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
you give the Holy Ghost the lie imputing error vnto the word of truth But you wil say if men be not subjects of Christs Kingdome ther is no salvation for them I deny that wil you condemne al the Iewes Turkes Papists in the world yet I say they are no subjects of Christs Kingdome which is the true visible Church I pray you therfor be as good to vs as you are to your selâ—e in that censure wherfor we must remember to distinguish betwixt the visible Church which is Christs Kingdome the Catholique Church whiâ—â— is invisible The visible Church hath in it a visible communion visible sensible ordinances for men to walk in a visible fayth expressed in the outward declarations thereof in confession profession of the truth this visible Church must we joyne to live in this is the sheepfold wherin Christ foldeth his sheep into this sheepfold both sheep shepheard must enter by the dore not clyme vp another way as theeves robbers doe Of al those that live continue in this true visible Church we are bound to beleeve holmes fayth election in particular Eph 1.1.4 Now the Catholique Church which is invisible is the comprehension of al the elct in al ages places whose persons are vnknowne to vs such secreat things the L. hath reserved to himself concealed from our knowledg therfor we are not to search after them but must walk in that way which he hath taught in his word wher so much of his wil as is fit for vs to know is revealed now I would have you manifest to me two things concerning this point one is that the Catholique Church is Christs Kingdome another is that al that are on t of the visible Church are condemned I for my part hold the contrary viz First that the visible Church truly constituted is the only Kingdome of Christ which he at the day of judgment shal give vp into the handes of his Father 1. Cor. 15.24 that therfor they who are not members of Christs true visible Church are no subjects of Christs Kingdome Secondly notwithstanding that ther are many who are no members of the visible Church therfor no subjects of Christs Kingdome who notwithstanding aperteyne to the L Election are within the compasse of the Catholique Church out of which ther is no salvation Now Mr. Bern. if you have any thing to object against this truth let vs have it I pray you that we may receave instruction reformation from you you assume great dexteritie in diving into mens arguments I pray you dive into the bottome of this point discover the error therof if you be able if not lay your hand vppon your mouth give glorie to God confesse your ignorance errors Paralleles Censures Observations aperteyning to the Fourth Section In this Section Mr Bern. saith that it is error to hold that those that are not of a true constituted Church are no subjects of Christs Kingdome In his book intituled the Seperatists Schisme pag. 80. 81. He affirmeth the same thing in these words viz That such as are not of a particular constituted Church to wit such a one as theirs is are no subjects of Christs Kingdome Mr. Ainsworth answering Mr. Bernard pag. 173. vseth these wordes Neither is this position set downe in our wordes to my knowledg if therefor Mr. Bern. were not a caviller he would not have reckoned this among our errors Although Mr. Bern. oppugneth this truth Mr. Ainfw forsaketh the defence therof yet I stil defend it as the vndoubted truth of God First therfor I wil expound the true meaning thereof then also answer Mr. Bern. cavils cautions I say not therfor as Mr. Bern. ignorantly vaynly captiously conceâ—veth that whosoever is not actually a joyned member of a true visible Church not living in communion with that church is no subject of Christs Kingdome but I say thus they that are not of a true constituted Church are no subjects of Christs Kingdom now it is one thing to be in a true church as a member therof actual walking in presence coÌ„munioÌ„ therewith another thing to be of a true church which one may be eyther as yet actually vnjoyned or being a joyned member actually yet absent in regard of bodily presence that one vnioyned actually may yet be of a true visible church I declare by divers particulars as first one that by violence is deteyned from a true constituted church yet may be of it in desire wil affection purpose though actually vnioyned the Lord accepting the wil for the deed when it cannot be performed Againe when as yet ther is no true visible church established actually a man may be of it in that he would be joyned vnto it if it â—ad any real existence So the Martyrs in Q. Maryes dayes may be said to be of a true visible church both for that they would have actualy joyned to the true coÌ„stituted church if it had beeÌ„ established as also for that they in wil purpose desired so to do although violently they were deteyned by imprissonment Further they that are of the true saith which is professed in the true Church may be said to be of that true church which faith is not a thing invisible but visible sensible as namely a man Seperated from all false churches professing the true visible faith of the church holding it vnlawful in regard of some corruption which he seeth in the true church to joyne therevnto may yet be said to be of the true church