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(den tydt sail leren d co?nmoditeit is bij velen noch niet anders
geweest obiter [?] eens gesien ende otierlesen verwacht den tydt
men heeft hier oick mede watt anders te doene, Ten laetsten
datt V L voir all ende ten principale onsen aduijs ende In sien
o&er haren doop vordertt, verwondert ons seer aen gesien ghij
liedeji v Insie^i ende goedtbeduncken ouer dat stuck niet en
vertoontt hett welke v behoerdtt hadde, datt dan gesien heb-
bende mochten wij t zelfie proeiicn enc^e het onse daer by
stellen ende also t beste mett melkanderen verkiesen, doch
Cortelick soe vele daer op voier een antwoirdtt onder Correctie
wij en kennen noch weten van siilken gebruijck ordinantie ofte
doen vth [wt] met der h. schrifturen niet, syn daerom bloede
ende onvrymoedich vele daer van t zeggen t is een noeijtt
gehoerde sake willen daerom dat In syn waer de laten ende
ons aen den woorde godes ho&den daer wij op bescheiden zyn
ende niet op menschen werck ofte doen, hier medde houden wij
voir desen Instancie v schri&en ende versoeck genoechsaem
beantwoordtt ende wiltt voirtan vwe dienst ende amptes plicht
In desen ende alien anderen bevorderen (In dien onsen ant-
woordtt V L niet genoech ende vull kan doen mett verwillinge
ende ontbiedinge der saken gelegentheit oiier all ende alomme



Earliest English Anabaptist Congregations 213

In alien Plaetzen voiren verhaeltt, houdtt goeden raadtt ende
beneffens oick d wachte otier d kudde des heren Laett ons dese
legenwoirdige schaden eerst soeken toe boeten eermen watt
nyewes verneemtt datt bidden ende vermanen wij v ende blyfft
hier mede alle tzamen den ewigen ende allmogendeyi godtt
ende syn genadew rike woordtt In ewige ende genadige be-
waringe beuolen ende hartelick t samen van ons vwe onwerdige
'Broederen ende mede dienaeren gegroett vaertt well den .18. luly.

1610

Dijrck Doedesz

M' Dotiwe Sij brants 1610 7



bij mij Hans mathijsz 18 houtt

Ick woorde haest moede in mate

desen wtbecommeringe

[A Memorandum made by Claes Claeszoon Anslo at
Amsterdam on Jan. 17, 1611/2 stating the wish of Lubbert
Gerritsz., expressed on his death-bed, that a union between the
Waterlanders and the Remnant of John Smyth's Congregation
might be speedily effected.]^

Copije

Den 17® lanuarij alsoe Lubbert gerretsz seer cranck te 1612
bedde lach heeft hij die dienaers alle / ende oock bans de ^?^,^T
Rijs/Ian mtinter / nittert obbesz / comelis albertsz / enf?e
mijn Claes claesz / (behaliien mathijs lutso [?] die absent
was) genraecht [?] Koefoot selffs sijn hertelijcke begeren
was soe hij seijde ende wel dudelijcke hem verklaerden oft
oock onser aller begeren was / dat Reijner wybrans [?]
inden voUen dienst mocht beuesticht werden/dewijl hij
een tijt lanck die gemeente int woort goods bedient
hadde / seggende dat hij daer wel in gerust was/dewijll
hij het woort goods het meeste wesende getrou in beuonden
was / dat hem het wiste [?] te weten die sacramenten wel
oock te betrowen waren / waer op wij alle lae antwoorde?i /
ende dewijll het op sene?i[?] na met die gehele gemeijnte

' MS. B. 1366 iu the Mennonite Archives, Amsterdam. Apparently
not given iu Dr B. Evans' "The Early English Baptists."



