to the covenant Christ the promises as a freholder hath to his lands possessions Esa 9.6 Vnto vs a sonne is given the chruch is the spouse of Christ so hath powre to Christ the covenant promises the Church is the body of Christ the body hath a real possession title powre to the head all the helps therof For the faithful are flesh bones of Christ Eph. 5.30 these things are manifest to them that wil vnderstand if any man be ignorant let him be ignorant But it may be Mr. Bern. you wil say that powre to bind lose are no properties of the Church but only priviledges For shame say not so Surely this plea argueth that either you got litle Logick in the vniversity or that you have forgot it or if you remeÌ„ber it you either carelesly neglect it or wilfully pervert the vse of it to seduce your followers I pray you tel me in good sooth what difference is there betwixt a priviledg a propertie Is not a priviledge according to the notation of the word privata lex a private law wherin one person or state is interessed The King hath certaine previledges or prerogatives as to pardon condemned persons to dispence with his law a negative voice in parliament c. I would faigne know of you whither these be not properties such as the Kings Queenes of the nation only have title to no other but consider wel with your self what relation ther is betwixt a priviledg the person that is interressed in the priviledg Is it not the relation of the subject the adjunct A priviledg therfor is an adjunct to the priviledged person Now al adjuncts are either proper or common adjuncts but a priviledge is not a common adjunct as I am sure you wil confesse or els you want reason therfor it is a proper adjunct It it be a proper adjunct it is a propertie so your distinction is senselesse vnscholler like you may aswel say that pepper is hot in working cold in operation as to say that the true Church may be without her priviledges but not without her properties Therfor I doe heer before the L. attach you as a deceaver of the people in teaching thus contrary to al learning true vse of reason that the powre of the Lord Iesus Christ given to the church one part whereof consisteth in binding losing is only a priviledg not a propertie of the true Church that the true Church may want it It is as impossible for the true Church to want Christs powre as for a man to want reason Mr. Ber. answer now or els yeeld to the truth you cannot for shame denie the one of them Paralleles Censures Observations aperteyning to the seaventh Section In this Section I write prove that the powre of binding losing is given to the whole multitude not to the principal members therof Mr. Bern. in his book intituled the Sep. Schisme pa. 88. calleth it the A.B.C. of Brownisme to hold That the powre of Christ that is authority to Preach to administer the Sacraments to exercise the censures of the Church belongeth to the whole Church yea to every one of them not the principal members therof Mr. Ains answering Mr. Ber pa. 174. Saith that Mr. Ber. may put this opinion if he please in the Criss-crosse-rew of Bernardisme he himself being the first that ever he heard to vtter such a position afterward pa. 175. 176. 177. 178. Expoundeth what that auncient Church whereof of he is teacher holdeth concerning it Wel Let vs handle these things largely to ful satisfaction herein I professe befor the Lord befor the whole world that if I do not prove evidently my assertion that the powre of binding losing is given to the whole multitude not to the principall members therof I wil acknowledg the Churches of England yea the Churches of Rome yea the Greek Churches also to have a true ministery to be true churches of Christ For if the ministerie the holy things with the ministerie come by succession from the Apostles handes through the churches of Rome the Grecians that ther are no ministers but such as are made by theÌ„ froÌ„ theÌ„ successively our whole cause of Seperation lyeth in the dust we must disclaime our Schisme which we have made our heresies which we hold but if it be proved that the true ministerie commeth not by succession from the churches of Rome or the Grecians that the holy things are not given to the ministery by sucessioÌ„ but are giveÌ„ first to the body of the church the faithful yea though they be but two or three that both the ministerie and all the powre that the ministerie hath doth â—â—ow from the Fountayne Christ Iesus through the body of the Church 〈◊〉 the Presbytery then is your Church ministerie false so are the Churches of the East West much more then we those Churches only which raise vp their Ministerie from the Election aprobation ordination of a faithful people are the true Church of Christ having the true Ministerie of Christ you with the rest of Gods people in Babylon must seperate joyne together walk in the Lords ordinances as we other true Churches doe or els woe be vnto you from the Lord Therfor in this particular I would supplicate the Kings Majestie my Soveragne Lord on earth the Lords of the Parliament The Gentlemen that susteyne the person of the commons in the nether howse al the learned men of the Land to confider to search out this point For it being throughly cleered may breed peace infinite good to the whole nation whereas it being suppressed choked darkened neglected draweth with it al the contentions and controversies amongst them that professe Christ in the whole earth For my part Mr. Ber. I wil endevour according to my poore hability to discover what I have conceaved and doe vndoubtedly beleeve from the Scriptures and doe make the beginning of my inquisition after this manner which I desire the gentle reader to weigh consider of with his best attention Christs visible church which is his Kingdom hath in it a spiritual powre and jurisdiction by the confession of al that professe Iesus Christ which powre is of two sortes 1. The powre of Christ himself who is the Lord King of his Church Mat. 28.18 and he is the Fountaine of powre being the head of the Church which is his body Eph. 1.22.23 For as the head is the Fountaine of life sense motion powre to the whole body as the Mr. of the howse is the original of al oeconomical powre So is Christ the original of al spiritual life sense motion powre to the Church which is his body family This is evident in regard of this powre which is inherent in Christ the church which
