an Aristocraty a Democratie In respect of Christ the King it is a Monarchy of the Eldership an Aristocratie of the brethren joyntly a Democratie or Popular government For Christ the King he ruleth by his owne lawes Officers The body of the Church the spowse of Christ ruleth as the wise vnder the husband according to the wil appointment of her husband The Elders rule as the stewards of Christ the King of the church which is the wise or spowse of the King Now as it is vnreasonable to appoint the steward or Servant of the King either over the King himself or over the Queen who is the Kings wife So is it Antichristian to place the Elders as Rulers over the whole body of the Church although every particular person and cause is subject to be ordered by that authority which the Church joyntly receaved from Christ and delegateth to them wee say therefore that the body of the Church hath all powre immediately from Christ and the Elders have al their powre from the body of the Church which powre of the Eldership is not exercized nor can not be vsed over or against the whole body of the Church for that is an Antichristian vsurpation but only it is exercised over and against particular persons and disorders arising in the Church the Eldership herein dealing for the body in the publique workes thereof breefly therefore to answer in generall to all your nine reasons vsed against popularity wee dispute not whither the Elders must rule or not but wee dispute who have the negative voice in their hands or who have the determining powre in them or who give the definitive sentence in al matters VVee say that the definitive sentence the determining powre the negative voice is in the body of the church not in the Elders yet we say the Elders are to lead governe al persons causes of the Church but to lead governe contrary to the definition voice of the body that we deny that we say is Antichristian Your first reason Mr. Bernard is that popularity is contrary to Gods order vnder the law and before the law vnder the law the powre of Governing was in the Levites befor the law it was in the first borne this governing powre was not receaved from the people vnder the law but from the Lord by Moses but the people only approved the Lords appointment I answer The first borne and so by consequent the Levites did type two things 1. That Priviledg and prerogative which Christ Iesus hath who is the first borne having the preeminence in all things Colos 1.18.1 Cor. 15.20 Revel 1.5 For Christ is the first most noble in the Church even the head Fountayne of al heavenly grace excellency 2. The first borne and so by consequent the Levites did shadow out the church Exod. 4.22.23 who is the first borne of al the men of the earth most deere and pretious to the Lord So that this reason of yours may thus be retorted vppon your selsf If the first borne before the law the Levites for the first borne vnder the law had the preheminence then Christ the visible Church which were shadowed out by the first borne by the Levites have the preminence powre in the new Testament But the first borne before the law the Levites for the first borne vnder the law had the powre preheminence by your owne confession Ergo Christ the visible church from Christ shadowed out by the first borne the Levites have the powre preheminence in the new Testament Remember for this particular that the first borne the first Fruites the Preists Levites Rings Princes of Iudah did al type forth vnto vs in the new testamēt the visible church the Saints next vnder Christ who is the head to the body of the Church as these scriptures do manifestly declare 1. Pet. 2.5 9. Revel 1.5 6. Col. 1.18 1. Cor. 15.20 The second of your nine reasons against popularity is that it is without warrant in the Apostles tyme The Apostles alwayes begune continued and composed church matters the body of the congregation were only made acquaynted with matters aliberty granted them to chose officers but they did never make any themselves nor attēpted any thing of themselves This argument Mr. Bern. is partly vntrue partly against your self Vntrue it is thus far forth that you say the body of the congregation never attempted any thing without Elders For I demaund of you what did the 120. persons in the first of the acts did they not chuse an Apostle into office ordeyne him but they had no Elders as yet for the holy Ghost was not come downe vppon them so the◠were no Apostles Prophets Evangelists Pastors Teachers Eph. 4.8.11 did not the Churches of Lystra Iconium Antiochia think you worship God admonish excommunicate during the tyme of the Apostles absence from them when as yet they had no Elders Act. 14 21-23 did not the Churches in Creta think you worship God governe in the absence of the Apostles Titus when as yet Elders were not appointed Tit. 1 5. you cannot deny that the Churches were established before they had officers if you do the Apostle saith that they that are to be chosen Elders must not be newly planted into the faith 1. Tim. 3.6 so by consequent from the tyme of establishing Churches til Election of officers ther must needes be a space of tyme for tryal of mens gifts conversation constancy in the faith during which tyme the Apostles being absent from the Churches I make no doubt but they did worship God performe the other parts of their Spiritual communion it they did so then I say