ber pag. 81. First he saith the Scripture never setteth forth any of Gods people by this marke say you so Mr. Bern is not the Scripture plentiful in declaring vnto vs that the L. addeth dayly to the Church such as should be saved Act. 2.47 that they that gladly receaved the word were baptized added to the Church continued therin Act. 2.14.42 doth not the Apostle teach that ther is one faith one body one baptisme one Lord but one Eph. 4. And that they that are not of this faith body baptisme Lord are without the faith without the body that is the Church without the true baptisme without this true Lord King Iesus Christ so are none of Gods people visible none of Christs Kingdome none of Christs body none of his faith baptisme Are not true faith prayer baptisme the Lords Supper the true church plaine pregnant do monstrative proper adjuncts of Gods visible people how can you with any face of truth or a good conscieÌ„ce of your judgment knowledg say that to be of a true visible church is no note of Gods visible people out you say further that he synneth which doth not live in a true coÌ„stituted Church ordinarily when he can hath meanes offered nay we say further then so that he synneth that doth not seek meanes to live in a true constituted Church not only he that vseth not meanes offered so to doe wherfor we say that which you say more also but I pray you what meaneth your ordinarily living in a true constituted church doe you hold that ther are two sorts of meÌ„bers conversers in the true church some ordinary some occasional or extraordinary do you think that to be of a true chuch to live in a true church are one thing we say that members of true churches are al ordinary of one kind consideration further we say that it is one thing to be of a true church or a member of a true church another thing to live in the true church a man may be a member of a true church potentialy actualy as I have already declared in the 4. former particulars but al this is nothing to that which I affirme for I say thus that he which is not of a true visible Church is no subject of Chr. Kingdom that is he is not vnder the visible dominion Lordship of Chr. in his church which is his Kingdom I do not say that he is invisiblie none of the L. people for a man may be one of the L. people in election grace invisiblie yet not in the true visible church which is Chr. visible Kingdom againe take an instance to exemplifie the mater al we that are of the seperated churches in these contryes are of the common wealth of England therfor subiects of the King of England our Soveraigne Lord on earth though we are not actually vnder the execution of his lawes courts officers by reason of banishment that we may submit to Chr. ordinance c. So a true seperated Christian is a subject of Chr. visible politie Kingdom which is his church eyther actually or potentially although by banishment that is by vndeserved communication by imprissonmeÌ„t by other occasions he be actualy absented seperated from the presence therof wherfor Mr. Bern. I doe in this section indite you before the L. the world as one that of purpose so maliciousty perverteth my meaning slaundereth this excellent truth of God doth not your conscieÌ„ce tel you may you not read it in the copy of my lettre that I distingnish betwixt Gods people which are of two sortes visible subjects of Ch. visible church which is his Kingd invisible ones known only to the L. certaynly particularly further this doctryn of myne you say is contrary to 4 places of Scripture pa. 81. the first place is Gal. 3.7.9 the Apostles wordes are these They which are of saith are the children of AbrahaÌ„ vs 7. they which be of faith are blessed with faithful Abraham which scripture proveth my doctryne or rather the L. truth I say that faith heer is oposed to the works of the law that faith signifieth a visible faith For the Apostle Iames saith Iam. 3 21-24 Speaking of the same matter viz of Abrahams faith that it was made perfect by works for if Abrahams faith had not been manifested by his workes it had been invisible it would not have been discerned by maÌ„ therfor in the same place vs 14. the Ap. speaketh directly of a visible faith this place of the Ap. therfor confirmeth my assertioÌ„ plainly that they that are not of a true constituted Church are no subjects of Chr. Kingd bicause they do not by their workes shew their faith _____ but if they have faith they have it with God not with man who can judg only by the fruites The second place is 1. Ioh. 3.14 where the Apostle speaketh thus VVee know we are traÌ„slated from death to life bicause we love the brethren VVho are the brethren are not they that cal God Father who can cal God Father but they that have Christ for their Lord Mr. for their Elder brother To whome is Christ Lord Mr. but to them that are subjects of his Kingdome So that this place also maketh most evidently for the confirmation of this truth of God which I defend But you Mr. Bern. dreame of am visible faith of an invisible Kingdome of an invisible brotherhood or consanguinity whereas Christ saith directely that they which doe the wil of God are his brethren of his Fraternity Marc. 3.35 what have we to do with things invisible hidden secreat Deut. 29.29 I avouch that you cannot prove to me by any rule of Gods word certaynly that those that are not members of a true constituted Church are subjects of Christs Kingdome invisible as you I am sure intend it Further what is the love of the brethren wherof the Apostle speaketh is it not a visible love testified in the performance of the visible â—utyes of love Christ faith Ioh. 14.25 if ye love me keep my commaundements obedience is the true touchstone of the love of God 1. Ioh. 3.17 whosoever hath this worlds good seeth his brother need chutteth vp his compassion from him how dwelleth the love of God in him So the visible dutyes of brotherly love are the true touchstone of brotherly love but the principal visible dutyes of brotherly love are the dutyes of admonition consolation supportation patience 1. Thes 5.14 Exhortation edification vs. 11. among theÌ„ admonition is most excellent Mat. 18 15-17 compared with Levit. 19.17 they therfor that altogether omit these visible dutyes of admonition in the degrees thereof injoyned by Christ the Apostles how can they be said to love the brethren but al they that live out of a true constituted Church wholy omit the visible dutyes