vnderstanding but therein the L. hath shewed mercy vnto me which mercy I desire also for you but what is this to excuse your slaundering rayling scoffing inconstancy Apostacy conformity subscription blasphemy the rest which you have plentifully discovered to al the world Shew me how when after the acknowledgment of the truth I fell back as you have done many tymes that I ever yeelded to the Prelates conformity or Subscription after I once withstood it amōg the rest of your follyes ther is one vntruth that I did kneele downe praise God for Satisfaction after doubting Not so I remayned doubting alwayes till I saw the truth after I once doubted but during the tyme of my doubting which was 9. Months at the least I did many actions arguing doubting but that I ever sel back from any truth I saw I praise God I can with a good conscience deny it you are never able to prove that against me but the L. wil cut out the tong that speaketh lyes The second Section These oppositions of yours you have written in a lettre which came of late to my sight which are thus in your lettre Touching your oppinions in these things shall I never be perswaded that you doe well in 1 In Seperating from all the Reformed Churches 2. In holding that one sinne of one man publiquely obstinately stood in not reformed by a true constituded Church doth so pollute it that none may commicate with it in the holy things of God til the partie offending be by the Church put out after lawful conviction 3. In maintayning that it s not lawful to heare any ministers amongst vs whatsoever thy be nor to joyne in prayer with such as feare God among vs. 4. In holding that Princes have no more to doe in Ecclesiastical causes thē one of you in a particular congregation 5. That the powre of binding losing is given to the whole multitude not to the principal members therof 6. That the word truly preached Sacraments rightly administred are no infallible tokens of a true Church 7. That a minister may be made without Elders ordinarily I meane for extraordinary courses are not now to be vsed for ought I see 8. That such as are not in your way are to be accounted without after the Apostles meaning 1. Cor. 5.12 9. That those which are not of a true constituted Church are no subjects of Christs Kingdom 10. That an erroneous constitution of a Church is a real Idol 11. That only Saints as Mr. Smith defineth them by 4 proporties are the matter only of a visible Church 12. That every of our assemblies are false Churches al our ministers false ministers our worship a false worship 13. That a company truly fearing God if any open wicked joyne with them are not capable to chose them a minister over them 14. That baptisme is not administred among vs simply into the faith of Christ but into the faith of the Bbs. or Church of England 15. That ministers ought only to live of voluntary contribution not of stipends or any set mayntenance 16. That our Churches ought to be rased downe not to be imployed to the worship of God Al which I do verely beleeve to be crrors I see not which way men can joyne to you to swallow vp al these as truths into which you doe runne in avoyding our corruptions that with such deep condemnation of vs as is greatly in your behalf to be lamented but I am tedious c. _____ R. B. This is your writing word for word wherein you have taxed mee by name in one particular indeed in most of them it shal be my part therfor to cleer these matters for your information that if it be the wil of God you may see the truth walk in it which I vnfeynedly desire of the Lord or els that you may no longer seduce others from the truth your corrupt walking being once discovered vnto the simple my intent therfor is not to take these points in that order which you have placed them in but to assume thē in the natural order wherin things vsually among Schollers are discoursed Paralleles Censures Observations aperteyning to the Second Section I desire heer to advertise the reader that these 16. points which Mr. Bern. accounteth error are againe in his book intituled the Seperatifts Schisme rehearsed refined augmēted changed as it pleaseth the forger into another order shape nomber which it shal not be impertinent heer to propound for evidence sake that the Reader comparing these 16. points with those 22. For so they are in nomber may discerne the agreement difference so more fully be informed of the whole cause The particulars are these following as they are expressed in divers pages of his booke as pag. 78 the title of them is this The Errors of the Seperatists the matter of their Schisme 1. They hold that the constitution of our Church is a false constitution pag. 78. 2. They hold our constitution a real Idol so vs idolaters pag. 79. 3. That such as are not of a particular constituted Church to wit such a one as theirs is are no subjects of Ch. Kingdom pag. 80.81 4. That all not in their way are without do apply against vs 1. Cor. 5.12 Eph. 2.12 pag. 82. 5. That only Saynts that is a people forsaking al knowne sinne of which they may be convinced doing al the knowne wil of God in creasing abiding ever therein are the only matter of a visible Church pag 83. 