214 Early English Dissenters

met stillswygen vredelick bestempt was vraechden Lubbert
gerretsz doen cock Reynier wybrans / oft hij door goods
ghenaedeu bereijt was den swaren dienst aen te nemcn/
welcke ondcr die selfle genaedeu oock lae antwoorden/
doen heeft Lubbert gerretsz hem de handt opt hooft
geleijt/hem wenschende veele goede toewenschingen van
godt er\de hem alsoe betiesticht enrfe hem nergent aen
verbondew als aen de?i woorden goods / seggende oock dat
hij groote blyschap hadde gehadt dat met alle die mannen
int[?] lestleeden alle Concepten neder geleijt waren ende
dat me/i alleen nae deM woorde goods alles sail handelen
heeft vorder oock ernstelick begeert dat men die saecke
doch niet Int vergen sonde stellew vande engelsche / maer
metten eersten voltrecken soe het mogelick ware dan seijde
Inden doop van M"" smidt [John Smyth] wat bedencken
hadde /alsoe hij daer geen scriftiier[?] toe en hadde /maer
nil well [wilde] gerust alle die andere engelschen / sonder
weder te dope^i op tenemen / vorder begerde hij oock ae7i
nittert obbes / dat hij die verkiesinghe voor desew geschiet /
wilde doch behertigen erxde hem gelate/i stellen enrfe door
goods ghenaeden sijn beste doen / het welck nittert obbes
oock onder die selue ghenaeden aen nam / &nde wert door
Lubbert gerretsz oock alsoe begeert dat matheus [?] lansz
oock doen sonde die welcke daer niet present was maer die
dienaers beloofFden dat oock te vorderen ende hebben
Reynier wybrans alle met eenen kiisse ontffangen enrfe
alsoe in vreden vriendelyck gescheijden enc^e Lubbert
gerretsz met eeneri c&sse des heeren ghenaden beiiole/i
ende goeden nacht gewenscht — ende hadde Lubbert
gerretsz oock te vooren bans de Rijs gebeeden alsoe
Reyner wybrans een lonck man was dat hij hem doch in
alles met Raet enrfe daet wilde te hulpe komen / ende met
hem alle dingen ouerwegen ende handelen als sij tesaemen
hadden gedaen / het sij mondelingh ofte aen mallcanderen
te scrijuen nae gelegentheijt der saecken / verklaerden
lubbert gerretsz oock ende begeerden / datmen int \ei'-
handelen der sacramente?! in alles sofiden handelen tot die
meeste stichtinghe der gemeen ten / seggende op somyge



Earliest English Anabaptist Congregations 215

plaetsew stellen bij eew taffell daer omtrent 20 teffens aen
gaen sitten / op andere plaetsen. anders men soude daer in
handelen / wat met die meeste vreede mochtte geschiedew /
dat hij t wel aen eew taffell inde Rijp^ hadde toe gedient
ende oock op adere plaetse?i etc

Claes claesz ansloo

Dit hebbe ick strach de/i seltiew dach voor een memorije
gescreuew soe haest als ick t huijs quam

[An early English Anabaptist Petition, probably written in
1614 (by Thomas Helwys ?).]'

To the right Honorable assemblie of the Commons-
house of Parliament. /

A most humble supplication of divers poore prisoners,
and many others the kinges majesties loyall subiectes
ready to testifie it by y® oath of allegeance in all
sinceritie, whose Greviances are lamentable, onely for
cause of conscience. /

Most humbly sheweing.. That whereas in y^ YQx\\Q.merit holden in
the *I^^ yere of the kinges mazesties Raigne that now is, it was
enacted that all persons whatsoever aboue the age of 18. yeres,
not comeing to Church &c. should take the oath of allegeance ;
and for the refusall thereof, should be com7>iitted to prison
without baile &c. By w^t'ch Statute the Popish Recuzantes
vpon takeing the oath, are daily delivered from imprisonementes :
and divers of vs also are set at libertie when wee fall vnder the
handes of y® Reverend Judges & Justices, But when wee fall
vnder the handes of the Bishops wee can have no benifitt by
the said oath, for they say it belongeth onely to Popish
recuzantes, & not to others ; but kept have wee bene by them
many yeres in lingering imprisonementes, devided from wives,
children, servantes & callinges, not for any other cause but
onely for conscience towardes God, to the vtter vndoeing of vs,
OUT wives & children. /

^ De Rijp is a village in North Holland.

2 MS. in the Library of the House of Lords, London, calendared under
the date, 1613.



216 Early English Dissenters

Our most humble Supplication therefore to this

high & Hono7*able assemblie is, that in commiseration of

the distressed estate of vs our poore wives & children

it may be enacted in expresse wordes that other

the kinges mai'esties faithfull subiect€5, as well as Popish

Recuzantes may be freed from imprisonemente* vpon

taking the said oath. /

And wee shall still (as wee do day & night) pray that the God
of heaven may be in yowr Honorable assemblie, for by him do
Princes decree Justice. /

By his maiesties faithfull subiectes

most falsely called
reiected by the

Anabaptistes.
comittee

[An undated Latin Confession of Faith by Richard Overton,
probably written in 1615.]'