look how many Churches were established by the Apostles So many examples ther are of the congregation attempting every thing almost without Elders so the Second reason of yours conteyneth so many vntruths as ther were Churches planted by the Apostles in the Acts who did not the first day of their planting institute their Elderships but some certayne competent space of tyme afterward wherin ther might be sufficient tryal knowledg of mens gifts qualifications fit for office this may suffice for your vntruths Now further your reason is against your self in this particular wherein you yeeld the cause that the body of the congregation had a liberty to chose their officers whence I reason thus against you They that have liberty to chose their owne officers to worship God publiquely before they have officers they have al the rest of Christs powre ministerial befor they have officers But the body of every congregation hath powre to worship God publiquely as you see have liberty to chose their owne officers as you confesse yet want Elders Ergo the body of every congregation hath al the rest of Christs ministerial powre before they have officers I say the body of
were not Apostles they Elected Deacons Act 6 Now Election is the very essence of a true Minister The Church admonisheth an Elder Col. 4.17 deposeth false Apostles Reve. 2.2 preacheth prayeth worshippeth wanting Elders Act. 13.22.23 whereas you say that Ministers only make Ministers I answer it is the ground of Succession which I have formerly overthrowne I say that the body of the Church hath in it al ministerial powre immediately from Christ your slender stuffe hath prevailed nothing against this truths of the Lords the vniversity may make a Doctor a Bachelor a Maister yet â—t not any such thing but a compound body having a charter from the King for that puâ—pose a corporation may make a Major Sherifes yet the corporation is not a Major or a Sheriffe So the Church may make Ministers yet the Church it self is not properly an Elder or Deacon or VVidow but a body politique having powre to produce such workes by verue of the charter which Christ hath given vnto it And thus Mr. Ber. I have done with you for this point but Mr. Ains steppeth vp with a new kind of Antichristianisme never heard of before he teacheth vs if we wil beleve him that Christs ruling powre is in the Eldership that the Pope Prelates are not Antichrists for taking into their hands the powre of the multitude but the powre of Christ Heer in the first place we must remember that the powre of Christ which we speak of is a ministerial delegated powre given to man that the question is who is the first subiect of this ministerial powre who receave it immediately from Christ I say the body of the Church is the first subject of it I say that whatsoever the Eldership hath it hath from Christ through the body of the Church by the Churches disposition this if you deny Mr. Ains which I think you do not I say you are therein departed from the faith The body of the Church having al her powre from Christ retaineth keepeth it intire to it self doth not so delegate it to any officers as that she leeseth it is deprived of it neither doth she delegate any powre to her officers but that which she formerly receaved from Christ her head husband Lord For Christ giveth not a double ministerial powre one immediately to the body of the Church which she hath keepeth another mediately to the Eldership by the Churches disposition which the church hath not at al but is only a conduit pipe to conveigh it to the Eldership if you hold such a matter declare it vnto vs out of the word of God we wil receave it when we see it in the meane tyme we hold that whatsoever the Elders have they have it from the Church by delegation that the Church hath it in ther owne hands receaved it from Christ by vertue of the covenant God maketh with it in Christ giving Christ for King Preist Prophet to the Church therfor the Church hath from Christ the head al powre al the members officers of the Church have al their powre from the body which they hold vse in the body not Seperated from the body The Elders as it were the hands are conjoyned to the Church as to the body The body of the Church is conjoyned to Christ the head The body hath no powre devided from the head the hands have no powre divided from the body So a company of men have no powre Seperated from Christ an Eldership hath no powre Seperated from the Church but as all powre floweth from the head to the body then to the haÌ„ds through the body which is first in the body before it come to the hands So al powre Ecclesiastical or ministeriall is derived from Christ to the Church then through the Church to the Elders which is first in the Church before it come to the Elders And as when the hands are cut of the body stil retaineth the powre intire though it waÌ„t hands the powre of the hands is sâ—â—â— in the body So when the Eldership is deposed the Church stil retaineth the powre of the Eldership though it want an Eldership as the hands can do nothing contrary vnto the liking of the whole body but the actions of the hands are by consent of the body So the Eldership can do nothing contrary to the liking of the Church but the actions of the Elders must be by consent of the Church as those hands are worthy to be cut of that rebel against the body wrong it or endaunger it