6. That the powre of Christ that is authority to preach to administer the Sacramēts to exercise the censures of the Church belongeth to the whole Church yea to every one of them not to the principal members thereof pag. 48. 7. That the sinne of one man publiquely obstinately stood in being not reformed not the offender cast out doth so pollute the whole congregation that none may cōmunicate with the same in any of the holy things of God though it be a Church rightly constituted til the partie be excommunicated pag. 102.103 8. That every of our assemblies are false Churches pag. 109. 9. Al our Ministers say they are false Ministers pag. 128. 10. Our worship say they is a false worship pag. 146. Divers other opinions they hold which I will also set downe they be these pag. 150.151 1. That our congregations as they stand are all every of them vncapable before God to chose them Ministers though they desire the meanes of salvtion pag. 151. 2. That God in our best assemblies is worshipped after a false manner pag. 151. 3. That baptisme is not administred into the faith of Ch. simply but into the sayth of Bishops or Church of England pag. 152. 4. That our saith repentance is a false faith false repentance pag. 152. 5. That our Ministers converting men to God heere do it not as Pastors but as Teachers pag
PARALLELES CENSVRES OBSERVATIONS Aperteyning TO THREE SEVERAL WRITINGES 1. A Lettre written to Mr. Ric. Bernard by Iohn Smyth 2. A Book intituled The Seperatists Schisme published by Mr. Bernard 3. An Answer made to that book called the Sep. Schisme by Mr. H. Ainsworth WHEREVNTO ALSO ARE ADIOYNED 1. The said Lettre written to Mr. Ric. Bernard divided into 19. Sections 2. Another Lettre written to Mr. A. S. 3. A third Lettre written to certayne Brethren of the Seperation By Iohn Smyth Mat. 24.23 Then if any shall say vnto you Lo heer is Christ or there beleeve it not Vs 24. For there shall arise false Christs false Prophets shall shew great signes wonders so that if it were possible they should deceave the very elect Vs 25. Behould I have told you before Mat. 7.15 Beware of false Prophets which come to you in Sheeps clothing but inwardly are Ravening wolves Vs 16. Yee shall know them by their Fruytes Ioh. 10.1 He that entreth not in by the dore into the Sheepfold but climeth vp another way he is a theef a robber Vs 10. The theef commeth not but for to steale to kil to destroy 2. Cor. 11.13 For such false Apostles are deceiptful workers transforme them selves into the Apostles of Christ Vs 14. And no marvayle for Sathan himself is transformed into an aungel of light Printed 1609. TO EVERY ONE THAT SEEKETH AFTER the truth in sinceâ—ity Salutations NOt every thing Gentle Reader which a man writeth privately sodaynly to his frend is fit to be published openly to the view of the world neyther did I think that this lettre written to Mr. Bernard in private vppon three dayes meditation should have been made publique in print to every mans eye censure which had I thought should have come to passe I would with better advyse leâ—sure so with more mature judgment have conceaved penned it But seing it is justly occasioned through Mr. Bernards importunity in his late published book intituled the Seperatists Schisme his slaunderous misconstructions misreports vp downe the country behind my back that this lettre of myne is strongly suspected of error bitternes rashnes vncharitablenes imputations of theÌ„ like nature by reason thereof my seâ— falleth vnder the hard vnknowne happily vndeserved censure of many well affected to the truth wheâ—eat I cannot but be much wounded both in myne owne soule inwardly in my good name outwardly which is alwayes better moâ—e to be esteemed then a good oyntment I thought it much more tolerable to adventure my self by exposing this vntymely byrth I meane this sodaynly conceaved penned lettre to the variable censures of the multitude theÌ„ by burying it in darknes silence like vnto one stil borne to superinduce a strong presumption of iustly imputed blame vppon my self by reason of this present lettre Therefore I doe earnestly intreat every one frend or other into whose handes this present writing may come to esteeme it as it is indeed even a sodayne private lettre of one freÌ„d vnto another not to respect it as it now falleth out to be a publique wriring proclaymed as it were vppon the house top I cannot nor may not with fidelity alter one sentence or word of it but as Mr. Bernard hath it copyed in his hands so have I published it word for word without any the least chandg to my knowledg least Mr. Bernard should say it is not the lettre he had from mee that his slaunderous collections aspersions cast vppon mee in respect of the lettre may be perceaved by them that read this lettre compare it with his book notes speeches And seing necessity enforceth the identity of this lettre without correction eyther of matter or wordes I beseech the Gentle Reader frendly favorably to construe all things interpret them in the better pâ—rt promising that if any eyther error in matter or tartnes of speech be manifested vnto mee as my sinne I shal willingly confesse repent it before the world And so vppon hope of a favorable construction I desire to advertise further that Mr. Bernard had in his hands this lettre of myne six or seven monthes before he published this his book intituled the Seperatists Schisme which book as may be perceaved by this letter compared therwith is principally directed in opposition reprehension thereof but how litle cause Mr. Bernard had so to doe may now appeare For he should have answered before he had opposed but that which he doth oppose is indeed answered already in the lettre by prevention anticipatioÌ„ that I shal not need to make answere a fresh to Mr. Bernard he being now twise answered once before his book was published now againe since by Mr. Henry Ainsworth Only I desire the reader to be advertised that ther are some particulars wherein Mr. Ainsworth hath lest mee the truth in the open playne field to shift for our selves In regard whereof as also bicause of Mr. Bernards misaledging misconstruing divers parts of my letter written vnto him I have thought meet not barely to publish this lettre but parallele-wise to compare Mr. Bernards book Mr. Ainsworths answer this my lettre together as also to annexe a few animadversioÌ„â— observations aperteyning therevnto that by this meanes the agrement difference being discovered the truth may appeare where it is Now although it be a greevous thing vnto me to raise vp adversaries against me without cause especially brethren of true Churches yet seeing I am necessarely interessed to defend the truth manifested in myne owne writings which I cannot possibly doe but by way of opposition theâ—for it commeth to passe that will I will I I must needes answer the opponent left I betray the truth which by due order I am particularly called singled out to defend Wherfor for more evidence sake I have caused this lettre written to Mr. Bern. to be divided into 19. Sections in every Section wher need required I have made parallels animadversions observations for severall purposes as the reader shal perceave in perusing theÌ„ Finally vppon perswasion of frends for further cleering of the truth I have annexed two other lettres the one written to Mr. A.S. a Minister of the Church of England conteyning certayne principall mayne groundes of our cause which I desire may diligently be considered of every one that is willing to see the truth the other written to ce tayne brethren of the Seperation for the confirming establishing of them in the truth against the assaults of Sathan transforming himself into an aungel of light therby the better to deceave the simple howsoever it be needlesse to publish any thing further for the cleering of the truth of our cause out of those mysts foggs which subtil disputers pleaders for corâ—uption have like jannes jambres those Egiptian jugleâ—s cast before mens eyes that they cannot readely
Resolution courage to the Resolution of those three The Prelates that vrged Subscription conformity to the accusers of the Iewes I would therfor know of Mr. Bernard whither his mynd be now altered from that he held when he Preached these Sermons vppon this text if yea then I demaund whither feare of affliction love of his living reputation with the world have not caused that in him whither a man should beleeve him rather now he is a formalist then before when he was a reformist The place of Naaman the Assirian is this 2 King 5.18 When I bow in the howse of Rimmon to worship the Lord be mercifull vnto thy Servant in this point By this place Mr. Bern. intended to sinne against his conscience for he did acknowledg this truth wee now professe divers tymes was vppon the point of Seperation with some of his people with him yet loving the world prefermēt as Naaman is thought to doe he chose rather to stay stil in his vicaridge against his conscience then to leese it to follow Christ with a good conscience do you not remember Mr. Bern. what you said to mee Mr. Rob. Southw comming together from w that speaking of the daunger of walking in this truth of Christ we now professe you said you could easely die vppon the tre for the truth but you could not withour great horror think of being burned as the Martyrs were in Q. Maryes dayes that all the jorney you were casting how to dispatch your estate to get away with safety I speake this to prove vnto you the world that you were as forward to the truth of Christ with vs then as you were before to the cause of the Reformists yet as then so now you have wholly I feare finally apostated from it the L. be merciful vnto you in these your sinnes wherevppon this followeth that if ever you come to the truth of Christ wee professe you can not be admitted into the office of Elder in the Church but therein you must beare your iniquity bicause you have apostated fearfully from the truths you did acknouwledg therein giving Suspition of your constancy faythfulnes for the tyme to come whither you be a worthy Minister of your owne Church lett the Reformists judg who have betrayed their cause into the Prelates handes so shamefully as you have done wherfor be it knowne vnto you first that wee reject you Seconbly that the Reformists have just cause to reject you whither then wil you goe but to your LI. the Prelates to whome you have sworne your Can. obediēce vnto whome you have now at the last fuly returned as it were a dog to the vomit a swine to wallow in the myre But your covenant Mr. Bern. is beyond all the endevors of al the reformists of the land that you should cull out an hundreth persons of so many paris hes so far distant to enter covenant together not to heare the dumb Ministers to watch one over another to admonish one another c. And therevppon to receave the Lords Supper What was not the covenant the Church of England large enough but you must enlarge it thus Did not your conscience tel you then that the dumb ministery was vnlawful that you sinned in not admonishing your brethren therfor went to seek out an hundreth brethren where your proctor or agent could find them That al your parish were not your brethrē being not of your covenant though of the covenant of the Church of Englād or that you had two sorts of brethren one of a general nature viz all the people of the parish another of a Spiritual nature viz Those hundreth persons of your covenant yet that you admitted both those