christ because our Saviour Christ saith they must be like them wee knowe you can easilie discerne the errror of this collection and conclusion and why can you not deâ—…ne the error of the other wee pray you as you love god and his truth be not so partiall in your selves wee wil yet endeavor to shewe you the equall like of these conclusions that you may of conscience denying the one deny the other also Our Saviour Christ saith The Kings and Rulers and great men of the Gentiles reigne and rule over them but it shal no be so amongst you the Disciples of my kingdome therefore say you Kings and Rulers and great men may not be of the kingdome of Christ In like manner may it be said our Saviour Christ speaking vpon the same occation little children are humble and seeke not one to be greater then another it shal be so amonge you the Disciples of my kingdome therefore may anie aswell say little children may be of the kingdome of Christ Seeing you are confident and that according to truth that this last is not a true collection and conclusion so also of conscience acknowled that the first which you make is not true for as in the last both you and wee do vnderstand that Christ speaking of his kingdome which is spirituall did teach his Disciples by the example of a little child that by reason of it yong yeres was in qualitie and condition humble so he would have them humble in spirit and our Saviour Christ doth not teach heere that little children are spiritually humble and therefore may be of this his kingdome for infants are but borne of the flesh but they must be borne againe of the spirit that enter into this kingdome of Christ Io. 3. therefore doth our Saviour Christ heere speake but of qualitie and condition of children which is to be humble not teaching hereby that they may be of this his kingdome Even so our Saviour Christ the in other example speaking of the power rule and auctoritie of kings Rulers and great men teacheth them that in his spirituall kingdome amongst his Disciples he will not have them as kinges Rulers and great men to reigne one over another or to be greater one then another in his kingdome Not teaching hereby that kings Rulers and great men may not be of the kingdome of Christ but that his Disciples may not as kinge Rulers and great men reigne one over another in his kingdome In all this our Saviour Christ speakes of his kingdome which is spirituall and speakes against spirituall power and auctoritie and will not therein that his Disciples should seeke to be greater one then another not excepting against nor Disaproveing the power and autoritie of earthly kinges and Princes which is his owne holy ordinance but that they may be of Christ retayning their power and auctoritie and administring in their office and ought to have all due honor and obedience But if they or anie shall seeke to have spiritual power rule and auctority in this kingdome and therein make them selves greater then the rest of the Disciples of Christ that is it which our Saviour heere doth altogether speake against and disaprove and â—re vpon and in this respect teacheth his Disciples to be humble as little children and not seeke in spiritual power and auctoritie to be greater one then another for if they do he that will strive to be greatest shal be least But how is this rule of Christ wherein he so carefully and so often instructed his Disciples troden vnder foote and vtterly abolished of them that professe to be his Disciples Not to speake of the Pope and all his confederates who in the hight of all iniquitiâ—â—th exalted himself VVhat might wee say to lord Bishops who so directly oppose Christâ—ans in How shall they be
able to stand before 〈…〉 their spirituall gracious lordshipps and dignities so called and so directly against his word and will Oh that these thinges were not hid froÌ„ their eies And they that professe a Prebitarie who though they beare not such high names and titles as the rest et by their ruleing power auctoritie which by all meanes they seeke to enlarge if they take not â—eed their sinne against this rule of Christ wil be found little lesse then anie And if wee speake sparingly of you that professe an Eldership thinke not you nor lett it be thought of anie that wee do it either because wee are partiall or because your deserts are not fullie evill enough for the lord knowes wee knowe in part and would to god you knewe your selves that your iniquitie is great herein in your seeking and holding superioritie over the congregations whereof you are and that partly by auctoritie partly by humblenes of mynd seekeing to beare rule over the people of god If by this our loveing advertisement anie of all you of whome wee have spoken be provoked to evill you shall therein greatly increase your owne judgments for the lord knowes wee speake it not to provoke you to evill but to provoke you to repentance before the great evill day come wherein as for all sinne so perticulerly especially for this sinne the lord will have astâ—ct accompt if there be not repentance wee say especially for this sinne because this sinne of seeking superioritie rule auctoritie hath doth