So are these Elders worthy to be cut of from the Church that rebel against the Church wrong it or endaunger it This is the faith which I hold Mr. Ains if you hold any other faith it is not the faith of Christ but let vs see what your book wil aford vs. First you say Christs ruling powre which the papists say is in the pope we say not is in the body of the congregation the multitude but in Christ himself that the Pope is Antichrist not for taking into his hands the powre of the multitude but of Christ to rule governe the Church as head of the same confutat of Mr. Bern. pag. 175. You know Mr. Ains that the Pope doth not assume that powre which Christ as King hath in his owne hands reserved to himself but the pope claymeth to be a ministeriall head vnder Christ having a Ministerial powre given vnto him by succession from Peter although it cannot be denyed but that he doth many actions which are proper works of Christs powre Monarchical proper to himself yet that is but the misinterpretation of his ministerial headship not vnderstaÌ„ding how far that ministerial headship which he challengeth extendeth it is not his proper clayme to Christs office therfore properly the Pope is not Antichrist for challendging Christs Kingly powre proper to himself but for assuming Christs Ministerial powre delegated to his Church although I do not deny but the Pope enlargeth the delegated powre further then Christ hath prescribed in his word So that the Pope is Antichrist in two respects 1. For clayming that powre which Christ hath given to the body of the Church 2. For extending that ministerial powre beyond the compasse which Christ hath limited in the word Secondly you say Christs ruling powre which the Protestants say is in the Bbs. the Prelates we do not say is in the multitude but in Christ himself that the Bbs. are very Antichrists for assuming Spiritual jurisdiction aperteyning to Christ alone confut of Mr. Bern. pag. 175. Heer also you cannot be ignorant Mr. Ains that the Prelates do not challendg that Monarchical powre which is properly inherent in Christs person but renounce it vtterly as confidently as you do but they only challendg that Ministerial powre which Christ as they say hath delegated
dioceses Nay say the Presbyterians of England out of Mat. 18.17 The powre of binding losing is given to the Edership the poeple they are bound or losed by the Presbytery For by the Church they vnderstand the Presbytery Nay say we the powre of binding losing is given to the body of the Church even to two or thre faithful people joyned together in covenant this we prove evidently in this manner Vnto whome the covenant is given vnto them the powre of binding losing is given The covenant is given to the body of the Church that is to two or three faithful ones For God is their God they are his people Therfor the powre of binding losing is given to them Againe Vnto whom Christ is given for King vnto thē the powre of Christ the King is given as being his deputies lieftenants But Christ is given for King vnto the body of the Church even to two or three faithful people who are his Kingdome howse cittie Therfor vnto them is given his powre that is his powre to bind lose Finally Vnto whome the covenant Christ is given vnto them al the promises are given for al the promises are conteyned in the covenant in Christ as these places prove 2. Cor. 1.20 Psal 133.3 Act. 2.39 Gal. 3.14.15.16 the powre of binding losing is one of the promises is a part parcel of the covenant Mat. 16.19 Ioh. 20.23 Mat. 18 15-20 But the covenāt Christ al the promises are givē to the body of the church even to two or three faithful ones Therfor the powre of binding losing is given to them also But ther are certayne objections which must be answered in nomber three Ob. 1. One is that Christ speaketh only to Peter to his Apostles giveth the powre only to them therfor Mat. 16.19 Iohn 20.23 Mat. 18.17 For answer thus much The place Mat. 16. although it be directed to Peter personally yet it is intended vnto all the Disciples of Christ For vnto them is the powre given that have the saith and made the confession ther mentioned But the faith confession of faith is of al the Disciples spoken by Peter in behalf of them al therfor the powre is by promise given to al The place Ioh. 20.23 importeth plainly that Mary Magdalene divers other of the Disciples were present when Christ spake vnto them for they were assembled together in a howse the dore being shut it was the L. day not the Apostles only but the rest of the Disciples were assēbled in al likely-hood for the Sanctification of the L. day yea further Thomas was absent so the promise of binding losing could not be made to him at that present afterward it was not made to him so by consequent that one of the Ap. had not the powre givē him by ther reason which plead it to be given to the Apost only The place Mat. 18.17 doth not prove that this powre was given to the Presbyterie for that place importeth that it was given to the Church now the Eldership is not the Church but a part of the Church it must be proved that the word Church doth signifie the Eldership or els this place wil help nothing as I am sure cannot be showed out of the word besides the circumstances of the place teach that Christ intēdeth the powre of binding losing to be given to every brother for so he saith if thy brother sin lett him be