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
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
his Ministeriall powre extraordinarily from heaven VVhy you confesse that powre of binding and losing was given before Christs ascension but now you would prove by this place Ephes 4. that the powre of binding losing is given after Christs assension and that these gifts and this powre are given together is not this to contradict your self hereby you see the weakenes of your reason For you must distinguish betwixt the powre of binding and losing which the Disciples had committed vnto them before Christs ascension and betwixt the gifts of the day of Pentecost But what are those gifts mentioned in that place of Ephes 4.8.11.12 and vnto whome are those gifts given I will declare it vnto you and so your mouth shal be â—â—opt These gifts which are said to be given to men are those foure sorts of Officers which the Apostle mentioneth vs 11. Apostles Prophets Evangelists Pastors Teachers for the two last are one office These officers with their gifts are said to be given to men who are these men vnto whome these officers with their gifts are giveÌ„ are they not the Church is not the office of an Elder Pastor or Teacher the L. gift to the Church This place you see therefore is most pregnant against your opinion as may appeare thus That which is given by Christ to the Church is in the powre possession of the Church The officers offices of the Church are given to the Church Ergo the officers offices of the Church are in the powre possession of the Church Wherfor I say vnto you that the gifts of preaching administration of the Sacraments Governing are given vnto some meÌ„ but the office officers indued with these gifts are given vnto the Church who have powre to appoint them to their office who do receave both their office powre to administer in their office from the Church vnto whome the office powre of Christ is given primarily being the next Lord therof vnder Christ the Monarch And for your similie of the parts receaving their properties from God not from the body it is perversly applyed For this is the true vse and application of the similie as the head communicateth all the powre facultie which any part hath from it self to that part by the body so the head Christ communicated his powre to the parts and officers of the Church by the body of the Church which is Christ mysticall I confesse some parts of the body have some special properties and qualities which they receave not from the head as the Stomach hath the quality Chilificandi the liver Sangnificandi c. not from the head but the powre and faculty to vse the property it hath from the head So some members of the Church have special gifts given them of God but the powre of vsing those gifts they have from the head Christ by the meanes of the body which is the pipe that from the Fountaine conveigheth all powre Ecclesiastical to every officer The Fifth of your 9. reasons against popularity is that the Scripture doth not lay the Government vppon the people nor reproveth them for sussering abuse of Holy things but vppon the governors civil Ecclesiastical Ezech. 22.26 1. Sam. 2 17. 1. King 13. Mat 23. Revel 2.1.8.12.18 3.17.14 I answer breefly from the Type to the truth concerning matters of the Old Testament Seing now the Saynts are all of them made Kings and Preists vnto God Revelat. 1.6 Or as the Apostle Peter saith Basileion hierateuma 1. Pet. 2.9 a Kingly Preisthood Therefore now in the New Testament the Saynts succeede in the place of the Kings and Preists of the Old Testament in Ecclesiasticall causses and as they were burdened with Government and reproof for profanation of holy things so are the Saynts the members of the visible Church now burdened with Government Ecclesiasticall and reproof for violating the Holy things committed to their custody fidelity therfor I reason from your owne confession against you thus If Kings Preists in the Old Testament were chardged with Government and blamed for violation of holy things Then in the New Testament the Saints who are Kings Preists are chardged with government blamed for violation of Holy things But Kings Preistts in the old Testament were chardged with government blamed for violation of Holy things Therfor the Saints in the new Testament are chardged with government ecclesiastical blamed for violation of Holy things And thus you see Mr. Ber. how your owne weapon entreth into your owne bowels concerning the places of the Revelation that the Aungels of the seaven Churches were chardged with government blamed for abuse of the Holy things not the body of the Church I say herein you vtter foule vntruths For Chap. 1. vs. 4-7 the Apostle witeth to the 7. Churches of Asia wisheth grace peace to the Churches all the members of the Churches Chap. 2.11 at the end of every Epistle the Apostle maketh application of every Epistle to al that have eares to the particular Churches wher for I wonder at your shamelesse ignorance that should thus falsely belye the Scriptures abuse the reader To turne the point of this reason of yours also vppon your self I say thus If Iohn chardgeth the whole Churches with gouernment abuse of holy things though the message be sent to the aungel to be published to the whole church then the whole churches are charged therwith viz with government violatioÌ„ of holy things But Iohn chardgeth the whole Churches with the government abuse of Holy things though the message be sent to the Aungel of every Church to be published to the whole Church Therfor the whole Churches are chardged with the government violation of the holy things Thus much breefly concerning your fifth reason heer you make a digression to prove vnto vs that Matt. 18.17 Tell the Church must be expounded Tel the Governors For confirmation whereof you bring vs seaven reasons which I will handle in order Your first reason to prove that Tel the Church is Tel the Governors is this for that otherwise Christ could not be vnderstood for if he had brought in a strange course not heard of before nor then practised no man could vnderstand his meaning Seing therfor before then after the practise was to tel to the Elders or governors therfor tel to the Church is tel to the Governors or Elders A las for you Mr. Bern. this is borrowed stuffe yet stark naught For it is but froth chaffe what is the chaffe to the wheat Do not you think that the whole Gospell is a mystery which was kept secreat from the beginning of the world is not the visible Church of the new Testament with all the ordinances thereof the cheef principal part of the Gospel therfor seing this ordinance of telling the Church is a part of the Gospel it was
