preisthood of Aarons Family was the Lords ordinance sometyme but the popish Sacrificing preisthood in the mayne substantial parts therof is not only mans device but infinitely impious blasphemously derogating from the honour dignity of Christs Sacrifice preisthood which is aparabatos intransitive Heb. 7.24 according to the order of Melchisedech seing the popish Sacrificing preisthood is in the very essence of it false how can the English prelacy preisthood Deaconry which issued from that Romish preisthood be any other but a sacrificing preisthood although the English prelates have cast away that essential Sacrificing property or forme rather of the Romish preisthood have reduced it to a better temper yet that wil not serve the turne for al that they have in their prelacy preisthood Deaconry they had frō Rome or els where If from Rome then their prelacy preisthood Deaconry is absolutely Romish no other if elswhere then their Succession is gone If both from Rome els where let them declare that Ridle vnto vs. The third Objection The presbyters may have ordination or imposition of hands from the Romish preisthood yet not their office For that may come from heaven or by some extraordinary meanes even as the Lord raised vp some men extraordinarily in these last tymes to restore the truth of doctryne to reduce things to the Apostolique primitive institution as amongst others Hus Luther the rest Answer to the third Objection It is straunge that a man shal have imposition of hands from one his office from another Besides it is contrary to the nature of Succession wherein the partie that ordeyneth giveth the office ministeriall powre to him that is ordeyned for that it the thing that is pleaded that Christs ministeriall powre commeth by Succession through ordination of precedent presbyters It contradicteth their owne ground therefore to say that imposition of hands is from a popish preist and the true office from some other meanes But let vs inquire what that other meanes may be To say that Christs Ministeriall powre is from heaven is not denyed but the question is What is the instrument or meanes which Christ hath appointed to conveigh that Ministeriall powre vnto man kind And who are they that first receave it from Christs hand out of heaven Or what is proton dektikon the first subject of this ministerial powre We say the Church or two or three faithful people Seperated frō the world joyned together in a true covenant have both Christ the covenant promises the ministerial powre of Christ given to them that they are the body that receave from Christs hand out of heaven or rather from Christ their head this ministerial powre you say not so but this ministerial powre commeth by succession from the ministery which is the first subject of this powre that al this powre is derived from man to man from the Apostles hands through al the Preists hands of Rome the Prelates hands of England to you Mr. Bern. your line pedigree of Preisthood is lineally descended from Peter or Paul c. to you through so many generations of popish preists as have succeded from Peters person to your person Even as Annas Cayaphas descended lineally from Aaron only this is the difference that the succession of Annas Cayaphas was by genealogie or generation yours is by succession of ordination or imposition of hands therfor bicause you see that you fal vnder this foule absurdity that your Preisthood must be of necessity of the same kind that the popish preisthood is you have invented a new trick to say that it commeth from heaven extraordinarily with Hus Luther and the rest of those glorious witnesses which the Lord in these last tymes raised vp to the destruction of the man of sinne VVhich if it be so Then say I shew your succession from Luther Hus Prage c. Or els Nechemiah will putt you from your preisthood The fourth Objection But every King in his dominions is appointed by Christ to be a head ministerial to the Church al the Preists of that country do receave their ministerial powre from the King by the ordination of the Bbs. vnto whome the King hath committed the dispensation of that powre so that the King being the Lords Lieftenant in his owne dominions hath this ministerial powre from Christ the Bbs. from the King the Preists from the Bbs. the Church from the Preists Answer to the fourth Objection If the King of every country hath Christs ministerial powre given to him immediately from heaven that the Clergie of that nation have Christs ministerial powre from the King then these consequents folow which are intolerable absurdities 1. The King of every country is a person civil Ecclesiastical having al civil ecclesiastical powre that immediately from Christ 2. The King of every country can preach administer the Sacraments exercise Spirituall jurisdiction excommunicate c. 3. The King of every country can make ordeyne Ministers 4. The King of every country is a Pope or Patriarch in his owne territories and Dominions How these points wil agree with the Analogie of faith let every man judg so give sentence whither this objection conteyne any the least shew of truth in it yea or nay Now what authority the Lord hath given every King in his owne dominions I leave to be descussed in his proper place viz in the 15. Section of this lettre to Mr. Bern. The fifth Objection But the ministery is now extraordinarily raised vp For as in the first planting of the Churches the Lord Iesus vsed the extraordinary ministery of Apostles Prophets Evangelists to publish the Gospel to the world to plant Churches so after the Apostacy of Antichrist in the restoring of the truth the Lord vseth the same extraordinary ministerie not indued with those extraordinary gifts which they had but apointed by the L. for the same purposes viz the planting of true Churches the revealing of his truth Answer to the fifth Objection First the Ministers of England namely you Mr. Ber. among the rest do not chalendg to be Apostles Prophets Evangelists but you say you are true presbyters or Pastors of particular true visible Churches therfor this objection helpeth you nothing if it were yeelded you Secondly you cannot maintayne your ordinary ministerie as succeding by ordination from these supposed Apostles Evangelists Prophets for then you must acknowledg the prelates of England to be Apostles Prophets Evangelists whereas they doe challendg no such thing But only maintayne themselves to be ordinary Bbs. the ordinary Successors of the Apostles neither do they intend to make you ministers as Apostles but as Bbs. Thirdly ther is none of the Reformists that ever I heard of that vndertake as Apostles Prophets Evangelists to ordeyne Elders Finaly how can any of you be Apostles Prophets or Evangelists who stand members of
covenant to walk in all Gods wayes standing in confusion with every abhominable liver subject to al the Antichristian orders officers set over them deprived of the powre of Christ for ther mutuall help edification ther is no true Church But the parish assemblie of worksap is such go it is no true Church The Major is manifest by these Scriptures compared together Math. 15.9 Apocal. 14 9-11 Ephes 1.1.4 2. Corinth 6 14-18 Math. 28.20 5.19 Apocal. 18.4 Math. 5.24 The Minor you dare not deny I assure my self For you have at least five or six hundreth communicants you account not past 30. or 40. of them faithful al of you submit to Antichrist his lawes courts dayly especially your self who cap knee runne ride after Antichrists officers courts feeing him with your money yea you plead for them write your peny pamphlets for them and yet once yon wrote against them and lost your vicaridg in your testimonie against them but bicause you could not buy and sell except you receaved the mark of the beast now you are content to yeeld to all yea to plead for all that you may tâ—affique with your marchandize Secondly for your self I hold you to be no true minister of Christ For your Church being false how can your ministerie be true For if the Fountaine be bitter the streame caÌ„ not be sweet your Church is false your ministerie which ariseth out of your Church as astreame from a Fountaine is false also Thirdly your worship which commeth from a false Church a false ministerie cannot be true but is false in that double respect but particularly I except these things against your worship 1. That it is qualified with your false ministerie 2. That it is offered vp in a false Church 3. That it is offered vp to God in the behalf of al your people which are many of theÌ„ I presume lewd persons al of them subjects of Antichrists Kingdome this I except against your conceaved prayers Against your service book I except thus besides the former 1. It is devised invented by the man of sinne 2. That it is imposed vppon you your people of necessity 3. That it is stinted limited the Spirit therby quenched 4. That it is read vppon a book 5. That it is corrupt in all the particular errors objected by the Puritans All these 8 particulars are contrary to these Scriptures compared together Roman 8.26 Math. 15.9 Apocal. 5.8 8.3 1. Thessal 5.19 Apocal. 9.20 16.13.14 Act. 16.18 19 13-16 Math. 24 23-26 1. Corinth 12.7 and 2.4 and 14.15.26 Ierem. 23.16 Deut. 13.3 Col. 3.16 Iam. 5.13 Ioh. 4.24 Mr. Ber. I would not have you passe by these things lightly but weigh them wel and let vs have your answer vnto them Paralleles Censures Observations aperteyning to the tenth Section This Section consisteth of three maine branches which Mr. Bern. handleth from pag. 109. to the 150. of his book called the Sep. Schis Heer therfor I must endevor two things First to prove by vndeniable arguments drawne from the Scriptures that 1. the asseÌ„blies Ecclesiastical of England are false churches 2. the Ministers administring the holy things to these Ecclesiastical assemblies are false Ministers 3. the worship performed by the ministery people in the communion visible to be a false worship Secondly Mr. Bern. objections cavils must be refuted wher the reader must be advertised that in performing this latter part I shall not endevour to handle all things that Mr. Bernard propoundeth for ther is much truth by him propounded which I with him consent vnto only the points of difference shal be discusted the rest omitted In the first place therfor to deale as they say positively Kataskeuasticos I prove that al the Ecclesiastical assemblies of the Land as they stand established by law are false Churches that is to say not framed or constituted according to that presideÌ„t which Christ hath left for the constituting of the Churches of the new Testament but are framed according to the invention of man even that man of sinne Antichrist the Archenemy of Christ The first Argument from Mat. 3.6 Iam. 2.18 Rom. 1.7 1. Cor. 1.2 Eph. 1.1 Mat. 28.19 From these places of Scripture compared together I collect an argument which may thus be framed The true Churches of Christ were established of men that did repent beleeve and shew their faith by their workes that were Saints faithful visiblie of these only The assemblies Ecclesiastical of England are not established only of such persons but of al sorts of persons even the most profane of the Land being compelled by law to submit therto Ergo the Ecclesiastical assemblies of England are not the true established churches of Christs institution Heer it may be considered that before the Churches of the new Testament were established the gospel was preached vppon the publishing of the gospel men were converted to the faith of Christ being made the Disciples of Christ so many of them whither Iewes or Gentils as gladly receaved the word were baptized added to the Church continued in the Apostles doctrine fellowship breaking of bread prayer this was the constitution walking of the Churches of the Apostolique institution therfor the Churches of England being raised by compulsion without procedent teaching conversion to the faith making of them Disciples of Christ being newly hardly drawne from the Egipsian darknes of most palpable Antichristianisme being many of them brutishly ignorant prosessed Papists vild Atheists witches conjurers theeves dronkards blasphemers al of them submitted to Antichristian Lords Lawes to Popish Sacrificing Preists for their ministers were not newly ordeyned to a stinted devised corrupted Popish service book or worship they in this their constitution walking cannot be accounted the true established Churches of the Apostolique institution but rather are yet â—emayning in the gulfe of Antichristianisme The second Argument from 2. Cor. 6.17 Revel 18.4 Act. 19.9 2.40.47 5.13 1. Timoth. 6.5 From these such like places of Scripture compared together truly expounded may be collected an argument framed after this manner True Churches of the Apostolique institution consisted of a people seperated from â—â—eleevers whether Iewes or pagans or other The Ecclesiastical assemblies of England consist not of such a Seperated people but are compounded of a mixt people which for the most part are as bad as Iewes or Pagans viz persons notoriously wicked Ergo the Ecclesiastical assemblies of England are not the truly constituted Churches of the Apostolique institution Heer it wil nothing availe them to alledg as they are accustomed that they are neither Iewes nor Pagans For I have already proved that persons that submit to Antichrist his abhominations are in the Lords account equal to Pagans being called in the book of the Revelation Egiptians Sodomites Babylonians Gentils the Apostle willeth the Disciples to Seperate
drincking of wine performed by any persons after any manner or washing with water likewise true Sacraments I think you will not say it it is therefore necessary that there bee a concurrence of other matters viz That seing Sacraments are in relation and reference those references or relations must needes be annexed els they are not true Sacraments as a baptized person must baptize into the true Faith of Christ a person capable of baptisme A communion of men having title to the Lords Supper must break bread and drinck wine to remember Christ and shew forth his death till he come Therefore whereas you hold and teach that the whole bundel of the Antichristian constitution ministerie worship and Government of the assemblies are the Lords ordinances you teach a false word and whereas you being a false Church and Ministery doe baptize with water and break bread wine to remember a false Christ and a false Testament and a false Faith therein you declare plainly that you have not the true Sacraments and whereas in your Observe well you say Truly and Rightly respect grace in administring the VVord and Sacraments and therefore to preach the word Truly and Rightly to administer the Sacraments are no convertible signes of a true Church I answer That Truly and Rightly to administer doe also respect the outward manner of doing in the Essentiall relations spoken of before and not onely grace And so your Observe well is not worthy observation In your third essential propertie you wil needes have discipline no true convertible signe of a true Church Sir I confesse vnto you that the vse of the Censures of admonition excommunication which I suppose you cal discipline is not a convertible signe of a true Church but only powre title interest to vse them this title I deny you to have For how can you being in your constitution mighled with the world vnseperated poluted with so many Antichristian fornications as yet are extant in your assemblies have title to any of the Lords ordinances doth the Lord think you give his covenant new Testament purchased by the blood of Christ vnto such persons as trample vnder foot the whole Testament of Christ the ordinances therof hath the theef title to the true mans purse though he have the possession of it no more have you title to Chr. visibly though you vsurp him challendg him never so peremptorily wherefor to end this point of the properties of the true Church I say til you have Seperated your selves from al the wicked people Antichristian ordinances in your assemblies til you have vowed covenanted to embrace practise al the ordinances of Christs new Testament you can have no title or interest to the holy things of God vse them as long as you lift you abuse them Lastly to conclude this first part of the Section viz that your Churches are false churches I say to that which you object pag. 110. that many corruptions may be in a church yet it a true Church the constitution being true viz So long as they are not impenitent after conviction therfor Israel the Lords people so long as they retained their true cōstitution Ezech. 16.21.22 the men of Ephesus beleevers ignorant of the visible gifts of the Holy Ghost Act. 14.2 The Corinthians Saints though incest dronkennes fornication false doctryne contention much evil among them bicause they were not impenitent after twise admonition or conviction so forth of the rest but you wil confesse that the Prelates their faction are obstinate after conviction we avouch that the Puritanes are obstinate after conviction for they neither have answered nor can answer that we object against them therfor although you constitutiō had been true which was never yet your Church is become false being obstinate in sinne persecuting to death imprissonment losse of goods c. al that testify against her abhomin tions that this is a signe of a false Church read 2. King 17. Ierem. 3.8 Math. 23.37.38 Math. 21 33-43 Act. 19.9 The second point to be handled in this Section is that al your ministers are false ministers in handling whereof I wil proceed as in the former point of this Section viz First confirme the truth by arguments drawne from the Scriptures Secondly refute your fancyes wherby you would prove your ministery true Therefore in the first place to prove your ministers false Ministers I vse these Arguments The first Argument The true ministerie cannot be raised out of a false Church The Ecclesiastical assemblies of England are false Churches Therfor the ministers of those assemblies Ecclesiastical are false ministers The ground of this argument is propounded confirmed in the 7. Section where it hath been proved by divers vndeniable reasons that Christs ministerial powre whereof one part is the calling of Ministers is not given by succession to the Pope Bbs. or presbytery but to the body of the congregation if they be but two or three So that seing the true Church is in nature being before the ministery the ministerie is but one of the holy things given to the Church one part of Christs powre delegated to the Church one branch of that true title interest which the L. Iesus the Bridegrome husband of the Church giveth to the Bride the Spowse of Christ the true Church The Ministerie therfor must needes follow the Church be after the Church be raised out of the church therefore the true Ministery of Christ is only where the true Church of Christ is so it cannot be in the astemblies Ecclesiastical of England being not the true Churches of Christ The second Argument The true ministerie hath a true office in execution wherof it is exercised Rom. 12.7 1. Cor. 12.5.28 Fph 4.11 The ministerie of the Ecclesiastical assemblies of England have not a true office in execution wherof it is exercised Ergo The ministerie of the Ecclesiastical assemblies of England is not the true ministerie The foundacion of this argument is this viz that seing the ministerie of the Church of England ariseth out of the ministerie of the Church of Rome as a branch out of the root of the tree therfor it must needes be of the same nature kind with the ministerie of the Church of Rome For as a man begetteth a man one light commeth of another one Preist begetteth another in the old Testament so in ordination by succession one Minister maketh another therfor as the branch is of the same nature with the root the Sonne with the Father one candle light with another one Aaronical Preist with another So must the minister ordeyned be of the same nature office with him that ordeyneth him Seing therfor the ministerie of the Church of Rome is a popish Sacrificing Preisthood that is a false ministerie having a false office it must needes follow that the ministerie of the Church of England proceeding from the ministerie
to stay wayt for a better tyme til the civil Magistrate wil give his allowance vnder these pretences stil keeping them in Spiritual boundage to the abhominations of Antichrist retayned in the Land I say herby you manifestly discover vnto al the world that seing you know the wil of your Lord Mr. Christ doe it not you are worthy to be beaten with many stripes that seing you break the commaundements of Christ teach men so you are the least that is none in the Kingdome of Heaven practising flat contrary to the Apostles who thought it better to obey God then man yet the Magistrates that forbad them were the Magistrates of the true Church of the Iewes wherefore breefly to answer both Ministers professors To the professors I say Shew mee your faith by embracing the whole new Testament of Christ To the ministers I say Shew mee the Seale of your ministery by converting establishing a Church after the Apostolique Corinthian frame constitution I wil grant that then you are true ministers your disciples truly converted in the meane tyme I wil judg your visible standing in Christianity as it is visible your invisible being in Christianity I wil leave to the Lord who seeth in secreat who knoweth who are his not doubting but the Lord hath his thousands even in the depth of popery much more among you this is that Mr. Bern. which wee hold grant concerning this point Now for your objection which you for vs make answer pag. 129. 130. That private persons may convert I say you herein also are deceaved deale deceiptfully For you are to distingnish of conversion according to the circumstance of tyme wherein meÌ„ were converted to Christ Iohn converted baptized many into Christ Iesus before the visible Church of the new Testament was revealed which came vppon the day of Penâ—ecost Act. 2. Eph. 4.11 Thus were al the Disciples of Iohn of Christ converted of this conversion Faith must the places of the Evangelists be vnderstood as namely that Ioh. 4.39 others so were the Iewes Proselites some of Samaria converted for as yet Chr. was not preached to the Gentils which he himself for bad to be done Mat. 10. thus were meÌ„ converted to beleve that the Messias which they knew should come was come that Iesus the Sonne of God the Sonne of Mary was hee who vppon their conversion baptisme became Christs Disciples to learne practise whatsoever he should afterward teach them That this is so read Act. 18 23. 19.2.3 Now after the day of Pentecost conversion was larger as I may so speake in respect of the visible manifestatioÌ„ therâ—f other like considerations For then men were converted to the matter of the day of Pentecost to al that frame constitution of the church of the new Testament which was purchased by Christs death exhibited vnto the Apostles by the promise of the Spirit given vnto them Thus were men converted after the death resurrection ascension of Christ after the comming of the Holy Ghost as may be seen Act. 2 38-42 8.16.17 10 44-48 So that Iohn converted men to the Faith of Christ to be manifested after the day of Pentecost the Apostles converted men to the Faith of Christ already given exhibited Seing therfor that the new Testament of Christ is now confirmed established revealed manifestly in the Scriptures of the Apostles of our Lord al that are converted now are converted to the new Testament the ordinances there of or els they are not converted to vs visiblie This being thus premised as necessarily to be vnderstood for the true knowledg of true conversion in the next place we must take notice for the answering of the objection of private mens converting that Antichrist hath defaced the Faith of Christ in the whole new Testament so the true ministery therfor it must needes be that whosoever doth convert from Antichristianisme establisheth a people into the true Faith new TestameÌ„t of Christ performeth that work either as a minister of Antichrist or as an Apostle Prophet Evangelist of Christ or as a Private person For this is a sufficient enumeration of parts ther being no other sort off persons to convert men from Antichrist to Christ but one of these For you have heard that Pastors do not convert but feed the flock I suppose you dare not a vouch that the Ministers off Antichrist do convert to the true Faith new Testament off Christ Iesus neither dare you say that ther are now in the world the offices of Apostles Prophets Evangelists wherfor when men convert they do it as private persons Therfore choose Mr. Bern. which of these three you wil affirme then tel mee whither private persons doe not convert as Act. 11 19-21 this shal suffice for this point of converting performed by private persons in the rising vp from the Apostacy of Antichrist for the discovering of your objection answer Now from the pa. 130-141 you teach vs the doctryne of the vocation of ministers which I wil not altogether disalow nor approve wholly seing it aperteyneth not to our question I leave it wholy vntoucht come to that which is pa. 141-146 wher you endevour againe to prove your ministery true that after this manner They that are called of Christ having both gifts graces they that are also outwardly caled of the church being examined aproved elected ordeyned they that preach true doctrine administer the true Sacraments peâ—forme their office faithfully live conscionably are assisted by Chr. to convert soules are approved by the people are the true ministers of Christ The ministers of the Church of England have al these particulars Ergo the ministers of the Church of England are the true ministers of Christ I answer you Mr. Ber. that the Popish ministers have al these forsaid qualifications in common with the ministers of England I plead not of the degree or measure of these things for I confesse some of them to be much more in the English ministers but I speake of the kind or nature of the qualifications which I prove by induction thus 1. The Popish ministers many of them have excellent outward gifts graces asmuch learning vtterance zeale gravity as any ministers of England though al of them have not so as al the ministers of England have not so 2. The Popish ministers are called examined aproved elected ordeyned of the Church that is as you expound the cheef governors who are as true ministers as you are seing your ministery is a branch of the roote So are you 3. The Popish ministers preach the true doctryne of Christ administer his true Sacraments for you retaine the baptisme that men have in popery as true and they breake and eate bread and wine in remembrance of Christs death although you preach more truth