Credo corde & confiteor ore

[? 1.] Vnum tantuw esse Deum, vnu7» Christum, \n\xin
Spiritum Sanctu7?i, vnam Ecclesiam, vnam veritatem,
vnam fidem, vnam veram Religionem.
2 In Dictate [*tc] sunt tres personse realiter distinctae.Vater,
Filius & Spiritus S. coetemales, coequales & coessen-
tiales ; omnes & singuli eoru7?i vnus et idem Deus, non
diuisae sed distinctae realiter inter se proprietatibus suis,
viz. creatione, Redemptione & sanctificatione.

3. Deus Pater est illius Esse a se non ab alio ; Filius est
idem illud Esse, non a se, sed a patre ; Spiritus S. est
idem illud Esse, sed non h. se, sed a Patre & Filio : Ita
Esse seu essentia diuina horu?/i trium eadem est, et
numero vna.

4. Hsec Trinitas in vnitate coli et venerari debet in spiritu
et veritate, et qui Deum sic veneratur fruetur vita

' MS. B. 135.3 in the Mennonite Archives, Amsterdam. Professor
Dr Miiller's translation of this document is given in Dr B. Evans'
"The Early English Baptists", Vol. i., pp. 254-56.



Earliest English Anabaptist Congregations 217

aeterna, et modus Dei sic venerandi perfecte exprimitur
per ipsum Deu7>i in Veteri et Nouo testaraento per
manus prophetaru??i et Apostolorum, et qui vllo alio
modo colit Deum, quara illo his duobws testamentis
expresso, fuerit ejectus e fauore & praesentia Dei cuw
Daemonibus et suis Angelis in mortem aetemam.

5. Quinto, credo et confiteor, quod Dominus norster [sic]
lesus Christus ab Apostolis praedicatus, fuit ipse Messias
ab aetemo promissus, de quo Prophetae vaticinabantur &
scribebant.

6 Sexto, credo omnia in Lege & Evangelio scripta &
contenta esse vera, diuina & ab omnibus sic aestimanda
& retinenda,

6 7°. Christum vnigenitum Dei filium esse Sacerdotem
prophetam & regem secundem [sic] ordinem Melchesideci
in aetemum. Et ecclesia sua a nullo alio neqi^e Caelo,
terra & Inferis, sed ab ipso gubemari debet
Munus ejus propheticum est .1. reuelare voluntatem
Patris ; .2. instituere [?] ministerium ; 3. intus docere seu
efficacem esse per ministerium.

Munus Sacerdotale est, 1. docere nos, et aliter quidem,
qulim alij sacerdotes, hoc est non tantum auribus per
verbu??i, sed etiam in cordibw5 per S. S. .2. Offerre se
victimam propitiatoriam pro omnibus & singulis totius
mundi peccatis .3. orare & intercedere pro nobis perpetu6
apud patrem. Ita vt ejus victima satis et sufficiens est
pro omnibusqwe & [sic] singulis rationalibus in toto rerum
vniverso degentibus, ad eorum redemptionem & salutem,
si ijs propria fide adhibeatur & ad finem perseueratur.
Munus Regium constat in ejus resurrectione e mortuis
et ascentione in caelum ad dextram patris vincens & sub
pedibus ejus eijciens Orcura, mortem, peccatu?^ &
finalem condemnationem ; omni potentia in caelo & terra
spiritualiter gubemans suam Ecclesiam, adomans eani
donis spiritualibus, ac tandem earn liberans ab omnibus
malis; et plane debellatos in a^ternas poenas detru-
dens.
vera & visibilis ejus Ecclesia est quidam numerus populi,



218 Enrlji English Dissenters

h mundo per verbum dei seperati, & per Baptismuw
fidei et rescipiscentias collecti & constituti.
Concescit Christus hujus Eeclesise plenam potentiani &
autoritatem inter se juncto eorum beneplacito et vnanimo
mente eligere personas ad gerenduwi officia in hac
Ecclesia. Et hoec et nulla alia sunt amplectanda viz :
pfustoru7n Doctoru7/i, presbyte[ro]rum, Diaconorum &
subniinistratonu/i ; qui per verbum Dei ab orn[n]i parte
qualificantur & approbantur.