Lastly if some brethren though but two or three walk together in holy communion they are a true Church although perhaps they have not solemnely entred covenant yet ther communion in holy exercises is a declaration that they have contracted together though weakely corruptly yet truly So that these particulars being wel weighed may sulficiently informe you of my meaning but Mr. Bern you have in your book quoted this point otherwise then I have propounded expounded it in my lettre that in two particulars viz 1. in saying a particular constituted Church 2. in adding these wordes Such a one as theirs is For ther is asmuch difference betwixt a true constituted Church a particular constituted Church as ther is betwixt a man this man or that man the one is species theother individinum it is evident that a man may be of a true constituted Church yet not of a particular constistuted Church as may be perceaved by the 4. particulars before mentioned Againe in adding these wordes viz such a one as theirs is after a scoffing vprayding disdainful manner he seeketh to draw into hatred abhomination the true Church of Christ but the tyme wil come when the Lord wil reward every man according to his workes In the second place let vs consider of Mr. Bern. cavils cautions which are 4. in nom
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
of love to the brethren seing they neyther know nor have brethrē vppō whome they may exercise these dutyes Therfor this place of the Apostle is pregnant invincibly strong against you The third place is 1. Cor. 1.1 Now what wordes Mr. Bern intendeth in this place I can not conjecture except they be these viz. in the second verse with al those that cal vpon the name of the L. Iesus Christ in every place whence it may seem he would gather that ther were some subjects of Christs Kingdome not of a constituted Church I do verely think that seing these persons that were absent frō the Church of Corinthus did call Iesus Christ Lord they did therfor acknowledg him for their Lord King therefor did apertayne to his Kingdome which is his visible Church happily they might be some brethren which did not dwel in Corinth but in some villages about Corinth that this is so the place afordeth evidently For he wrote both to the Church that was in Corinth to the brethrē that were in other places which were no doubt of the church of Corinth El◠how did that Epistle in the contents of it concerne them For seing the Apostle writeth this Epistle to them they had to doe with the matters wherof he taxeth the church for he taxeth them al indifferently seing he writeth indifferently vnto them al Herevppon it followeth that eyther these persons that were in other places were mēbers of the Church of Corinth or els if they were no members off that church the Apostle in vayne doth direct his Epistle to them taxing them off the corruptions off that Church Except it be said that the Apostle doth hereby interest other churches to deale with the Church of Corinth for their corruptiōs then Mr. Bern. gayneth nothing by it neither seing therby he confesseth that these other brethren were members of other true constituted churches The third place therfor is nothing to the purpose The last place is 2. Thes 3.15 count him not as an enemy but admonish him as a brother To passe by what some think of this place I say vnto you Mr. Bern that it hath not so much as a shew for your purpose The Apostle speaketh in this verse negatively affirmatively For he teacheth that they ought not to recken of an excommunicate as they account of an enemy but they are to admonish an excommunicate as they doe admonish a brother Therby teaching vs that an excōmunicate is in a midle condition neyther an enemy nor a brother but one that is vnder the censure of the church as a meanes ordeyned by God for his reformation how wil this place prove that an excommunicate is a member of Christs invisible Kingdome or if it should prove that some excommunicate are members of Christs invisible Kingdome how can you prove that this or that excommunicate is so do you know the Lords Elect certaynly particularly that are out of the church Or what doth this assertion of yours this place of Scripture against my assertion who say that such as are not of a true constituted church are no subjects of Christs Kingdome viz Of the Kingdome which he shal give vp into the hands of his Father in the day of his final judgment In the third place Mr. Bern. asketh what may be said of wicklife Hus Luther Bucer Melanchthō the Martyrs Gods people in England of Lot Iob the people in captivity in Mordecay his tyme wherto I answer as I have already done That Iob was a member of a true constituted church so a subject of Christs Kingdome So was Lot so were the people of the Iewes in captivity though violently deteyned from the Holy land Cittie Temple therfor Mr. Bern. in these three demaundes gaineth nothing except the estimation of ignorance folly be gaine to that of the Martyrs Hus Luther Gods people in England I say two things eyther that in affection desire they aperteyned to the true visible church being seperated from the false church or that they were of the invisible church of the invisible Kingdome which is vnknowne to man the members therof vnknowne