PARALLELES CENSVRES OBSERVATIONS Aperteyning TO THREE SEVERAL WRITINGES 1. A Lettre written to Mr. Ric. Bernard by Iohn Smyth 2. A Book intituled The Seperatists Schisme published by Mr. Bernard 3. An Answer made to that book called the Sep. Schisme by Mr. H. Ainsworth WHEREVNTO ALSO ARE ADIOYNED 1. The said Lettre written to Mr. Ric. Bernard divided into 19. Sections 2. Another Lettre written to Mr. A. S. 3. A third Lettre written to certayne Brethren of the Seperation By Iohn Smyth Mat. 24.23 Then if any shall say vnto you Lo heer is Christ or there beleeve it not Vs 24. For there shall arise false Christs false Prophets shall shew great signes wonders so that if it were possible they should deceave the very elect Vs 25. Behould I have told you before Mat. 7.15 Beware of false Prophets which come to you in Sheeps clothing but inwardly are Ravening wolves Vs 16. Yee shall know them by their Fruytes Ioh. 10.1 He that entreth not in by the dore into the Sheepfold but climeth vp another way he is a theef a robber Vs 10. The theef commeth not but for to steale to kil to destroy 2. Cor. 11.13 For such false Apostles are deceiptful workers transforme them selves into the Apostles of Christ Vs 14. And no marvayle for Sathan himself is transformed into an aungel of light Printed 1609. TO EVERY ONE THAT SEEKETH AFTER the truth in sinceâ—ity Salutations NOt every thing Gentle Reader which a man writeth privately sodaynly to his frend is fit to be published openly to the view of the world neyther did I think that this lettre written to Mr. Bernard in private vppon three dayes meditation should have been made publique in print to every mans eye censure which had I thought should have come to passe I would with better advyse leâ—sure so with more mature judgment have conceaved penned it But seing it is justly occasioned through Mr. Bernards importunity in his late published book intituled the Seperatists Schisme his slaunderous misconstructions misreports vp downe the country behind my back that this lettre of myne is strongly suspected of error bitternes rashnes vncharitablenes imputations of theÌ„ like nature by reason thereof my seâ— falleth vnder the hard vnknowne happily vndeserved censure of many well affected to the truth wheâ—eat I cannot but be much wounded both in myne owne soule inwardly in my good name outwardly which is alwayes better moâ—e to be esteemed then a good oyntment I thought it much more tolerable to adventure my self by exposing this vntymely byrth I meane this sodaynly conceaved penned lettre to the variable censures of the multitude theÌ„ by burying it in darknes silence like vnto one stil borne to superinduce a strong presumption of iustly imputed blame vppon my self by reason of this present lettre Therefore I doe earnestly intreat every one frend or other into whose handes this present writing may come to esteeme it as it is indeed even a sodayne private lettre of one freÌ„d vnto another not to respect it as it now falleth out to be a publique wriring proclaymed as it were vppon the house top I cannot nor may not with fidelity alter one sentence or word of it but as Mr. Bernard hath it copyed in his hands so have I published it word for word without any the least chandg to my knowledg least Mr. Bernard should say it is not the lettre he had from mee that his slaunderous collections aspersions cast vppon mee in respect of the lettre may be perceaved by them that read this lettre compare it with his book notes speeches And seing necessity enforceth the identity of this lettre without correction eyther of matter or wordes I beseech the Gentle Reader frendly favorably to construe all things interpret them in the better pâ—rt promising that if any eyther error in matter or tartnes of speech be manifested vnto mee as my sinne I shal willingly confesse repent it before the world And so vppon hope of a favorable construction I desire to advertise further that Mr. Bernard had in his hands this lettre of myne six or seven monthes before he published this his book intituled the Seperatists Schisme which book as may be perceaved by this letter compared therwith is principally directed in opposition reprehension thereof but how litle cause Mr. Bernard had so to doe may now appeare For he should have answered before he had opposed but that which he doth oppose is indeed answered already in the lettre by prevention anticipatioÌ„ that I shal not need to make answere a fresh to Mr. Bernard he being now twise answered once before his book was published now againe since by Mr. Henry Ainsworth Only I desire the reader to be advertised that ther are some particulars wherein Mr. Ainsworth hath lest mee the truth in the open playne field to shift for our selves In regard whereof as also bicause of Mr. Bernards misaledging misconstruing divers parts of my letter written vnto him I have thought meet not barely to publish this lettre but parallele-wise to compare Mr. Bernards book Mr. Ainsworths answer this my lettre together as also to annexe a few animadversioÌ„â— observations aperteyning therevnto that by this meanes the agrement difference being discovered the truth may appeare where it is Now although it be a greevous thing vnto me to raise vp adversaries against me without cause especially brethren of true Churches yet seeing I am necessarely interessed to defend the truth manifested in myne owne writings which I cannot possibly doe but by way of opposition theâ—for it commeth to passe that will I will I I must needes answer the opponent left I betray the truth which by due order I am particularly called singled out to defend Wherfor for more evidence sake I have caused this lettre written to Mr. Bern. to be divided into 19. Sections in every Section wher need required I have made parallels animadversions observations for severall purposes as the reader shal perceave in perusing theÌ„ Finally vppon perswasion of frends for further cleering of the truth I have annexed two other lettres the one written to Mr. A.S. a Minister of the Church of England conteyning certayne principall mayne groundes of our cause which I desire may diligently be considered of every one that is willing to see the truth the other written to ce tayne brethren of the Seperation for the confirming establishing of them in the truth against the assaults of Sathan transforming himself into an aungel of light therby the better to deceave the simple howsoever it be needlesse to publish any thing further for the cleering of the truth of our cause out of those mysts foggs which subtil disputers pleaders for corâ—uption have like jannes jambres those Egiptian jugleâ—s cast before mens eyes that they cannot readely
Resolution courage to the Resolution of those three The Prelates that vrged Subscription conformity to the accusers of the Iewes I would therfor know of Mr. Bernard whither his mynd be now altered from that he held when he Preached these Sermons vppon this text if yea then I demaund whither feare of affliction love of his living reputation with the world have not caused that in him whither a man should beleeve him rather now he is a formalist then before when he was a reformist The place of Naaman the Assirian is this 2 King 5.18 When I bow in the howse of Rimmon to worship the Lord be mercifull vnto thy Servant in this point By this place Mr. Bern. intended to sinne against his conscience for he did acknowledg this truth wee now professe divers tymes was vppon the point of Seperation with some of his people with him yet loving the world prefermēt as Naaman is thought to doe he chose rather to stay stil in his vicaridge against his conscience then to leese it to follow Christ with a good conscience do you not remember Mr. Bern. what you said to mee Mr. Rob. Southw comming together from w that speaking of the daunger of walking in this truth of Christ we now professe you said you could easely die vppon the tre for the truth but you could not withour great horror think of being burned as the Martyrs were in Q. Maryes dayes that all the jorney you were casting how to dispatch your estate to get away with safety I speake this to prove vnto you the world that you were as forward to the truth of Christ with vs then as you were before to the cause of the Reformists yet as then so now you have wholly I feare finally apostated from it the L. be merciful vnto you in these your sinnes wherevppon this followeth that if ever you come to the truth of Christ wee professe you can not be admitted into the office of Elder in the Church but therein you must beare your iniquity bicause you have apostated fearfully from the truths you did acknouwledg therein giving Suspition of your constancy faythfulnes for the tyme to come whither you be a worthy Minister of your owne Church lett the Reformists judg who have betrayed their cause into the Prelates handes so shamefully as you have done wherfor be it knowne vnto you first that wee reject you Seconbly that the Reformists have just cause to reject you whither then wil you goe but to your LI. the Prelates to whome you have sworne your Can. obediēce vnto whome you have now at the last fuly returned as it were a dog to the vomit a swine to wallow in the myre But your covenant Mr. Bern. is beyond all the endevors of al the reformists of the land that you should cull out an hundreth persons of so many paris hes so far distant to enter covenant together not to heare the dumb Ministers to watch one over another to admonish one another c. And therevppon to receave the Lords Supper What was not the covenant the Church of England large enough but you must enlarge it thus Did not your conscience tel you then that the dumb ministery was vnlawful that you sinned in not admonishing your brethren therfor went to seek out an hundreth brethren where your proctor or agent could find them That al your parish were not your brethrē being not of your covenant though of the covenant of the Church of Englād or that you had two sorts of brethren one of a general nature viz all the people of the parish another of a Spiritual nature viz Those hundreth persons of your covenant yet that you admitted both those sorts of your brethren to all the holy things among you excepting the particular covenant I pray you with your logick or divinity justifie vnto vs these things But now all this is forgotten the Prelate of york hath so bewitched you with his flatterie eloquence aungels that your covenant is profaned cast in the dust men of your covenant must shift for themselves you have deceaved them like the staffe of reed you justifie your wonted speeches you love the world ease with all your hart therfor I say vnto you with the Apostle The love of the Father is not in you I do therfor Proclame you vnto the whole land to be one of the most fearful Apostates of the whole nation that excepting VVhyte Claphā you have no Superior nor equal that I know or remember who have thus often confessed witnessed much truth now not only have fallē from it but have so childishly yet most slaunderously written against the cause of the Lord to blaspheme the name of the Lord his Tabernacle them that dwell in Heaven as if bicause your sinnes werē not known Sufficiently to the world your would with inck paper publish them to al men ages to come that they might remain in record agaist you vppon the file at the day when the Lord shal recompense every man according to his worke But Mr Bernard ther is yet one other thing that I must discover to the world namely that you have written a book against the Prelates wherein you have proved by divers arguments that their authority is Antichristian this book some of your Frends have seē read though you durst not print it your self yet you would have been content a Frend should have caused it to be published vnder the vizard of an vnknowne Author is not this so Mr. Bern then tel mee with what face or conscience you can Subscribe to the Prelacy you can plead for the Prelacy is not this to build that which you have destroyed Surely all these things compared together do plainly convince your deep Hypocrisy yet in your pulpit among the simple sort you would seem a brother to the Sonnes of Thunder but I desire the Lord to open the eyes of his people that they be no longer deceaved by such Pharisaical Hypocrits as your deedes manifest you to be even in the indifferent censure of those that love you best Now therfor to conclude this Parallele of your Famous or rather infamous acts compare your resolurion against Subscription conformity with your Subscription to the Prelate of york your acknowledgment of the truth with Naamans presumptiō to sinne your covenant with your confirmity your book against the Prelates your book against the Seperation therevppon it will follow that you are as chandgable as the Moone as mutable as Proteus as variable as the Chamaeleon And whereas you object aganst me pag. 37. 73. that before I came to the truth I wrote against it was distracted to fro before I saw it cleered to my judgmēt conscience I must needes acknowledg it so to be which was my greater sinne the weaknes of my
vnderstanding but therein the L. hath shewed mercy vnto me which mercy I desire also for you but what is this to excuse your slaundering rayling scoffing inconstancy Apostacy conformity subscription blasphemy the rest which you have plentifully discovered to al the world Shew me how when after the acknowledgment of the truth I fell back as you have done many tymes that I ever yeelded to the Prelates conformity or Subscription after I once withstood it amōg the rest of your follyes ther is one vntruth that I did kneele downe praise God for Satisfaction after doubting Not so I remayned doubting alwayes till I saw the truth after I once doubted but during the tyme of my doubting which was 9. Months at the least I did many actions arguing doubting but that I ever sel back from any truth I saw I praise God I can with a good conscience deny it you are never able to prove that against me but the L. wil cut out the tong that speaketh lyes The second Section These oppositions of yours you have written in a lettre which came of late to my sight which are thus in your lettre Touching your oppinions in these things shall I never be perswaded that you doe well in 1 In Seperating from all the Reformed Churches 2. In holding that one sinne of one man publiquely obstinately stood in not reformed by a true constituded Church doth so pollute it that none may commicate with it in the holy things of God til the partie offending be by the Church put out after lawful conviction 3. In maintayning that it s not lawful to heare any ministers amongst vs whatsoever thy be nor to joyne in prayer with such as feare God among vs. 4. In holding that Princes have no more to doe in Ecclesiastical causes thē one of you in a particular congregation 5. That the powre of binding losing is given to the whole multitude not to the principal members therof 6. That the word truly preached Sacraments rightly administred are no infallible tokens of a true Church 7. That a minister may be made without Elders ordinarily I meane for extraordinary courses are not now to be vsed for ought I see 8. That such as are not in your way are to be accounted without after the Apostles meaning 1. Cor. 5.12 9. That those which are not of a true constituted Church are no subjects of Christs Kingdom 10. That an erroneous constitution of a Church is a real Idol 11. That only Saints as Mr. Smith defineth them by 4 proporties are the matter only of a visible Church 12. That every of our assemblies are false Churches al our ministers false ministers our worship a false worship 13. That a company truly fearing God if any open wicked joyne with them are not capable to chose them a minister over them 14. That baptisme is not administred among vs simply into the faith of Christ but into the faith of the Bbs. or Church of England 15. That ministers ought only to live of voluntary contribution not of stipends or any set mayntenance 16. That our Churches ought to be rased downe not to be imployed to the worship of God Al which I do verely beleeve to be crrors I see not which way men can joyne to you to swallow vp al these as truths into which you doe runne in avoyding our corruptions that with such deep condemnation of vs as is greatly in your behalf to be lamented but I am tedious c. _____ R. B. This is your writing word for word wherein you have taxed mee by name in one particular indeed in most of them it shal be my part therfor to cleer these matters for your information that if it be the wil of God you may see the truth walk in it which I vnfeynedly desire of the Lord or els that you may no longer seduce others from the truth your corrupt walking being once discovered vnto the simple my intent therfor is not to take these points in that order which you have placed them in but to assume thē in the natural order wherin things vsually among Schollers are discoursed Paralleles Censures Observations aperteyning to the Second Section I desire heer to advertise the reader that these 16. points which Mr. Bern. accounteth error are againe in his book intituled the Seperatifts Schisme rehearsed refined augmēted changed as it pleaseth the forger into another order shape nomber which it shal not be impertinent heer to propound for evidence sake that the Reader comparing these 16. points with those 22. For so they are in nomber may discerne the agreement difference so more fully be informed of the whole cause The particulars are these following as they are expressed in divers pages of his booke as pag. 78 the title of them is this The Errors of the Seperatists the matter of their Schisme 1. They hold that the constitution of our Church is a false constitution pag. 78. 2. They hold our constitution a real Idol so vs idolaters pag. 79. 3. That such as are not of a particular constituted Church to wit such a one as theirs is are no subjects of Ch. Kingdom pag. 80.81 4. That all not in their way are without do apply against vs 1. Cor. 5.12 Eph. 2.12 pag. 82. 5. That only Saynts that is a people forsaking al knowne sinne of which they may be convinced doing al the knowne wil of God in creasing abiding ever therein are the only matter of a visible Church pag 83. 6. That the powre of Christ that is authority to preach to administer the Sacramēts to exercise the censures of the Church belongeth to the whole Church yea to every one of them not to the principal members thereof pag. 48. 7. That the sinne of one man publiquely obstinately stood in being not reformed not the offender cast out doth so pollute the whole congregation that none may cōmunicate with the same in any of the holy things of God though it be a Church rightly constituted til the partie be excommunicated pag. 102.103 8. That every of our assemblies are false Churches pag. 109. 9. Al our Ministers say they are false Ministers pag. 128. 10. Our worship say they is a false worship pag. 146. Divers other opinions they hold which I will also set downe they be these pag. 150.151 1. That our congregations as they stand are all every of them vncapable before God to chose them Ministers though they desire the meanes of salvtion pag. 151. 2. That God in our best assemblies is worshipped after a false manner pag. 151. 3. That baptisme is not administred into the faith of Ch. simply but into the sayth of Bishops or Church of England pag. 152. 4. That our saith repentance is a false faith false repentance pag. 152. 5. That our Ministers converting men to God heere do it not as Pastors but as Teachers pag
Ergo the ministers of England are Apostles as Paul or thus He that converteth Soules is sent of God Rom. 10.14.15 The Ministers of England convert Soules Ergo the ministers of England are sent of God If I should yeeld your first argument theÌ„ it would follow that you al the ministers that convert soules in England are Ap. but you intend not to prove your selves Apst but ordinary Pastors of visible churches therfore your argument if it were yeelded proveth not your purpose I know you do not challendg to be an Apostle as Paul was Againe to answer to your second argumeÌ„t we yeeld you that no maÌ„ caÌ„ coÌ„vert to the true saith of Chr. new TestameÌ„t which is visible except he be sent of God but seing you pervert men froÌ„ the new testament of Chr. as I have proved how can you herby prove your selves to be sent of God nay I say you are the instruments of Sathan sent by the L. in his wrath to keep the people in bondage froÌ„ the obedience of the faith taught in the new testament I do not determine what you are invisibly secreatly known to the L. neither doth the Scripture teach vs so to judg of faith For how can the Scripture teach vs visiblie to judg an invisible thing which is not appearing in visible Fruites Further wher as you say that the 1. Cor. 9.1 2. Cor. 3 1-3 doth not intend the constitution of the Church of the Corinths other Churches but their conversion from idolatry to embrace the doctryne of the gospel by faith I answer that these two things which you distinguish are al one they are no other in distinction then Arons beard the beard of Aaron as you speake for to convert men to the Faith of the gospel is to convert men to the true constituted Church of Christ For they are not converted to the true faith til they be converted established into the true Church if it may be sound So that this objection of yours is very insufficient if not altogether ridiculous for the force of the Apostles argument in these two places of the Corinths I say it is mistaken by you vtterly so wrested from the Holy Ghosts purpose misapplyed by you to prove your intention For the seale of Pauls Apostles hip was the Church of the Corinths converted to the saith established into the true constitution of the new Testament 1. Cor. 9.2 so Paul expoundeth himself in the other place 2. Cor. 3.10 saying that he was made an able Minister of the new Testament even as Moses was of the old For the vnderstanding of which place the whole matter you must remember what Moses did to the Church of the Iewes what Paul did to the Church of the Corinths Moses did constitute the Church of the Iewes according to the paterne shewed him in the mount that most faithfully Heb. 8.5 Paul being the Apostle of the Gentils sent by Chr. Iesus for that purpose hath established the Church of the Corinths according to that paterne which Christ the Mediator revealed vnto him which none could doe but an Apostle sent by Christ So that the force of Pauls Argument to prove himself an Apostle must thus be propounded conceaved He that hath the seale of an Apostelship is an Apostle Paul hath the seale of an Apostelship viz an infallible direction from Christ Iesus by the Spirit to convert establish the Church of the Corinths into the true constitution of the new Testament Ergo Paul is an Apostle of Iesus Christ Now Mr. Bern. I would require you to answer directly plainly whither this be not the true Scope intent of these two places of Scripture if yea then are you a most ignorant shameles perverter false interpreter of the Scriptures wherof I require your repentance before the Lord the world for your sinne is publique if nay then discover the contrary if you can justifie your self or els I doe professe vnto you to all the ministers of England that you doe abuse the honest harted people of the Land misleading them meerly by the pretence of this argument of converting soules For they feeling in their consciences secreatly the Lords work of inward conversion by the ministery of the Land especially the sincerest most forward puritans thereby are brought to reverence their ministery vnder the vizaâ—d of this inward work in their consciences pretending conversion to the visible faith of Christs new Testament doe hereby resolutely persist vnder that ministery whereby say they they were converted assuring themselves that it cannot be a false ministery that converteth men to the Lord inwardly and secreatly then you the ministers of the Land deceaving others being deceaved your selves by the misconstruction of these the like places of Scripture stand vp stoutly to defend your ministery after this manner are wee not true ministers of Iesus Christ have wee not converted Soules are not you the Seale of our ministerie the forward professors of the Land wee appeale vnto your consciences if you in our ministery have not felt the powre of the word to your inward conversion If this be so how can you forsake your Fathers that begat you how can you go to the Seperation that never coÌ„verted you c. I answer what you doe inwardly in conversion I dispute not the Scripture regardeth not what you doe outwardly that I plead the Scripture discovereth you convert not a man to the true faith of Christ which is visible in the visible communion of the true Church of the Apostle Pauls constitution such as was the Church of the Corinths and therfor you cannot by your inward invisible conversion which you plead for prove your ministery For except you can produce such an effect as Paul did in the Corinths you cannot prove your selves to be the true ministers that are sent of God For Paul saith yee Corinths are our Epistle vnderstood read of al men So that Pauls Seale of his ministery was an outward visible legible faith viz The faith of the true Church of the new Testament whereinto the Apostle had established them which al men did see behold read manifestly wherefore if you the Ministers of England wil prove your selves to be the true ministers of the new Tesament then shew mee such a seale of your ministery as the Apostle heere speaketh of convert men establish them in the true Apostolical Church of the primitive institution I for my part wil yeeld vnto you that as paul was sent extraordinarily so are you ordinarily by the Lord you are the true ministers of Iesus Christ truly sent Rom. 10. but seing you doe what you can to hinder al your disciples from the true Corinthian Church established by paull according to the paterne of Christs new Testament not bringing the people that depend vppon you so far as you know acknowledg but stil counsel them
then they do administer baptisme the L. Supper more purely or rather lesse corruptly yet they have the same truths Sacraments that you have even the Scriptures baptizme the L. Supper 4. The Popish ministers many of them performe their office Faithfully in many things as Faithfully as you do the best you do not performe al the parts of the true ministery the worst of you are as bad as â—he worst popish preist 5. The popish ministers some of them live conscionably according to their rule the best of you do no more the worst of you are as vild beasts as the grossest shavelings in Rome 6. As the Popish ministers convert none visibly to the true Faith and new Testament of Christ vet I doubt not but that thousands are by them converted saved what Mr. Be. wil you condemne al the men that have lived from Gregory the great til the councel of Constance to this day vnder the dominions of the pope For shame do not so So though the forwardest ministers of England convert many invisibly to life Salvation by Christ yet you ordinarily say that the Formalists convert none the dumb ministers cannot convert bicause they cannot preach none of you al convert a man visibly to the true Faith taught in the new Testament of Christ but with al your might pervert men from it 7. Finally the popish ministers are approved by their people aswel as the best or worst of you are according to the dispositions of the people Seing therfor that al these things are as evident pregnant for the popish ministers as for you therfor either they are true ministers if you be true or els bicause they are fals as you say yet have al these forsaid qualifications therfor these qualifications make not a true ministery So that you see Mr. Ber. that you argument is weak to prove your ministery true you must seek out a better definition of a true ministery according therto shape your ministery if you wil have it true In the next place you with an objection answer would prove that although your ministers have a false entrance viz ordination of the Bb. yet may be true ministers namely by two reasons 1. For that none were ever ordeyned but by ecclesiastical persons as Apostles Evangelists Bbs. 2. a false entrance cannot make a false ministery as in mariage I answer First if it were yeelded you that ther could be no true ministers made without ordination of Apostles Evangelists Bbs. yet bicause your L. Bbs. are not those true Apostles Evangelists Bbs. of the primitive institution but rather the Servants of Antichrist as your forwardest professors preachers instantly affirme therefore ther ordination is Antichristian and so your ministery is false in the entrance but Secondly I deny it to be true which you affirme for ordination by procedent Elders For I have proved vnto you by many vndeniable reasons that the whole ministeriall powre of Christ is given to the body of the Church whereby as in the first constituting of Churches so in the rising of Churches from Antichristianisme the body hath powre to al the Holy ordinances of Christ for ther mutual edification to life Salvation whereof the true ministery is a principal therefore the Church hath powre to enjoy the true ministery you confesse the Church wanting officers hath powre to elect her officers which is the principal Act. 6. 14. why not to approve ordeyne which are but the inferior lesse principal Further you may read Act. 1. that before ther were any Apostles actually in office the Church did chose Mathias into the rome of Iudas that by a commoÌ„ consent wherfor this first exception of yours is nothing Your Second exception is as weake that seing a faulty entrance into mariage which is one ordinance of God doth not disanul it why should a faulty entrance into the ministery disanul it I say the violating of accidental circumstances through ignorance shall not disanul any of Gods ordinances For then their should be no true having of any ornance of God whatsoever Seing it is impossible wee should perfectly strictly keep all every circumstance therto aperteyning but the wilful breach of essential parts of the ordinance doth corrupt the ordinance make it false as for example The matter or forme being false the ordinance cannot possible be true A man marieth a mayde that is 6. yeer old or a woman marieth an Evnuch the mariage is false for the matter is false A man taketh a woman not as his wife but as a concubine as the yonger brethren the geÌ„tlemen of Venice doe this is no true mariage bicause it wanteth the true forme of mariage so your Churches assume them ministers suppose they be the true pastors described in the word as I am perswaded your Puritanes so endevour I say bicause your churches or Ecclesiastical assemblies are false your ministery is not true For a true Minister a false Church cannot mary together Further if your Church ministery were true yet if you should be presented by a Patron ordeyned by a Prelate inducted by an Archdeacon contrary to the wil of the Church the mariage is false bicause the calling is false So then you see Mr. Ber. how litle your similies help you wherein notwithstanding you by your disciples are thought Specialy to excel and to have the prehemenence over your fellow Preists And heer you bring a flourish out of the 10. of Iohn to prove your ministers true ministers what Mr. Bern. in good sooth doe you plead this for all your Ministers of England Speak plainly double not with God man doe you in your conscience think that al the ministers of England eveÌ„ your dumb Preists whome you have excluded by your covenant your grosse nonresidents idle bellyes the Cathedral or Collegiate Preists your double benificed men that al these every one of them doe enter in by the dore have entrance by the porters opening know their sheep by name lead theÌ„ by sound doctrine holy life save many destroy none Speak plainly Mr. Ber. to this point seek no shifts yet these are the only men alowed by Law in your ministery For be he never so dumb idle non resident wicked yet if he subscribe weare the geere do read the Service book wil do homage to his Spiritual Lords their Courts if he be amicus curiae if he be conformable obedient al is wel is not this even so this you know in your conscience Mr. Bern. therfor pag. 143. Lin. 7.8 you speake warily you say The propertyes of a true Shepheard agree wel with Ministers in England you dare not say with al the Ministers of England Therefore by your owne conscience al the Ministers of England are not true Shepheards your Lords the Prelates wil con you litle thank for this but let