vnto the take two or three witnesses where two or three c. I am in the midst of them Finally It cannot be denyed but admonition aperteyneth to every brother why should not excommunication For their is powre to bind lose in two or thre witnesses toward a brother why not powre to bind lose in the body of the Church if the whole Church be but two or three or some smal nomber Now for the vtter over throwing of this conceipt of the powre given to the Presbyterie only consider that the twelve were not yet Apostles only they were nominated to be Apostles they were invested in their office at the descending of the Holy Ghost on the day fo Pentecost which I prove vnto you evidently Eph. 4.8.11 when Christ ascended he gave gifts vnto men viz the gifts of Apostles Prophets Evangelists Pastors Teachers For Christ receaved his Kingdom when he ascended Luk. 19.12 For Christ obteyned a Kingdome by his death he receaved his Kingdome when he went into that fane country Christ by his sufferings entred into his glory So that Christs Kingdome in regard of the outward regiment ordinances thereof beganne at the day of Pentecost when the Apostles were endued with powre from on high Luk. 24.49 Act 1.8 it shal end at the day of judgment 1. Cor. 15.24.25 Seing therfor that they were not yet Apostles but only Disciples the powre given to them was given to them as Disciples not as Apostles therfor all Christs Disciples may justly in al ages challendg that powre of binding losing For a conclusion therfor in a word the commaundement of binding and losing is given to every brother go the promise powre of binding losing is givē to them also as the forsaid places do evince as the charter of a corporatiō is frō the King al the offices have powre from the corporation so the Church hath powre frō Christ the Eldership from the church as the body hath powre from the head the parts of the body have their powre from the body So the church which is Christs body hath powre from Christ the Eldership a part of the body hath powre from the body Ob. 2. A second objection is this that if the powre of binding losing be givē to the body of the Church then powre of preaching administring the seales of the covenant truth we confesse it the church being a corporation committeth powre to administer to such officers as Christ hath apointed to his church viz to the Elders or Bishops stil reserving powre to correct her officers by the same powre of binding losing in admonition excommunication the benefit wherof doth as wel perteyne to the Elders as other of the brethren except it be said the Elders are to be exempted from censures so to want those meanes of Salvation which the brethren have which is a pitiful condition alamentable priviledg Ob. 3. A third ebjection is that the benefit of binding losing of the word seales of the covenant is given to the church al the members but not the powre of thē wherto thus much may be answered viz that the Church viz two or thre faithful ones have as is said the covenant Christ the promises not only in vse but in title possession the faithful have as good powre title or interest
Finaly you prove that figuratively the part may cary the name of the whole who denyeth it that therfor the Elders are called the Church I deny that For it foloweth not yet I yeeld you thus much which you shal gaine nothing by that two or three Elders may be termed a church being severaly by theÌ„selves but jointly with the body they are not so so a Christian family or rather the Christians in a family may be truly termed a church severaly yet jointly with the body they are not so For know you Mr. Ber. that the parts of the Church are similares Homogoncae as every part of water is water so every part of a Church if they be a coÌ„munion is a Church being severed necessarily from the whole you say also that a company without officers no where is called a Church Christian families only excepted in al the new Testament except Act. 14 23. by anticipation First you must prove vnto me Mr. Ber. that this place Act. 14.23 is by anticipation For doth it follow bicause heaven earth are so called by anticipation Gen. 1.1 therfor a company wanting officers are called a Church by anticipation besides you speake falsely saying that in al the new testament a company without officers is not caled a church what say you to Act. 19.41 any company of people is called a Câ—â—rch in that place and whereas you confesse that a Christian family is called a Church by the warrant of the new Testament you yeeld the cause For if two or thre faithful persons of a family are a Church then two or thre faithful persons of divers families are a Church or els shew you a found reason to the contrary hence I reason thus They which the Scripture cal a Church are a Church The Scripture calleth two or thre beleevers in a family a Church Therfor two or thre beleevers in a family are a Church Againe If two or thre beleevers of one family are a Church then two or thre beleevers of divers families are a Church by proportion But two or thre beleevers of one family are a Church by your confession testimony of the Scripture Therfor two or thre beleevers of divers families are a Church But know Mr. Ber. that we strive not about the word but about the matter bee they Ecclesia Synagoge Disciples brethren Saints we regard not the word we say that two or thre Disciples Saints brethren