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
powre to collect distribute the Churches Treasury to minister for the body meÌ„bers of the Church in other general services helpful to the body outward part this is evident enough if you wil not be blind wilfully For as in matter of mariage this is the very forme of mariage I take the formy wife I take the for my husband So in the matter of office this is the very forme therof we take the for our Pastor I take you for my flock so forth of the rest now ordination is nothing but the publishing of the officers election with prayer made for him admonition given to him to be faithful The Church doth the former which is al in all even the very forme the latter is but the lesser an accident without which the officer may be a true officer declare the contrarie to this if you can if not yeeld to the truth Ob. But you wil say the word mentioneth an Eldership which must ordeine Paul commandeth Titus to ordeyne Elders Tit. 1.5 1. Tim. 4.14 Ans. 1. The place of Timothie compared with 2. Timoth 1.6 yeeldeth this sence that Timothie by â—he exercise of prophecy wherein he was trayned by the imposition of the Apostles handes whereby the extraordinary gifts of tongs prophecy were then vsually conferred had an excellent grace so the word is in the originall conferred vppon him But let it be granted that Timothie had a ministerie conferred vnto him surely it must needes be the office of an Evangelist what is that to an ordinary Elders office Paull only the Apostles could create Evangelists Further let it be yeelded you that Timothie was made a Bishop of Ephesus by the Eldership of Ephesus the Eldership in that action did nothing but that which the Church appointed them to for the effecting wherof they had powre authority from the Church who is the Fountaine of al the powre that any officer hath Ans. 2. To the place of Titus I thus answer that Titus ther is not commaunded to ordeyne ministers but to constitute Elders For the word is not to ordeyne or to lay on hands but to constitute if you vnderstand the Greek tongue you wil acknowledg that I say to be true now to constitute an Elder signifieth Election approbation ordinatioÌ„ not ordination only as the objection importeth but you know or els you are a sworne slave to the Prelates that the Church hath powre to Elect approve her Elders yet Titus is heer commaunded to doe it whence wee must needes conclude that Titus only should teach direct the Churches in constituting of her Elders according to the Apostolique institution which what it was Titus being an Evangelist wel acquainted with the Apostles course could wel tel this must needes be the sence of this place except you have any thing to say against it which we pray you let vs heer if ther be any thing you seeme in this point to distingnish the calling of Elders as if ther were two manners or formes of calling Elders ordinary extraordinary I know no such thing therfore I leave that till I see it expounded Paralleles Censures Observations aperteyning to the thirteenth Section Al this thirteenth Section hath for the subject matter of it the ordination or making of ministers the question of it is this viz whither a company of faithful people gathered into the name of Christ by the voluntary covenant of the new Testament have not powre of themselves to create their owne Pastors Deacons Although that which hath been spoken concerning the seaventh Section may fully sufficiently satisfie al this doubt yet I thought meet to add certaine argumeÌ„ts of plaine evidence for the further declaration hereof that al scruples shifts may be taken away The first Argument They which have powre to enter into to assume the New Testament have also powre to assume al the ordinances of the new Testament so by necessary consequent the ministery Two or three faithful people have powre to enter into to assume the new Testament of Christ Ergo two or thre faithful people have powre to assume al the ordinances of the new Testament therfor the ministery The Minor only is doubtful which may thus be confirmed Gal. 3 14-16 wher the Apostle saith plainly that the promises were made to Abraham his seed viz to the Faithful vs. 16. that the blessing of Abraham came vppon the beleeving gentils vs. 14. that these promises blessing is the covenant or new Testament vs. 15. wherevppon it followeth that seing the Faithful have the blessing the promises the new Testament therfor they have the powre of enjoying the ministery For the ministery is one part or ordinance of the new Testament The second Argument They that have Christ with Christ all things els they that have al things aperteyning to life Godlines they that have the promise of this life of the life to come have the powre to assume the ministery for that is a part of Godlines But the Faithful be they but two or thre have with Christ al things els Rom. 8.32 have the promise of life Godlines 2. Pet. 1.3 have the promise of this life of the life to come 1. Timoth. 4.8 Ergo The Faythfull though but two or three have powre to assume the Ministery The third Argument They who have powre to examine elect their Officers have also powre to pray for them to commaund them to minister which is ordination But the Scripture teacheth plainly that the Faithfull have powre to Elect and choose their owne Officers as Deacons Act. 6. one to bee an Apostle Act. 1.26 Elders Act. 14. also to approve them Act. 6.3 1. Timoth. 3.10 and you confesse no lesse your self Ergo the Scripture teacheth plainly you by consequent grant indeed though you deny in wordes that the Faithful have powre to pray for ther officers Elect to commaund them to administer that is ordination The Fourth Argument They that have powre to make a Church have powre to make a minister or ministers For they that can doe the greater can do the lesse Two or thre Faithful people have powre to make a Church Ergo two or thre Faithful people have powre to make ministers The reason of this argument is for that the Church is the body of Christ the Spowse of Christ the ministery is but one part of the body one Servant of the Spowse one of the ornaments of the Church The Minor is plaine For two or three Faithful people have Christ Iesus have the promises have the holy things of David which are Faithful have the blessing of Abraham being Abrahams seed furthermore the Apostle Heb. 8 10-12 expounding what the new Testament is teacheth that they that have the Lawes of the Lord put in their mindes written in their harts are the people of God have God