for their God so are the Church of the new Testament Mr. Bern. this point is cleerer then can be denyed al the world can never be able to overthrow it the vnderstanding feeling whereof I do â—artily wish vnto your soule to al the vpright harted of the Land The Fifth Argument They that are the true matter of the Church of the new Testament shall be invested with the true forme of the new Testament they that have true matter forme have the true property which ariseth from the vnion of matter forme that is Christs ministerial powre to assume al the meanes of their edification to Salvation so by consequent the ministery Two or thre Faithful people are the true matter of the true Church of the new Testament therfor have the true forme or covenant of the new Testament induced vppon them so being a Church subsisting of true matter forme have the true property arising from the vnion of the matter forme viz the powre of our L. Iesus Christ to assume vse al the meanes of their edification to salvation so by consequent have powre to assume the ministery Ergo two or thre Faithful people being a true Church may create that is Elect approve ordeyne their owne officers And this may suffice for the proof of this point The Fourtenth Section And so I passe to another point which is you Fourtenth viz. 14. That baptisme is not administred among vs simply into the Faith of Christ but into the faith of the Bbs. or the Church of England This point you say is also erroneous let vs consider of it I pray you seriously I would know into what Faith they are baptized if not into the Faith of the church of England they are members of the Church of England they professe the Faith of the Church of England are they not then baptized into that Faith of the Church wherof they stand as members of which Faith they make profession are they baptized into one Faith and do they professe another Faith or do you think that the Faith of Christ the Faith of the Church of Engeland are not one me thinkes Mr. Bern. you lay a fowle imputation vppon your Church in holding that the Faith of the Church of England is not the faith of Christ that baptisme is not administred into the Faith of the Church of England respectively but into the faith of Christ simply I dare say your Lords the Prelates wil coÌ„ you litle thank for this geare but let vs consider of your Faiths The Prelates Church of England have one Faith wherto they Subscribe The Puritanes their Faction have an other Faith for they wil not Subscribe to the Prelates Faith Christ wee of the Seperation have a third Faith for we wil Subscribe neither to the Bbs. Faith nor the Puritanes Faith but to the Faith of Christ indefinitely comprehended in the Holy Scriptures Heer now are thre Faiths thre Churches so thre baptismes But the time Faith is one the true Church is one the true baptisme one Therfor you we have not both the true Faith Church baptisme but we approve vnto you our Faith church baptisme to be true therfor your Faith Church baptisme is false so certainly it is For whosoever have stinted their covenant limited their repentance abridged their Faith have a false Faith Covenant Repentance but you in your assemblies have your Covenant Faith repentance at the wil of the Prelates you dare not covenant and practise al that you know but walk in violating of the whole Kingdom of Christ are mingled among al the refuse of the Land in your Church worship communion of holy things therfor your Repentance Faith Covenant is false your church false your Ministerie false your worship false your baptisme false the Lords Supper false al false heer give me leave to advertise you to look to your selves that know the wil of God doe not nor dare not practise as you know I wish you consider your own doctryne that whosoever liveth in any open knowne sinne hath no grace but you live in open known sinnes For you know you should reforme many things which you doe not nor cannot seing you want the Censures how then can you perswade vs that your repentance is true that your faith is true you plead you have a true ministery bicause you conuert soules you convert soules a pace do you not when you convert them to your falfe repentance false Faith false Church false Ministery false VVorship false Government is this the conversion wherby you would prove your ministery not only to live in your false repentance covenant Faith Church vnder your false Ministery Government but to reject oppose the truth that with such slaunderous lying courses as we heare of you you must affoard vs better evidences of your Faith repentance of your true ministerie or els we hold them al false Consider what I say Mr. Bern. the Lord give you vnderstanding in al things Paralleles Censures Observations aperteyning to the Fourteenth Section Against this Section of my Lettre Mr. Ber. taketh exception in two particulars pa. 252. of the Sep. Schisme accounting them both errors 1. that baptisme is not administred into the Faith of Christ simply but into the Faith of Bbs. or Church of England so say I 2. That our Faith and repentance is a false Fayth and a false repentance so say I of their visible Fayth not speaking of things secreat Mr. Ainsw confutat of Mr. Bern. pag. 159. accounteth both those imputations of Mr. Bern. vncharitable collections and caluminations Seing Mr. Ainsw doth renounce them I wil therefore vndertake the defence of them vnto whom they aperteyne and heer I wish the Reader to observe whither it lay not vppon mee justly to answer Mr. Beâ—n whose whole book in the essential parts of it was directed against this lettre of myne as may evidently be perceaved as in the whole tenor of it so especially in these two particulars against which he excepteth in this Section Now for the first let vs consider the intendment of the baptizer How the Ministers of the Church of England intend their baptisme How the law of the Land intendeth baptisme how the Service-book intendeth directeth baptisme how the parents Susceptors or Suretyes do demaund baptisme consent to baptisme administred vppon the conceaving of these particulars the baptisme must be censured now if al these intend definitely that Faith which is by law established in the Land that the partie is baptized into that Faith which they intend it wil follow necessarily that baptisme is administred not simply indefinitely into the Faith of Christ but particularly definitely into that Faith which the Bbs. the Church of England do teach professe For which consideration an argument may be framed thus Into that
faith are the members of the Church of England baptized which the Law establisheth which the Prelates Ministers teach which the Church of England professeth which the minister baptising intendeth wherto the parents witnesses or Susceptors consent which the Service-book expresly mentioneth But the law doth not establish the Prelates ministers do not teach the Church of England doth not professe the baptizer doth not intend the parents Susceptors doe not consent to the Servicebook doth not mention the Faith of Christ simply but the Faith of Bbs. or Church of England Ergo The members of the Church of England are not baptized into the Faith of Christ simply but into the Fayth of the Bbs. or Church of England which is the false Fayth of the baptizer of the Suertyes or parents and so the Faith of the baptisme For the second point let vs consider the faith repentance of the Church of Englād I meane of the faith that is visibly professed expressed in the fruites of repētance amōg them therby we shal know the tree The faith of that Church is not a true faith which teach professe a false mediator the repentance of that Church is not a true repentance which practise according to that false doctryne But the assemblies Ecclesiastical of England with the teachers professors of them teach and professe a false Mediator For they teach that Christ is a Mediator of all that false Church Ministery VVorship and Government established in the Land Sacrificing and making intercession for them in the dayly practise al those abhominations Ruling and Governing them by all the Ecclesiasticall Hierarchy and by the courts canons Ecclesiastical which are the inventions of the man of sinne Teaching Prophesying vnto them by those Antichristian Prelates Preists Deacons which raigne in the Land so practising according to this false Faith practise a false repentance Ergo the Faith of the Church of England of the teachers professors therof the repentance of them is not true but false But it wil be objected against both these assertions that although one thing be intended in baptisme yet the Lord may admit of accept another though they professe preach falsely yet the Lord he can doth no doubt work mervaylously besides al that we can think or speak Truth I yeeld it most willingly blessed be the Lord for his infinite vnspeakeable mercy therein but we dispute not what God can do of his powre or wil do of his mercy things vnknowne vnto vs but we speake of things revealed and manifested vnto vs according whervnto we must walk judg of matters according to that which we see according as the word judgeth according as the Church members of the Church of England teach professe practise visibly which is seen discerned of vs we are to passe our censure but we judg no man before the tyme we doe not clyme vp into Gods judgment seate our Faith is visible our repentance is visible our charity visible our Spirit visible our baptisme visible our preaching visible our covenant visible our Church visible our judgment visible things that are revealed aperteyne to vs our Children that say we is false in the assemblies Ecclesiastical Secreat things aperteyne to the Lord these we leave to the Lord we medle not with them this I desire may once for al be remembred pondered so I end this matter The Fiftenth Section The next point is your Fourth wherin you do vs open injury viz. 4. In holding that Princes have no more to do in ecclesiastical causes then one of you in a particular congregation these are your wordes Mr. Ber. I challeng you in this particular imputation to be either a malicious or an ignorant slaunderer For eyther you know not what we teach concerning Princes Authorityes so slaunder vs ignorantly or if you know our judgmēt in that matter you slaunder vs malitiously Remember that the Prophet in the Psalmes complayneth that his enemyes digd pits for him laid snares grinnes nets in his way to catch him ynawares to bring evil vppon him are you now become such an enemy vnto vs doe you think by calling into question the Supremacy of Princes imputing therin treason to vs to catch vs in a snare cause vs to fal into the pit if this be your course thus to hunt the Soules of men look vnto your self therin you manifest litle grace to me but let vs heer the cause you impute to vs. you say we hold that princes have no more to do in ecclesiastical causes then one of vs in a particular congregaciō I say for myne owne part I think I may say it for al the brethren of our Church that herin you do shamefully belie vs I wil therfor manifest what we hold teach concerning Princes Supremacy 1. First wee teach hold according to the Scriptures that Princes civil Estates are the Lords blessed ordinance Rom. 13.2 2. Secondly that every Soule ought to be subject vnto the civil Magistrates of what estate condition soever they be Rom. 13.1 Tit. 3.1 1. Pet. 2.13 3. Thirdly that we must absolutely submit vnto the civil Magistrate eyther to do his lawful commaundements or to suffer his vnlawful punishments by consequence from the former places 4. Fourthly that it is vnlawful for any subject to make insurrection or rebellion against the civil Magistrates by consequence from the former places 5. Fifthly that it is the Magistrates office to be the keeper of both the tables of the cōmaundemēts both to abolish Idolatry al false wayes also to forbid punish al vnrighteousnes as also to commaund cause al men within there Dominions to walk in the wayes of God being fitted prepared therevnto and that by the examples of David Iosaphat Hezechiah Iosiah Nehemiah Roman 13.4.5 Psalm 101. toto and 132. 2-5 6. That a Prince hath powre in a particular visible Church to punish any wickednes any one committeth and to cause that visible Church to assume practise any truth Gods word teacheth ex praecedentibus now this is more authority then any one particular member hath 7. VVee teach notwithstanding that Princes if they wil be saved must bee members of a true visible Church must walk ther in the obedience of Gods Commaundements ordinances submitting to the censures for the reformation salvation of his soule as well as to the preaching to the VVord administration of the Seales of the covenant prayers c. bicause God hath appointed but one way to save the Soules of Princes and Subjects 8. If civil Magistrates be by censures cast out of the true visible Church yet they are stil to be accounted Gods ordinance stil to bee obeyed in the L. stil to be submitted to in regard of their punishment no rebellion or insurrection to be made against them by any of the Church whatsoever but prayer
wilful persisting in Schisme joyned with contempt scorne of others I answer doe not you wilfully persist in your Schisme from Rome contemning scorning of them you will say they are in error wee say you are in error that the difference betwixt you vs is more then betwixt you them For your constitution ministery Government is one with theirs but wee are opposite vnto you in all these If it be no finne in you thus to deale with Rome it is no sinne in vs thus to deale with you but I deny vtterly that wee Schisme from you For ther can bee no Schisme from a false Church ministery worship Government except it be Schisme to depart out of Babylon Againe we do neither contemne nor scorne any man only we single the truth leave their corruptions errors refuse to build our Faith vppon men or Churches or false expositions of Scriptures we desire no man to come to vs further then wee have the truth which whither we have or not I referre it must doe to the conscience of every one that loveth the truth who shal live by his owne Fayth and dye for his owne sinnes 5. Synne you cast vppon vs is Rayling Scoffing and blaspheming this you exemplify in two particulars 1. Mr. Barrowes sharp speeches in the discovery 2. our approbation of it in him I answer First that Mr. Barrowes Scripture phrases whatsoever I doe approve justify them fitly to be applyed to your false Church Ministery worship Government til you have forsaken al that falsehood they doe deservedly lye vppon you Secondly The phrases which Mr. Barrow alledgeth borroweth els where I dare not either alow them or reprove them bicause I know not what particular motion of the Spirit guided him so to write but the things signified by those phrases declaring the Idolatry of your Church Ministery VVorship and Government I approve Thirdly that Mr. Barrow eironically vpbraydeth the preaching and VVorship of the assemblies following therein Elias his example I dare not censure that as an vngodly act of his though I doubt not but you doe performeÌ„ these Religious exercises in the honesty of your ignorance as I my self somtyme did Fourthly that he specially inveigheth against the Reformists he doth it not for that they are the worst men but for that by their doings the Lords truth is most hindered they being like the Pharisees aptest to deceave Finally I wil not vndertake the defence of Mr. Barrowes tartnes neither dare I absolutely condemne it seing the Prophet Esay is as sharpe against the true Church as ever was Mr. Barrow against your false Church whereas you alledg my writing vppon the Lords prayer before I saw the Seperation as a confutation or contradiction to Mr. Barrow I say you may aswel alledg against St. Paul his Pharisaical practises persecutions blasphemies befor he came to the truth as evidence to confute Christian Religion which afterward he embraced 6. Synne you lay vppon vs is our opinions the matter of our Schisme Brownisme as you call it which I have already cleered to be the vndoubted truth of God wherto I require youâ— answer or els I affirme before the Lord that you are not able that being convinced your mouth stopped either you must yeeld to the truth or els woe be vnto you from the Lord. And so lend my answer leaving your advertisements counsels of peace vntoucht as matters nothing perteyning to the cause of the Seperation they being like Apollos Oracles apt to bee expounded eyther way or like Delphos sword fit to be vsed for any purpose for they may fit eyther Papist Protestant Reformist or the Seperation An advertisement to the Reader It may happily be thought that this treatise by reason of the tartnes of some speeches phrases censures passed vppon Mr. Be. the ministers Church of England may passe the bounds of Christian wisdom charity especially considering that we of the Seperation cannot be ignorant what great offence ther is taken at Mr. Barrowes bitternes in his discovery that we know how greatly the forward preachers professors of the land desire to be mildly gently handled to have a charitable censure paste of them in respects of their Religious dispositions to the truth wel For Mr. Be. let him know for his part that he is fallen into a deep pit of Apostacy from his formerly seeming sincerity if men may be judged by that which is visible I see no reason why the forward preachers professors of the Lands should not esteem of him as they do of Mr. Merbury sith Mr. Be. is now fallen to his gracious Lords as wel as the other only Mr. Ber. case is somthing better in this respect that he wanteth some of Achitophels pollicy Rabsakeh his rayling of Tertullus Rhetotick to oppose the truth in respect whereof ther is hope that Mr. Be. sinning through infirmity simplicity weaknes of judgment violence of affection may by some sharpe effectual ingredients having vomited vp al his choler purged out al his evil humors be reduced eyther to as good or to a better constitution then wherin he formerly was â—o this purpose is al the sharpe phisick administred vppon him in this prescript so the Author doth intreath Mr. Ber. in his best love to interpret it to remember what Nathan said vnto David thou art that man what David answered Nathan I have sinned what comfort Nathan presently annexed The Lord hath put away thy sinne This condition we vnfeynedly wish to Mr. Be. our old kind frend for the forward preachers professors of the Land they must vnderstand that our censure must be is only according to that which is visible in their communion now in that respect seing the Church Ministery VVorship and Government of the English Ecclesiastical assemblies is judged proved false Antichristian how is it possible that wee should speake otherwise of them as they are ministers and members of that Antichristian body then as of false ministers false Christians what would they have vs speak as the false Prophets did Peace Peace where ther is no peace would they have vs proclayme The Temple of the Lord The Temple of the Lord to the Synagogues of Antichrist this were to deceave them to daube the wal with vntempered mortar but if the forward preachers professors of the Land do imagine that we condemne them as persons voyd of grace as excluded from salvation by Christ or the like censures we give them to vnderstand that the Scripture teacheth vs no such thing but rather forbiddeth such censures for we are not to judg before the tyme therfor concerning this particular we absolutely leave them to the Lord not doubting but he hath his thousands among them desiring them to remember that it is one thing to apply the Scripture to lay the salve to the
seales of the covenant 9. If the faithfull either doe not Seperate themselves from the wicked or not Seperate the vnbeleevers from them if they still mingle with them they forfeite the covenant they consent to all the sinne of the vnbeleevers to all their prophanation of the Holy things seing God hath given them power to reforme themselves and to keepe all wicked persons from among their communion by the censures of admonition and excommunication Apoc. 18. 4 Eph. 5.7.11 1. Cor. 5.6 Mat. 13.33 1. Cor. 12.17.22 Levit. 17.19 Mat. 22.39 Mat. 18.15.17 10. If Kings and States forbid the faithfull to vse any of these helps and meanes which God hath given and commaunded them to vse they are to lose their lives rather then to forbeare bicause they are bound to obey God rather then men Act. 4.19 Deut. 12.32 11. If Princes and States commaund the Church and faithfull to entertaine any other ordinances then these before rehearsed they are not to obey but rather to leese their lives 1. Tim. 6.13.14 Mat. 16.24.25 Apoc. 22.18.19 Mr. S. these are the very grounds and principles of our cause which is the Lords truth there are divers other particulars which I thincke not fitt to relate vnto you They may be after discovered vnto you vppon occasion Now I come to answere your reasons for your Church and ministerie First you say you have a true church your reason is for that you have the word truly preached and the Sacraments duely administred I confesse that wheresoever these thinges are found there is a true Church but I denie the word to bee truly Preached and the Sacraments duely administred in any parish Church of England which I manitest vnto you after this manner 1. First the people pertakinge in the seales of the covenante in prayer and in the communion of Holy thinges are not a people Seperated from all the vnbeleevers open sinners of the Land but stand still in conlusion with them submittinge to all the false Government of the Prelates c. Such a people so standinge have no title to the covenant to Christ to the promises see the first ground supra 2. Secondly this people so mingled with the wicked of the Land cannot be a true Church seinge it is impossible for them to be conjoyned combyned together into one bodie as the true Church is For as two disparate seeds viz of an horse and an asse doe not produce either an Horse or an Asse but a mule Genes 36.24 So of the two contrarie seeds of the VVoman and of the Serpent Genes 3.15 can not proceede a true Church but some thing of another nature viz a false Church VVherefore in the false Church cannot the word be truly preached the Sacraments duely administred 3. Thirdly there is one only true forme of a visible Church Ephes 4.4 One bodie which bodie is called Christ 1. Corinth 12.12 Galat. 3.16 This one body hath one Spirit Ephes 4.4 This one body guided by this one Spirit hath one Lord. Ephes 4.5 VVhich Lord is Christ the onely Lawgiver It hath also one faith which is the faith expressed in the writings of the Apostles it hath also one Baptisme whereby men are admitted into this faith submitted vnto this Lord baptized into this Spirit incorporated into this bodie and so have one God and Father one hope of life everlastinge to whome the promises and covenant is given Now in the assemblies of England there are divers Faythes one off the Puritanes so miscalled another of the Prelates a third of the Papistes that come to Churche a fourth of the ignorant persons go they cannot be one they denye themselves to be of the same body with Papists Atheists Prelates witches conjurers theves murtherers blasphemers drunckerds vsurers c. Therfor they are not the true body of Christ the true Church of God therfore all the holy things are profaned when they are ther administred how then can they be said as you plead to be truly administred in the assemblies of England 4. Add herevnto that the most forward Preachers Professors of the Land do not practize according to that which they know the Lord requireth to be practised viz in admitting of al to the Holy things good bad in neglecting the censures vtterly in setching the Ministers calling from the prelates whome they hold Antichristiā in submitting to their Ecclesiastical jurisdiction which is vnlawful therby yealding their consciences to other Lawgivers then Christ For their cannōs Christs lawes are contrary how can we say that they that thus doe sinning against their consciences in this manner are Seperated from al sinne touch no vncleane thing so how can they be said in that constitution the true Church so how can the word be said truly preached the Sacraments duely administred in that estate Thus Mr. S. you see your Church is proved not to be true your signes of a true church therfore not to be found in your assemblies Your second point foloweth viz that your ministerie is a true ministerie I pray you how can ther be a true miuisterie where is a false Church doth not the true ministerie arise out of the true Church can there be a true ministerie a false Church I know not how these things can stand together But let vs heare your arguments to prove your true ministerie First you say ther is a true ministerie bicause men are converted thereby I answere conversion is no signe of a true ministerie For Prophets Preists Apostles Evangelists ordinary Prophets Pastors private men private women have converted Iohn 4.39 Phillip 1.14.15 1. Cor. 14.24.31 Act. 9.1 11.19.21 Ergo conversion apertaineth not only to ministers nither is it a proper effect or adjunct of a true ministerie Secondly let your argument be framed after a true forme it wil be this whosoever converteth soules is a true Pastor The ministers of the church of England convert soules go they are true Pastors I make another argument whosoever converteth soules is an Apostle 1. Cor. 9.2 The ministers of England convert soules go they are Apostles The like arguments may be made to prove the ministers of England Priests extraordinary Prophets evangelistes yea Christ himselfe Mat. 11.5 Ierm 23.22 Malach. 4.6 Act. 8.12 Now Mr. S. judge whither your Argument be good to prove a true ministerie yea or nay Thirdly I would know whither you thinke that the Ministers of the Romish Church are true Ministers yea or nay but it is manifest Apoc. 18 4. that Gods people are in Rome how came they thyther ther they are converted how was Luther Husse Ierom of Prage the waldenses converted how were they converted in King Henrie the 8. tyme answere this if you can I pray you Fourthly it is not the worke of the Officers of the Church to convert soules but to sede edifie them being convertedia Pastor doth not make shepe but fedeth guideth tendeth his shepe the members of the true Church are al