are Sinagoge Ecclesia a congregation with whome Christ is present who have Christs powre vnto whome every member of the body must be promoted for sinne this you neither have disproved nor ever shal be able heer endeth your digression now you come vnto your sixth reason Your 6. reason against popularity is a repetition of things already answered in the fifth reason that Tell the Church is Tel the Governors Therfor I referre the reader thither Your 7. reason against popularity is that it is against the coÌ„maundement of Christ For Heb. 13.17 1. Pet. 5.2 the sheep must obey the shepheard the flock must depend vppon the Pastor he is not to obey them or depend vppon them I answer To the place Heb. 13.17 I say the Apostle doth not intend to teach that the whole body of the Church must yeeld to the voice of the Elders in every thing that they list nor that the Eldership hath in their hands the powre of Christ to rule contrary to their liking For the Lord submitteth both Pastors Flock vnto his owne lawes wil but the intent of the Apostle is to show that al the particular members in al their affaires must submitt themselves to the instruction direction guidance of the Elders For although Christ hath placed the Elders as stewards over the Servants yet he hath not appointed them as Lords over his spowse wife your argument therfor is a fallacian a conjunctione divisione thus Al the particular members must obey the Elders in their lawful instructions their wholsome admonitions severally Ergo the whole body must jointly obey the voice of the Elders Againe the whole Flock consisteth of two parts Officers and the Saints The Saints must obey the Officers that is one part of the Church must be directed by another as the foote by the eye yet the whole body jointly is above any one member or members apart Further al the Saints shal yeeld obedience to Elders in things coÌ„maunded by God the Elders shal al of them obey the voice of the church in things coÌ„maunded by God but the question is how far the sheep must obey the Elders who are shepheards how far the Elders which are the L. Servants must obey the wife spowse of Christ which is the Church For know you Mr. Ber. these things may well stand together that the whole Church may obey the Elders in some things the Elders must obey the body of the Church in other things The other place 1. Pet. 5.2 to en humin may aswel be translated with al your best ability as that dependeth vppon you but I say further that the Flock must depend vppon the shepheards as they are sheep as they al jointly are the wife of the lamb the best members must submit to her voice being the voice of her husband Lord. You eight reason against popularity is this that it is against common sence that the parents should submit to the Children the workman to the work the Seedsman to the corne I answer neither is it reason that the whole body should yeeld to the hand or the Servant to the Mr. Or the wife to the mayd But you know the Church is a body the Elders hands other parts the church is the Mrs. the Elders are Servants but comparisons are not to be vrged further then their intention lest we break them in peeces spoyle the proportion somtyme in some cases the pareÌ„ts may lawfully submit to children the workemen to the work the husbandmeÌ„ to the corne For you know that relations chandg arguments Your ninth last reason against popularity is that it is against the dignity office of true Ministers who represent Christs person having their powre from him which none but such as represent Christ can give or take away But the body of the Church doth not represent Christs person nor ever did depose or make Ministers and bicause the body of the Church are not Ministers therfor they cannot make Ministers such like rotten stuffe I answer That the Ministers do represent Christs person I deny not but avouch that the Church doth much more represent Christs person who is the Spowse wife of Christ that the Ministers have their powre from Christ I deny not but al their powre commeth from Christ through the body of the Church as I have sufficiently proved already That the Church hath made Ministers I have shewed Act. 1. they chose an Apostle when as yet they
to the Apostles their Successors the L.Bbs. neither can you with any good conscience say that they clayme Christs Kingly powre but only they are Antichrists as the Pope is for two causes 1. For clayming that powre Ministeriall which Christ hath given to the body of the Church 2. For enlarging that ministerial powre beyond that compasse which Christ in his word hath determined Thirdly you say Neither that ruling powre of Christ which the Puritanes say is in the presbytery do we say is in the multitude For we acknowledg Christ to have ordeyned a presbytery or Eldership that in every Church for to teach rule them by his owne word lawes vnto whome al the multitude the members the Saints ought to obey submit themselves as the Scriptures teach confut of Mr. Bern. pag. 176. VVee say Christs ruling powre is originally fundamentally in the body of the Church the multitude we acknowledg further that the Elders receave by delegation powre from the body of the Church which powre ministerial in the hands of the Elders is not so large as that which is in the body but it is rather a leading powre then a ruling powre neither are the Elders in al the new testament to my knowledg called Rulers archontes but overseers leaders Elders prohistamenoi wherby the holy Ghost would teach that their powre is not to rule but to leade direct I do therefore vtterly disclaime this your error Mr. Ains as one part of Antichristianisme in your Church but you had need expound it wel for the satisfaction of the brethren of the Seperation least you here in destroy your constitution before you be aware VVhat we hold concerning the Presbytery I have delivered partly in that which before I have written in answer to Mr. Bern. partly in that which I lately published concerning the differences of the Churches of the Seperation in the second part the first Section Chap. 5. 