al false Churches the members of them are without Ther is one only faith truth Eph. 4.5 as in the Old Testament so in the New the true church ministerie worship government is but of one kind al the Churches or assemblies of the Edomites Ammonites Moabites Ishmaelites Israelites Samaritanes the rest were false churches hada false ministery false worship false government only the Iewes had the true Church Ministerie VVorship Government with them So in the New Testament al Churches or assemblies of men whatsoever professing Christ as Abbayes Monasteries Nunries Colleges Cathedrals Seminaries Rectories Parishes c. not Seperated from the Antichristians worldlings are false Churches so without only the Seperated Churches are the true Churches are within you should have answered this Section of my lettre Mr. Bern. before you had printed your book if you had dealt ingeniously plainly but seing you caÌ„not answer for I take it so bicause you doe not answer for your book declared that ther is no wil wanting let vs see what you object your objections are three First the two places of Scripture 1. Cor. 5.12 Eph. 2.12 you say are ment of such as never made so much as an outward profession of Christ Iesus at al your argument is this No Scriptures directed against pagans can truly be applyed against Antichristians These places are directed against pagans vic Eph. 2.12 1. Cor. 5.12 Ergo these places cannot be truly applyed against Antichristians I deny your Major Mr. Bern. you have not proved it at al Let the reader judg whither your speeches be oracles that they must be believed bicause you vtter them but herin your fraud and evil conscience or palpable ignorance appeareth that you leave out your Major which you should have confirmed propound only your minor For that these places are vnderstood of Pagans I deny not but that they are only to be vnderstood of pagâ—â—â— that they â—â—nnot be vnderstood of Antichristians I deny 〈◊〉 I prove the â—â—ntrary evidently to your conscience the conscience of al men after this manner That which the L. hath taught vs to doe we may lawfully doe But the Lord hath taught vs to apply against Antichristians places of Scripture directed against pagans Ergo places of Scripture directed against pagaÌ„s may by vs be applyed against Antichristians The Major is evident The minor is proved by the consideration of these Scriptures â—evel 11. â— 18.2.7.21 where the holy ghost applyeth against the Antichristians matters Scriptures spoken literally of Sodom Egipt Babylon which were all pagans Agâ—â—â—â— If Antichristians be in condition eyther equal to or worse then pagans theÌ„ by proportion Scriptures directed against pagans may be applyed against Antichristians But Antichristians in the Lords account are in a condition equall you worse then pagans For so Christ saith Mat. 11.22 that it shal be easier for Tyrus Sidon the Sodomites then for Chorazin Bethsaida Capernaum Ezech. 16 44-52 Iudah Sodom Samaria are sisters in sinne punishment Iudah hath justified Sodom Therfor Scriptures directed against pagans may be applyed by proportion eyther of equality or superiority against Antichristians Now for your further instruction in this point Mr. Bern. consider that in the new Testament the phrases speeches titles priviledges benefites of the Church of the Iewes considered as the true Church are ordinarily applyed to the visible Church of Christ in the new Testament contrariwise the phrases speeches titles priviledges judgments pronounced agaist the Gentils in the old Testament are customabley applyed against the false Churches Antichristians in the new Testament Hence it is that the true visible Church of the new Testament is called the holy Cittie Temple Tabernacle the new Ierusalem the like the false Church is called the Gentils Egipt Sodom Babylon c. the reason whereof is bicause that the Church of the Iewes was a type of the Churches of the new Tastament so the assemblies of the Gentils were types of the false Churches of Antichrist as you may see through the whole book of the revelation in divers particulars which point if you had eyther vnderstood or attended you could not thus frivolously have objected to vs this one particular that speeches vnderstood of pagans may not be applyed against Antichristians I pray you what vse do you make of the prophesies of the old Testament against Nineveh Babylon Elam Madai the rest VVhat vse can you make of the judgments threatned inflicted vppon the GeÌ„tils if not this that Christ the Apostles make Mat. 11.22.24 12.41.42 2. Pet. 2 5-7.15 Iude. 7.11 Heer I know you will say that you are not Antichristians so though these places may be applyed against Antichristians yet not against you that particular wee will see afterward in his proper place in the meane tyme thus much we have gayned that places af Scripture directed against pagans may as wel be applyed against Antichristians as places of Scriptrue spoken to the true Church of the Iewes may be applyed to the true Church of the new Testament Secondly you object that wee cannot prove laying aside the forgeâ—â—s of our owne braynes that this scripture phrase without may be applied vnto you as to a people without VVell wee wil lay aside our owne devices so let vs trye what wee can doe Arg. 1. Churches that are in condition equal or worse then assemblies of pagans are without Revel 11.2 Antichristian Churches are in condition equal or worse then assemblies of pagans Ergo Antichristian Churches are without Againe 2. False Churches are without Antichristian Churches are false Churches Ergo Antichristian Churches are without Againe 3. Dogs Enchanters VVhoremongers Murtherers Idolaters they that love or make lyes are without Revel 22.15 Antichristian Churches are assemblies of such persons Ergo Antichristian Churches are without Againe 4. The habitation of Devils the hould of al foule Spirits cages of every vncleane hateful byrd are without Antichristian Churches or Babylon are such Reuel 18.2 Ergo Antichristian Churches are without Againe 5. The vtter court which must not be measured by the goldeÌ„ reed but which is given to the Gentils that persecute the Holy Cittie is without Antichristian Churches are that vtter court Revel 11.1.2 Ergo Antichristian Churches are without Againe 6. The Serpent his seed or aungels are without Revel 12.9.10 Gen. 3.15 Antichristian Churches are the Serpent his seed aungels Ergo Antichristian Churches are without Now Mr. Bern. I have proved by playne Scripture that Antichristian assemblies are without I know you wil not denye it but you wil plead that your Churches are not Antichristian assemblies therfor you account that one of our errors pag. 109. viz our 8. error as you summe theÌ„ that position therfor viz your Churches are false Churches shal be proved vnto you fully in the Paralleles Censures Observations aperteyning to the 10.