although a false constitution be a sinne yet it is not Idolatry you must manifest it to me to be a sin of another commaundemeÌ„t if you plead that otherwise I stil hold it to be a sinne of the Second commaundement viz to worship God in a constitution of an humane invention even as it was in the Church of Ieroboams in vention as it is in a popish parish assembly as it is in the English assemblies now further to prove vnto you that a false constitution of a Church is an Idol I use these places 2. Cor. 6.16 VVhat agreement hath the Temple of God with Idols The faithful who have made a covenant with God are heer cailed the temple of God thervnto are Idols opposed signifying that an assembly of men who are vnfaithfull though some faithful meÌ„ be among them who are commaunded to come out to be Seperated endevoring to worship God after ther fashion are an Idol therfor if the temple of Ierusalem now stood the Iewes assembled to worship God ther after the fashioÌ„ of the Old Testament that assemblie was an Idol So are the assemblies of Turkes Idols So are the assemblies of Papists Idols as Abbayes Monasteries c. Such are al churches framed of a false matter or having a false covenant 1. Ioh. 5.21 Babes keep your selves from jmages Zach. 11.17 The Apostle who wrote the Revelation forseing through the Spirit of prophecy the abhominable Idolatryes of Antichrist which would grow vp in the Church giveth the Churches a caution especially to take heed of those Antichristian Idolatryes now the Idolatryes of Antichrist are not heathenish paganish but of another nature viz not false Gods but meanes invented by men to worship the true God in or by Hence I gather thus VVhatsoever meanes is devised out of a mans brayne vsed as a meanes to honour God in or by is an Idol A devised constitution of a Church is of that nature Ergo an Idol For further amplification whereof consider that as a false minister wherof afterward is an Idol minister Zach. 11.17 So a Church of a false constitution is a false Church that is an Idol Chuch as it was vnlawful yea flat Idolatry for a Priest of Ieroboams devising to offer Sacrifice to the L. So is it also Idolatry to offer vp service to God in a Church of a false constitution Col. 2.23 Mat. 15.9 Wil-worship vayne-worship is forbidden in these two places namely such worship as is offered to God after the wil precept of man whose wisdome is enmity to God But a false constitution of a Church is after the will precept of man even invented devised go it is forbidden but wil worship vayne worship is a transgression of the second commaundement go it is idolatry so that false Church wherin or wherby it is offered vp to God an Idol These things are manifest to him that wil not blindfold himself I pray you consider of the particulars by mee alledged if you find a truth in them embrace the truth lead on your people with you to the truth if not let vs heer from you an answer that we may see our errors wee wil can reforme so cannot you so long as you stand as you doe ther is no way to reforme but to Seperate as we have done already Paralleles Censures Observations aperteyning to the third Section I published a litle Methode not long since intituled Principles inferences concerning the visible Church in the tenth page of the book I write thus visible Churches constituted according to the devise of men are Real Idols Mr. Bern. in the beginning of his third Section chargeth vs to hold That an erroneous constitution of a Church is a real Idol in his book intituled the Seperatists Schisme pag. 79 hath these wordes They hould our constitution a real Idol so vs idolaters pag. 152. of the same book he writeth thus that our Church viz the Church of England standeth in an adultrous estate accounting this as an error that wee defend Mr. Ainsw in the answer to Mr. Bern. pag. 172. faith that a false constitution of a church set vp in stead of a true what is it better then a very Idol Heer let vs consider the difference agrement betwixt Mr. Ains me he saith a very Idol I say a real Idol I cal a false constitution a real Idol For that in existence being it is an Idol Mr. Ainsw calleth a falsely constituted Church a very Idol bicause it is indeed truly an Idol heer is litle difference except it be in wordes but for the further cleering of my position viz that a falsely constituted Church is a real Idol two things must be discovered 1. what an Idol is 2. what Real is For the first vnderstand that most properly an Idol is contrary to an ordinance apoinred by God in matter of Religion So the Apostle willeth the brethren to keep themselves from jmages or Idols 1. Ioh. 5.21 the Lord himself in the Second Commaundement forbiddeth vnder the phrases of making worshipping jmages al inventions of men in matter of Religion Exod. 20.4.5 Now matter of religion especially subsisteth in Religious worship or religious government For the Saynts are made Kings Preists vnto God as Kings they excercise a regiment as Preists they performe their Sacrifices Revel 1.6 1. Co. 6 1-9.1 Pet. 2.5 therein they performe homage to the Lord submit their consciences to be wrought vppon seing the conscience must bow only to the Lord not to man otherwise then in the Lord therfor in matter of Religion the conscience is not to yeeld to any thing devised by man but must alwayes have the Lord for the leader Governor therein hence then it foloweth that whosoever substituteth any devise of man any thing taught by the precept of man Mat. 15.9 Esay 29.13 any will worship or any ordinance of the world in matter of Religion setteth vp that which is contrary to the Lords ordinance contrary to the Lords wil contrary to the Lords wisdome I would fayne learne whither this be not an Idol or jmage So that Idols are of two sorts 1. A false God 2 A false meanes to honor or submit or doe homage to the true God in or by as a false or devised tyme place person instrumeÌ„t action if theâ—be any thing of the like consideration therfor a false or devised tyme may be caled an Idol day as 1 King 12.33 the month which Ieroboam appointed for the worship of his Calves is called the month which he had forged of his owne hart that is an Idol moneth so by consequent the 15 days of that moneth an Idol day So in the old Testament the place where God was to be worshipped was the Tabernacle or Temple Deut. 12 5-8 therfor the high places in iudah also DaÌ„ Bethel in Israel were Idol places bicause
ber pag. 81. First he saith the Scripture never setteth forth any of Gods people by this marke say you so Mr. Bern is not the Scripture plentiful in declaring vnto vs that the L. addeth dayly to the Church such as should be saved Act. 2.47 that they that gladly receaved the word were baptized added to the Church continued therin Act. 2.14.42 doth not the Apostle teach that ther is one faith one body one baptisme one Lord but one Eph. 4. And that they that are not of this faith body baptisme Lord are without the faith without the body that is the Church without the true baptisme without this true Lord King Iesus Christ so are none of Gods people visible none of Christs Kingdome none of Christs body none of his faith baptisme Are not true faith prayer baptisme the Lords Supper the true church plaine pregnant do monstrative proper adjuncts of Gods visible people how can you with any face of truth or a good conscieÌ„ce of your judgment knowledg say that to be of a true visible church is no note of Gods visible people out you say further that he synneth which doth not live in a true coÌ„stituted Church ordinarily when he can hath meanes offered nay we say further then so that he synneth that doth not seek meanes to live in a true constituted Church not only he that vseth not meanes offered so to doe wherfor we say that which you say more also but I pray you what meaneth your ordinarily living in a true constituted church doe you hold that ther are two sorts of meÌ„bers conversers in the true church some ordinary some occasional or extraordinary do you think that to be of a true chuch to live in a true church are one thing we say that members of true churches are al ordinary of one kind consideration further we say that it is one thing to be of a true church or a member of a true church another thing to live in the true church a man may be a member of a true church potentialy actualy as I have already declared in the 4. former particulars but al this is nothing to that which I affirme for I say thus that he which is not of a true visible Church is no subject of Chr. Kingdom that is he is not vnder the visible dominion Lordship of Chr. in his church which is his Kingdom I do not say that he is invisiblie none of the L. people for a man may be one of the L. people in election grace invisiblie yet not in the true visible church which is Chr. visible Kingdom againe take an instance to exemplifie the mater al we that are of the seperated churches in these contryes are of the common wealth of England therfor subiects of the King of England our Soveraigne Lord on earth though we are not actually vnder the execution of his lawes courts officers by reason of banishment that we may submit to Chr. ordinance c. So a true seperated Christian is a subject of Chr. visible politie Kingdom which is his church eyther actually or potentially although by banishment that is by vndeserved communication by imprissonmeÌ„t by other occasions he be actualy absented seperated from the presence therof wherfor Mr. Bern. I doe in this section indite you before the L. the world as one that of purpose so maliciousty perverteth my meaning slaundereth this excellent truth of God doth not your conscieÌ„ce tel you may you not read it in the copy of my lettre that I distingnish betwixt Gods people which are of two sortes visible subjects of Ch. visible church which is his Kingd invisible ones known only to the L. certaynly particularly further this doctryn of myne you say is contrary to 4 places of Scripture pa. 81. the first place is Gal. 3.7.9 the Apostles wordes are these They which are of saith are the children of AbrahaÌ„ vs 7. they which be of faith are blessed with faithful Abraham which scripture proveth my doctryne or rather the L. truth I say that faith heer is oposed to the works of the law that faith signifieth a visible faith For the Apostle Iames saith Iam. 3 21-24 Speaking of the same matter viz of Abrahams faith that it was made perfect by works for if Abrahams faith had not been manifested by his workes it had been invisible it would not have been discerned by maÌ„ therfor in the same place vs 14. the Ap. speaketh directly of a visible faith this place of the Ap. therfor confirmeth my assertioÌ„ plainly that they that are not of a true constituted Church are no subjects of Chr. Kingd bicause they do not by their workes shew their faith _____ but if they have faith they have it with God not with man who can judg only by the fruites The second place is 1. Ioh. 3.14 where the Apostle speaketh thus VVee know we are traÌ„slated from death to life bicause we love the brethren VVho are the brethren are not they that cal God Father who can cal God Father but they that have Christ for their Lord Mr. for their Elder brother To whome is Christ Lord Mr. but to them that are subjects of his Kingdome So that this place also maketh most evidently for the confirmation of this truth of God which I defend But you Mr. Bern. dreame of am visible faith of an invisible Kingdome of an invisible brotherhood or consanguinity whereas Christ saith directely that they which doe the wil of God are his brethren of his Fraternity Marc. 3.35 what have we to do with things invisible hidden secreat Deut. 29.29 I avouch that you cannot prove to me by any rule of Gods word certaynly that those that are not members of a true constituted Church are subjects of Christs Kingdome invisible as you I am sure intend it Further what is the love of the brethren wherof the Apostle speaketh is it not a visible love testified in the performance of the visible â—utyes of love Christ faith Ioh. 14.25 if ye love me keep my commaundements obedience is the true touchstone of the love of God 1. Ioh. 3.17 whosoever hath this worlds good seeth his brother need chutteth vp his compassion from him how dwelleth the love of God in him So the visible dutyes of brotherly love are the true touchstone of brotherly love but the principal visible dutyes of brotherly love are the dutyes of admonition consolation supportation patience 1. Thes 5.14 Exhortation edification vs. 11. among theÌ„ admonition is most excellent Mat. 18 15-17 compared with Levit. 19.17 they therfor that altogether omit these visible dutyes of admonition in the degrees thereof injoyned by Christ the Apostles how can they be said to love the brethren but al they that live out of a true constituted Church wholy omit the visible dutyes
not truly as I have expounded vnto you before in respect whereof also the Lord is said to see no iniquity in Iacob nor transgression in Israel Nomb. 23 21-seing that people at that present was typically Holy so typically without imputation of iniquity in respect of their typical communion And for the Parable Mat. 13. of the wheate tares I doe constantly avouch that though you al divines with you doe expound it of open wicked impenitent persons Saints supposed in communion together yet the parable is wrested from the true purpose of Christ who doth not intend to teach that for then he should teach contrary to himself who by the parable of the Leaven declareth that one wicked persone defileth the whole lump Mat. 13.33 compared with 1. Cor. 5.6 Exod. 12.18 And wheâ—eas in the conclusion of this point pag. 88. you would prove that bicause the auncient Church of the Seperation have as you say wicked men among them therfor the parable Mat. 13. is truly expounded in that sense of a mixture of good bad I say for that point as the parents of the blind man said they are auncient enough lett them answer for themselves And thus have I ended this parallele with you Mr. Bern. concerning Mr. Ainsworth who renounceth this Holy truth of the Lords which I have thus clered I say hereby he renounceth the saith in this particular renounceth the Apostles testimony who saith they went out from vs they were not of vs for had they been of vs they would have continued with vs 1. Ioh. 2.19 The seaventh Section Now followeth you fifth position which you also perswade your selfe to be an error and which being wel expounded I account the vndoubted truth viz. 5. That the powre of binding losing is given to the whole multitude not to the principal members therof These are your wordes I hold maintayne out of the word that a coÌ„pany of faithful people Seperated from al vncleanenes joyned together by a covenant of the L. are a true Church yea though they be but two or three So Adam Hevah were a Church so Lot his wife his daughters were a Church So Noah his family in the Ark were a church So the twelve men at Ephesus were a Church Act. 19.7 So in Q. Maries dayes the Martyrs seperated were a church if but two or thre of them lived together That this is a truth I prove vnto you thus 2. Cor. 6 16-18 with whome God maketh his covenant to be ther God whome he receaveth to be his people they are a Temple that is a Church vnto him vs 16. But two or three faithful people comming forth from the vnbeleevers being Seperated touching no vneleane thing are Gods people God with them maketh his covenant they are his sonnes daughters he is their Father vs 16.17.18 Therfor two or three faithful people are the Temple and Church of God The Premisses are evidently delivered in the Scripture therfor the conclusion foloweth necessarily Mat. 18.20 wher two or thre are gathered together into my name ther am I in the mids of them In the mids of whomsoever Christ doth dwel walk they are a true Church of Christ Even his Temple Tabernacle habitation as these Scriptures teach being compared together Mat. 28.20 2. Cor. 6.16 Levit 26.11.12 But among two or three gathered together by love into the name of Christ by faith Christ is present to dwel walk Mat. 18.20 2. Cor. 6.16 compared together Therefor two or three faithful people are the Temple Church of God I could alledg other Scriptures but two or three witnesses are sufficient Remember for this point that the covenant made with Adam Abaham Isaac Iacob al the faithful is made with any faithful people in the world as if two or three faithful people should aise vp in the dominions of the Turk or Pope or Iewes or Pagans joyne together to walk in the faith the Lord maketh his covenant with them he is their God they are his people they are his Temple he walketh ther he is their Father they are his sonnes daughters Christ is their King they are his Kingdome even a Kingdome of Preists c therfor whersoever in the Scripture the covenant is made with any it is to be vnderstood as made with Abrahams childreÌ„ according to the faith therfor with two or three faithful people any were in the world This being premised as the ground of our whole cause we having departed from al the profane of the Land having seperated touching no vncleane thing 2. cor 6 17 We are Gods people his temple his Church he dwelleth walketh among vs he hath given to vs made with vs his covenant Heb. 8.10 although we were but â—ew in nomber yet the Lord chose vs to be his Wee being now the Church of God wee have the powre of the L. Iesus Christ given vnto vs For we have himself out owne by title possessioÌ„ vse that by vertue of the covenaÌ„t God made with vs for so God is our God our Father only in Chr. through him al the promises of God in Christ are yea Amen Christ therfor is ours Christ he is our King our Preist we are his Kingdome we have his powre that this is so I prove vnto you by these Scriptures Marc. 13.34 Christ ascending vp into Heaven for that is his going into a farre country as may be perceaved by Luk. 19.12 with Mat. 28.18 Eph. 4.8 gave authority to his servants leaving his howse that is his Church according to his bodily presence now what authority is this that Christ gave vnto his servaÌ„ts that is evident by other places of scriptures 1. Cor. 5. the powre of our Lord Iesus Christ which the Corinths had that is the powre of admonition excommunication the powre of binding losing a powre to administer Christs Kingdome al the ordinances therof Mat. 16.19 The powre of binding losing is given to Peter Ioh. 20.23 The powre of binding losing is given to al the Apostles Marc. 13.34 The powre of Christ it given to his Servants 1. Cor. 5.4 The powre of Christ is in the hands of the Corinths Now let vs make collections gather instructions out of these places the truth wil most evidently appeare The Pope saith out of the 16. of Mathew that the powre of binding losing is giveÌ„ to Peter his successors the popes of Rome that al the Bbs. Preists in the world the whole Church vniversal receaveth binding losing from him Nay say the English Prelates out of the 20. of Iohn Christ gave the powre of binding losing to al the Apostles their successors the Lord Bbs. of EnglaÌ„d that al the Preists people in the Land receave binding losing from them in their severall
to the covenant Christ the promises as a freholder hath to his lands possessions Esa 9.6 Vnto vs a sonne is given the chruch is the spouse of Christ so hath powre to Christ the covenant promises the Church is the body of Christ the body hath a real possession title powre to the head all the helps therof For the faithful are flesh bones of Christ Eph. 5.30 these things are manifest to them that wil vnderstand if any man be ignorant let him be ignorant But it may be Mr. Bern. you wil say that powre to bind lose are no properties of the Church but only priviledges For shame say not so Surely this plea argueth that either you got litle Logick in the vniversity or that you have forgot it or if you remeÌ„ber it you either carelesly neglect it or wilfully pervert the vse of it to seduce your followers I pray you tel me in good sooth what difference is there betwixt a priviledg a propertie Is not a priviledge according to the notation of the word privata lex a private law wherin one person or state is interessed The King hath certaine previledges or prerogatives as to pardon condemned persons to dispence with his law a negative voice in parliament c. I would faigne know of you whither these be not properties such as the Kings Queenes of the nation only have title to no other but consider wel with your self what relation ther is betwixt a priviledg the person that is interressed in the priviledg Is it not the relation of the subject the adjunct A priviledg therfor is an adjunct to the priviledged person Now al adjuncts are either proper or common adjuncts but a priviledge is not a common adjunct as I am sure you wil confesse or els you want reason therfor it is a proper adjunct It it be a proper adjunct it is a propertie so your distinction is senselesse vnscholler like you may aswel say that pepper is hot in working cold in operation as to say that the true Church may be without her priviledges but not without her properties Therfor I doe heer before the L. attach you as a deceaver of the people in teaching thus contrary to al learning true vse of reason that the powre of the Lord Iesus Christ given to the church one part whereof consisteth in binding losing is only a priviledg not a propertie of the true Church that the true Church may want it It is as impossible for the true Church to want Christs powre as for a man to want reason Mr. Ber. answer now or els yeeld to the truth you cannot for shame denie the one of them Paralleles Censures Observations aperteyning to the seaventh Section In this Section I write prove that the powre of binding losing is given to the whole multitude not to the principal members therof Mr. Bern. in his book intituled the Sep. Schisme pa. 88. calleth it the A.B.C. of Brownisme to hold That the powre of Christ that is authority to Preach to administer the Sacraments to exercise the censures of the Church belongeth to the whole Church yea to every one of them not the principal members therof Mr. Ains answering Mr. Ber pa. 174. Saith that Mr. Ber. may put this opinion if he please in the Criss-crosse-rew of Bernardisme he himself being the first that ever he heard to vtter such a position afterward pa. 175. 176. 177. 178. Expoundeth what that auncient Church whereof of he is teacher holdeth concerning it Wel Let vs handle these things largely to ful satisfaction herein I professe befor the Lord befor the whole world that if I do not prove evidently my assertion that the powre of binding losing is given to the whole multitude not to the principall members therof I wil acknowledg the Churches of England yea the Churches of Rome yea the Greek Churches also to have a true ministery to be true churches of Christ For if the ministerie the holy things with the ministerie come by succession from the Apostles handes through the churches of Rome the Grecians that ther are no ministers but such as are made by theÌ„ froÌ„ theÌ„ successively our whole cause of Seperation lyeth in the dust we must disclaime our Schisme which we have made our heresies which we hold but if it be proved that the true ministerie commeth not by succession from the churches of Rome or the Grecians that the holy things are not given to the ministery by sucessioÌ„ but are giveÌ„ first to the body of the church the faithful yea though they be but two or three that both the ministerie and all the powre that the ministerie hath doth â—â—ow from the Fountayne Christ Iesus through the body of the Church 〈◊〉 the Presbytery then is your Church ministerie false so are the Churches of the East West much more then we those Churches only which raise vp their Ministerie from the Election aprobation ordination of a faithful people are the true Church of Christ having the true Ministerie of Christ you with the rest of Gods people in Babylon must seperate joyne together walk in the Lords ordinances as we other true Churches doe or els woe be vnto you from the Lord Therfor in this particular I would supplicate the Kings Majestie my Soveragne Lord on earth the Lords of the Parliament The Gentlemen that susteyne the person of the commons in the nether howse al the learned men of the Land to confider to search out this point For it being throughly cleered may breed peace infinite good to the whole nation whereas it being suppressed choked darkened neglected draweth with it al the contentions and controversies amongst them that professe Christ in the whole earth For my part Mr. Ber. I wil endevour according to my poore hability to discover what I have conceaved and doe vndoubtedly beleeve from the Scriptures and doe make the beginning of my inquisition after this manner which I desire the gentle reader to weigh consider of with his best attention Christs visible church which is his Kingdom hath in it a spiritual powre and jurisdiction by the confession of al that professe Iesus Christ which powre is of two sortes 1. The powre of Christ himself who is the Lord King of his Church Mat. 28.18 and he is the Fountaine of powre being the head of the Church which is his body Eph. 1.22.23 For as the head is the Fountaine of life sense motion powre to the whole body as the Mr. of the howse is the original of al oeconomical powre So is Christ the original of al spiritual life sense motion powre to the Church which is his body family This is evident in regard of this powre which is inherent in Christ the church which
is Christs Kingdome may truly be termed a Monarchie Mat. 23 8-11 Ephes 4.5 Iam. 4.12 This powre which Christ hath in himself cannot passe from himself to any other For as his preisthood is eternal not passing frō him to another Heb. 7.24 so may it as truly be said of his other offices particularly of his Kingdome Monarchicall powre Neverthelesse 2. The Lord Iesus hath ordeyned appointed a certayne order to be observed in his absence in the true visible Church hath delegated a certaine powre authority to his Servants subjects for the preferving of that order for the execution of those ordinances This delegated powre authority is mentioned Marc. 13.34 1. Cor. 5.4 This delegated powre is avouched by the Papists to be in the Pope by the English Prelates to be in the Lord Bbs. Archdeacons By the Presbyterians to be in the Eldership by the brethren of the Seperation to be in the body of the Church primarily and fundamentally For if the Pope Prelates Presbytery or Body of the Church do say that the powre which is in Christ Iesus is in them they doe blaspheme most fear fully robbing Christ of his honour Regal powre make themselves even Christ him self The Pope therfor is not Antichrist for that he vsurpeth that regal powre which is proper to Christ neither are the Bbs. of England Antichrist for vsurping that proper kingly powre which is only in Christ nor the Presbytery Antichristian for challendging the powre Monarchical of Christ but they are al Antichristian for vsurping the delegated powre of Christ which he hath originally given to the body of his Church which is his mysticall body This delegated Ministerial powre which the Pope Bbs. Presbytery challendg they say commeth to them by succession from Christ The Pope he saith Christ hath given this ministerial powre to Peter only his successors the popes of Rome The Bbs. say Christ hath given this delegated powre to al the Apostles the Apostles have given it to the Bbs. their successors The presbyterians say that Christ hath given this ministerial powre to the presbytery or Eldership they conveigh it successively to the elders succeding to the worldes end in the Church Al these three opinions are equally Antichristian for they al of them establish succession which is Iewish so Antichristian For in the old Testament the preisthood was conveighed by successiuon Heer therfor I will prove vnto you by vndeniable arguments that the powre of Christ is not given eyther to the pope Bbs or presbytery but primarily it is given to the body of the Church First Argument If Christs ministerial powre be given by succession to the pope Bbs or presbytery primarily then the ministerie is before the Church Seing that ther must needes be a ministery before ther be any powre of Christ this consequent is infallible But the ministerie is not before the Church but after the Church For it ariseth out off the Church as a part off those Holy things which God hath given to his Church Therfor Christs ministerial powre is not given to the pope Bbs. or presbytery primarily but to the body of the Church They that affirme the ministery to be before the Church must needes hold that a minister is no relative to a Church but that a man may be a minister have no flock to attend on yea that ther may be is a ministery when where ther is no Church or that the chardges of other men are his chardg or that the world is his chardge they must also maintayne that all grace floweth from the ministerie to the Church that the ministerie is a more excellent ordinance then the Church that the Church hath no powre to make ministers but that the ministers have powre to make both ministers churches that ministers are properly by their office Apostles over the whole world for the converting of men planting of Churches the like absurdityes Second Argument If Christs ministerial powre commeth by succession to the pope Bbs. presbytery then the ministery of Rome is a true ministerie and al they that are made ministers by the pope and his clergie are true ministers Then it is lawful to joyne with the true ministerie of Rome and then whosoever are ordeyned and not by a precedent ministery are falsely ordeyned and so are false ministers But the ministerie of Rome is no true ministery and they that are ordeyned by the pope and his clergie are no true but false ministers and it is vtterly vnlawful to joyne with the ministerie of Rome by the confession of al the Protestants and ministers may be ordeyned truly without ministers by the confession of the sincerest reformists Therefor Christs ministeriall powre commeth not by succession to the Pope Bbs. Presbytery primarily but to the body of the Church Third Argument If Christs ministerial powre commeth by succession to the pope Bbs. presbytery then the Lord hath absolutely bound men to sinne seing that wee must needes joyne to the sinnes off the Ministers otherwise men cannot possiblie have enjoy the holy things of God For it is the ordinance of God that wee should vse the holy things this assertion doth avouch that we must have thē from the ministery therfor let ther sinnes be what they wil we must have them from their hands so must joyne to them in al ther sinnes But the L. hath not bound vs necessarily to joyne to other mens sinnes seing he hath commanded vs to Seperate from them this were to lay our sinnes vppon the Lord most blasphemously Therfor Christs ministerial powre commeth not by succession to the pope Bbs. or presbytery primarily but to the body of the Church The fourth Argument If Christs ministerial powre commeth by succession to the pope Bbs. or presbytery then the Lord hath made the Ministers Lords over the Church so that the Church can not have or enjoy any of the holy things any of the L. ordinances except they wil agree or consent them vnto for ther Holy things are in ther powre But the L. hath not made the Ministers Lords over his Church which is his inheritance but they may have enjoy his owne ordinances even al the Holy things contrary to the wil of wicked ministers Therfor Christs ministerial powre commeth not by succession to the pope Bbs. or presbytery primarily but to the body of the Church The fifth Argument If Christs Ministerial powre commeth to the pope Bbs. or presbytery then the presbytery may excommunicate the whole Church Then the Bbs. may excommunicate ther whole dioceses or provinces then the pope may excommunicate the whole church vniversal on earth But the L. Bbs. of England say the Pope cannot excommunicate England The Reformists hold that the Prelates cannot excommunicate their diocesses by consequent just proportion the Presbytery cannot excommunicate that particular Church whereof they are Presbyters