disprove you this if you can In the last place you demaund whither Christs Kingdom be not Spiritual invisible also Ioh. 18.33 10.16 The two places of Scripture quoted by you do not prove that Christ hath an invisible Kingdome so invisible subjects knowne to vs For Ioh. 18. Christ saith my Kingdom is not of this world that is to say it is not begunne continued perfected by worldly meanes So Christ expoundeth himself afterward saying my Kingdom is not from hēce my subjects would fight for mee vs 36. meaning that his Kingdom is neyther erected nor supported by worldly meanes as by sword speare or shield in respect whereof the Apostle saith Rom. 14.17 The Kingdome of God is not meate nor drinck 2. Cor. 10.3.4 Though we live in the flesh yet we do not warre after the flesh for the weapens of our warfare are not carnal The second place is Ioh. 10. VVher Christ saith not as you dreame very ignorantly childishly that he hath an invisible Kingdome but that he hath sheep of two sorts some of the visible Church of the Old Testament which is one fold some of the visible Church of the New Testament which is another sold o◠the Iewes Gentils both which sorts of people shal in Christ Iesus the partition wal being taken away be joyned made one that so ther may be one sheepfold one shepheard but what is al this Mr. Bern. to disprove the truth of my position Again to answer your demaund I say that Chr. Kingdome is Spiritual invisible aswel as outward visible For when we say that Christs Kingdome is visible sensible we do not deny that it is also invisible Spiritual neyther are these two contraryes to be oposed as excluding one another For as a man is not only the body which is visible sensible but cheefly principally the soule which is invisible as the true Sacraments are not only the outward Elements but the inward grace also that most especialy So the visible Church which consisteth of men is not only the outward communion but especially cheefly the inward Spiritual fellowship which the Saynts have with Christ one with another The Apostle therfor saith both that ther is one body one Spirit Eph. 4. that al that are baptized are baptized into one body al that communicate are caused to drinck into one Spirit 1. Cor. 12.13 And as the Saynts are members of Christs body of his flesh of his bones Eph. 5.30 So they that are joyned to the Lord are one Spiritt 1. Cor. 6.17 we grant you therfor Mr. Bern. that Christs Kingdome is Spiritual visible but we deny that Christs Kingdome is only invisible or only visible he that doth plead to me that
he is a member of Christs visible Kingdome yet cannot shew vnto me his fayth by his workes I say vnto him as Iames saith VVhat avayleth it him o thou vaine man shal thy sayth save the thy sayth is dead he that shal plead with the Lord in the day of his judgment that he hath prophesyed in Christs name by his name cast out Devils wrought many great workes given his body to be burned in the fire given al his goodes to the poore hath spoken with the tongs of men aungels wanting true inward love faith the Lord wil say vnto him depart thou worker of iniquity I know the not al this outward shew was hypocrisy thou art but as sounding brasse a tinckling Cymbal Therfor as the Apostle saith glorifie God with your body and Spirit for they are Gods 1. Cor. 6.20 he that is only an invisible member of Christs kingdome is but half a subject of Christs Kingdome at the vtmost though it be the better half he that is only a visible member of Christs Church he is vnto vs truly fully a subject of Christs Kingdome though vnto the Lord he is but half so the worse half so as good as nothing Let the Lord judg in secret what he pleaseth in mercy but wee must judg in visible that which we see visiblie therfor to conclude this Parallele I say he that pleadeth himself to be a true subject of Christs Kingdome by his invisible fayth yet standing in confusion with the world in the false Church worship ministery Government let him be what he may be vnto the Lord to me he is eyther an Antichristian or Famelist he that wanting true faith only in secreat knowne to the Lord is yet a meÌ„ber of a true Church though I must needes say vnto him thou art holy faithful Elect yet the Lord wil cal him an Hypocrite a worker of iniquity in the day when he will bring vnto light every secreat thing whither good or evil Therfor my position standeth firme notwithstanding al your cavils that he that is not of a true constituted Church is no subject of Christs Kingdome The fisth Section In the next place followeth your eighth position which you account error viz. That such as are not in your way are to be accounted whithout after the Apostles meaning 1. Cor. 5.12 I take it to be most evidently true vppon the former groundes that seing the true visible Church is Christs sheepfold his Kingdome his howse his household or family his Temple or Tabernacle his body That therfor al those that are not within this sheepfold this Kingdome howse family Temple body are without For they are either within or without but they are not within go they are without Now for the Apostles meaning in that place of the 1. Cor. 5.12 I do also take it to be manifest that he aymeth not only at the grosse Idolaters in paganisme but at al manner of vnbeleevers that is both Iewes Gentils that did not embrace the saith now these persons were of 4. sorts 1. persecuting pagans 2. civil pagans 3. persecuting Iewes 4. the Iewes that were Zealous vnreprovable in the law of Moses as was Paul yet refused Christ Such as the Apopstle speaketh of Rom. 10. 