sorts of your brethren to all the holy things among you excepting the particular covenant I pray you with your logick or divinity justifie vnto vs these things But now all this is forgotten the Prelate of york hath so bewitched you with his flatterie eloquence aungels that your covenant is profaned cast in the dust men of your covenant must shift for themselves you have deceaved them like the staffe of reed you justifie your wonted speeches you love the world ease with all your hart therfor I say vnto you with the Apostle The love of the Father is not in you I do therfor Proclame you vnto the whole land to be one of the most fearful Apostates of the whole nation that excepting VVhyte Claphā you have no Superior nor equal that I know or remember who have thus often confessed witnessed much truth now not only have fallē from it but have so childishly yet most slaunderously written against the cause of the Lord to blaspheme the name of the Lord his Tabernacle them that dwell in Heaven as if bicause your sinnes werē not known Sufficiently to the world your would with inck paper publish them to al men ages to come that they might remain in record agaist you vppon the file at the day when the Lord shal recompense every man according to his worke But Mr Bernard ther is yet one other thing that I must discover to the world namely that you have written a book against the Prelates wherein you have proved by divers arguments that their authority is Antichristian this book some of your Frends have seē read though you durst not print it your self yet you would have been content a Frend should have caused it to be published vnder the vizard of an vnknowne Author is not this so Mr. Bern then tel mee with what face or conscience you can Subscribe to the Prelacy you can plead for the Prelacy is not this to build that which you have destroyed Surely all these things compared together do plainly convince your deep Hypocrisy yet in your pulpit among the simple sort you would seem a brother to the Sonnes of Thunder but I desire the Lord to open the eyes of his people that they be no longer deceaved by such Pharisaical Hypocrits as your deedes manifest you to be even in the indifferent censure of those that love you best Now therfor to conclude this Parallele of your Famous or rather infamous acts compare your resolurion against Subscription conformity with your Subscription to the Prelate of york your acknowledgment of the truth with Naamans presumptiō to sinne your covenant with your confirmity your book against the Prelates your book against the Seperation therevppon it will follow that you are as chandgable as the Moone as mutable as Proteus as variable as the Chamaeleon And whereas you object aganst me pag. 37. 73. that before I came to the truth I wrote against it was distracted to fro before I saw it cleered to my judgmēt conscience I must needes acknowledg it so to be which was my greater sinne the weaknes of my
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
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
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
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
wel to follow the Holy Ghosts prophecy Revel 17.16 even to make the whore of Babylon desolate and naked to eate her Flesh and burne her with fire and not to suffer her wares that is her vessels of wood Ivory Brasse Iron marble to be bought any more which I am perswaded shal in due tyme be accomplished that as the goodly buildings of the Abbayes Monasteries Nunries are already destroyed made barnes stables swineslyes jakes so shal it be done with al the Idol Temples when the howre of their visitation shal come whereas you object for the justifying of the vse of the Idol Temples that seing Antichrist sitteth in the Church of God that therfor when the Idol Temples were built the Church took possession of them to keep possession for the Lord in his creatures therby concluding a lawful vse of them now for the Church restored I answer you your ground is faulty therfor your building tottereth the place of the Apostle 2. Thes 2.4 wher it is said that Antichrist sitteth in the Temple of God is falsely by you conceaved interpreted for it doth not import that as you would have it Antichrists Church the true Church of Christ are one the same that the same company of men can be and are both the true visible Church of Christ at that same tyme the Church of Antichrist this is impossible for the true Church is not the false Church But this is the meaning viz either that Antichrist shal sitt in the consciences of men which is properly the Temple of God Or that Antichrist shall arise vp out of that company of men which once were the Temple of God as Rome was or that the Church being true in the constitution Antichrist shal foyst into it by litle and litle his false ministery VVorship and Government as experience teacheth he hath done For a true Church may have Antichristian ordinances retayned raised vp in it this being the true meaning of the Apostle how can you hence conclude soundly that the true Church tooke possession of the Temples which the false Church of Antichrist built Seing the true Church is not the false Church seing that the temples were built in the palpable darknes of grosse popery some of them perhaps dedicated to heathen Idols some of them to Antichristian Idols as ther Hee shee Saints al of them to Devils For if Ieroboams Preists were appointed for Devils 2. Chron. 