Therfor Christs ministerial powre commeth not by succession to the Pope Bbs. or Presbytery primarily but is given to the body of the Church The sixth Argument If Christs ministerial powre commeth by succession to the Pope Bbs. or Presbytery Then the office of the Deacons widowes are lost sith succession in them is interrupted lost for as in the old testament a Preist came of a Preist a Levite of a Levite so an Elder maketh an Elder a Deacon ordeyneth a Deacon a widow must ordeyne a widow But the office of the Deacon widow is not lost for none of Gods ordinances are perisht but may be had or els Gods truth mercy to his Church fayleth who hath said that he wil be with his Church to the end of the world Therfor Christs ministerial powre commeth not by succession to the Pope Bbs. or Presbytery primarily but is given to the body of the Church The seaventh Argument That doctryne which destroyeth it self is false The doctryne of succession viz that Christs ministerial powre commeth by succession to the pope Bbs. or Presbytery destroyeth it self Therfor the doctryne of succession is a false doctryne The minor I manifest thus If the papists say truly that al ecclesiastical powre floweth from Christ to the Clergie though the pope then why doth the college of Cardinalls make a pope by Election why doth not one pope make another pope before his death Therfor Election overthroweth the succession of the popes office For the pope cannot both give Christs Ministerial powre to the Clergie of Rome take the same ministerial powre from the Cardinals by Election but when the pope is dead then is Christs ministerial powre dead also in the popes person thus doth successioÌ„ overthrow it self in the pope by consequent in the rest For Christs ministerial powre being once interrupted in the pope can never be recovred againe but is vtterly lost so the Church is abolished For if the presbytery be lost the Church is lost if the bbs be lost the presbytery is lost if the pope be lost the bbs be lost if the pope be dead the pope is lost if the pope be lost Christs ministerial powre is lost for if it be said that the pope hath his powre by Election from the Cardinals theÌ„ succession is destroyed so you may see evidently that succession destroyeth it self seing Election must needes be interposed Therfor indeed ther is no true succession but that of the old Testament viz by descent genealogie this succession which is pleaded for by ordination of precedent presbytery bbs pope is mans invention destroyeth it self therfor is a meer Antichristian devise But heer certayne objections must be answered for the further manifestation of the matter of succession for sactisfaction therein The first Objection Alchough the Ministeriall powre of Christ be not given to the pope so perisheth not with him yet it is given to the bbs who are the Successors of the Apostles in that Ministeriall powre and in the dispensation of it to the Ministerie and Church Seing therefore that ther is a certayne and vndoubted Succession of bbs from the Apostles dayes hetherto one ordeyning another successively therefore though succession be interrupted in the Pope whose ministerial heads hip we renounce yet it is continued in the Bbs. who are the Apostles successors in dispensing this ministerial powâ—e to the ministerie Churches Answer to the first Objection This objection dependeth vppon an vncertanity viz That ther hath been a succession of Bbs. one ordeyning another successively froÌ„ Peter Paul Iames through the Church of Rome the Greekes therfor I answer that except they can shew the courte rowles that I may so speak of the vndoubted successive ordination from Peter Paul Iames c. I shal say vnto al the Bbs. of England as Nechemjah said to the Preists that could not shew ther succession from Aaron by Genealogie Nehem. 7 64.65 Bicause their successive ordination is not found they shal be put from their Bishopricks they shal not administer in the Bbs. office til their arise vp one as with Vrim Thummim to divine vnto vs the truth of this matter For we wil not beleeve the records of the Church of Rome who also are defective in this particular for though they have the succession of Popes yet not of other Bbs. Further the vanity of this objection appeareth in this that hereby they are vrged for the justifying of this Antichristian devise of succession by ordination to go to the throne of Antichrist the popedome to fetch their ministerie thence as if the true ministerie off Christ could be in the false Church of Antichrist hereby also they do acknowledg Rome to be the true Church their Sacrificing Preisthood a true Ministerie orders a true Sacrament the Eucharist a true propitiatory Sacrifice for the quick dead prayers for the dead a thousand such abhominations which are necessary dependances therevppon They must also acknowledg themselves Schismatiques from the Church of Rome are never able to answer the popish bookes the petitions of the Papists to the King who object these and the like things against them The Second Objection Although the pope Bbs have not Christs ministerial powre given to them by succession yet the presbytery may have that powre by delegation from Christ when their shal arise a company of true faithful teachers who standing out against the popedome prelacy al the abhominations therof also renouncing al the corruptions of their ordination refining both the doctryne of faith the true calling of ministers from the drosse of Antichristianisme doe yet notwithstanding retayne the truth which they in the seate of Antichrist had as in the faith so in the ministery For Antichrist had not â—â—â—erly abolished but only corrupted the Lords ordinances Answer to the second Objection This objection dependeth vppon the former grounds namely that the Church of Rome is a true Church though corrupt having a true ministerie though corrupt c. of the rest For otherwise how can they plead ther ministery to be true from the Bbs. except they do acknowledg also the Bbs Ministery to be true receaved froÌ„ the Popedome the popish ministerie to be true for otherwise they must maintaine that a true ministerie commeth from a false ministerie which is as impossible as to bring light out of darknes So that this Objection is also answered in the former already needeth no further answer yet neverthelesse I say vnto the point that al the refining of the world can not bring a true ministery out of a Sacrificing Preisthood Or a true presbytery out of a false Antichristian prelacy For as it was impossible for the preists of the Old Testament to ordeyne true Ministers of the New Testament So much more is it impossible for the false popish Sacrificing preisthood to ordeyne true ministers of Christs true Church For the Sacrificing
the assemblies in subjection to the prelates whose Lords you are if you be either Apostles Prophets or Evangelists but you see they are your Lords For either you are false Apostles false Prophets or els by the evidence of the word Spirit you must rise vp stand out against depose the prelates whose authority you say is Antichristian besides that you must prove vnto vs by good sufficient warrant that the Lord raiseth vp Apostles prophets Evangelists to overthrow Antichrist to restore the true ministerie that you who with al your might support the Throne of the beast are those Apostles prophets Evangelists whome the L. raiseth vp for that purpose which yet you never have done or attempted to do whither you can do or not I leave to the consideration of al those that search after the truth Hetherto I have proved by sufficient arguments negatively that Christs Ministeriall powre is not given by Christ primarily by succession either to the pope Bbs. or presbytery whose claime dependeth vppon one the same title viz Successive ordination from the Apostles through the Church of Rome to the hands of every preist or presbyter in England therfor the Ministerial powre of Christ must needes be given primarily to the bodx of every visible Church though they be but two or three in nomber For this is a sufficient Enumeration of parts that Christs ministerial powre is given primarily either to the Pope Bbs. Presbytery or body of the Church except that men wil say it is given to the King of every Kingdom which is an absurdity intollerable as is already declared which I never heard pleaded for which the Kings of England doe renounce But Christs ministerial powre is not giuen by successive ordination either to the Pope Bbs. or Presbytery primarily or originally therfor Christs ministerial powre is givē to the body of the Church viz to two or thre faithful people joyned together into an Ecclesiastical politique body by the true covenant or new testament of Christ Iesus But bicause happily some persons may be vnsatisfied seing the former arguments are only grownded vppon reason not frō particular evidence of Scripture Therfor I hold it necessary furthermore to confirme this truth of the L. by vndeniable growndes of Scripture that affirmatively as followeth The first Argument from Mat. 16 13-20 From this place of Scripture I frame an argument after this manner Christs Disciples are Christs Church Mat. 16.13.18 Christs ministerial powre is given to Christs Disciples Ergo Christs ministerial powre is given to Christs Church The Minor of this argument which only is doubtful I confirme thus That which was spoken given to Peter that was spoken given to al the Disciples of Christ Mat. 16.13.14.19 Christs ministerial powre was vttered delivered to Peter who spake for in the name of the rest Mat. 16.13.15.16.18.19 Ergo Christs ministerial powre was by speech indeed committed to all Christs Disciples The Major of this argument only is controversal which I manifest thus Vnto them did Christ speake commit his ministerial powre that made the confession viz that Christ was that Christ the Sonne of the living God But Peter al the Disciples by Peters mouth made that confession viz that Christ was that Christ the Sonne of the living God Ergo Vnto all the Disciples did Christ speake give that his Ministeriall powre The Minor being cleered the whole Argumēnt is evident VVherfor consider 1. That Christ in the vs. 13. asketh his Disciples a question 2. In the vs 15. he saith whome do ye say that I am by which it appeareth that Christ asketh this question of all his Disciples generally and so it followeth by proportion necessarily that seing all were demaunded that question therfor all made that answer confession the argument is framed after this manner They answered made the confession vnto whome Christ propounded the question or made the demaund But Christ propounded the question or demaund to all his Disciples and not only to peter or only to the twelve Apostles as may be proved in the course of the text vs. 13-24 Ergo All the Disciples answered made the confession ther mentioned by the Evangelist The Second Argument from Mat. 18 15-20 16.19 From these places I reason after this manner That which is given to two or thre of Christs Disciples is given to the body of the Church if they be many in nomber Christs Ministeriall powre is given to two or three Disciples of Christ Ergo Christs ministerial powre much more is givē to the body of the church being many in nomber The Major is without controversie for iff Christs powre be given to two or three then much more to twenty thirtie an hundreth they being al of them Christs Disciples The minor is proved after this manner The keies of the Kingdom of heaven or the powre of binding losing is given to two or three Disciples of Christ Christs ministerial powre is the keies of the Kingdom of heaven or the powre of binding losing Ergo Christs ministeriall powre is given to two or three Disciples off Christ The minor being evident the major may thus be confirmed Vnto them doth Christ give the keies of the kingdom of heaven or powre of binding losing to whome of whome he speaketh But Christ speaketh to Diseiples of brethren Ergo the keies of the Kingdom of heaven or powre of binding losing is givē by Christ to the Disciples or brethren The minor viz that Christ speaketh to Disciples of brethren is manifest by divers particular vs. 1.15.21 The Disciples move a question vnto Christ concerning the Kingdom of heaven Christ teacheth vnto them vs. 15. that the litle ones that is the brethrē the Disciples must not be offēded or if they go astray be lost they should be sought againe vs. 15-17 teacheth the dutyes of admonition in the degrees therof for the winning of our brethren perserving of them from going astray therfor vs. 18. he speaketh of brethren Disciples attributing to them the powre of binding losing vs. 19. promising the hearing of their prayers vs. 20. promising to them his presence if they be but three or two vs. 21.22 teaching them remission of offences private vnto seaventy tyme seaven tymes VVherevppon I ground this infallible argument Iff the whole scope intent of this place Mat. 18 15-20 compared with Mat. 16 13-20 doth ayme at the Disciples of Christ or the brethren Mat. 23.8 teaching that binding and losing the keies of the Kingdom of heaven Christs presence acceptance of their prayers c. aperteyneth to them then Christs ministerial powre is given to the Disciples or brethren if but three or two so much more if they be a multitude But the whole scope of these places is directed to the Disciples or brethren Teaching that offences must be
the people therfor were necessarily bound over vnto them otherwise they could not find the Lord his truth which was only at Ierusalem in the New Testament the Church Ministery VVorship Government are so constituted by the Lord as that in them ther is no Succession nor alligation of tyme place person c. But when the Church is become false by impenitency the faithful may Seperate cary the truth with them if but two or three Mr. Bern. the L open your eyes the eyes of al his people in England to see this blessed truth of the Lord then the cause of Separation wil be evident vnto your consciences in the meane tyme you cannot but be ignorant A south reason whereby you would prove that to joyne to the Holy things in the communion of obstinate impenitent persons is no sinne is for that the Scripture teacheth the contrary as you say two wayes 1. by acquitying the Godly from the transgression of others 2. by declaring it to be a sinne to leave the Holy things of God for the wickednesse of others this you say cutteth deepely I answer you Mr. Ber. that we do not feele this cut at al for the iron is blunt you had need put to more strength your reason hath in it no cutting quality at all For I doe acknowledg that the Godly if they consent not to nor approve not the sinne of others are by the Lords sentence acquit from the transgression but I would learne of you if the Holy Ghost in the Scripture doth not account the principal the accessary in the lame condition though not in the same degree of sinne what say you to the sinne of Achan the sinne of the men of Gibean concerning the Levites concubine The feare of the Israelites in respect of the Altar built in the border of the Land of Canaan by Iorden These places are evident that consent to sinne polluteth the person consenting the places by you quoted do not prove any thing contrary to this assertion of ours but rather they prove this vndoubted truth of the Lords the place Ezech. 33.9 proveth that as the watchman that dischargeth his duty is acquit so if he discharg not his duty he shal be accessary to the sinne partaker of the punishment as may be seen vs. 6. the place Ezech. 18.14.17.20 doth declare two things that if the child follow not the sinne of the parents he shal be guiltlesse if he partake in ther sinnes he shal be partaker of the. punishment the place Ezech. 14.18.20 sheweth that Noah Daniel Iob shal deliver their owne soules by their righteousnes but al those that are polluted with other mens sinnes shal partake of their plagues Revel 18.4 So that you see these places of the old testament quoted by you do not only not help you but vtterly overthrow your conceipt The places of the new Testament alledged by you also make as litle for you Tit. 1.15 teacheth that al thing are pure to the pure yet the intent of the place is not to shew that sinne is pure to any man although I may lawfully vse the Holy things of God being my self cleane yet being partaker of another mans sinne by consent I polute al the holy things to my self have no title to vse them so the Apostle saith presently to the impure is nothing pure the place Revel 3.4 teacheth that so many of the Church at Sardi as defiled not their garments by consenting to the polution of the rest of that Church but that stood out against their corruptions to the vtmost shal be innocent the other place Revel 2 22-24 sheweth the same thing but for these two places I say you must prove Mr. Ber. that your assemblies are true churches as these were againe you must prove also that these persons neglected their duty of admonishing standing forth against the Church that the church was convinced by them yet did joyne with them in communion of Holy things For otherwise we say we are not to Seperate till wee have done our vtmost endevour neither are we poluted til then your last place is Gal. 5.10 wher the Apostle teacheth that he that troubleth the Galatians shal beare his condemnation whosoever he be yet the Apostle telleth them vs. 9. that a litle leaven leaveneth the whole lump that is to say if you consent to this false doctrine of joyning circumcision to Christ the person that perswadeth you shal beare his burthen whosoever he be yet you also shal be punished receaving the false doctrine but I hope otherwise of you this is the meaning of the Apostle Secondly you say the Scripture teacheth it to be a sinne for to leave the holy things of God for the wickednes of other for this purposes you alledg 1. Sam. 2.24.17 wher you say the wordes are plaine cannot be avoyded by another exposition of the word gnabarwell although the word doth as properly signifie to passe vppon or to passe by as to trespasse that it is so expounded by Pagnin yet I will not plead it at this tyme sith it needeth not Therfor take the place according to your construction that the Sonnes of Ely by their sinnes caused the people to sinne by abhorring the L. offering through occasion of ther wickednes I answer thus in the old Testament no man was to forsake the Sacrifices for other mēs sinnes if they were ceremonialy cleane therfor that the people did abhorre these ordinances of God vppon the wickednes of Elyes Sonnes was ther transgression the L. taught no such thing in the old Testament in the typical communion therof but now in the new Testament we having the truth that was then signified by the old Testament the ordinances therof it followeth necessarily thus that as in the old Testament the communion therof which were typical persons typicaly cleane might not have communion typical with persons typically vncleane without polution ceremonial So in the new Testament the cōmunion therof which is the truth persons moraly cleane may not have Spiritual communiō with persons moraly vncleane without polution moral which is sinne so you are answered according to your exposition of the place yet I deny it to be necessary to expound the place so as you doe Your fifth reason proving it lawful for the Saints to hold communion in the holy things though persons obstinate in sinne be present is For that in the word we have liberty given to come to partake in the holy things if wee look to our selves to reforme our owne wayes mat 5.23.24 1. Cor. 11.28 the Corinths did partake in the holy things with them that were once twise admonished 2. Cor. 12.21 go so may we do I answer The place of Christ Mat. 5.23.24 teacheth that a mā must first reconcile him self to his brother before he offer his gift truth but it must be for al the sinnes he
Seperate from persons ceremonialy vncleane 3. if the Apostles commaund Seperation from the Iewes members of that true Church of the old Testament refusing Christ rayling against him Then much more ought we to Seperate from you the members of false Churches refusing persecuting Christ in his members new Testament vnto death as they have felt 4. if Antichristims Gentils be in degree equall as they are in the Holy Ghosts account as I have formeâ—ly proved theÌ„ from you who are AntichristiaÌ„s visible members of false Churches ought Seperation to be made 5. although you are not excommunicate from the true Church whereof you never were yet you entertaine excommunicates from true Churches you are cages of every vncleane hateful bird if I must avoyd private familiar communion with excommunicate wicked persons then much more must I shun Spirituall holy communion with them except any man wil be so ridiculous as to say that the Hoâ—y Spiritual communion afordeth more liberty to sinne sinners then private civil communion in meate drinck c. so by your own confession al the places of Scripture alledged against you by vs may by just due proportion be applyed vppon you being as you stand in your constitution worship false Churches false worshippers persecuters of Christ his truth faithful witnesses To end al you say that it cannot be proved that it is sinn to heare the word preached to receave the Sacraments of one that hath converted him is called of the church wel Mr. Bern. I vnderstand your drift I wil give you an answer I say in your assemblies men do not convert to the true visiole faith of Christ taught in his word viz in the new Testament nor you ever converted man therto but pervert men from it as this book of yours al your railings against our testimony do plainly evince what you do invisibly the Lord knoweth every mans owne conscience can speak that feeleth but what say you of the Popish preachers do you think they convert none invisiblie what doe you gaine by this fancy neither they nor you convert to the faith or new Testament of Christ but they pervert meÌ„ from you you pervert men from the Seperation both hinder draw from the truth what you do invisiblie I seek not nor ought not to respect for visible walking yet know that we hold that ther are 7000. that are of the Lords Election in your false Churches So are ther in Rome it self Revel 18.4 whence did al the worthy witnesses of Christ arise as the waldenses Hus Prage Luther the Martyrs in Q. Maries dayes in EnglaÌ„d at other tymes in other places did they not come out of the bottomlesse pit of Antichristianisme being converted there yet I hope you wil not say that they might stil joyne to that ministery yet the ministers then had the calling of that church such as it was if therfor the argumeÌ„t be not good for them no more is it for you for you wil be proved to be AntichristiaÌ„ Ministers as truly in quality though not asmuch in quantity as they are this shal suffice for answer to this point The ninth Section Your next point wherto I will speak is the sixth in nomber which you hold error but I hold as a truth if it be wel conceaved it is this 6. That the word truly preached Sacraments rightly administred are no infallible tokens of a true Church I am sure you doe or may remember that proprium cum specie convertitur as the Logicians speak For example Every man is reasonablâ— every reasonable creature is a maÌ„ Now al I say is that the word truly preached the Sacraments duely administred are no properties of a true church For although this be true that whersoever the word is truly preached ex officio the Sacraments rightly administred ther is a true Church yet I denie the other viz That wheâ—soever ther is a true Church the word is truly preached the Sacraments are rightly administred For these two are not convertible but this I hold that a true Church powre to preach the word truly and administer the Sacraments duely are convertible and therefore that the powre of our Lord Iesus Christ given to the Church is an essential propertie of a true Church and therefore convertible with a true Church Now sometyme it falleth out that a true Church hath not the word ministerially preached nor the Sacraments administred namely when it wanteth Officers as it sometyme falleth out This point also is plaine enough if you have not loft your Logick therefore I leave it requiring your answer Paralleles Censures Observations aperteyning to the ninth Section I cannot find in all Mr. Bern. book intituled the Sep Schisme any thing in opposition to this Section of my lette vnto him whereby I collect that he yeeldeth it as a truth it is not material to the point of Seperation any thing at al only the truth must be defended for the Author of truths sake that the Lord his truth may in all things be honored the summe of al this Section is thus much that as not the act of reasoning is the true propertie of a man but the faculty to reason Non ratiocinari sed rationale So not the actual preaching administring of the Sacraments but the powre of Christ to have vse al the holy things of God is the true property convertible in fallible token of a true Church For as every man although he be reasonable yet doth not actually vse reasoÌ„ at al tymes as namely being an infaÌ„t being a sleep being in a Lethargie or sincope So the true Church though it have alwayes powre to al the holy things yet actually it doth not vse the powre But I list not to speak much concerning this particular which is more Scholasticall then profitable the rather seing Mr. Bernard contendeth not about it The tenth Section The next position is according to your order the twelvth viz That every of our assemblies are false churches al our ministers false ministers our worship a faise worship you cal this en or I cannot beleeve you wherfor I declare them vnto you particularly in order after this manner But bicause your Wordes seem to import that you doe not defend all your assemblies to be true Churches all your Ministers true Ministers the worship of every assemblie to be a true worship for that I gesse by your covenant you exclude dumb Ministers the assemblies over which they are the worship offered vp by them Therefore I wil onely plead against your parish Church at worksap and your owne Ministerie and the worship offered vp by you for your people in the parish Church at worksap First for your assemblie I vse this reason to prove it no true Church wher the people are not Holy Elect faithful having not entered