vs moraly Spiritually Now I doe confesse vnto you that by ther typical Church ministery worship government Spiritual things were signified both for them for vs For them the morality or Spiritual signification was double viz 1. that the Lord required that they should be that indeed which was typed vnto them els they could not be accepted 2. That in them they ought to see as in a glasse the glorious condition of the Church ministerie worship government of the new Testament which were shadowed out by those ceremonies For vs the moral or Spiritual signification is that except we be correspondent in our constitution ministerie worship Government to those types of the old Testament our constitution ministerie worship government is either jewish or paganish therfor Antichristian Herevppon thus may I reason against you most soundly therin you Mr. Bern. shal have your mouth so stopped as that you shal never be able to reply or once to mutter against the truth any more except you have a cauterized conscience viz. If in the Old Testament ther visible typical communion was typically polluted by typical ceremonial vncleannes vncleansed Then in the New Testament our Spiritual visible communion is really poluted by moral vncleanenes vncleansed that is sinne vnrepented of But in the old Testament ther visible typical coÌ„munion was typicaly poluted by the typical ceremonial vncleanes vncleansed Therfor in the new testament our visible Spiritual coÌ„munion is realy poluted by moral vncleanes vncleansed that is sinne vnrepented of The major cannot be denyed for it is a just analogie proportion from the type to the truth from the shadow to the substance The minor is evidently confirmed by these places of Scripture compared together Nomb. 19.13.20 Hag. 2.14 Act. 21.28.29 Againe If in the old Testament the persons ceremonialy vncleane during the tyme of their vncleanes we excluded from the tabernacle or the host of Israel then in the new Testament persons morally vncleane by impenitency during the tyme of ther impenitency must be excluded from the communion and fellowship of the true visible Church But in the old Testament persons ceremonialy vncleane during the tyme of their vncleanes were excluded from the tabernacle or host of Israel as may be seen Nomb. 5 2-4 12.14.15 2. Chron. 26.21 Terfor in the New Testament persons morally vncleane by impenitency during the tyme of ther impenitency must be excluded from the communion of the true visible Church But I shal have better occasion hereafter namely in the 8. Section to manifest this particular whither I referre the reader Breeflie I answer concerning David his suffering of loabs murther The Kings of Iudah suffering the brasen Serpent to be worshipped the high places Moses giving the bill of divoice that eyther they knew them not to be sinne or if they knew theÌ„ that they were polluted therwith by consent but yet ther typical communion was not defiled ther by if they were ceremonialy cleane they therfor being typicaly Saynts were true matter of the typical Church for the Church of Corinth the Churches of Asia I answere that they were not impenitent in sinne so were Saynts For know you that not sinne but impenitency in sinne maketh meÌ„ a false matter of a church making saynts no saynts Now how can you prove that either the Corinthians or the Churches of Asia were impenitent after once twise admonition I think it passeth your skil to prove that therfor I think this second objection of yours to be idle of no value Your third objection reason is that the places of Scripture which we bring declare what men ought to be not what men are you say we cannot conclude from the places of Scripture we bring that bicause men are commaunded so to be therfor if they be not so they are none of Gods people To this objection reason I answer that hereby you confesse that the L. requireth that al the members of the visible Church should be Saynts whence I also conclude that seing they ought so to be therfor if they be not so they are otherwise then they ought to be so by consequent if the Church be framed of those that are not Saynts it is framed of another matter then the Scripture appointeth I would know if that be not a false matter Moreover I avouch flatly contradictory vnto you that if men be not as God commaundeth they are none of his people but you are to know that true repentance is the true tryal of a Saynt or of one of Gods people impenitency is an evident declaration that the partie therwith affected is none of Gods people Therfor you must observe the difference betwixt the commaundements Legal Evangelical The commaundements legal require absolute obedience in the highest degres therof The gospell requireth true vnfeyned repentance in the best degre we can aford I would not have you think that wee imagine men should beframed in obedience absolutely according to the exactnes of the low For wee are not vnder the law no wee only hold that men must in vnfeyned desire endevour yeld obedience to the law repent of al that wherin they are defective this is the obedience of the gospel which is acceptable for wee are vnder grace wherfor Mr. Bern. if you doe conceave that we intend the most perfect obedience of the law as a proper adjunct or formall difference of a Saynt you are very grosse in your apprehension if you conceave that we entend that men should be absolutely according to the gospel in faith repentance or els to be none of Gods people then your conceipt is true fit but your objection is frivolous ridiculous For then men either are so or none of Gods people this doth our places of Scripture which we quote prove for any thing you yet have manifested to the contrary when wee see you manifest otherwise you shal receave answer in the meane tyme you have discovered your self to be but a wrangler Your fourth objection reason is for that Saints in Scripture are not so called 1. eyther for soundnes of knowledg 2. or internal pure affection 3. or holy practise of their duty alwayes But 1. For their outward calling to Christianity 2. For their profession of faith 3. inâ—espect of their baptisme 4. in regard of the better part 5. or in respect of the visible signes of Gods favour 6. Gods good pleasure I answer you thus you deny three things affirme six I doe poremptorily deny your three negatives I constantly affirme that sound knowledg pure affections continual obedience are most pregnant and couvertible properties off true Sanctification Soundnes of knowledg is a proper note of life Eternall Iohn 17.3 Heb. 8.11 so a true note of Sanctification Tit. 1.16 that which you bring of Christs Disciples being ignorant of many things which we acknowledg is
avoyded among them Lost or wandring sheep must be sought out brethren impenieent must be bound penitent losed That they have the powre of binding losing on earth That Christ promiseth to them his presence acceptance that they must til 70. tymes 7. tymes remit offences private c. Ergo Christs ministerial powre is given to the Disciples or brethren if they be but three or two so much more if they be a multitude The third Argument from Mat. 28 16-20 From this place of Scripture I reason after this manner To whome preaching baptizing is committed to them the powre of binding losing is given Powre to preach baptize is given to the Disciples of Christ or to the brethrē or to the body of the Church Ergo powre to bind lose that is Christs ministerial powre is given to the disciples or brethren or the body of the Church The Major of this argument is true by proportion of parity For by one the same powre doth the Church preach pray baptize administer the L. Supper excommunicate absolve c. viz by the ministerial powre of Christ therfor if the body of the church being more or fewer have powre to preach baptize they have powre to bind lose The rather considering that preaching the Gospel is a mayne part of binding losing of men to from their sinnes a principal part of the powre of the