11.15 if the Antichristian preists are the Spirit of Devils Revel 16.14 the worship of Antichristians the worship of Devils Revel 9.20 the Antichristian Churches the habitation of Devils Revel 18.2 then the Temples are dedicated to Devils not that they intended so to dedicate them but for that they are so indeed the Lord accounting that to be done to the Devil which is not done to him as he hath commaunded the Devill substituting himself in Gods place when men go a whoring after ther owne inventions Therefor the Apostle saith plainly that the Gentils Sacrifice to Devils 1. Cor. 10.20 to conclude this point therfor so to leave you to meditate vppon these things Seing the Gentils Sacrifice to Devils seing the Antichristians worship Devils seing Ieroboams preists were appointed for Devils yet al these intended to worship God even the true God then it followeth that though the Antichristians did intend to dedicate their Temples to the true God which yet is not granted neverthelesse they were dedicated to Devils therfor are to be raced downe converted to the habitation of Iim Zijm Satyres Shrich â—â—yles Raveas as the Prophet speaketh Esay 34 8-15 The eighteenth Section Your first point now commeth in the last place to be considered viz. 1. In seperating from al the reformed Churches you say we do il Let vs consider what we hold Surely we say the Churches are of two sorts false Churches such as yours of worksop is al others of like fashion 2. true Churches those also of two sorts pure wherin no open knowne sinne is suffered corrupt wherin some one or more knowne sinne is tolerated to the true Churches which are pure wee may wil joyne to the true Churches which are corrupt we cary our selves thus First we labor to discover their faults vnto them admonishing them to reforme which wee are bound to doe bicause they are our brethren Secondly if they wil not reforme after we have convinced their errors vnto them we depart from them lest wee should partake with their sinnes this is our judgment practise if you can reprove it let vs heer from you wee pray you Paralleles Censures Observations aperteyning to the eighteenth Section Heer I desire the Gentle Reader not to be offended that wee endevouring to walk in the liberty of the gospel do not tie our selves to any Church or Churches whatsoever but only to the rules of Gods word therfor howsoever it may seem odious that wee Seperate from al churches yet the causses being indifferently considered the matter wil seme reasonable for we Seperate from al Churches vppon several reasons 1. From some such as are the English Churches we Seperate for the Falsehood of them that is a just cause in any indifferent mans judgment 2. from other such as are the Reformed Churches wee Seperate not for that they are false but for that being true they are corrupt herein our Seperation is not total but for a tyme til we have performed our dutyes vnto them wheÌ„ we have therfor admonished them of their corruptions they repent then we joyne in communion with them if they repent not wee leave them to the Lord we must needes keep our selves vnspotted take heed that we partake not with other mens sinnes The nintenth Section And now Mr. Bern. suffer me a litle to deale with you as with one of whome I have thought so wel as I have done it greeveth my Soule for you to see you so straungely seduced by Sathan so violently carryed in your boysterous robustious disposition against the truth the professors therof it hath greeved me heretofore to see you arrogant proud ambitious cariage preferring your self in place before men both more auncient holy learned then your self in the judgment of al that know you them it hath greeved mee to hear such calumnies as you have in the bitternes of your wrath vttered against divers of vs which I could relate to your eternal infamy but I spare you it hath greeved me to heare your formality that you are become an absolute conformitaÌ„t in judgment that you would be so in practise if some persons hindered you not it greeveth me exceedingly to see some Letters of yours wherein you your Disciples lying at the advantage take all things in the evil part pervert misconstrue mens writings manifesting therein much perversnes of Spirit it greeveth mee above all that you should support the
seales of the covenant 9. If the faithfull either doe not Seperate themselves from the wicked or not Seperate the vnbeleevers from them if they still mingle with them they forfeite the covenant they consent to all the sinne of the vnbeleevers to all their prophanation of the Holy things seing God hath given them power to reforme themselves and to keepe all wicked persons from among their communion by the censures of admonition and excommunication Apoc. 18. 4 Eph. 5.7.11 1. Cor. 5.6 Mat. 13.33 1. Cor. 12.17.22 Levit. 17.19 Mat. 22.39 Mat. 18.15.17 10. If Kings and States forbid the faithfull to vse any of these helps and meanes which God hath given and commaunded them to vse they are to lose their lives rather then to forbeare bicause they are bound to obey God rather then men Act. 4.19 Deut. 12.32 11. If Princes and States commaund the Church and faithfull to entertaine any other ordinances then these before rehearsed they are not to obey but rather to leese their lives 1. Tim. 6.13.14 Mat. 16.24.25 Apoc. 22.18.19 Mr. S. these are the very grounds and principles of our cause which is the Lords truth there are divers other particulars which I thincke not fitt to relate vnto you They may be after discovered vnto you vppon occasion Now I come to answere your reasons for your Church and ministerie First you say you have a true church your reason is for that you have the word truly preached and the Sacraments duely administred I confesse that wheresoever these thinges are found there is a true Church but I denie the word to bee truly Preached and the Sacraments duely administred in any parish Church of England which I manitest vnto you after this manner 1. First the people pertakinge in the seales of the covenante in prayer and in