themselves from brethren walking inordinately from persons excommunicate from converteous persons al other that either teach false doctrine or deny the powre of Godlines indeed though inword they professe the same 2. Tim. 3.5 Tit. 1.16 2. Thes 3.6 1. Cor. 5.11 The third Argument from Mat. 28.19.20 Act. 19.4.5 10.48 Mat. 18.20 The true Churches of the Apostolique institution were by baptisme gathered into the covenant or new Testament of Christ The Ecclesiastical assemblies of England are not by their baptisme conunited into the New Testament of Christ but only into the constitution ministery worship government into that faith doctrine which is by law established in the Land Ergo the Ecclesiastical assemblies of England are not the true Churches of the Apostolique institution The ground of this argument is this that the Apostles baprized men in definitely into the whole new Testament of Christ al the ordinances thereof which was not stinted or limited at the pleasure of men vnder certaine canons injunctions articles or Ecclesiastical constitutions but was large even as large as the whole word of truth then inspired or written by the Apostles Prophets whereas the assemblies of England do neither them selves professe the true saith of Christ conteyned in the new Testament their faith being stinted limited vnder certaine devised articles convocatiō howse Synodical decrees or constitutions wherevnto al the ministers of the lād are bound to Subscribe which is the faith of the whole nation neither therfor do they baptise into the new Testament of Christ indefinitely simply but respectively definitely into that faith doctrine which is taught in their stinted book of articles wherto they subscribe which they beleeve teach wherof the body of that Church is wherin wherto they are by baptisme admitted receaved their faith therfor being devised stinted or false therfore their baptisme false therfor their covenant false therfor the forme of their Church false therfor the Church it self a false Church For how can that be a true Church which hath a false faith covenant forme The fourth argument from Mat. 18 18-20 Marc. 13.34 Ioh. 20.23 Mat. 16.19 These places other like Scriptures afoard an argument which may be framed after this manner The true Churches of the Apostolique institution had Christs powre ministerial in the body of the Church The Ecclesiastical assemblies of England have not Christs ministerial powre residing in the body of the Church Ergo the Ecclesiastical assemblies of England are not the true Churches of the primitive Apostolique institution The Major or first part of this Argument hath been largely proved in the seaventh Section and in the Paralleles Censures Observations therto aperteyning whither the Reader is to be referred where this particular is handled affirmatively and negatively The Minor or second part of the argument is evident in it self For the powre Ecclesiastical of the assemblies is resident in the hands of certaine Archb. Lordb. Archdeacons Chancellors Commissaries Officials and other Ecclesiastical Superintendents which have powre over thousands or hundreths of Parish Ecclesiastical assemblies and the Ministers in them which have powre Ecclesiastical one over another to suspend excommunicate and absolve them according to their canons decrees and decretals the Prelate in his diocese or jurisdiction having absolute powre to interdict one or more Parish Churches from having any prayers or Service they have no powre to come into the Parish Church or Temple to worship whiles the interdiction with the Bbs. seale cleaveth vppon the Church dore c. divers particulars of like nature which doe evidently declare that the parish assemblies have no powre at all of themselves but are meerly and wholly subject and in bondage to the Ecclesiasticall Hierarchy and subordination of Clergie-men having Superintendency Superiority jurisdiction over them as their proper Spirituall LL. to Whome they dayly yeeld Spirituall homage and Subjection in their oaths off Canonicall obedience and actions of like Servitude The fifth Argument from 1. Timoth. 2.5 Heb. 9.15 Gal. 3.15.16 Iohn 17.9 These places of holy Scripture other of like nature may asoard an argument which may thus be framed The true Church of the primitive institution Apostolical had Christ Iesus for their mediator that is for their King Preist Prophet The assemblies Ecclesiastical of Englād have not Iesus Christ for their Mediator that is their King Preist Prophet Ergo the Ecclesiastical assemblies of England are not the true Churches of the primitive institution Apostolical The Minor or second part of the Argument may be confirmed by divers particulars as 1. Christ is not their King seing he onely ruleth by his owne Lawes and Officers and not by Antichristian Lords and Lawes such as are their Prelates and the Officers Courts and Canons 2. Christ is not their preist to ratifie vnto them by his blood that ordinance of Church Ministery VVorship and Government which they retaine among them which is not Christs Testament but the Testament of Antichrist the vtter enemy of Christ neither doth he prostitute the blood of his Testament to establish such a worship as their service book affoardeth or such a Ministery as their Clergie is from the ArchP to the ParishP or such a Government as their Ecclesiasticall Hircarchy or such a people for his body as are compounded of the Serpents seed a viperous brood of wicked men of all sorts 3. Christ is not their Prophett to teach them by the false Prophetts the instruments of Antichrist which dayly by their doctrine set vp Antichrists Officers Lawes oppugne the true New Testament of Christ in the true constitution Ministerie VVorship Government taught in his word Seing therfor Christ is not their King Preist Prophet how is he their Mediator Seing his mediation consisteth not in the execution dispensation of these their offices of King Preist Prophet The sixth Argument from Eph. 1.22.23 1. Cor. 12.27.12 Gal. 3.16 Eph. 5.23 From these places of Scripture compared together truly expounded may an argument be drawne framed thus The true Church of the Apostolique primitive institution hath Christ for the head and is a true body vnto the true head Christ truly vnited by the Spiritt of Christ The ecclesiastical assemblies of Englād are not a true body vnto Christ the true head truly vnited by the Spirit of Christ Ergo the ecclesiastical assemblies of England are not the true Churches of the primitive Apostolique institution The Minor or second part of the Argument may thus be confirmed in the three parts therof 1. Christ is not their true head seing they deny all his offices though they hold the doctryne of his nature and persons soundly as is plainly proved before in the fifth Argument 2. the assemblies as they stand in confusion with all the vngodly and vitious persons of the Land vnder the Antichristian Lords and Lawes Ecclesiasticall can not be a true body vnto Christ but
is a monstrous body like vnto the body of Nebuchadnetzars image Daniel 2.32 3. this monstrous body cannot be vnited to the true head Christ by his Spirit but the people of the assemblies being for the most part the seed of the Serpent must needes be knit together and vnto their head Antichrist by the Spirit of Antichrist the Spirit of Sathan All this I speak of their visible communion and of that politique body Ecclesiasticall which is called their Church For otherwise I doe acknowledg vnfeynedly and doe vndoubtedly beleeve that the Lord hath his thousands among them even a remnant according to the Election of grace Thus have I proved vnto you Mr. Bernard positively that the Ecclesiastical assemblies of England in their present constitution and walking are not the true churches of the primitive Apostolique institutioÌ„ but are in their outward visible politique subsistence the churches of Antichrist framed after the shape of the popish asseÌ„blies though much refined from the venemous drosse of popery now in the second place it remayneth that I deale anaskeuasticos with you answering those things which you alledg for your Churches to prove them true The great maine pillar of your building is this that seing your Church hath not a false head false matter false forme false properties therefore it is not a false but a true Church To these 4. particulars I answer distinctly First you have a false head in that you worship God in a fantastical Christ of your owne devising in that you shape him a Kingdom Preisthood Prophesy of your owne invention making him a mediator intercestor to al the profane people of the Land causing him to offer vp other worship worshippers to his Father then he hath taught in his new Testament purchased by his blood by this meanes dealing with Christ as somtyme the Iewes did putting a reed in his hand a crowne of thornes vppon his head kneeling downe vnto him as to a King bidding him prophecy yet smite him vppon the face spit at him presently crucify him For whereas you frame him a Kingdom Subjects Officers Lawes a government after your owne invention or rather out of the Propes decretals decrees hereby you seem to make him a King but indeed you Crucifye him againe and tread vnder foote the blood of the Testament which he hath purchased established at so high a rate Secondly your church hath a false matter For seing you do al this indignity to Christ the head of his true Church do you think that he wil entertaine you for the true matter of his Church the true subjects of his Kingdom the true members of his body the faithful Servants of his howse his chast true welbeloved Spowse wife either you must repent reforme your selves of al that vild indignity which you offer vnto Christ or els he wil never receave you for the matter of his Church the Subjects of his Kingdom the members of his body the Servants of his howse his espowsed wife For Christ wil not take a wife of fornication children of fornication Hos 1. he wil not have the Servants of Antichrist to be his howsehold Servants Mat. 6.24 nor wil he take the members of an harlot make them the members of Christ 1. Cor. 6.15 the Subjects of his vtter enemy Antichrist cannot possibly be the true faithful Subjects of Christs Kingdom Luk. 19.27 But in the pa. 111-116 of your book you make a distinction of matter as No matter True matter False matter they are no matter of a church say you which do not professe Christ as Iewes Turks Pagans They are true matter that professe Christ to be the Sonne of God the Sonne of Mary the only Saviour of man False matter say you is contrary to the true Further this true matter of the Church you say is good bad good matter you say as it seemeth to me is men walking vprightly in this profession of Christ bad matter are men walking wickedly this you illustrate by the matter of mariage for she may be a true wife though a bad one also by the similitude of subjects to a King who may be true though bad ones breaking his lawes a true tradesman though vnskilful in his professioÌ„ for your selves you say you are true matter of Christs church though not good matter bicause you professe Christ truly as is said before wel Mr. Ber. I yeeld the general distinction of matter but I deny the particular application of it to your selves I say you are false mater how therfor do you prove vnto vs that you are â—â—ue matter by 4. reasons wherof the first is for that you beleving this forsaid truth you beleeve the summe of the gospel I deny it vtterly the summe of the gospel is this that Iesus Christ the Sonne of God the Sonne of Mary is the only King Preist Prophet of his Church governing Sacrificing making intercession prophecying after that holy manner according to those rules which he hath prescribed in his Testament Now to beleeve truly concerning the person of Christ to beleeve falsely concerning his office as you doe is not to beleeve the whole gospel but only a peece of it So that this is the doctrine alone by which the Apostles did gather a people to make them a Church disciples of Christ the profession herof admitted men as true matter of a Church this only differenceth the true Church from Iewes Turkes Pagans Papists al other Antichristians Heretiques viz Iesus Christ God and man King Preist Prophet mediator of his owne Testament Therfor your second third fourth reasons fal flat to the ground the first being vnderminded as you see but ther is one thing that I wonder at that you should hold the Papists to be false matter of a Church for holding justification by workes therby denying Christs Preisthood hold your selves to be true matter of the Church denying Christs Kingdom in the true frame ministery worship government of his Church what is not Christs Kingdom as pretious as his Preisthood is it not as horrible impiety to deny Christs Kingdom the ordinances therof as to deny his Preisthood the vertue therof or is Christs Preisthood more fundamental then his Kingdom or justification by workes more pernitious then to deny Christ to raigne as King to refuse his regiment wel if the papists be false matter by your owne confession for the one you must needes also be false matter for the other For I am confident that Christs Kingdom is as pretious an office as his Preisthood even as the Kingdom in the old Testament was as excellent as the Preisthood now Mr. Bern. what is become of the Church seing your matter is false as you may perceave by this description what shall your similies of a bad wife a bad subject of a bad artificer help you
of the Church of Rome as one light is inflamed of another is of the same nature office therfor a false ministerie neither can it suffice to say that as it is most true I do willingly confesse the ministerie of England is much Refined Reformed from the drosse of popery For Refine Sugar as long as you wil it is Sugar stil in nature Refine light as oft as you please from brimstone light to a tallow light from tallow to Rosen from Rosen to wax from wax to Venice Turpentine from that to the most pretious subject that can be devised yet the light is of the same nature with the brimstone light So Refine the ministery by Succession of ordination as long as oft as you wil yet it is stil of the first nature til it be Refined to nothing that is til it be abolished extinguished a true ministerie can never be raised vp againe For who can bring a cleane thing out of that which is vncleane The third Argument The true ministerie hath a true vocation calling by election approbation ordination of that faithful people wher he is to administer The ministery of the Ecclesiastical assemblies of England hath not the true vocatioÌ„ calling by election approbation ordination of a faithful people where thy doe administer Ergo the ministery of the Ecclesiastical assemblies of England is not the true ministery which Christ hath placed in his Church The Major or first part of this argument is evident by these Scriptures compared together Act. 6 2-6 and 14.23 1. Timoth. 3.10 and 4.14 also it is evident by that which was observed proved and answered concerning the seaventh Section of this Lettre The Minor or second part of the argument is evident in it self For it is apparant that the ministery of England is called by Successive ordination made by a Prelate his chaplin in his owne chappel with Subscription to the abhominations of Antichrist conteyned in the 3. articles with the oath of Canonical obedience to the Antichristian prelacy their Spiritual LL. jurisdiction courts canons by giving the holy Ghost apishly blasphemously abusing the words of Christ Ioh. 20.22.23 giving therby to the Preist ordeyned powre to remit retayne sinnes which Christ hath given only to the body of the Church not to the ministers by Successive ordination as Sacrificing powre was propagated by Genealogie in the old TestameÌ„t from Preist to Preist then the preist thus ordeyned is inforced vppon a parish with the Patrons presentation the Lord B. his institution the Archdeacons induction his owne tolling of a bell taking hold of the Ring of the Church doâ—e contrary to the liking of al the bad men in the parish if he be a reformist contrary to al the Puritanes in the parish if he be a Formalist with the liking of al the goodfellowes in the parish if he be a dumbdrincking-swagge ring Preist if this be the true vocation of Christs true Ministers taught in his Testament then are the ministers of England true if not then is their Ministery false for this point I appeale to every good conscience vpright hart in England if any man be made minister any other way he is not made according to law his ministery is voyd by law a mullity in England I dispute only against the ministery established by law if ther be any other ministery besides or contrary to law which you Mr. Bern. will plead for let it be discribed confirmed by the rules of Christs Testament when we know it we wil then acknowledg it if the Lord Iesus in his new Testament wil give approbation vnto it otherwise this we hold for the present coÌ„cerning the ministery of the assemblies Ecclesiastical of the land The next point to be handled is the answering of your objections reasons cavils which you bring against this doctryne which we teach for the ratefying of your ministery to be true I tel you Mr. Bern. you had need bring good ground or els you your Fellow ministers wil be found False Prophets Theeves and Robbers Math. 7.15 Iohn 10.1 That which you alledg for your selves is conteyned from the pag. 128-146 of your book the first point wherof is this that you say your ministery is true bicause you convert Soules I answer two things 1. that you convert no man to that true visible faith taught in the new Testament of Christ wherby mans conversion must be judged but you do pervert men from it dayly as evident experieÌ„ce teacheth For your books against the Seperation your preaching Sermons against the way of the Lord your conferences disputations perswasions for men to forsake the truth to continue stil with you in the communion of your Antichristian abhominations or having forsaken you to returne back againe into Egipt these the like courses of yours most frequent to the best Reformists of the land plainly manifest that you convert none at all to the faith of Christs new Testament but you pervert al that you possibly can from the same Now what you do in secreat betwixt the L. the soules of them that heare you he only that seeth in secreat knoweth in particular particularly certainly we know not nor enquire not See more of this point in that which is written before in the lettre to Mr. S. at the end of this book 2. let it be granted that you do convert meÌ„ even to the true visible faith of the new Testament I say this is no proor sufficient of the truth of your ministery that is to say that you are those true Pastors mentioned Eph. 4.11 Act. 20.28 1. Pet. 5 1-3.1 Tim. 3.2 Tit. 1 6-9 For these officers were giveÌ„ to the true church which Church was established befor these officers were these officers were occupied about the feding that is teaching guiding of those particular Churches wherto they attended the Churches therfor consisting of Saints already converted to the faith of the new Testament how doth conversion argue a true ministerie of Pastor or Elder or Bb. which converteth not as his proper work but only feedeth that is edifieth buildeth vp men converted by teaching guiding them in the wayes of the Lord See more of this point also in the letter to Mr. S. at the latter end of this book in that which is written before which I desire may be considered but heer you object that the Apostle that is one sent proveth his calling by the seale of his ministerie viz. conversion see Rom. 4.14.15 1. Cor. 9.2 2. Cor. 3 1-3 13.3.5 that it cannot be proved that Iesus Chr. doth worke by false meanes it is our owne grant I answer that if your argument be framed into forme it is this He that converteth Souâ—es is an Apostle as Paul 2. Cor. 3 1-2 The Ministers of England convert Soules
vs exclude your dumb Preists idle bellyes and al the rable of the conformists if you wil which are 9. parts of 10. and then I think you are excluded your self among them I wil plead only against the best minister that standeth by Law in your assemblies 1. he entereth not in by the dore seing the dore is only in the Sheepsold that is in the true Church seing you are a False Church as is proved your dore cannot be true 2. The porter that is as you say Gods Spirit but I think rather the porter to be the watchman that is the whole Church Mat. 13 33-37 he openeth not to you for you convert none to the true visible Faith of the new Testament or if you did it doth not prove your true Pastorship seing Shepheards do not make sheep but feed them it should only prove that you are Spiritual Fathers that convert men which private persons doe as you have heard 3. he doth not know them nor is knowne of his Sheep For of 300 perhaps he wil not acknowledg above 30. to be sheep the rest he thinketh goates the goates wil not acknowledg him as Shepheard but hate fly from him 4. he doth not lead them by sound doctryne to perfection◠but by False doctryne perverteth them from the truth which blasphemously he proclaymeth dayly in his pulpit to be Brownisme Schisme Heresy c. 5. he doth not lead them by Godly life for if the cheef part of Godlines be the true worship of God how doth he lead them in Godlines that leadeth them vp downe in your False Church Ministery VVorship Government blind fold like the men of Sodom that sought Lots dore Therefore I dare in the true feare of the Lord cal the best of you al a Spiritual theef a robber yea a VVolf that cometh to kil rob and destroy not that you so entend to doe or that you do so wilfully yet I would have you Mr. Bern. Look wel to your self for I dare not cleare you from sinninge against your conscience who have acknowledged the truth but for that you do so indeed by necessary consequent For seing you are in a False Church Ministery and vse a False worship submit to a False Government you must needes by defending al this Falsehood teaching it to others perswading them to the obedience therof perswade them to al these abhominations of Antichrist so do rob them kil them raven them like wolves theeves robbers For men may rob kil destroy ignorantly as Paul did when he was a Pharisee as I my self did when I was one of your Preists as many do in popery except you wil say that they al do sinne against their conscience Act. 3.17 1. Tim. 1.13 And heer you have a fling at our ministers wil needes have them no Lawful ministers you dare not say false this you endevour to prove bicause that we are not made Ministers by Successive ordination First Mr. Be. I tel you bicause of your importunity in this particular of ordination by Succession that if it must needes be which we deny vtterly that we have it if you have it for we were made Preists by your prelates why then do you condemne our ministery say you why do you condemne the ministery of the Church of Rome say I For if you may have a true ministery yet condemne the ministers of the Church of Rome from whence yours came then may we have a true ministery yet condemne your ministery whence ours cometh this I speake not for that I plead it but to stop your mouth For I vtterly renounce your orders which I had from Wickā prelate of Lincolne when I was chosen Fellow of Christs College in Cambridg I receaved doe retayne my ministery from that particular Church wherof I am Pastor which hath the whole powre of Christ ministeriall delegated to her from Christ her Husband when he contracted with her Secondly you neieher can nor do prove Succession in the new Testament For that which you alledg for the Succession of the old Testament I say it was typical is abolished by Christ For do you think this is a good argument one Preist begat another in the old Testament therfor one minister must ordeine another in the new Testament why may you not plead after this manner Therfor one Preist may beget another Preist in the new Testament wheras you say that Preists did consecrate preists which consecration was ther ordination I deny it vtterly I prove the contrary that during the captivity of Babilon ther were many priests borne none consecrated only for their admission in to the preists office it was requisite that they should shew their Genealogie Nehe. 7.64 65. but their ordination was their generation or byrth though I deny not but when they entered into the performance of their office ther were some rites performed which was no part of their ordination but I would know of you what is ordination is it any thing but the declaring of the partie elected approved to be in office by prayer for him a chardg given vnto him can none do this but a precedent officer Againe for the old Testament I say God created the first Preist viz Adam then til Aaron men begat Preists for the eldest in the Family were the Preists Moses who was the yonger brother no preist ordeined Aaron his Sonnes after that Preists begat preists til Christs tyme then Christ appointed officers in the Church Apostles made Evangelists Evangelists Apostles ordeyned Bbs. Deacons al this I confesse Mr. Ber. what is this to Succession in the new Testament I shew you plainly that the Church Elected Mathias ther being yet no Apostles Act. 1. ther being Apostles the Church elected Deacons Act. 6. Elders Act. 14. seing they performed election which is the contract why may they not performe all For ordination is nothing in respect of Election as you may see in al Societyes corporations whatsoever The contract which is the mutual consent of a man woman for mariage maketh man and wife before God Election which is the mutual consent of the pastor his Flock maketh a man pastor of his Flock So that in this particular Mr. Bern. you show your willfullnes and blindnes asmuch as in any thing in your book although I doubt not but it is the best that can be pleaded for Antichrist thus much for the second part of this Section The third part of this Section is that your worship is a false worship wherin as I have dealt in the two former points so wil I deale in this viz first prove the position Secondly answer your cavils To prove your worship a false worship I vse these Arguments following First Argument The true worship of the L. cannot possiblie be offered vp in a false Church The Ecclesiastical assemblies of England are