Officia omnia Antichristiana cujuscunqjte fuerint generis
in banc Ecclesia[m] non sunt admittenda sed funditus
exterpanda :

omnes humanae traditiones & opiniones sunt odio cordis
prosequenda et fugienda; et si vnquam a quibusdam
sint assumpta, non sunt fouenda sed statim deponenda :
**»: sed priusquam progrediar aut ad finem perveniar
ne sit quaeso vobis molestum nosse me Anglicum esse
nuper Anglicanse Ecclesiae ; sed convictus verbo Dei &
spiritu sanct[o] omnes ejus errores depono & in aeternuw
renuntio, et toto animo & mente cupio per baptismum
in veram Ecclesiam intrare.

porro credo duo tantum esse Sacramenta in Ecclesia
Christi administranda & amplectanda, videlicet, Baptismi
& Cseni Dominici : et haec Sacramenta painitentibus &
fidem exhibentibus administranda & comjuunicanda ita
vt vterque eoruwi Infantibus omnibus et infidelibus om-
nibus sunt deneganda / quippe talibus non pertinent.
postrem6, psenitet me plurimu?/i peccati, et tristiti^ et
maerore confiteor me peccatorem maximum esse et
hucvsqwe in peccatis summis et quotidianis vixisse, sed
eoru??i remissionem expecto et quaero per lesum Christu7/i
seternuw Dei filium, et post mortem in vitam aeternam
intrare ; In illius nomine itaqwe totis viribus Corporis et
animae exopto et desidero in veram Ecclesia[m] per
Baptismum intrare et perseuerare

Quid restat ergo quin Baptizar. /

Richardus Overton



Earliest English Anabaptist Congregations 219

A Copie rightly related of an Anabaptists Letter, written
to his sometimes accounted Christian Bretheren, shewing the
cause of his separation /row the Church of England, indited by
a prindpall Elder, in and of that Separation^.

BEloued Friends, the ancient loue that I haue had towards
you, prouoketh me to testifie, that I haue not forgotten you,
but am desirous still to shew my vnfained loue vnto you in any
thing I may. I make no question but you haue heard diuers
false reports of mee, although among the same some truths,
and that you may be truely informed of my estate, I thought
good to write a few words vnto you, hoping you will not speak
euill of that you know not, nor condemne a man vnheard.

The thing wherein I differ from the Church of England, is,
they say at their washing or baptizing in their Infantcy, They
are mebers, children of God, and inheritours of the kingdome of
heauen. This I dare not beleeue ; for the scriptures of God
declare, that neither flesh, nor washing the flesh can saue.
Flesh and blood cannot enter into the kingdome of God: for
that is flesh, is flesh, and wee cannot enter into the kingdome
of God, except wee be borne againe : They that haue prerogatiue
to bee the sons of God, must bee borne of God, euen beleeue in
his name : and the washing off the filth of the flesh, is not the
Baptisme that saueth, but a good conscience maketh requests
to God. If any bee in Christ, hee is a new creature. The
consequence of this is, that Infants are not to bee baptized, nor
can bee Christians ; but such onely as confesse their Faith, as
these Scriptures teach.

There is neither command, example, or iust consequence for

1 From I. P.'s " Anabaptismes Mysterie of Iniquity Unmasked." etc.,
London, 1623, pp. 1-11. This letter, it will be remembered, was written
by one who became an Anabaptist for a time, but returned into the
Church of England before this l)Ook was printed. The letter is signed
" H. N.", though Benjamin Stinton read it " H. H." Thomas Crosby
printed it aa Stinton read it, and followed Stinton in ascribing its author-
ship to Thomas Helwys, although the initials " H. H." are not those of
Helwya. This letter as printed by Crosby has been used to show that
Helwys lived imtil after the date May 10, 1622, a most false conclusion.
See Vol. I., pp. 25G-57.