the communion of Holy thinges are not a people Seperated from all the vnbeleevers open sinners of the Land but stand still in conlusion with them submittinge to all the false Government of the Prelates c. Such a people so standinge have no title to the covenant to Christ to the promises see the first ground supra 2. Secondly this people so mingled with the wicked of the Land cannot be a true Church seinge it is impossible for them to be conjoyned combyned together into one bodie as the true Church is For as two disparate seeds viz of an horse and an asse doe not produce either an Horse or an Asse but a mule Genes 36.24 So of the two contrarie seeds of the VVoman and of the Serpent Genes 3.15 can not proceede a true Church but some thing of another nature viz a false Church VVherefore in the false Church cannot the word be truly preached the Sacraments duely administred 3. Thirdly there is one only true forme of a visible Church Ephes 4.4 One bodie which bodie is called Christ 1. Corinth 12.12 Galat. 3.16 This one body hath one Spirit Ephes 4.4 This one body guided by this one Spirit hath one Lord. Ephes 4.5 VVhich Lord is Christ the onely Lawgiver It hath also one faith which is the faith expressed in the writings of the Apostles it hath also one Baptisme whereby men are admitted into this faith submitted vnto this Lord baptized into this Spirit incorporated into this bodie and so have one God and Father one hope of life everlastinge to whome the promises and covenant is given Now in the assemblies of England there are divers Faythes one off the Puritanes so miscalled another of the Prelates a third of the Papistes that come to Churche a fourth of the ignorant persons go they cannot be one they denye themselves to be of the same body with Papists Atheists Prelates witches conjurers theves murtherers blasphemers drunckerds vsurers c. Therfor they are not the true body of Christ the true Church of God therfore all the holy things are profaned when they are ther administred how then can they be said as you plead to be truly administred in the assemblies of England 4. Add herevnto that the most forward Preachers Professors of the Land do not practize according to that which they know the Lord requireth to be practised viz in admitting of al to the Holy things good bad in neglecting the censures vtterly in setching the Ministers calling from the prelates whome they hold Antichristiā in submitting to their Ecclesiastical jurisdiction which is vnlawful therby yealding their consciences to other Lawgivers then Christ For their cannōs Christs lawes are contrary how can we say that they that thus doe sinning against their consciences in this manner are Seperated from al sinne touch no vncleane thing so how can they be said in that constitution the true Church so how can the word be said truly preached the Sacraments duely administred in that estate Thus Mr. S. you see your Church is proved not to be true your signes of a true church therfore not to be found in your assemblies Your second point foloweth viz that your ministerie is a true ministerie I pray you how can ther be a true miuisterie where is a false Church doth not the true ministerie arise out of the true Church can there be a true ministerie a false Church I know not how these things can stand together But let vs heare your arguments to prove your true ministerie First you say ther is a true ministerie bicause men are converted thereby I answere conversion is no signe of a true ministerie For Prophets Preists Apostles Evangelists ordinary Prophets Pastors private men private women have converted Iohn 4.39 Phillip 1.14.15 1. Cor. 14.24.31 Act. 9.1 11.19.21 Ergo conversion apertaineth not only to ministers nither is it a proper effect or adjunct of a true ministerie Secondly let your argument be framed after a true forme it wil be this whosoever converteth soules is a true Pastor The ministers of the church of England convert soules go they are true Pastors I make another argument whosoever converteth soules is an Apostle 1. Cor. 9.2 The ministers of England convert soules go they are Apostles The like arguments may be made to prove the ministers of England Priests extraordinary Prophets evangelistes yea Christ himselfe Mat. 11.5 Ierm 23.22 Malach. 4.6 Act. 8.12 Now Mr. S. judge whither your Argument be good to prove a true ministerie yea or nay Thirdly I would know whither you thinke that the Ministers of the Romish Church are true Ministers yea or nay but it is manifest Apoc. 18 4. that Gods people are in Rome how came they thyther ther they are converted how was Luther Husse Ierom of Prage the waldenses converted how were they converted in King Henrie the 8. tyme answere this if you can I pray you Fourthly it is not the worke of the Officers of the Church to convert soules but to sede edifie them being convertedia Pastor doth not make shepe but fedeth guideth tendeth his shepe the members of the true Church are al