keyes in shutting opening heaven gates to the impenitent or penitent sinners The Minor of this argument may be confirmed by this reason To whome Christ promiseth his presence to the worldes end To them he giveth powre to preach baptize But to his Discipls Christ promiseth his presence to the worldes end even to two or three gathered together into his name Mat. 18.20 28.20 yea to any Seperated people 2. Cor. 6 16-18 Ergo To his Disciples to two or thre gathered togēther into his name doth he give powre to preach baptize The fourth argument from Marc. 13 33-37 From this place of Scripture I frame an Argument thus Christs Servants have Christs authority Christs visible Church or two or three faithful people are Christs Servants Ergo Christs visible Church hath Christs authority Heer by the way may be noted that in this place Marc. 13.34 Christ giveth authority to his Servants But Mat. 28.18 Christ receaveth authority or powre from his Father evē al the powre in heaven earth wherby wee may collect that which was before affirmed that Christs powre is donble 1. that powre Monarchicall which is inherent in his owne person is incommunicable to any creature 2. That powre Ministeriall which he delegateth to his Servants to his Disciples to two or three faithfull people wheresoever But concerning the argument if it be objected that Christs Servants are the Apostles their Successors I deny it For ther is a distinction made between the Servants the Porter Now the authority is given generally to the Servants of the howse watching is specially enjoyned to the Porter if it be any thing that the Apostles their Sucicessors have it is watching by way of office for so the porter is to wach yet that duty also is particularly applyed injoyned to every one vs 37. The fifth Argument from Ioh. 20 18-24 Luk. 24 35-53 From these places of Scripture compared together I collect this argument If Christs Ministerial powre of binding losing be given to Marie Magdalene Cleopas joyntly with the rest of the Disciples of Christ Then it is given to the body of the Church But powre of binding losing remitting retayning sinnes is givē to Marie Magdalene Cleopas joyntly with the rest of Christs Disciples Therfor Christs ministerial powre of binding losing or remitting retayning sinnes is given to the body of the Church The Minor of this argument may easily be proved by comparing the two former places of Seripture together For in Luke Cleopas the other Disciple brought tidings off Christs Resurection to the eleven others that were with them Luke 24.33.34.36 VVhence it is evident that Cleopas the other Disciple the eleven others were together This day was the first day of the weeke vs 23.33.36 Even that very day wherein Christ arose Now vppon this day Christ spake those wordes gave the powre of remitting retayning sinnes vnto al the Disciples not only to the eleven but to Cleopas Marie Magdasene others assembled together that night when Christ appeared to them al together jointly in the howse Joh. 20.23 The sixth Argument from Act. 2.39 3.25 compared with Rom. 4.11.12 Gal. 3.7.9.14.15 From these places of Scripture compared together I frame this argument Vnto whom the promises the covenant the blessing is given vnto them the ministerial powre of Christ viz the powre of binding losing is given But the promises the covenant the blessing is given to the posterity of Abraham according to the faith that is to al the faithful who are indeed the true children of Abraham Ioh. 8.39 Ergo Christs ministeriall powre viz The powre of binding losing is given to the faithful That is to two or three faithfull people which are a true body vnto Christ The consequent of this argument only is doubtful For cleering whereof wee must know that the keies of the Kingdom of heaven is a promise which Christ maketh to his Church Mat. 16.19 wherin the cheef part of the comfort of the Church consisteth it is also one principal part of the covenant or new Testament which Christ hath established by his blood purchased for his Church which is sealed vp vnto the Church in administring pertaking in the seales of the covenant it is also a special part of the blessing by the same reason For the blessing is this That they that blesse the Church faithful shal be blessed they that curse the Church shal be cursed Genes 12.3 also remission of sins is a part of the blessing Rom. 4.7.8 binding losing is remitting or tetayning sinne blessing cursing as is most evident So that seing that powre of binding losing remitting retayning sinne is a part of the promise covenant blessing therfor the faithfull having the covenant promise blessing given to thē they have also therwith the powre of binding losing that is Christs ministerial powre therfor the consequent of this argument is fume the vndoubted truth of God The seaventh Argument from Esa 9.6 Ioh. 3.16 Ioh. 13.13 Act. 2.36 3.22.23 Luk. 2.11 From these places of Scripture compared together I reason thus Vnto whom Christ is given to be King Preist Prophet directly immediately vnto them is Christs ministeriall powre given viz powre of binding losing But Christ is given as King Preist Prophet directly immediately to two or three faithful people wheresoever living together in the world Therfor Christs ministerial powre of
care chardg being cast vppon the Elders from the brethren they may wholly neglect the matter the Church grow corrupt through the Elders partiality negligence or other sinister respect for confusion it is not intended as you grossely imagine that al should speake but that al should consent For as in prayer one speaketh al the Church consent So in publique admonition excommunication one speaketh at once the rest consent if any man have any thing to say he may speake the first hold his peace as in Prophecy so in admonition by proportion 1. Cor. 14.30 yet the Lords oâ—der not be violated if pride therevppon contentions do arise it is through the corruption of men not through the ordinance of God may ther not much more pride grow in the Elders think you when they are absolute Lords as it were over the people wil not that breed much more contention And to contend for the truth is good and warrantable yea contentions must be in the true church but woe be to those by whome they come Secondly you say the whole Church cannot speake joyntly nor severally one by one except weomen children speak I deny it the whole Church may speake joyntly as in prayer prophesying 1. Cor. 11.4 So also in admonition excommunication by some persons deputed therto either Elders if ther be any or other if ther be no Elders for the speaking of weomen in the Church I say it needeth not for they so al the brethren may speake by silence or if any dissent they may speak either woman or youth yet the rule of the Apostle not violated who forbiddeth weomen to lead the action of worship in prayer or prophesy or praising God or any action of Government in the presence of men but he doth not forbid a woman to speake when she is called therto in matter of Government neither doth the Apostle intend to forbid weomen to pray or prophesy in the presence of weomen only as somtyme the occasion may be ministred if the church consist only of weomen that this is so you shal perceave by comparing these places 1. Cor. 14.34 1. Tim. 2.12 considering the reasons of the Apostles prohibition but let vs see the force of your argument If tel it to the Church be tel it to the body of the Church then every member of the Church must speake in rebuking the partie But every member must not speak in rebuking the partie that is promoted to the Church for sinne Therfor tel it to the Church is not tel it to the body of the Church so it must needes be tel it to the Elders I deny your consequent for al may heare take notice give consent speake if they se just cause orderly yet it followeth not that al are bound to speake vocaly one by one For silence is a sufficient testification of consent Further I say your minor is weake