vtterly destroy all sincere and holy profession of the gospell keeping in captivitie bondage the consciences of men overthrowing the strongest that resist and treading the weake vnder foote stopping vp the way of life and men hereby takeing vpon them to have in their bâ—ds onely the keyes of the kingdome of heaven To retaine perticulerly vnto you to whome wee first intended to speake take you heed least whilst you set your selves by your opinion against Magistrats being of the kingdome of Christ you have in the meane time set vp a power and aucthoritie of your owne and so your second error be as evill as your first To put an end to this your first ground If this example which our Saviour Christ bring of Kinges Rulers and great men because he saith it shall not be so amongst you that is you shall not be like them It from these words you will yet hold that Magistrats may not be of the kingdome of heaven and of the Church Then you must also hold except you will shewe your selves void of all vnderstanding that our Saviour Christ in the same cause and vpon the same occasion bringing an example of a little child and saieing it shall be so among you you shal be like this little child you most then hold that little children may be of the kingdome of Christ and of the Church ffor if where Christ saith Be not like debarr out them that are brought for the example then where he saith Be like must needs admitt in them that art brought for the example So then they that from this ground will admitt infants in let them see if they have anie sight that they debarr Magistrats out And you that debarr Magistrats out by this ground must admitt infants in ffor they are examples of direct coÌ„traritie produced for one the same thinge Therefore they that debarr out both and they that admitt both make thinges that are direct contrary to be a like which is the most vniust and false vnderstanding that can be in men Let vs therefore the rather prevaile with you to looke to your waies herein and reconcile your selves to the word of truth And marke well the words of our Saviour Christ concerning this point Mat. 18.4 who soever shall humble himself as this little child the same is greatest in the kingdome of heaven and vers 3. they that are converted and become as little children shall enter into the kingdome of heaven heere is no exception of persons but Kings and Princes and all great men if they be converted and become as little children and humble them selves they may enter in and be greatest in the kingdome of heaven not by their princely power but by their humilitie which wee vnfainedly wish that all Kings Princes and Rulers would see that not their greatnes power nor aucthoritie doth anie thinge at all advance them to or in the kingdome of heaven but it is their convertion and humilitie But your opinion leads you to this that they cannot be converted except first they cast away their Magistracie This is of truth your ground a most woefull ground if you could see the footestepps of it for if it be so that they cannot be converted except they cast away their Magistracie then is their Magistracie sinne and if their magistracie be sinne then is all their administration wherein they administer by power and vertue thereof sinne who shal be able to contradict this which way shall all the device of men Angells be able to avoid it but that if Magistrats cannot be converted to God that is Repent and beleeve except they cast away their Magistracie then is their magistracie sinne for their is nothinge but sinne that hinders faith and repentance Do you that hold this fearefull opinion yet see into what straytes you are brought that you have no way to turne yourselves if there be anie grace or love of God in you humble your selves vnto the dust before the lord and his people and proclame your repentance which that you may yet further be provoked vnto see the hight of your sinne so farr as wee in our great weakenes are by the mercie of god able to shew you wherein by reason of our so great weaknes wee must needs exceedingly faile and come short but yet to the vttermost that by the grace of god wee shal be able wee will endeavour to be faithfull to god and you heerein wee demaund cannot Magistrats Repent beleeve so be received or enter into the kingdome of heaven except they cast away their Magistratie you professe hold they cannot why then is their Magistracie sinne all that they do by the power thereof is sinne If this be so then hath the most holy righteous mercifull iust god the god of all power geven power from himself appointed an ordinaÌ„ce of Magistracie by vertue of which power given from god Magistrats do administer and are comaunded of god to judg righteous judgment To punish the wicked in justice to reward or praise the wel doers in mercie and all this say you is sinne And all this doth god give them power aucthoritie and comaundement to do and in all this they are his ministers doeing his will yet not with standing all this is sinne for if by reason of their Magistracie retayning it they cannot be converted that is Repent beleeve then is their Magistracie sinne and then all that