1.2.3 VVho have the Zeale of God but not according to knowledg who sought to establish their owne righteousnes did not submit to the righteousnes of God al these 4. sorts of persons were then without the true visible Church of the Apostolique institution which is called the Kingdome of God Now whereas you say wee doe account al without that are not of our way I answer two things First that all the members of every true Church in the world wee doe account within Secondly that al the members of false Churches wee doe indeed account without therefore we doe account your particular Church at worksop to be without For it is not the true constituted Church of Christ therfor it is a false Church therfor without according as the holy Ghost testifieth the court that is without the Temple cast out Apoc. 11.2 Now you know that in the old Testament al sorts of people good bad came into the vtter court but now in the new Testament Iohn by vision was commaunded to cast that vtter court out not to measure it bicause it is given to the Gentils who shal tread the Holy Cittie vnder foot now only the true visible Church which is the Temple of God 2. Cor. 6.16 consisteth of a holy people which must come out from the vnrighteous vnbeleevers that are Belial even without the yoke of the L. ordinances must be a Seperated people And must have no followship nor agreement with vnrighteousnes not touch any vncleane thing such a people the L. promiseth to receave to be his owne people no other I avouch therfor that seing you parish Church wherof you are parish preist consisteth of a confused rowt even such a people as came into the vtter court in the old Testament that therfor by the commaundement of the Lord your parish church must be cast out not measured therfor it is without so are all such assemblies as yours is what say you Mr. Bern. now either justifie your Church or forsake it Let vs heer what answer you make to this matter for I gesse it toucheth your freehold very neerly but I proceed Paralleles Censures Observations aperteyning to the fifth Section In the beginning of this Section Mr. Bern. imputeth to vs to hold that such as are not of our way are to be accounted without after the Apostles meaning 1. Cor. 5.12 In the book called the Sep. Schisme pag. 12. Mr. Bern. saith This is one â—â—ror of ours that all not in our way are without And that wee do apply against them 1. Cor. 5.12 Eph. 2.12 Mr. Ainsw confutatioâ— of Mr. Bern. pag. 173. saith we hold that al not in the way of Christ are without In the midst of this fifth Section I expounding what wee hold saying thus All the members of true Churches wee account within all the members of false Churches without al that are of Christs visible Church which is his Sheepfold Kingdom Family Temple Body are within al that are not within this true visible Church are without Hereby it appeareth that in this particular ther is no difference betwixt Mr. Ainsw me indeed truth Mr. Bern. I do wonderfully mervayl at your boldnesse that you dare so contrary to all truth contrary to my expresse wordes in this Section thus impute vnto vs I say and so al of vs say That the members of the true Churches whatsoever are within therefor not only our particular Churches that Seperate from the English assemblies but all other true Churches that seperate from the false wayes of Antichrist walk in the true faith of Christ are within
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
binding losing is also given vnto two or thre faithful ones wheresoever joyned together in the world The consequent of this argument only is doubtfull which may thus most manifestly be confirmed expoundeÌ„d when Christ is given then with Christ al things els are given Rom. 8.32 Christ I say with al his apurtenances when Christ the King is given to the faithful then Christs Kingdom is given vnto them then have they Christs powre to administer that Kingdom according to his direction when Christ the Preist is given to the faithful then Christs Sacrifice is given vnto them powre to administer al the efficacy of his Preisthood vnto the Saynts according to his direction when Christ the Prophett is given to the faythful then Christs Prophesy or the Holy doctryne of Salvation is giveÌ„ to the Church with powre for the dispensing therof according to his owne ordinance bâ— reason wherof the Saynts are said to have an anoynting or Chrisma from him that is Holy 1. Ioh. 2.20 therfor are called Christians Act. 11.26 being anoynted to be Kings 〈◊〉 Preâ—sts vnto God Revel 1.6 Prophets Act. 2.17.18 Seing then that by Christ the 〈◊〉 Prest Prophet who is given to the Saints the Saynts are made Kings Preists Pâ—â—phets therfor as Kings they have a ministerial powre given them of binding losing 〈◊〉 so â—orth of the rest The eight Argument from Mat. 18 15-20 compared with 1. Cor. 5.4.5 Mat. 6.12 Luk. 17.3 â—â—â—n these places of Scripture I collect this argument If one brother hath powre to retayne the sinnes of a