For every one is bound to speak that seeth just cause or els he shall ther by strangle his conscience and quench the Spirit and suffer sinne which he cannot do without sinne Lastly Christ crosseth not himself in giving powre to two or thre For he may give powre to two or three if ther be no more yet to twenty an hundreth a thousand if ther be so many but you Mr. Bern raise vp false expositions wrack the text to support heresies therby making the Scriptures a leaden rule to frame to your crooked conceipts a nose of waxe to be wrung which way your perverse apprehensions incline Your sixth reason that tel the Church is tel the Governors is this that els the Corinthians offended who were al commaunded to deale with the incestuous Corinth yet some only did so Paul should sinne who vppon the advertisement of Cloes howse did not wayt for the churches consent but himself alone determined the matter wils them to exente his senteÌ„cein the open congregation I answer al the Corinths did deale with the incestuous person though many spake the rest giving consent to their speeches therfor ther can no more sinne lye vppon theÌ„ for not rebuking by voice then ther lyeth sinne vppon the whole Church for not lifting vp their voice to speake in prayer prophesy being al commaunded so to do besides all might speake for many somtyme signifieth al as I have already shewed but this is but idle stuffe which you object Furthermore Paul was an Apostle having powre infalibility to plant direct reforme Churches wil you froÌ„ hence fetch a rule for the perpetual government of the Church it followeth not Paul did thus go one Prelate may do thus nay by your owne exposition ther must nedes be two or thre Prelates but what did Paul did he performe the whole decree of excommunication I deny it vtterly but the Apostles meaning is that he for his part gave his voice advise commaundemeÌ„t as having receâ—ved grace to be faithful that the incestuous person should be excommunicate note it wel Mr. Ber. Paul doth bid the Elders as you say excommunicate him caÌ„ these things agre I beleeve your wit was wandering when you wrote these things for you avouched out of the 2. Cor. 2.6 that many Elders did excoÌ„municate the incestuous person now you say that Paul at the information of Cloes Family like a Lord Bb. decrees the sentence of excommunication in his court coÌ„maundeth them to pronounce it you gave this powre of late to the Elders now you take it froÌ„ the Elders give it to Paul make the Elders only his deputyes but I wil shew you the reason of this your oversight contradiction you had by you in your study when you penned your book the writings of the Reformists the writings of the Prelates being in wrath choler enraged against vs of the SeperatioÌ„ you thought to make Herod Pilate frends against Christ have gathered both the Prelates Reformists objections against vs put theÌ„ downe in your book without judgment so through the weaknes of your vnderstanding not discerning the reasons of the Reformists Prelates to contradict bicause they fitted you against vs you not regarding the truth but the victory have fallen into this grosse contradiction which your learning can never salve only your repentance confession can cure it Your last reason that tel the Church is tel the Elders is this for that al reformed churches judg so wel yet you said even now that tel the Church is tel the Apostle Paul the Lord Bb. by consequent his successors are you in your right mynd Mr. Ber. that stumble thus but you see what it is to resist the truth But what if al the reformed Churches say so is it so if the Scripture say contrary it is not so the Churches must be reformed yet further according to the Scriptures
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
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
152. 6. That our Church standoth in an adulterous estate pag. 152. 7. That they cannot say certaynly by any warrāt off Gods worde that any of vs hath eyther fayth or seare god pag. 152. 8. That none off our Ministers may be heard pag. 152. 9. That it is not lawful to joyne in prayer with any off vs pag. 155. 10. That Ministers may not celebrate marriage nor bury the dead pag. 156. 11. That Ministers should only live off voluntary contribution not eyther off sett stipends or tithes pag. 156. 12. That our Churches ought to be raced downe not to be imployed to the true worship of God pag. 156. And thus much off this al other their Brownistical opinions pag. 157. This is the Recapitulation of our Brownisticall opiniōs as Mr. Bern. of his blasphemous vncharitablenes giveth them their denomination Remember herein that every cōpany of men whome god raised vp in this latter age to testifie for the truth against the man of sinne hath been intitled with like names as Lutherans Calvinists Zwinglians c. As in the act Christiās are caled the Sect of the Nazarits whēce I for my part should rather gather encouragemeht in the truth we hold then any discouragemēt seing no other thing befalleth vs herein then befell al the witnesses of the L. truth in al ages but let Mr. Bern his conforts vnderstand that we chardg them with Antichristianis me which they can not deny but which the best most sincere professors of the truths which he calleth Brownistical we justifie frō the holy Scriptures wherein let Mr. Bern. consider whither he doe not wound the Holy Scriptures the Holy Apostles Christ Iesus himself the Holy Spirit the author off the Holy Scriptures that through our sides For if these opinious as wee hold them be the truth of God then is he a blasphemer in a very high degree I would know whither he that heretofore oft tymes confessed them for truths can nowwithout horrible impiety apostacy blasphemy proclayme them Brownistical opinions see also whither his conscience can be cleer in this Now Further I desire the reader to compare these 22. particulars with the 16. points which I in this lettre have answered therby he shal observe two things First that Mr. Bern her in chardgeth vs with no thing truly which is not already answered in this lettre therfor he needed not againe to have objected these things publiquely except he had first published the lettre answered the particulars therof but herin it seemeth he thought to bleare the eyes of the world to beare mē in hand that he had somthing to say which was vnanswerable which notwithstanding was already answered as may be perceaved Secondly that this book of Mr. Ber. is most properly directly aymed at my lettre wherin I am most especialy interessed to yeeld answer though it be once answered by another happily may receave a third answer yet I cannot overpasse it least I seme to betray the truth who am by name singled out to the cōbat finaly seing Mr. Bern. hath published against vs without answer to this lettre let vs also herin cōsider his fraud decept in perverting misconstruing adding detracting falsely chardging vs following therein the dealing off his Father the Devill with Christ our first parents For all these evil courses I wil discover evidently to the reader that Mr Bern. in the particular Sections of this lettre hath vsed with mee so let these be added to his former sinnes mentioned in the First Section it wil appeare that he is now manifested by the L. to be one that hath fulfilled the measure of his iniquity The third Section The first point therfor that I wil speak to is vour tenth viz 10. That an erroneous constitution of a Church is a real Idol Heer I would fayne knowe whence you had this position I confesse I have written some such thing but neither have I written neyther doe I hold it as you propound I say that a Religions society framed after the invention of a mā without the warrant of the word is a real Idol but I do not say that some errors in the cōstitution of a Church maketh that Church a reall Idol For as in generation every fault in the seed which is the matter as for example a seed inclined to the gont or consumption or stone