2*20 Early English Disaoiters

Infants Baptisme, but for the baptizing of Beleeuers : There is
besides of the Church of God to be considered what it is : It
will plainely appeare, that Infants cannot bee of it; they that
know the language from whece the word Church is taken, can
witnesse that it signifieth a people called out; and so the
Church of Christ is a company called out of their former estate
wherein they were by nature, out of Babylon, wherein they
haue been in spirituall bondage to the power of Antichrist, and
from hauing fellowship in spirituall worship with vnbeleeuers
and vngodly men, from all whosoeuer commeth out, they are fit
timber for his spirituall building, which is a habitation of God
by the spirit, and the houshold of faith : Those thus come out
of nature, Egyptian bondage, and the fellowship of the children
of Beliall, being newe Creatures ; and so holy Brethren are
made Gods house or Church, through being knit together by the
Spirit of God, and baptized into his body, which is the Church.
This being vndeniable, the Church of Christ, Infants cannot
bee of it, for they cannot bee called out as aforesaid : knowne
wicked men cannot be of it, because they are not called out ;
nor Antichrists spirituall bondage cannot bee of it, because that
is a habitation of Deuils, and all Gods people must goe out of
that. What can be iustly obiected against this ? are not all
the sonnes of God by faith ? If any be in Christ, or a Christian,
must hee not bee a new Creature ? I pray you doe not take vp
the vsuall obiection which the Antichristians haue learned of
the lewes : What tellest thou vs of being made Christians
onely by faith in the Sonne, and so being made free, wee are
the children of Abraham, and of Beleeuers. Wee are vnder
the promise, I will bee the God of thee and thy seed : thus are
we and our children made free, when as they neither doe nor
can beleeue in the Sonne. This is a lewish Antichristian fable,
for Abralmm had two sonnes, which were types of the two
Seedes, to the which two Couenauntes are made, the one borne
after the flesh, tiping out the fleshly Israelites, which were the
Inhabitants of materiall lerusalem, where was the material
Temple, and the performance of those carnall Rites which
endured vnto the time of Reformation.

The other by Faith, typing out the children of the faith of



Earliest English Anabaptist Congregations 221

Abraham, which are the Inhabitants of the spiritual! lerusalem,
the new Testament in which is the spirituall Temple, the
Church of the liuing God, and the performance of all those
spirituall Ordinances which Christ lesus as Prophet and King
thereof, hath appoynted, which remaines, and cannot be shaken
or altered.

Now if the olde Couenant bee abolished, and all the
appertainings thereof, as it is, as being similitudes of heauenly
things, euen the Couenant written in the booke, the people,
the Tabernacle, or Temple, and all the ministring Vessels, and
a better Couenant established, vpon better promises, and better
Temple and ministring vessels come instead thereof, procured
and purchased by the blood of lesus Christ, who is the new
and lining way. Let vs draw neere ^vith a true heart in
assurance of Faith, sprinkled in our hearts from an euill
conscience, & baptized in our bodies with pure water. Let vs
keepe this profession of hope without wauering, and haue no
confidence in the flesh, to reap Justification or Christianitie
thereby ; but let vs cast it away as dung and drosse : For if
euer any might plead priuiledge of being the child of the
faithful, the Apostle Paul might, as hee saith, read the place,
but it was nothing till hee had the Righteousnesse of God
through Faith. Then was he baptized into Christ lesus for the
remission of his sinnes. This Couenant, that we as children of
Abraham, challenge is the couenant of life and saluation by
lesus Christ, made to all the children o{ Abra]iam,i{,s it is made
to Abraham himselfe, to them that beleeue in him that raised
vp lesus our Lord from the dead ; and also Acts 13. 26. 32 39.
the children of the flesh arc not they, Rom. 9. 8. they must bee
put out, and must not bee heyres with the faithfull : If they
that are of the La we bee heires. Faith is made void, and the
promise is made of none effect : therefore it is by Faith, that it
might come by grace, and the promise might bee sure to all
the seed that are of the faith of Abraham, who is the Father of
all the faithfull. They are his children, the promise of saluation
is not made with both Abrahams seeds, but with his one seed,
they that are of the Faith of Abraham. These things may bee
strange to those that are strangers from the life of God, through



222 Early EtK/Ush Dissenters

the ignorance that is in them, because of the hardnesse of their
hearts God hath written thera as the great things of his Lawe,
but they are counted of many as a strange thing, but Wisdoms
is iustified of all her children, & they that set their hearts to
seeke wisdome, as siluer, and search for her as for treasure, they
shal see the righteousnesse of those things as the light, and the
euidence of them as the noone day. They that bee wise, will
trie these things by the true touch-stone of the holy Scriptures,
and leaue off reioycing in men, to hang their Faith «fe Profession
on them, the which I cease not to supplicate God, day and
night on the behalfe of you all, To whose gracious direction I
commit you, with a remembrance of my hartie loue to euery
one, desiring but this fauour, that for requital I may receiue
your louing answere.