brother impenitent privately to remit the sinnes of a brother penitent privately then a communion of faithful men have powre to retaine the sinnes of an impenitent member publiquely to remit the sinnes of one that is penitent publiquely But one brother hath powre given him by Christ to retayne the sinnes of a brother privately impenitent and to remitt the sinnes of a brother privately penitent Ergo a communion of faithfull people have powre to retayne the sinnes of a member publiquely impenitent to remit the sinnes of a brother publiquely penitent To the same sense the argument may be framed after this manner If witnesses admonishing a brother have powre given them by Christ to retaine the sinnes of a brother impenitent before witnesse to remit the sinnes of a brother penitent before witnesse then a communioÌ„ of faithful men have powre to retain the sinnes of a brother publiquely impenitent or to remit the sinnes of a brother publiquely declaring his repentance But witnesses admonishing a brother have powre from Christ to retayne the sinnes of a brother impenitent before witnesse to remit the sinnes of a brother penitent before witnesse Ergo a communion of faithful men have powre to retayne the sinnes of a brother publiquely impenitent or to remit the sinnes of a brother publiquely declaring his repentance The premisses of both those arguments are evident out of Mathew Luke the conclusion is the Apostles direction to the Corinths The ninth Argument from Eph 5.30.32 1.22.23 Revel 21.2 22.17 From these Scriptures compared together I draw this argument The wife hath powre immediately from her husband the body hath powre immediately from the head The visible Church or a communion of faithful people are Christs spowse the wise of the lamb Christ mystical body Ergo the visible Church or a communion of faithful ones have Christs ministeriall powre immediately from him Againe As the body hath life sense motion powre from the head the hands feet have powre from the body So the Church hath powre from Christ the head the members of the Church as the Elders Deacons have powre from the Church But it is true in nature that the body hath life sence motion powre froÌ„ the head al the members have powre from the body Ergo the Church hath powre from Christ the head the members of the Church viz the Elders Deacons have powre from the Church By al which arguments put together it appeareth most evidently that Christs ministeriall powre of binding losing is given to the body of eyery true visible Church and that all the Officers of the Church have their powre and authority to administer derived vnto them from Christ through the body of the Church where they administer And thus have I proved evidently as I take it both that Christs ministerial powre commeth not by successive ordination by the hands of the ministery that it is immediately given to the body of the Church And heer for your further informacion Mr. Bern. I wish you to take notice that succession is a typical ordinance of the Old Testament therfor abolished by Christs comming For the Apostle wisheth vs to take heed of Iewish Fables Genealogies 1. Tim. 1 4. Tit. 1.14 bicause these genealogies were of necessity for the carnal ordinances of the old Testament but the Spiritual genealogie succession is for the new testament In the old Testament they had carnal parents a carnal seed carnal children carnal csrcumcision carnal commaundemeÌ„ts a carnal temple a carnal cittie a carnal preisthood a carnal Kingdom in the new Testament we have spiritual parents a spiritual seed which is the word spiritual children viz the faithful circumcision made without hands spiritual commaundements a spiritual temple an heavenly cittie spiritual Preists Kings a spiritual kingdom preisthood Therfor succession in the old Testament was carnal by genealogie if you therfor wil set vp a carnal succession in the new Testament by ordination for the ministery you must do it also 1. For the Church so fetch it from Rome 2. For the baptisme so fetch it from Rome 3. For the L. Supper so fetch it from Rome 4. For the Faith so fetch it from Rome 5. For excommunication so fetch it from Rome so forth of the rest this is to tie all Churches to the vnity succession of the chayre of Rome as in the old Testament al were tyed to the vnity succession of the temple at Ierusalem Herin therfor you see how you vanish away in your jmaginations by setting vp succession approving your self before you be aware a Iew a Papist an Antichristian this shal suffice for the matter of ordination or succession wherby it apeareth to be a Iewish Popish Antichristian devise In the next place let vs heer your nine reasons Mr Bernard which you bring to confute this our faith and most evident truth of God wher first in generall note that wee doe not deny but that the powre of the Church is for order sake committed into some particular persons hands who in the Churches name for the Churches good in the Churches presence are to handle al Church matters therfor whereas your 9-reasons are brought against popularity as you cal it you are to remeÌ„ber that Christs church in several respects is a Monarchie
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
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