doth not make a false man but the partie begotten may be a true man not withstanding the infirmity of the seed So in the constitution of a Church not every error as if the members wherof the Church is framed have ignorances errors or infirmities in them maketh the Church a real idol For so ther should never possibly be a true Church in the world seing it is impossible to find men free from error Therfor this is the ground that I hold that if either the matter of the Church be not such as the word teacheth but a devised matter or of the forme be not that which the word teacheth but a devised forme or if the Church have not the properties which Gods word teacheth which doe necessaryly proceed frō the forme induced vppon the matter then such a Church I avouch to be a real idol take a fimilitude to illustrate it The seed of an asse a horse mingled together in generation doe not produce eyther a true horse or a true asse but a third thing formally differing from both viz a mule even so wicked men joyned with Godly men in a Church doe not produce a true Church but a false Church viz a reall Idol the church of Antichrist For this point consider what the holy Ghost writeth Apoe 18.2 That Antichrists Church is ther Prophesyed to be a cage of every vncleane hateful byrd which might not be eaten or offered in Sacrifice by the Holy people Deut. 14 3.11 againe 2. Cor. 6.14 The Apostle willeth the Corinths not to yoke with vnbeleevers bicause as in the old Testament the Holy people were forbidden to yoke an oxe which was a cleane creature an affe which was vncleane to draw the plough together Deut 22.10 Even so the faithful may not now yoke themselves to draw the L. plough with vn belevers bicause they may have no communion concord agreement followiship or part the one with theother but the faithful who are righteousnes light of the body of Christ the Temple of God the Children of God must come out from the vnbeleevers who are vnrighteousnes darknes of Belial the habitation of Devils Apoc 18.2 yea must be seperated from them must touch none of there vncleannes For if they stil stand in confusion with the vnbeleevers consenting to al ther sines they in that constitution are not a true Church but the prayers they offer vp with the prayers of the wicked comming from that false constitution are taynted with the idolatry of that constitution but perhaps you wil say that
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
the Church hath powre which powre commeth after into act execution when her officers are chosen viz The powre of baptizing administring the Lords Supper yet it may also be questioned whither the Church may not as well administer the Seales of the covenant before they have Officers as Pray Prophesy Elect Officers and the rest seing that to put the Seales to the covenant is not a greater work then publishing the covenant or Election of officers or excommunication The third of your 9. reasons against popularity is that it is against Christs commission granted to the Apostles their Successors as Timothie Titus the cheef ministers of the Gospel that therfor the place 1. Cor. 5.4 must be expounded of the Elders as you say the Apostle sheweth 1. Cor. 2.6 Wel Mr. Bern. this is old rusty rotten popish stuffe even as auncient as the Church of Antichrist some of it viz that of succession which hath already receaved answer the contrary been proved at large in this Section whither I referre you But heer are certaine vntruths avouched by you which must be answered viz one is that Christs commission was granted only to the Apostles their Successors I have proved already in the former reasons that the commission was given to the body of the Church expounding those foure places which you quote viz Mat. 28.19 16.19 Iohn 20 21-23 Marc. 13.34 which also is further cleeâ—ed for that the twelve were not yet Apostles but only nominated to the office for they were indued with powre froÌ„ on high vppon the day of Pentecost Luk. 24.49 compared with Act. 2.4 Eph 4.8.11 as also for that Cleopas Mary Magdalene others besides the eleven were present when the commission was given vnto the Disciples finally bicause the Apostles were the Church representative yea every one of them having in them powre to performe al the offices of al officers members of the Church the Church only is the true Successor of the Apostles no one man oâ— Minister whatsoever seing no one person hath powre to performe al offices of all officers and members which notwithstanding the whole Church joyntly hath A second vntruth is this that you say the Apostles committed that commission given them by Christ not to the body of the Church but to Timothie Titus ther successors as appeareth 1. Tim. 6.13.14 as you say wherto I answer that the Apostles leave the powre which they receaved from Christ joyntly with the rest of the Disciples in the hands of the Church not of Timothie Titus only that chardg which Paul giveth to Timothie respecteth the whole Epistle and all the contents thereof which aperteyne to all sorts of persons in the Church aswell as to Timothie as may be seen in the whole second Chapter how prove you that Timothy an Evangelist Succeeded Paull an Apostle Or that the Elders of Ephesus succeded Timothie an Evangelist A third vntruth is this that you say the place 1. Cor. 5.4.13 must be vnderstood of Elders as you say may appeare 1. Cor. 2.6 wherto I answer that this is a prety trick but it wil not serve your turne to turne away the truth evidence to this place For first the Epistle is written to the whole body of the Church al the circumstances of the Chap. 5. teach that the whole body was leavened that their rejoycing was not good that they ought not to be mingled with the brethren that were fornicators that they ought not to eate the L. Supper with such persons that they have powre to judg them that are within that they must cast out from among them that incestuous person whereas you would needes by one phrase viz the rebuke of many 2. Cor. 2.6 expound this general as spoken of many Elders not many brethren I say herein you coyne a false exposition For doth it follow that bicause the rebuke was delivered by many either brethren or Elders who are to leade in al publique actions therfor the Apostle enjoyneth the Elders only to excommunicate or bicause some only pronounce the rebuke the sentence of excommunication therfor they only have powre to decree it I desire you would make these consequents hang or depend necessarily vppon ther antecedents or els you doe but wrest the Scriptures to your destruction besides that place 2. Cor. 2.6 doth not teach who either decreed or pronounced his excommunication but only who rebuked him for his sinne which were many Elders if you will For I take it the place is manifest that he was not excommunicate bicause he repented vppon the reproof which the Apostle saith is sufficient And sometyme in the Scripture many signifieth all all signifieth many as these places declare Matt. 3.5 Roman 5.18.19 Therefore this quirck off yours is but a meer Sophisticall cavill to put of the truth The fourth of your 9. reasons against popularity is that the place of Ephes 4.11.12 is against it for ther the Apostle declareth say you that gifts for the ministerie are given to the Ministers for the Church not to the Church for the Ministers and that therefore the powre of Christ is not given to the body of the Church but only to the Elders this you shew by a similie from the parts of the body which do not receave their qualityes facultyes or gifts from the body but from God To this reason I answer that you declare your self to be either blind or willfully to shut your eyes against the truth evidence of this place For it is as cleer as the shining of the Sunne in the Firmament of heaven against your exposition objection For I pray you in good sooth doth this argument follow viz Christ giveth gifts vnto meÌ„ not by the mediation of the body of the Church therfor Christ giveth his ministerial powre to the officers not to the body yet this is the force of your argument which may for more evidence be framed thus If Christ give gifts to the officers of the Church not by the Church but immediately by from himself Then Christ giveth powre of binding losing to the officers of the Church not by the meanes of the church but by such meanes as God hath appointed that is as I gesse by Succession But you say the Antecedent is true by the place of the Eph 4. And I say the consequent or conclusion followeth not vppon the antecedent but it is meerly asyllogiston But I will declare the inconsequence more fully The Lord he giveth gifts to men either ordinarily or extraordinarily Extraordinarily he gave gifts to men in the primitive Churches Ordinarily he giveth gifts to men by study paynes by nature so he gave the gifts of Tongs and Prophesy extraordinarily to the primittive Churches be giveth the same gifts now ordinarily by meanes of Study and the help of naturall witt How will it follow that bicause the Lord gave gifts therefore he gave