Saints now Saints are converted already and the Officers of the Church are conversant about the Saints converted not about the profane vnconverted you know a shepherd a flock are convertible therfore the place Ephe. 4.12 doth not signifie as it is transtated gathering or converting the Saints But it signifieth the joyning of them as you may see Gal. 6.1 the mending of any thinge Mat. 4.21 Lastly how can you or any man prove to me out of the word that you convert soules by your ministerie men that are converted are converted to the true faith which is one which true faith is only in the true Church which is the body Christ which is but one Eph. 4.4.5.6 But your Church is not true therfor your faith is not true therfor you convert none to the true faith which Gods word doth declare vnto vs I confesse that ther are thousands which I am perswaded aperteyne to the Lords election but which they be in particular I certainly know not I hope wel of you manie more that I know Now that your faith is not true I prove thus They which beleve not Christ to be their King or if they know him to be ther King do not submit to his Kingdom have not the true saith Luk. 19.27 But none of you in your assemblies beleeve Christ to be your King or if ye do yeeld not to his Kingdome which is his visible Church the ordinances therof seing you mingle with al the profane in the Land reject his Officers submit to the Prelates vnlawful authoritie Ecclesiastical neglect his lawes statutes Iudgements viz the censures of admonition excommunication Secondly you say you have a true ministeri 1. bicause God hath sent you bicause he hath given you giftes 2. you are allowed to exercise your gifts by some approved there vnto 3. your gifts are approved by your people among whom you administer this is the some of your reason where vnto I answere many thinges first to your first point 1. That God sendeth none ordinarily but those whome the true Church sendeth but your is not the true Church as is proved therfor God sendeth you not seing you are not sent by the true Church which you have not againe it doth not follow that bicause you have giftes that therfor you are sent for ther be among the Popish Preists men that have excellent gifts yet you wil not say they are sent so among the common civill lawyers ther are men that have giftes yet you cannot say they are sent Lastly if you be sent of God how is it that contrarie to the L. commaundement you keepe silence when the Prelates silence you For if God hath sent you who can forbid you 2. To your second point I answere thus viz 1. that the allowance you have is not sufficient for the true Church must doth can only give sufficient allowance or powre to her Officers which you have not 2. The Prelates which are in vnlawful Ecclesiastical authoritie can give no sufficient authoritie or allowance to true Ministers for can good come from evill 3. if you say you have your authoritie from the civil State I answere the civil State can not give Ecclesiastical authoritie 4. if you chalenge your powre from some Presbyterie of Ministers I answer they must shew that they have powre to give you authoritie 3. I say as before that every particular visible Church which is a communion of Saints and faithful people hath al powre Ecclesiastical with in it selfe which your parishes can not have bicause they are confused rowtes mingle mangles of al sortes cages to hold every vncleane and hateful bird Apoc. 18.2 contrarie to Deut. 14.2.3.11.12 vnequally equally yoaked contrarie to the Type Deuter. 22. to And contrarie to the truth 2. Corinth 6.14 and therefore it is impossible that you should have a true callinge from them who have no powre of Christ given them to enjoy the covenant promises Christ or any meanes to partake Christ as is already proved vnto you so your third point all so falleth to the ground Breefly therefore to discover vnto you the true callinge which is onely one for there is onely one true way for Officers to enter into Office viz that way which is taught by Christ for he is the dore into the Shepefold and whosoever climeth vp any other way Christ saith is a these and a robber Iohn 10.1.7.9 the true calling is this 1. A company of faithful people 2. must be Seperate from all wicked men 3. joyned together into covenant to enjoy all Gods ordinances 4. assembled with fasting and prayer 5. must chose out from among themselves one or more able persons 6. must be approved according to the rules mentioned by the Apostle 1. Timoth. 3. and afterward 7. charged commaunded to administer faith fully that this is so these places witnes Roman 1.7 1 Corinth 1.2 Ephes 1.4 Apocal. 17.14 and 15.3 Apocal. 18.4 2. Corinth 6.17 Ephes 5.7 Deuter 29.9.13 Iosua 24.25 Act. 3.25 Heb. 8.10 Act. 13.2.3 and 14.23 6.5.1 Tim. 3.10 Tit. 1.6.9.1 Tim. 6.3.14 Act. 20.28 1. Pet 5.1.3.4 Now Mr. S. shew mee such a Church and such a Ministerie in any parish Church in England and I will acknowledg it a true Church and that ministerie a true ministerie but if you cannot shew it give vs leave to doe as wee â—oe accordinge to that which wee have shewed you warrant for our of the word And now I pray you examine these things carefully and thinke it not labour lost to search and weigh seriously the Scriptures by mee quoted in every point Know that the Lord will not be served with halves he will have all or none I confesse you have much good doctrine among you yea you have the doctrine of Christs Preisthood pure in his Sacrifice and intercession but you have vtterly cast of his Kingdome which as the true constitution of the visible Church in the true causes essentiall thereof viz 1. the true matter which are only Saints 2. the true forme which is the covenant to walke in al Gods wayes 3. The true essential properties which is the powre of our Lord Iesus Christ especially in binding and losing without which it is impossible for the Church to continue a Holy communion among themselves al this you want and therefore you in the assemblies deny Christ the King to reigne over you you have rejected Christs Testament for his Testament is that which he hath purchased with his blood as you may see 1. Corinth 14.25 Heb. 10.29 For the Old Testament was abolished by the blood of his crosse and the new Testament succeded in established in stead thereof by his blood for Christ by his Preisthood obteyned his Kingdome now in his Kingdom dispenceth the vertue of his Preishood to his subjects Mr. S. I pray you consider carefully these things I know they are the vndoubted most cleare evident truth of Gods word that