Puritanes are the most likely to be Gods people but to say certainly this or that Puritane hath saith or feareth God I cannot doe by any warrant out of the word of God that I see For know you that ther is only one true forme of a visible Church Eph. 4. ther is one body in this body ther is one only true faith for the Apostle faith the â—aith is one but none of you al are meÌ„bers of this body which is a communion of faithful men Seperated from al vncleanes walking in the obedience of al Gods ordinances therefor none of you al are of the true faith which is found only in the true body You shal see Mr. Be. how many things I chardg you al with 1. You are mingled with al the abhominable people of the land coÌ„trary to these scriptures 2. Cor. 6.17 Apoc. 18.4 2. You cal God Father jointly with al the people of the Land whoÌ„ are brethreÌ„ of you members of the same Church with you with is vntrue if you take your selves to be faithful For they are of their Father the Devil 3. You make Christ a Mediator to you al in common with al the profane people of the land which is contrary to Apoc. 8.2 Ioh. 17.9 4. You make al the wicked people of the land members of Christ members of your selves in the seales of the covenant if you challendg your selves to be Faithful which is contrary to 1 Cor. 6.15 10.16.17 5. You refuse Christs Testament his Kingdome will not have him to raigne over you in his owne Offices Lawes which is contrary to these places Luk. 19.27 Apoc. 14 9-11 6. You vtterly reject the censures of admonition in the thre degrees therof contrary to Mat. 18 15-17 Heb. 10.24.25 7. You suffer your selves if you challendg to be Gods people to be deprived robbed of the powre of Christ to chose your own officers contrary to Act. 6.5 14.23.1 tim 3. toto 5.21 6.13.14 8. You reject the truth we by our testimony offer vnto you yea you persecute it by slaunders by lyes by raylings though many of you have been enlightened by it how then can we account you faithful certainly but we must certainly know theÌ„to be Faithful with whome we pray For whatsoever is not of Faith is sinne I pray you miconstrue me not For although I dare not say you have Faith of a certainty yet I hope wel of many of you in particular but to tel you plainly I hope better of many that never knew this truth then of you some of your Disciples whome I know by their owne confession to have beeÌ„ inlightened with it yet now oppose against it look to your selves your estate is fearful if our gospel be hid saith the Apostle it is hid to them that perish 2. cor 4.3 when certaine were hardened disobedient speaking evil of the way before the multitude as you doe Paul departed from them Seperated the Disciples Act. 19.9 so doe wee to you and therefore our practise is warrantable Therefore consider these things that I write for I professe before the Lord that this truth which wee testifie vnto you is as cleer and evident vnto vs as the noone day and observe it well that those among you that have been enlightened with it and now quench it shall grow from evill to worse and shal have Gods hand out against them so as every man shal say the Lord is avenged of them except they returne againe and so I leave this point Paralleles Censures Observations aperteyning to the eleventh Section Mr. Bern. Sep. Schis pag. 152. Saith that those men have lost the feeling of former grace all true charity that say thus viz That they cannot say certainly by any warrant off Gods word that any of vs hath eyther Faith or feare of God he nameth Mr. Smyth in the margent Againe pag. 58. he writeth thus viz one of them writeth that certainly he cannot by the word be perswaded that any of vs hath eyther true Faith or feare of God naming Mr. Smyth in the margent I write in this Section thus that particularly certainly I cannot say by any warrant of Gods word that I see that this or that person hath Faith feare of God among you yet I say also That I verely beleeve generally that God hath his people among you that they are in al likely hood the persons that are miscalled Puritanes Heer I wish the conscionable reader to consider Mr. Bern. evil dealing whither ignoraÌ„tly or maliciously I know not I speake generally specially Generally I doe certainly beleeve that the Lord hath his people in England Specially I say certainly particularly I know not who they be yet in likelyhood they are the Puritanes so called now Mr. Bern to make the Lords truth odious his owne part good perverteth this speech off myne in 3. particulars 1. he leaveth out the good that I say viz that I certainly beleeve Gods people to be in the LaÌ„d that in likelyhood they are the Puritanes 2. in his speach he leaveth out this word particularly knowne to mee 3. he in one of his speeches viz pa. 59. transporteth the word Certainly to the beginning of the Sentence as if I were certainly perswaded that none of the Land feared God or had Faith I beseech the Gentle Reader to marke his fraud evil dealing so to trust him according to his desert as also to consider what I say therefore to read the beginning of this Section where my words are manifest al that I entend is this That visibly certainly particularly I cannot say any one to have Faith or feare of God in the Churches of England which are False Churches buc generally certainly invisibly I beleeve ther are thousands viz a remnant according to the Election of grace See for this Rom. 11.3.4 compared with 1. King 19.10 Revel 18.4 Mr. Bern. I will not desire the Lord to reward you according to your workes as Paul did but I desire the Lord to give you eyes to see a hart to acknowledg this your sinne I desire all men to take notice of Mr. Bern. deceiptfull dealing in this one particular and accordingly to judg of the rest of his deaâ—â—â—s Further pag. 152. Mr. Bern. accounteth this one of our errors to hold that None of the Ministers of England may be heard and pag. 155. He reckeneth this as another of our errors to desend it to be vnlawfull to joyne in praver with any of the assemblies Seing the assemblies Ecclesiastical are false Churches and the members of the assemblies members of false Churches how can the members of true Churches have communion with them in that estate and standing For Christ and Antichrist the members of Christ and the members of the strumpet cannot bee mingled together and as it is impossible that oyle waters should mingle so cannot the
to bee made for them instantly and dayly Now Mr. Bern. stop your mouth cease slaundering take away the poyson from vnder your Tong. Paralleles Censures Observations aperteyning to the fiftenth Section I desire heer that the reader would observe carefully that although Mr. Bern. in his Lettre to Mr. Hel. had charged vs with this slaunderous vntruth concerning our disloyalty to Magistrates yet I having written this Lettre vnto him he in this his book sayeth not a word to this Section of my lettre whereas if he had dealt vprightly he should have cleered vs in that particular of disloyalty wherein he chardged vs falsely but like a subtil adversary he thought to bring vs into disgrace hatred by al meanes wherein he saw vs approvable therein he craftily forsaketh vs leaveth vs to the obloquy of the world which vsually lay this false imputation of disloyalty vppon vs wel let Mr. Bern. al men know especially al lawful civil Magistrates of what degree soever that the Churches of the Seperation are in their judgments as sound in their harts as loyal dutiful vnto Princes civil States as the best prelate of England that the more popelike they are the more trayterous they wil prove vnto the civil Magist that if they bee let alone they with the Pope at the length wil take vppon them Petrus dedit Petro Petrus diadema Radolpho cause the Emperor to hold the stirrop The sixtenth Section Your fiftenth point followeth which is this viz. 15. That ministers ought only to live of voluntary contribution not of stippends or any set maintenaÌ„ce this you impute to vs we reject it for we hold it lawful for the Elders of the Church to receave weekely monthly or yeerely a pencion of the Church for their labors al that we teach concerning the mayntenance of the ministerie is this 1. That it is vnlawful for the Elders of the Church to challendg at the hands of them that are infidels vnbeleevers tithes offerings as you do 2. Wee hold that tithes are either Iewish or popish 3. That the officers of the visible Church may receave any gift of any Frend that is without live of it 4. That the officers of the Church in the necessity of the Church ought to work for their living as Paul made tents 5. That the officers of the Church may challendg mayntenance of the Church if the Church be able to yeeld it 6. That also the poore of the Church may require mayntenance vppon the same grounds for we are al members one of another have al things common in vse though not in possession al these particulars are plaine by these Scriptures Heb. 7.12 9.9 Act. 2 44.45 1. Cor. 9 1-15 Gal. 6.6 4.9.10 Col. 2.16.17.20.21 This is the substance of that wee hold herein and therefore Mr. Bern. you do vs open wrong in this point also Paralleles Censures Observations aperteyning to the sixtenth Section Mr. Bern. pag. 136. of the Sep. Schisme avoucheth that to deny tithes a set mayntenance to Ministers is contrary to the Lords wisdom who vnder the law appointeth tithes a set maintenaÌ„ce ther is nothing against it in the gospel I answer with the Apostle the old Testament I doe not meane the wâ—â—tings of the Law the Prophets the Psalmes and the ordinances thereof are abolished The bond woeman and her Children are cast out Gallat 4.30 and if ther bee a chandg of the Preisthood ther must needes bee a chandg of the law Heb. 7.12 wherefore seing set stipends by tithes were a part of these worldly ordinances of the old Testament of those impotent beggerly rudiments of that yoke of bondage whence Christ hath set vs free It followeth that set mayntenance by tythes is â—bolished by Christ as the liberty of the gospel is to be carefully preserved in other things as in that of circumcision of the passeover of the preisthood of the Sacrifices and the resâ—â— So must it bee caâ—efully preserved even in this particular of seâ— maintenance by tithes for if any Mosaicall impotent beggerly rudiment â—r worldly ordinance if any part of the yoke of bondage may be joyned with Chrisâ— why not all if not all why may any Againe whereas you say there is nothing against set mayntenance by tithes in the New Testament I demaund two things 1. Vhither Christ hath not abolished the Mosaical ordinances brought in the New Testament whither this be not contrary to set maintenance by tithes 2. whither wee ought not to have somthing for set mayntenance by tithes in the New Testament if it must be retayned that wee vppon fayth may submit vnto it Seing that what soever is not of Fayth is sinne So that this speach of yours viz ther is nothing against it in the gospel is both false if it were true yet is insufficient seing that it is not a good plea to say ther is nothing against it except wee can also say that ther is somthing for it thus much for this point The sevententh Section Your sixtenth point followeth viz. 16. That our Churches ought to be rased downe not to be employed to the worship of God we are not absolute peremptorie in this only this we think for the present that al the reliques shapes formes memorials instruments remembrances of Antichristian Idolatry ought now as wel to be defaced as in the old Testament ought Reliques of paganisme bicause that the proportion of paganisme Antichristianisme is equal therfor the L. calleth Rome al Antichristian assemblies Babylon Egipt Sodom Apoc 18.2 11.8 Antichristians are called by the same reason Gentils Apo. 11.2 even Babylonians Egiptians Sodomites so by consequent proportion the Temples Babylonish Temples pagan Temples Egiptian Temples Sodomitish Temples therfore to be defaced vtterly according to the commaundement Deut 7.5.6 12.2 Iudg. 2.2 Gen. 35 1-4 2 King 10.27.28 18.4.5 Psal 16.4 Exod. 23.13 Esay 30.22 the same may be said of your holydayes your tithes offerings your Surplices Copes Crosses Fonts al other Superstitious reliques that God wil not be honored by instruments of Idolatry nor Idols must not bee so much honored as to retayne a nayle or pinne of them or their implements to honor God with all Lett vs see Mr. Bernard what you can say to convince vs of error You see the reasons that move vs thus to think till wee see better Paralleles Censures Observations aperteyning to the sevententh Section Although Mr. Ainsw hath sufficiently stopt your mouth Mr. Bern. in this particular yet I think it not amisse to add thus much for further cleering of the matter know therefore that as Iehu turned the Temple of Baal into a jakes after he had defaced it 2. King 10.27 and as Hezechiah brake in peeces the brasen Serpent the Lords owne ordinance being abused to Idolatry 2. King 18 4. So the Kings of the earth should doe
may not the Prelates reason against the Puritane thus or the papists against the Protestants wherfor although I wil not scoffe at this argument yet I pity your simplicity in it but I alter your argument and frame another after this manner against you Antiquity is the truth The Seperation is true antiquity go the truth the reason of this Argument is for that we approve the Doctryne and practise of seperation from the beginning out of the writings of the Holy Apostles and on the contrary I reason thus against your Protestancy Novelty is not the truth The ministery worship government of the protestant churches of England are Novelty go Not the truth that al these things are novelty I prove bicause they are not of the primitive Apostolique institution as I have sufficiently proved in the former Treatise Thus much for your first Likelyhood The second Likelyhood against the Sep. is thus framed They that in some things agree with auncient Heretiques Schismatiques are Heretiques Schismatiques their opinions heresy Schisme The Sep in some things agre with auncient Heretiques Schismatiques Ergo they are Heretiq Schismatiq their opinions heresy Schisme I answer by this arg I can prove you Mr. Bern. to bee an Heretique and Schismatique except you will renounce the Deity and Trinity the fall of Adam redemption by Christ c. For I can prove that Heretiques yea most vild Heretiques have held these opinions with you if my argument be not good against you neither is yours good against vs besides you should counting vs to agree with auncient Heretiques Schismatiques have proved two things 1. that they were indeed in truth Heretiques and Schismatiques for holding the points that wee hold 2. you should have set downe the particulars wherin we agree with them but you have done neither of them therefore fayle in your proof and so let this Likelyhood also passe as a matter not worth taking vp The third Likelyhood against the Sep. is framed thus That is not the truth the Teachers professors wherof somtyme do give straung expositions therby do wrest the Scriptures The Teachers professors of the Seperation doe straungely expound wrest the Scriptures somtyme Ergo the Seperation is not the truth I answer First do you expound no Scripture straungely to the Papists do not they instantly defend against you al that you shamefully wrest those two places of Scripture Mat. 16.18 vppon this rock wil I wil build my church 1. Cor. 11.24 this is my body yea a hundreth more besides if therfor the argument be good for you against vs it is good for the Papists against you but the argument is naught For may not a company of men have the truth somtyme through ignorance misinterpret so pervert the Scripture it may be so vndoubtedly except you wil say that men professing the truth have in them as the Pope saith he hath in Scrinio pectoris the infaâ—ibility of expounding Scriptures as the Apostles Prophets had in writing Scripture except you wil say that men have the perfect ful knowledg of the Scripture but secondly what are the Scriptures wee do straungely expound wrest I require you Mr. Bern before the Lord to produce the places of Scripture that I do wrest pervert eyther I wil acknowledg my sinne or els justifie them to be truly expounded in the meane tyme the reader may se that this is but simple stuffe the Papists can take it vp every whit agaâ—nst you The 4. Likelyhood against the Sep. is framed thus They that are not approved by the Reformed Churches have not the truth The Sep. is not approved by the Reformed Churches Ergo The Seperation is not the truth I answer That seing the Seperation have published the confession of their Faith wher in they have by name desired the approbation of the vniversities of the Reformed Churches either by writing or silence the said Christian vniversities have not disalowed that their confession though long since published their silence is therfor in al equity to be accounted their consent Mr. Iunius his silence what is it els to be esteemed but consent but suppose that al the men vppon earth should disalow the Seperation if the Reformed Churches of Corinth Rome Thessalonica Galatia the scaven Churches of Assa the Mother Church of Ierusalem planted by Christ Iohn Baptist the Apostles all of them being of one the same primitive Apostolique constitutioÌ„ if I say the Seperation have the allowance approbation of these Apostolique Churches it shal be sufficient for them therein they shal rest contented by my consent In the meane season you for get that your Church is vtterly disalowed by the reformed Churches in regard of your prelacy which is one of the cheef abhominations among you in many other particular which I shal not need to relate but remember for a conclusion for this point The stone which the builders refused is become the cheef corner stone I appeale vnto your consciences if you do not think the Churches of the Seperation better then your owne then tel me how you can stay in a worse knowing a better The 5. Likelyhood against Sep may be framed thus Whatsoever Mr. Whittakers Mr. Perkins Mr. Bredwel Mr. Willat Mr. Allison Mr. Cartwright Mr. Iames Mr. Rogers Mr. H. Smyth saith of the Seperation is true These forsaid learned men say the Sep. is not the truth Ergo The Seperation is not the truth I make another argument like vnto this which shal be your answer VVhatsoever Herod Pontius Palate Annas Cayphas the learned Scribes Pharisees Tertullus the Oratour and all the Lerned men of the Church of the Iewes say is true that is true These persons al of them with one consent say that Christian Religion is Heresy and schisme as you may see in the History of the Gospel acts Ergo Christan Religion is Heresy schisme If this argument be faulty then is yours faulty much more but I wil reason thus for the Seperation against you whatsoever Christ the Apostles the Holy Scripture 〈◊〉 the Primitive Apostolique Churches collected of the Iewes Gentils do allow or disalow is to be allowed or disallowed The seperation is allowed the Church ministery worship GovernmeÌ„t of the English assemblies is disallowed by these forsaid persons Ergo The sep is to be allowed you are to be disalowed The minor of this argument is proved in this book which I present to every honest hart of the Land to be measured by the golden reed But mee thinks Mr. Bern. should blush at his Logick The 6. Likelyhood against Seperation may be framed thus They have not the truth that are judged of the Lord. The seperation is judged of the Lord. Ergo The Seperation hath not the truth againe They have the truth that are prospered by God in their course The English
Protestants are prospered in their course Ergo The English Protestants have the truth I answer That this is false doctrine For the wiseman saith Eccles 9 1-3 That prosperity or adversity are no signes of love or hatred Ierem. 12.1 2. that the wicked are in prosperity and 1. Pet. 4.17 judgment beginneth at Gods howse This your reason therfor is most absurd false is fit to breed Atheisme overthrow the whole truth of the Scriptures but let vs see what judgments are vppon the Seperation you frame them thus If Mr. Bolton that Apostated did hang himself if Mr. Harison Mr. Browne did differ one fel back if Mr. Barrow Mr. Greenwood for calling you serpents generations of Wipers were martyred by the persecuting Prelates if Mr. Iohnson pronounced excommunication against his brother if the Church excommunicated the Father if Mr. Burnet died of the Plague if Mr. Smyth was delivered twise from the Pursivant was sick allmost to death doubted of the Seperation for 9. monethes space then the Seperation is not the truth But al these things befel Mr. Bolton Mr. Browne Mr. Harison Mr. Iohnsons Mr. Burnet Mr. Smyth Ergo The seperation is not the truth I answer The Churches of England have had thousand thousands of such accidents as these are befalling their Officers and Leaders and yet as it were folly in vs to alledg them against you as the Papists doe so it is no wisdom but weaknes of judgment in you to mention them in your book against vs VVhat is it good reasoning to say Iudas hanged himself Christ was Crucified for blasphemy Demas embraced the world Nicholas the Deacon proved an Heretique Paull and Barnabas fel out Paull chardged Peter and Barnabas with dissembling Peter denyed Christ All the Apostles were put to death for heresy Ergo the Christian Religion is 〈◊〉 bee false yours false yet this is your goodly reason if this bee a good argument wher is your Faith 〈◊〉 But in this Likelyhood you have a sting at me in particular Mr. Ber. charging me with divers vntruths which I wil manifest 1. That I doubred 9 months I acknowledg but that ever I did acknowledg the seperation for truth seperated from the English assemblies then returned againe vnto them which you say I do vtterly deny I appeale to the towne of Ganesbrugh those ther that knew my footesteps in this matter therfor herein I indite you as a publique slaunderer 2. VVhereas you say I became satisfied at Coventree after conference had with certayne Ministers and herevppon kneeled downe and praised God I answer I did not conferre with them about the seperation as you they know wel inough in your consciences but about withdrawing from true Churches Ministers and VVorship corrupted VVherein I receaved no satisfaction but rather thought I had given instruction to them and for kneeling downe to praise God I confesse I did being requested to performe the duty at night after the conference by the Ministers but that I praised God for resolution of my doubts I deny to death and you therein are also a slaunderer I praised God for the quiet peaceable conference such like matters desired pardon of the L. for ignorances errors weaknes of judgment any disordered caryage if the ministers that heard my prayers praises of God did misconstiue my meaning let them look vnto it 3. VVhereas you impute an absurdity to mee as yet vnanswered viz that I should affirme the spit whereon the passeove was rosted was the Altar I say seing the passeover was a sacrifice Marc. 14.12 that every sacrifice hath an altar either the spit was the altar or els it had no altar Now â—el me which is the Likeliest of the two if this be a reasonable speech that the wooden crosse was the Altar whereon Christ was sacrified why may not by a good reason the spit be the altar of the passeover the sacrifice was not slayne vppon the altar but it was burnt vppon the altar so that was not the altar wherevppon the passeover was killed but wherevppon it was burnt or rosted Mr. Bern. I doe confidently affirme against you that the spit was as much the altar to the passeover as the crosse was an altar to Christ let me heare what you in your best Logick can say against it The 7. Likelyhood against the Sep. is framed thus The truth increaseth in short space into a multitude The Seperation doth not increase but is kept vnder Ergo the Seperation is not the truth I answer you Mr. Bern. that this is but a popish argument Christ saith his Flock is but a litle Flock but how very many yeeres hath the cause of the Seperation had il successe Forsooth 20. or 30. yeeres alas as Mr. Be. what increase hath the Prelacy gotten in the world this hundreth veeres they say that is the truth against the Presbytery what increase hath puritanisme gotten this 20. or 30. yeeres in England yet they say that is the truth against the Prelacy is not the cause of the Reformists almost dead and buryed but know Mr. Bern. that the cause of the Seperation being the same in the mayne groundes and essentiall parts with the Reformed Churches it hath had infinite increase ever since Luthers tyme and whereas you object heer that wee leave our country without leave I answer that you know the Law of the Land doth banish vs all and if Abraham did lawfully passe from one country to another people Iâ—se no reason that wee may not doe so though Israel could not get from Egipt nor Iudah from Babylon being deteyned by violence in captivity yet the Lord in working ther deliverance declareth that he will have his people depart wher they may freely professe it without let or disturbance besides you doe pervert the Prophet Ezechiell his speeeh Cap. 3.6 For was not Ionas sent to Nineveh were not the Iewes caryed into captivity were not the Apostle sent to al Nations did al the Corinths speak with straunge Tonges is it vnlawful to send men to convert the Pagans but the meaning of Ezechiell is that though the Iewes vnderstand his preaching yet they wil not beleeve the straungers viz them of Tyrus Sidon as Christ saith would sooner beleeve him then the Iewes for a Prophet is not without honor save in his owne country so the place is misconstrued by you Finally whereas you object that the L. leaveth a curse behind vs in the Land I say that is an argument that it is the truth we professe which bicause it is not intertained doth therfor prove the savour of death vnto death and hardeneth the hart of that people where it hath been offered and is refused thus much breefly of your froth In the next place you bring vs reasons of more force then bare probabilityes wherby you confesse that your 7. Likelyhoods are of litle force which I desire
the reader to take notice of that the alledging of them by Mr. Ber. argueth an ill mynd seing he confesseth them to be of smal force against our cause The first reason against sep may be framed thus That way is not the truth which teacheth to renounce the constitution ministery worship Government of the English assemblies Ecclesiasticall as false so in respect thereof to seperate from them al spiritual communion with them to entertayne the true constitution ministery worship and Government of the Apostolique institution The way of the seperation teacheth thus much Ergo the way of the seperation is not the truth I answer if the scriptures approve this which we teach of you of our selves then is your arg worth nothing now whither the seperation be the truth or not I refer me to the scriptures wherby I desire that which I have written may be examined if it bee sound sound let it be intertayned if not follow the truth whatsoever it be whereas you say heer that men in seperating from you must cast of the word which begat them I deny it you are a slaundeter herin For we retaine al truth that you have we reject only your Antichristianisme for acknowledging your Faith repentance baptisme false I say it is necessary but vnderstand that we speak of your things that are visible leave things invisible to the Lord for that objection you make from our owne confession that we say our Seperation is only for corruptions I say it is truth but yet know that your corruptions are essential and effential corruptions corrupt the essence of things make them false viz. when the matter is essentially corrupted or the forme c. as a mule procreated of an horse an asse Now such is your Church Ministery worship Government as is already proved sufficiently The 2. reason against Sep is framed thus That way is not the truth which teacheth the professors thereof to entertayne and joyne with open wicked obstinate sinnes sinners The Seperation Teacheth men so to doe Ergo The Seperation is not the truth I answer That the truth may be the truth though men that professe it walk never so wickedly in it neither doth it follow bicause the Churches of the Seperation walk corruptly therfor the Seperation is not the truth you know Mr. Bern. that this is but sophistry hereby you might prove the Doctryne of Christ not to be the truth bicause the Corinths had contentions incest fornication dronkennes heresy among them what say you to your selves who have as many thousand obstinate sinnes sinners in the land as ther be men of the Seperation among vs is your way therfor error For the force of this argument therfor I referre mee to your owne conscience to every indifferent mans censure VVel Let vs see what obstinate sinnes sinners are in the Separation the sinnes are these as you recken them vp 1. vnthankfulnes 2. spiritual vncharitablenes 3. abusing the Scriptures 4. Obstinacy in schisme 5. Rayling scoffing 6. false opinions or Brownisme the persons persisting in these sinnes are you say obstinate wicked Let vs handle these things in order 1. Vnthankfulnes to God that regenerated vs by the word among you vnto the Church of Englād our mother that bare vs in calling her an harlot I answer what truth the Lord hath wrought inwardly in vs we do thankfully aknowledg I for my part do professe that in your assemblies I receaved the seedes of true faith invisible which if I had dyed not knowing the Seperation should I doubt not through Gods mercy have been effectual to my justification salvatiō in Christ but this was so invisibly judging according to the inward feeling of my hart not according to the outward censure of the word For though I could truly judg so of my self out of myne owne feeling yet I deny other men could so judg of me judging truly according to the Scriptures this I suppose none of the Seperation wil deny This is the thankfulnes which we can yeeld do yeeld to God dayly but for our visible conversion we learned it not from you therfor we deny any thākfulnes to be due vnto you for it neither do we acknowledg the church of England our mother therin but we say she is barrē beareth no children vnto the L. in respect thereof 2. Sinne you impute to vs is spiritual vncharitablenes apearing first in censuring 3. sorts of persons among you 1. The ignorant as blinded by the God of the world 2. judging them that know the Seperation do not yeeld vnto it as fearfull persons worldlings 3. such as tasting of it falling back are censured as Apostates by vs wel Mr. Bern. if the way of the Seperation be the truth as it is proved to be then I know not why it is vncharitablenes thus to censure you For it is but the censure of the holy Ghost in the scriptures in censuring of you herein wee manifest no more vncharitablenes toward you then the Scriptures teach take heed you do not blaspheme the scriptures censure through vs. Secondly our vncharitablenes appeareth say you in our vngodly desire to have the word vtterly extingnished among you Egyiptian darknes to come over you rather thē it should be preached by your false ministery I āswer you by making a demaund which is this of two sinnes viz of murther or adultery which is to be chosen I suppose you wil answer neither of them that truly so say I for this particular if it be demaunded whither wee would that the word should be vtterly extingnished or preached by your false ministery I make answer wee would neither of them but wee desire both that your false ministery were dissolved that the word might by the Kings commaundement or allowance or permission bee preached throughout his dominions by men fitted therto wherefore in this point I challendg you for an vncharitable slaunderer of vs and heer you digresse to prove that the word may bee preached without a true constitution of a Church that preaching is more necessary then a true constitution I confesse it vnfeynedly most hartily neither came the contrary into the thoughts of the brethren of the Seperation I suppose For certainly the true constitution must bee taught men must bee brought to the faith before the Church can bee constituted this is it which wee must labor for that first the word be preached by men of able gifts that men bee taught converted to the Faith then they bee established into the new Testament of Christ but you have done doe practise the contrary First you have established thē into an Antichristian communion constitution jumbling together al the people of the Land of what Religion or condition soever then you set over them a false ministery then teach them stil to