London. 10. Maij 1622.

Yours to be commanded alwayes
in any Christian Seruice.

H.N.

I haue sent to my Friends a testimonie of my loue : one booke
to Master Strowd, one to Goodman Ball, one to Mistris
Fountaine, one to Roger Seely, one to Samuel Quash, and one
to your selfe.

/ beseech you reade, consider, and the Lord giue you vnder-
standing in all things.

[A letter from the "teachers and Ministers of the dutch and
english Churches" in Amsterdam, dated May, 1624, to the
Congregation of Elias Tookey, which had been excommunicated
by John Murton and the then existing Five English Anabaptist
Congregations.] *

Vermeerderinge in godlijcke wysheijt, ende
kennisse der goddelycke waerheyt, wenschen wy

* MS. B. 1367 in the Mennonite Archives, Amsterdam. This tran-
script is made from the contemporary copy of the original MS. The
original is becoming difficult to read. Professor Dr Miiller's tran.slation
of this document is given in Dr B. Evans' " The Early English Baptists ",
Vol. 11., pp. 32-7.



Earliest Eiiglisli Anabaptist Coyigregations 223

van gansher herten, onse gelietiede vrinden, die
den voorsmaeck hebben der hemelscher dingen,
ende 16. int getal syn, mits [?] alien den geenen,
die ontrent haer syn, ende om de waerheijt
ijtieren, van godt den vader ende lesti Christo
onsen heere ende algeraeynen salich maker. Amen.

Seer behertichde vrinden, wij hebben onlancx v, 1, schrijuen
vanden 29. Maert stilo antique ontfangen, ende met
vreuchden gelesen. Godt danckende vande genade, die hy
onverdient, door syn lyeffde ende vriendelyckheyt, oiier v
lieden ryckelyck wtgestort heeft, daer in dat hij, in dese
verduijsterde [?] werelt, de euangelische waerhe?/^, in v laet
schijnen, uwe oogen des gemoedts verlicht, enc^e tot prys
synder heerlycker genaden, en vorderinge uwer sielen
salicheijt, met erkentenis syns wils v lieden aengedaen
heeft. Wij bidden by [sic] lietien Godt, dat hij dat aenge-
vangen werck, door den dienst Christi, wil segenen, ende den
opganck der sonnen, die inden morgenstont doorbreeckt,
ende opgaet tot den voUen dach toe, in v lieden herten wil
gelyck maken, ende v alien daer by genade ende hemelsche
cracht getien, op dat ghij door een affgestoruen heijlich
leuen, vwe verlichtinge onder dit verkeert geslacht, dat
sjni wandelinge heeft inde dtiijsterheijt der sonden, moocht
wtdr&cken, ende bekent maken, tot godes eere, vorderinge
uwer salicheijt, enc^e veeler vej-lichtinge ende beteringe.
Amen.

Wij syn beweecht geworden aen v alien te antwoorden,
ende te bewijsen onse hertlycke goede genegentheijt, ende
Christlycke affectie tot uwarts ; als oock die vreQchde, die
wij geschept hebben indien aenvangk van tiwe verlichtinge.
V lieder christlycke groete is ons aengenaem geweest. ende
oft het getal der geenre [geene], die de heere belieft heeft
met kennisse der waerheijt te begnadigen, noch cleen is, soe
hebben wij ons hertlyck verblydt, vertrouwende dat godt
het aengevangen licht syner waerheyt by veelen sal laten
door breecken, gelyck de geboorte Christi naden vleesche
eerst we3niige werdt bekent gemaeckt, maer daer nae wijdt



224 Early Emjlish Dissenters

is wtgebreydt, also syn wy in goeder hoop en dat de
geboorte enrfe kennisse Christi naden geest, die in v
aengevangeii is, oock wij der sal doorbreecken, tot veeler
behoiidinge owde salicheyt.

Wij hcbben met ve7'langen verwacht op v lieder schrijQen,
gelyck wij ve?-staen dat ghy oock verlanght hebt om
eenich schryGen van ons te bccoincn. De oorsaken van v
lieder vertreck gedenckt ghij, wij nemen [?] die in lyeffden
op. De onse syn geweest om dat wij, nae v 1, afscheydt



Online LibraryChamplin BurrageThe early English dissenters in the light of recent research (1550-1641) (Volume 2) → online text (page 18 of 30)