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
committeth against his brother now to hate his brother by suffering sinne to rest vppon him not to admonish bring him to repentance is a greevous sinne of one man against his brother so it is a very greevous hatred for a man to suffer the whole Church vnreformed from sinne therfor by this place or Christ you gaine nothing but rather leese the cause which is hereby confirmed viz that til a man doe his duty to the vtmost to his brethren he cannot offer his gift now his vtmost duty is either to bring him to repentance or to leave him impenitent al them that justifie his sinne in their impeniteÌ„cy so in the violation of the holy things For they being al poluted with his sinne have deprived themselves of title powre to the holy things so vsing them doe violate them al that partake with them therin partake with sinne shall receave of their judgments The place 1. Cor. 11.28 is also against you For the Apostle willeth the Corinths to examine themselves how they have performed their duty to God their brethren in the first second table finding themselves to be cleere then to eate drinck otherwise finding our selves to faile in that commaundement Mat. 14 15-17 wee are poluted by contagion cannot eate drinck without hurt judgment bicause we have not judged our selves aright But your last place Mr. Ber. is somthing to the purpose viz. 2. Cor. 12.21 13.1.2 compared together for I wil help to vrge your argument then give you an answer Your argument may thus be framed If the Corinths might without sinne have communion with the Church of the Corinths after they were once twise admonished did not repent then may we have communion with persons obstinate impenitent in the holy things without sinne in vs. But the Corinths had communion with the Church of Corinth poluted with sin after once twise admonition without sinne Ergo we may have communion with persons obstinate in sinne in the holy things without sinne in vs. This is the force of your reason wherto I answer that you must prove your minor For it is weake the places of Scripture do not confirme it For you must know that the latter Epistle to the Corinths was the second admonition as may be seen 2. Cor. 13.2 before the despising of the second admonition they could not be judged obstinate impenitent in sinne now for the ful sufficient confirmation of your minor you should prove vnto vs two things First that the Corinths did despise Pauls second admonition in this his second Epistle Secondly that if they did despise this his second admonition the faithful among the Corinths did keep communion without sinne with that poluted obstinately impenirent company now bicause I know this is to hard a task for you I will therefore conclude that this argument of yours is insufficient to prove your purpose Your last least reasoÌ„ wherby you endevour to prove it lawful to vse the holy things though obstinate impenitent sinners be present in communion is that Gods commaundement must be obeyed absolutely another mans sinne cannot dissolve the bond of allegiance betwixt God man which our position seemeth as you pretend to dissolve seing we say that a man must not keep communion in the holy things if wicked men be present in communion with vs To this argument I answer thus viz that God indeed commaundeth vs to pray heare the word communicate in the Sacraments but he also prescribeth both the persons wherwith the manner how we must performe these actions prayer hearing the word partaking in the Sacraments are actions of communion ther is in the preformance of them a manner of doing modus agendi to be observed wee must therfor respect two things in performing these actions of Religion First that our communion be such as it ought to be for I may not keep communion with Iewes Turks Pagans Papists but with Christians viz true Christians such as the new Testament describeth ought to be members of the visible Church which is the mystical body of Christ Secondly that the actions of our communion be performed after that holy manner order as the new Testament of Christ teacheth as that prayer be conceaved not read out of a service book that prophecy come out of the hart not be read out of a book as Homilies be that baptisme be administred simply as Christ teacheth without Godfathers the crosse questions to infants that the L. Supper be vsed sitting not kneeling finaly that al the parts of worship be clensed according to the primitive institution not vsed with those polutions which the man of sinne hath cast vppon them breefly we must worship God with the meanes he hath apointed as the 2. coÌ„maundemeÌ„t teacheth after the maÌ„ner he hath taught as the third commaundement informeth otherwise ther is idolatry committed in violating the second commaundement worshipping God by other meanes then he hath ordemed profanation of the name of God in violating the third commaundement when his ordinances are not so vsed as he hath prescribed So that to speak directly to your objection the bond of alleageance betwixt God vs is preserved kept inviolable by our position for we teach that men must pray heare the word receave the Sacraments but in a true visible communion of Sains as the Lord hath appointed not with al manner of persons as theeves muâ—derers witches conjurers Papists Atheists Dronkards perjured persons c. as in your Church nor after your manner which is devised by man as Ieroboam devised in Israel but as the Lord hath in the new Testament taught vnto vs. And heer Mr. Bern. you take vppon you to reduce the places of Scripture which wee alledg for Seperation from your assemblies to certaine topical or categorical heads so give them answer according to your fashion as thus the places that forwarne Gods people to Seperate vnder the law are thus to be taken 1. From idols of false Gods as Israel from heathenish Gods 2. From Idols of the true God as Indah from Israels calves 4. From persons ceremonially polluted The places vrging Seperation vnder the Gospel are thus to be taken 1. From lewes not receaving Christ but rayling against him 2. From Gentils without Christ 3. From Antichrist vnder the shew of Christ persecuting Christians 4. From familiar companying with excommunicates or wicked men But say you what are al these places to vs who are not vnder any of these heads of reference I answer you Mr. Ber. that your Church is respectively vnder al these topical places which you mention excepting the first For 1. you make Idols of the true God in setting vp your own inventions making Christ a King Preist Prophet as you jmagine 2. you ought much more to Seperate from persons morally vncleane if the lewes ought to
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
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
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
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