6. wherfor if you hold that Lordly vsurped Antichristian powre of your Eldership to be that ruling powre which the word of God warranteth it shal be your part to justifie it to rebuke al that gainst and it for herein wee vtterly disclayme your judgment practise we maintaine that the powre of the Eldership is a leading directing overseeing powre ministery or service both in the Kingdom Preisthood of the Church that the negative voice the last definitive determining sentence is in the body of the Church wherto the Eldership is bound to yeeld that the Church may do any lawful act without the Elders but the Elders can do nothing without the approbation of the body or contrary to the body The eighth Section In the next place followeth your second position which is this in your copie In holding that one sinne of one man publiquely obstinately stood in not reformed by a true constituted Church doth so pollute it that none may communicate with it in the holy things of God til the partie offending be by the Church put out after lawful conviction you say is error I say it is the most comfortable holy truth wee hold in our walking one with another in communion of Gods ordinances This truth ariseth from the former ground that al the members of the Church have powre to the censures of admonition excommunication to bind lose For observe I pray you that every brother is bound to admonish his brother for a fault he observeth in him if he reforme not he must take one or two witnesses admonish him if he reforme not yet he must bring the matter before the Church suppose the Church consist of 12. persons as at Ephesus Act. 19.7 The matter being before the Church the eleven deale with the twelvth discover his sin convince it to his conscience he refuseth to â—eer them but despiseth the admonitions I say if they retaine him stil in communion they consent to his sinne For as the civill Magistrate in pardoning willfull murther consenteth to it bicause the murtherer should die Even so the Church suffering the vnrepentaunt persone among them consent to his sinne and are polluted with it and consent to all the profanation and violation of the Holy things committed by that vnrepentaÌ„t person For God hath commaunded the church to watch over their brethren if they do not they hate their brother in suffering sinne to rest vppon him God hath commaunded that no vncleane person should medle with the Holy things if they doe they profane polute the Holy things offering violence to the Lords ordinances But it may be you wil say that by this meanes we assume to our selves a kind of perfection puritie in that we wil have no sinners among vs I answer that you must distinguish betwixt our persons our communion we confesse our persons severally every one of vs to be subject to sinne that we doe sinne dayly bicause of our sinning nature the Lord hath appointed the ordinances of the visible Church as helps meanes to subdue this sinning nature of ours especially these ordinances of admonition excommunication which are to be vsed administred vppon al by al as occasion is offered Now this is the perfection puritie of our communion that we suffer no vnrepented sinne no vnrepentant sinner among vs but either we cast out the sinne by repentance or the sinner vnrepentant by excommunication that our coÌ„munion may be pure holy the church without spot or wrinckle that we may be a new lump dayly vnleavened the leaven being purged out of vs continually oh Mr. Ber. if you knew but the comfort powre of the L. ordinances of admonition excommunication as we do blessed be our good God in some measure that growth reformation which is in some of vs thereby you would be so wonderfully ravished with the powre of Gods ordinances that you would acknowledg the Church to be terrible as an armie with banners yet amyable lovely comely beauteful in so much as Christ himself saith that the love of the church is faire that she woundeth his hart with one of her eyes in regard of the beautyful holy communion which is dayly maintayned in her by vertue of the censures but your confused assemblies al the members of them not only omit but reject yea oppose al these holy ordinances which Christ hath given to his Church therby you proclaime to all the world that you are of Belial that is without the yoke of Christs ordinances you cast away from you these cordes bandes wherwith wee are bound one to another knit faster faster vnto Christ our head therfor you living thus without the yoke out of the Lords Holy order having broken these bandes cast the cordes froÌ„ you mingling your selves vnto joyning with al manner of profane persons that violate al Gods ordinances how can we have any