hold retayne that Antichristian constitution ministery worship government placed over them wholy to reject any reformation offered in this your disgression you â—unne out into another calumny viz that some of vs are so in dislike with your Church as that wee would rather intertayne popery then returne to you againe For my self I confesse my thoughts speeches have been are to this purpose that whensoever I returne to keep communion with the English asseÌ„blies acknowledging them true Churches their Ministery true then must I also of necessity acknowledg Rome to be a true constituted Church their ministery true For your Church ministery are of the same nature kind though of divers degrees of corruption yours being much refined from infinite drosse which is stil remayning with them Now if I should returne to succession so acknowledg the East churches of the Grecians and the VVest Churches of Rome her Daughters wherof England is one for Rome is the Mother-Church to be true Churches yet I would make my choise ther to joyne wher are fewest corruptions so rather returne to you then to Rome therefore herein I suppose also you are but a slaunderer in advancing a false report Psalm 15.3 wherefore brefly I say to desire your reformation the truth to be practised among you is neither hatred of you as you strongly plead nor any vncharitable desire to have the truth extinguished and popery intertayned as you most vncharitably suggest vnto your Reader Thirdly our vncharitablenes appeareth you say in this that we envy that good things prosper with you wretched man that you are thus to slaunder calumniate vs falsely I professe that I wish from my Soule that every Formalist in the Land were a Reformist that every Reformist were of the Seperation this is al the hurt that wee wish vnto you whereas you object that the Seperation this is al the hurt that wee wish vnto you whereas you object that the Seperation scoffe at your Religious exercises and your conversion I doe detest scoffing if I my self have at any tyme scoffed I doe proclayme my repentance for it vnto you the whole Land yet know that scoffing at Baals preists was lawfull in Elias if you cal scoffing an Eironie neither doe we scoffe at any thing that is good but at your irrecoverable stifnes in your corrupted courses neither is this eiâ—onie used as a mock to disgrace you but as a meanes to reforme you as Elias his eironie was againe you say wee pray not for your Ministers but wish discontentment that men may thereby come to the Seperation I answer wee pray for the Ministers and people that they may repent and yeeld to the truth and wee wish that men may bee discontented with their corrupt and evil wayes which is the high way to repentance but wee wish no man through discontentment of poverty or reproach or disgrace to fall from any truth as it seemeth you have done from Puritanisme to the Prelates faction conformity Further you vrge vncharitablenes in hasty excommunications for smal matters I answer not for others but for our particular Church of the Seperation that wee doe not vse excommunication as a matter of hatred but of love neyther doe wee excommunicate any man but for finne convinced and that after once and twise admonition and that is not hastily and whereas you teach vs not to excommunicate for every sinne wee doe practise your advertisement but if you wil have vs retaine in our communion any sinner willfully impenitent and peevishly obstinate sinne wee answer that wee abhorre your counsel and wee think such persons fitter for your Antichristian Synagogues then for the true Church of Christ which is a communion of Saints only Againe you censure the Seperation of vncharitablenes for excommunicating them that heer the word of your Ministers I deny it except they continue impenitent in that sinne and then indeed wee doe and the reason is bicause wee hold according to the truth that you are false Churches and false Ministers and that wee ought not to have any Spirituall communion with Idols and doe you think that impenitency in Idolatry is not worthy excommunication and doe you think that impenitency in Idolatry is not worthy excommunication and for that you say it is no sinne to heare the true word of any man I ask whither you think it lawfull to heare the Popish preists preach to pray with them if it bee vnlawful then you are answered and the Lord forbiddeth to heare false Prophets Deut. 13.3 the Apostle willeth to Seperate from such as teach false Doctryne 1. Timoth. 6 3-5 to reject an Heretique after once and twise admonition Tit. 3.10 and not to give entertayment to the false teachers 2. Iohn 10. Heer I omit your gibe of the annoyning which is the Holy Ghost that the Apostle saith the Faithful have to teach them all truth whereby the brethren of the Seperation presume as you say to teach wanting gifts referre you to the Apostles speech 1. Cor. 14. wher he willeth al the brethren to endevor to prophecy teacheth them that they may prophecy one by one wil you to remember that this gibe of yours falleth vppon Paul the Holy Scriptures the Spirit of God Christ Iesus the mediator or of the new Testament which hath established the exercise of Prophecy in the Church for all the brethren that have gifts ther is no man that doth beleeve but he can speak Finally this want of love which you impute to vs I wonder how it is bettered amoÌ„g you who persecute one another so hatefully as you do as the Prelates their factioÌ„ do devoure the reformists ther faction So as it seemeth you are blind at home though you can see so dragon-like abroad 3. Synne you impute to vs is misaledging wresting the Scriptures instances you give none onely you say that some have accused some of the principals of vs but doth it follow therefore that the accusation is true Christ was accused for blasphemy was hee therefore a blasphemer But if you meane that the Ministers in the conference the conference of Coventre with my self have accused mee thereof I answer it was before I knew the Seperation as you they can tel what is this to the Seperation but for their chardging me with wresting the Scriptures I answer that wherein I have wrested the Scripture it is of ignorance I doe not presently remember the particulars Let them bee produced to the world I desire no savor if it bee my sinne I will confesse it but neither doe I know it neither do you prove it only you say it whither you must be beleeved on your bare word that are so common a slaunderer in this your book I referre mee to the Censure of every man that is not partiall and doteth not vppon you 4. Synne you chardg vs with is
Saints now Saints are converted already and the Officers of the Church are conversant about the Saints converted not about the profane vnconverted you know a shepherd a flock are convertible therfore the place Ephe. 4.12 doth not signifie as it is transtated gathering or converting the Saints But it signifieth the joyning of them as you may see Gal. 6.1 the mending of any thinge Mat. 4.21 Lastly how can you or any man prove to me out of the word that you convert soules by your ministerie men that are converted are converted to the true faith which is one which true faith is only in the true Church which is the body Christ which is but one Eph. 4.4.5.6 But your Church is not true therfor your faith is not true therfor you convert none to the true faith which Gods word doth declare vnto vs I confesse that ther are thousands which I am perswaded aperteyne to the Lords election but which they be in particular I certainly know not I hope wel of you manie more that I know Now that your faith is not true I prove thus They which beleve not Christ to be their King or if they know him to be ther King do not submit to his Kingdom have not the true saith Luk. 19.27 But none of you in your assemblies beleeve Christ to be your King or if ye do yeeld not to his Kingdome which is his visible Church the ordinances therof seing you mingle with al the profane in the Land reject his Officers submit to the Prelates vnlawful authoritie Ecclesiastical neglect his lawes statutes Iudgements viz the censures of admonition excommunication Secondly you say you have a true ministeri 1. bicause God hath sent you bicause he hath given you giftes 2. you are allowed to exercise your gifts by some approved there vnto 3. your gifts are approved by your people among whom you administer this is the some of your reason where vnto I answere many thinges first to your first point 1. That God sendeth none ordinarily but those whome the true Church sendeth but your is not the true Church as is proved therfor God sendeth you not seing you are not sent by the true Church which you have not againe it doth not follow that bicause you have giftes that therfor you are sent for ther be among the Popish Preists men that have excellent gifts yet you wil not say they are sent so among the common civill lawyers ther are men that have giftes yet you cannot say they are sent Lastly if you be sent of God how is it that contrarie to the L. commaundement you keepe silence when the Prelates silence you For if God hath sent you who can forbid you 2. To your second point I answere thus viz 1. that the allowance you have is not sufficient for the true Church must doth can only give sufficient allowance or powre to her Officers which you have not 2. The Prelates which are in vnlawful Ecclesiastical authoritie can give no sufficient authoritie or allowance to true Ministers for can good come from evill 3. if you say you have your authoritie from the civil State I answere the civil State can not give Ecclesiastical authoritie 4. if you chalenge your powre from some Presbyterie of Ministers I answer they must shew that they have powre to give you authoritie 3. I say as before that every particular visible Church which is a communion of Saints and faithful people hath al powre Ecclesiastical with in it selfe which your parishes can not have bicause they are confused rowtes mingle mangles of al sortes cages to hold every vncleane and hateful bird Apoc. 18.2 contrarie to Deut. 14.2.3.11.12 vnequally equally yoaked contrarie to the Type Deuter. 22. to And contrarie to the truth 2. Corinth 6.14 and therefore it is impossible that you should have a true callinge from them who have no powre of Christ given them to enjoy the covenant promises Christ or any meanes to partake Christ as is already proved vnto you so your third point all so falleth to the ground Breefly therefore to discover vnto you the true callinge which is onely one for there is onely one true way for Officers to enter into Office viz that way which is taught by Christ for he is the dore into the Shepefold and whosoever climeth vp any other way Christ saith is a these and a robber Iohn 10.1.7.9 the true calling is this 1. A company of faithful people 2. must be Seperate from all wicked men 3. joyned together into covenant to enjoy all Gods ordinances 4. assembled with fasting and prayer 5. must chose out from among themselves one or more able persons 6. must be approved according to the rules mentioned by the Apostle 1. Timoth. 3. and afterward 7. charged commaunded to administer faith fully that this is so these places witnes Roman 1.7 1 Corinth 1.2 Ephes 1.4 Apocal. 17.14 and 15.3 Apocal. 18.4 2. Corinth 6.17 Ephes 5.7 Deuter 29.9.13 Iosua 24.25 Act. 3.25 Heb. 8.10 Act. 13.2.3 and 14.23 6.5.1 Tim. 3.10 Tit. 1.6.9.1 Tim. 6.3.14 Act. 20.28 1. Pet 5.1.3.4 Now Mr. S. shew mee such a Church and such a Ministerie in any parish Church in England and I will acknowledg it a true Church and that ministerie a true ministerie but if you cannot shew it give vs leave to doe as wee â—oe accordinge to that which wee have shewed you warrant for our of the word And now I pray you examine these things carefully and thinke it not labour lost to search and weigh seriously the Scriptures by mee quoted in every point Know that the Lord will not be served with halves he will have all or none I confesse you have much good doctrine among you yea you have the doctrine of Christs Preisthood pure in his Sacrifice and intercession but you have vtterly cast of his Kingdome which as the true constitution of the visible Church in the true causes essentiall thereof viz 1. the true matter which are only Saints 2. the true forme which is the covenant to walke in al Gods wayes 3. The true essential properties which is the powre of our Lord Iesus Christ especially in binding and losing without which it is impossible for the Church to continue a Holy communion among themselves al this you want and therefore you in the assemblies deny Christ the King to reigne over you you have rejected Christs Testament for his Testament is that which he hath purchased with his blood as you may see 1. Corinth 14.25 Heb. 10.29 For the Old Testament was abolished by the blood of his crosse and the new Testament succeded in established in stead thereof by his blood for Christ by his Preisthood obteyned his Kingdome now in his Kingdom dispenceth the vertue of his Preishood to his subjects Mr. S. I pray you consider carefully these things I know they are the vndoubted most cleare evident truth of Gods word that
wil I adventure further to prove before any witnesses vppon the hazard of my life if I may have audience do not you now as you have once done in your Letter to Mr. H. take it granted that nether he nor his leaders as you speak can answere your arguments you see it is otherwise I pray you doe not oppose against this truth in your pulpits till you have throughly scanned all thinges til you have had further passages with mee about it I did thinke that I ought to doe many things against this way but it pleased the Lord at the length to reveale his truth vnto me for the which I blesse my God for ever I know if you once interest your selfe in opposition against the cause publiquely it will be very hard for you afterwards to deny your doinges to pul downe that which you have built Therefore be advised raise vp your hart to enter into the cause be not afrayd of it deny al even wife children life also els you are not capable of this truth I pray you commend mee to Mr. B. and to your selfe most kindly The Lord of his mercy vouchsafe to enlighten you with the evident brightnes of his truth and the Lord open your hart to entertayne it in love and the Lord guide your feete into the way of peace so in all kindnes I take leave of you bidding you most hartely farewell FINIS A Lettre written to certaine brethren in S. By Iohn Smyth Mercie and peace be multiplied vnto you RethteÌ„ I am excedingly rejoyced in my soule hearing of the grace of God bestowed B vppon you althongh you are but few in nomber yet considering that the Kingdome of heaven is as a graine of mustard seed smal in the beginning I do not doubt but you may in tyme grow vp to a muâ—titude and be as it weere a great tâ—ee full of Fruitful branches which I vnfeignedlie desire brethren in your behalf at the Lords handes I have receaved your lettre long since I had seÌ„t you answer ere this if I had had a coÌ„venient messenger but now having fit opportunity offered I doe willingly of duty to you my brethren to the L. Iesus his truth make answer to your motion whereas Mr. K. is a man famous in the Churches of England for learning sincerity being now growen aged in them both it might therfor be thought boldnes in mee to deale with him yet being provoked therevnto by you by himself by my place which I susteyne in the Church of Christ I durst not refuse but choose rather to incure the vndeserved suspitioÌ„ of arrogaÌ„cie if any man dare so deem it by manifesting the truth then the deserved reproach of the denyal of the truth which is committed when the tâ—uth is not defended vppon due calling thervnto First therfor I doe professe before al men that the truth wee professe is maniâ—ested already sufficiently to all that wil but open there eyes in the writings of those worthy witnesses of Iesus Christ who have gone before vs in the Testimonie of this truth wee hold out to the world therfor I shal by this my writing only doe that which is already done therfor this my labor might wâ—l have been spared Secondly neverthelesse bicause things may be further explaned manifested by several gifts I thought it not amisse to shew myne opinion also The rather being called thervnto by your selves as also by Mr. K. breefly therefore to come to the matter the two points to be proved are these First that such matters as aâ—e excepted against in the Church of England are contrary to the word of God Seâ—ondly That they are in such sort opposite therevnto as thereby it is become no Church meet for any good Christian to Remaine in and to communicate with These two points shal be manifestly proved by these Scriptures following 1. First your Church is not of the Apostolique constitution but framed according to the invention of man which is proved thus Deut. 14.2 compared with 1. Pet. 2.9 Roman 1.7 1. The Churches of the Apostolique constitution consisted of Saints only The Churches of England consist not of Saints only Therfor the Churches of England are not of the Apostolique constitution therfor are framed according to the invention of man The major is proved by the former Scriptures for Moses calleth the Iewes an Holy people ceremonially typing that the people of the new Testament should be truely holy as Peter doth expound it and Paull exemplifie it to the Romanes and in all his Epistles The minor is manifest for all sorts of persons Atheists Papists adulterers theeves c. who not are compelled to be are members of the English Churches Ergo. 2. Againe from that Church which is not of the Apostolique constitution but of mans invention al the faithful must make Seperation 2 Chron. 13 5.-13 30 5-12 compared with Revel 14.9.10 18.4.5 The Churches of England are not of the Apostolique constitution but of mans invention Therfor the faithful must make Seperation from the Churches of England The major is proved thus as Ezechiah perswadeth the Israelites to Seperate from the Church of Ieroboams invention to joyne to the true Church of Iudah which was of Moses constitution so Iohn by vision is commaunded to pronounce a woe to them that give homage to Antichrists ordinances and to perswade all the faithfull to Seperate from Babylon which is by interpretation a confusion Now all mens inventions are Antichristian seing that as Christ Antichrist are opposite so are Christian Antichristians if ther for the constitution of the Churches of England be not of Christs that is of the Apostolique primitive frame it is of man of Antichrist so woe be to them that doe not Seperate from it 2. Secondly your ministerie is not of the Apostolique primitive institution but framed according to mans invention which is proved thus Heb. 5.4.5 Levit. 8. compared with Esay 66.20.21 Act. â— 3 -6. Act. 14.23 1. The true ministerie of the Apostolique institution was by election approbation ordination of that particular holy people wherto they did administer The ministery of the assemblies of England is not so but after the invention of man Therfor the ministerie of the assemblies is not the true ministere of the Apostolique institution but devised by man The major is proved by the former scriptures for as that only was the true preisthood which Moses by the coÌ„maundemeÌ„t of the L. apointed in the old testameÌ„t therfor that of Ieroboams was false 1. King 12.31 2. Chron. 13.9 So it the new Testament that is only the true ministerie which is of the Apostolique institution viz by election ordination approbation of that faithful holy people wherto they administer The minor is evident For the ministerie of England viz the Prelacie Preisthood Deaconry like thre vncleane Spirits proceed out of the month of the
beast that is are by the Authority of the Romane Empyre established Revel 16.15 out of the mouth of the false Prophet that is are by Authority of the Pope of Rome established out of the mouth of the Dragon that is are by the Authority of Sathan himself established For ther is not a minister in England Elected by that faithful people wher he administreth but is chosen by a profane mixt people if he be chosen law doth not allow such election he is approved ordeyned by Antichrist himself comming but of the mouth of the false Prophets the Prelates of the Land 2. Againe from that ministerie which is not of the Apostolique institution but of mans invention must all the good Christians make Seperation Deut. 13.3 Math. 7.15 â— Timoth. 3.5 Revel 14.9.2 Corinth 11 13-15 Rever 2.2 The Ministerie of England is not of the Apostolique institution but of mans invention Therefore all good Christians must make Seperation from the Ministerie of England The Major is proved thus as in the old Testament Moses commaundeth not to harkeÌ„ to false Prophets Ezechiah endevoreth to draw the people from Ieroboams Preist So in the new Testament Christ willeth to take heed of false Prophets Paull willeth to turne away from such a woe is threatned by Iohn to al that receave the beasts mark from his Ministers Thirdly you worship is not of the Apostolique primitive institution but is invented by man so is Antichristian as may be proved thus Act. 2.4.11.42 10.46 19.6 Rom. 8.26 1. Cor. 12.7 14.15.26 1. The true worship of the Apostolique institution proceeded meerly from the Spirit having no outward help of devised formes of prayers exhortations psalmes Ceremonies The worship of the English assemblies proceedeth out of the Servicebook in devised formes of prayers exhortations psalmes other Ceremonies Therfor the wors his of the English assemblies is not the true worship of the Apostolâ—que institution but is invented by man The major is manifest by the places alledged For vppon the day of Pentecost the Apostles had the holy Ghost given them in the shape of fiery cloven tonges thervppon they spake as the holy Ghost gave them vtterance manifesting the Spirit to the hearets so was it with the Gentils afterward when the holy Ghost came vppon them since that tyme all the churches of the Apostolique institutioÌ„ worshipped afther the same manner for al Churches worshipped after one manner 1. Cor. 16.1 14.36.37 11.2 16. wher note that if devised formes of prayers psalmes exhortations were Gods ordinaÌ„ces the Apostles would have delivered them to the Churches they should have receaved vppon the day of Pentecost fiery bookes as wel as fiery tongs The minor is evident needeth no proof Ergo. 2. Againe From that worship which is invented by man not of the Apostolique institution mustal the good Christians Seperate Col. 2 20-23 Mat. 15.9 Levit. 10.1.2 compared with Act. 2.3 The worship of the English assemblies is invented by man not of the Apostolique institution Therfor from the worship of the English assemblies ought al good Christians to Seperate The major is proved thus For seing the worship of the asseÌ„blies is wil worship vaine-worship devised by man not kindled with the true living fire which came downe from heaven vppon the primitive Church but with such a straunge fire as Nadab and Abihu offered withal therfor it is idolatry so to be Seperated from 4. Fourthly the Government of the assemblies is Antichristian by the confessioÌ„ of theÌ„selves therin can no good Christian joyne except it be lawful for a good Christian which is or ought to be a subject of Christs Kingdom which is visible Church to submit to the vtter enemie of Chr. to his authority which what is it els but to bee a traytor against the L. Iesus yet for further proof I reason thus from these places Act. 14.23 20.28 Phillip 1.1 1. Pet. 5 1.-4 1. The Government of the primitive Apostolique institution was by a Colledge of pastors or presbytery The Government of the English assemblies is by an Antichristian prelate his Officers Therfor the Government of the English assemblies is not the primitive Apostolique Government The major is evident thus For the Apostles instituted Elders by the election of the Saints to oversee the Church feed the Flock of one particular visible Church only as is manifest among the Epheâ—ians Philippians Hebrues al Churches The minor is evident For the Prelates ther officers are not those Christian Bishops of the Apostolique institution elected by placed over one particular Church of the Saynt but are a devised â—yrannical Lordâ—hip â—uling hundreths of parishes by ther owne devised Canons Ergo. 2. Againe From the Government which is devised by man in the Church so is Antichristian which is not of the Apostolique institution must al good Christians Seperate Luk. 19.27 1. Cor. 7.23 Revel 14.9 The Government of the English assemblies is not of the Apostolique institution but is devised by man Antichristian Therfor from the Government of the English assemblies must al good Christians Seperate The major is manifest by the places alledged for seing Christ Iesus only must reigne in the harts of the faythful by his ownâ— officers lawes therfor good Christians must only submit to his officers if they submit to any new officers devised by man Christ saith he wil have theÌ„ slayne they are the Servants of men obeying the Antichristian beast have a woe threatned against them Thus brethren have I written vnto you according to your request Mr. K. his direction proofes of those two points which you expect that in 4. mayne transgressions in the English assemblies viz in the constitution ministerie worship Government of them I pray you brethren keep the copie I send you safe let Mr. K. have a transcript of it if it please him to answer I will be ready to explane matters more fully if ther be any ambiguity to confirme matters doubtful that especialy for your establishment in the truth which now blessed be the Lord is so evident that al the men vppon earth with ther learning can never be able to obscure it Brethren I beseech you grow in grace in the knowledg of our Lord Iesus Christ to whome bee praise in his Church throughout all generations Amen Your Brother in the Fayth Iohn Smyth The Printer to the Reader Though in this treatise ther be divers Lettes either wanting or superfluous or displaced or changed by reason whereof some words are corrupted yet bicause English men can easily help that fault I thought it needlesse to put them in these Errata Only these foure great oversights I desire may be corrected pag. 41. Lin. 1. for Church by the Presbytery read Church to the Presbytery pag 75. Lin. 44. after the last words read So in the New Testament pag. 128. Lin. 32. For Religion is c. read Religion is heresy if this argument be false then is yours false pag. 128. Lin. 34. For is so read become The lesser faults I desire the Reader to pardon