the assemblies in subjection to the prelates whose Lords you are if you be either Apostles Prophets or Evangelists but you see they are your Lords For either you are false Apostles false Prophets or els by the evidence of the word Spirit you must rise vp stand out against depose the prelates whose authority you say is Antichristian besides that you must prove vnto vs by good sufficient warrant that the Lord raiseth vp Apostles prophets Evangelists to overthrow Antichrist to restore the true ministerie that you who with al your might support the Throne of the beast are those Apostles prophets Evangelists whome the L. raiseth vp for that purpose which yet you never have done or attempted to do whither you can do or not I leave to the consideration of al those that search after the truth Hetherto I have proved by sufficient arguments negatively that Christs Ministeriall powre is not given by Christ primarily by succession either to the pope Bbs. or presbytery whose claime dependeth vppon one the same title viz Successive ordination from the Apostles through the Church of Rome to the hands of every preist or presbyter in England therfor the Ministerial powre of Christ must needes be given primarily to the bodx of every visible Church though they be but two or three in nomber For this is a sufficient Enumeration of parts that Christs ministerial powre is given primarily either to the Pope Bbs. Presbytery or body of the Church except that men wil say it is given to the King of every Kingdom which is an absurdity intollerable as is already declared which I never heard pleaded for which the Kings of England doe renounce But Christs ministerial powre is not giuen by successive ordination either to the Pope Bbs. or Presbytery primarily or originally therfor Christs ministerial powre is givē to the body of the Church viz to two or thre faithful people joyned together into an Ecclesiastical politique body by the true covenant or new testament of Christ Iesus But bicause happily some persons may be vnsatisfied seing the former arguments are only grownded vppon reason not frō particular evidence of Scripture Therfor I hold it necessary furthermore to confirme this truth of the L. by vndeniable growndes of Scripture that affirmatively as followeth The first Argument from Mat. 16 13-20 From this place of Scripture I frame an argument after this manner Christs Disciples are Christs Church Mat. 16.13.18 Christs ministerial powre is given to Christs Disciples Ergo Christs ministerial powre is given to Christs Church The Minor of this argument which only is doubtful I confirme thus That which was spoken given to Peter that was spoken given to al the Disciples of Christ Mat. 16.13.14.19 Christs ministerial powre was vttered delivered to Peter who spake for in the name of the rest Mat. 16.13.15.16.18.19 Ergo Christs ministerial powre was by speech indeed committed to all Christs Disciples The Major of this argument only is controversal which I manifest thus Vnto them did Christ speake commit his ministerial powre that made the confession viz that Christ was that Christ the Sonne of the living God But Peter al the Disciples by Peters mouth made that confession viz that Christ was that Christ the Sonne of the living God Ergo Vnto all the Disciples did Christ speake give that his Ministeriall powre The Minor being cleered the whole Argumēnt is evident VVherfor consider 1. That Christ in the vs. 13. asketh his Disciples a question 2. In the vs 15. he saith whome do ye say that I am by which it appeareth that Christ asketh this question of all his Disciples generally and so it followeth by proportion necessarily that seing all were demaunded that question therfor all made that answer confession the argument is framed after this manner They answered made the confession vnto whome Christ propounded the question or made the demaund But Christ propounded the question or demaund to all his Disciples and not only to peter or only to the twelve Apostles as may be proved in the course of the text vs. 13-24 Ergo All the Disciples answered made the confession ther mentioned by the Evangelist The Second Argument from Mat. 18 15-20 16.19 From these places I reason after this manner That which is given to two or thre of Christs Disciples is given to the body of the Church if they be many in nomber Christs Ministeriall powre is given to two or three Disciples of Christ Ergo Christs ministerial powre much more is givē to the body of the church being many in nomber The Major is without controversie for iff Christs powre be given to two or three then much more to twenty thirtie an hundreth they being al of them Christs Disciples The minor is proved after this manner The keies of the Kingdom of heaven or the powre of binding losing is given to two or three Disciples of Christ Christs ministerial powre is the keies of the Kingdom of heaven or the powre of binding losing Ergo Christs ministeriall powre is given to two or three Disciples off Christ The minor being evident the major may thus be confirmed Vnto them doth Christ give the keies of the kingdom of heaven or powre of binding losing to whome of whome he speaketh But Christ speaketh to Diseiples of brethren Ergo the keies of the Kingdom of heaven or powre of binding losing is givē by Christ to the Disciples or brethren The minor viz that Christ speaketh to Disciples of brethren is manifest by divers particular vs. 1.15.21 The Disciples move a question vnto Christ concerning the Kingdom of heaven Christ teacheth vnto them vs. 15. that the litle ones that is the brethrē the Disciples must not be offēded or if they go astray be lost they should be sought againe vs. 15-17 teacheth the dutyes of admonition in the degrees therof for the winning of our brethren perserving of them from going astray therfor vs. 18. he speaketh of brethren Disciples attributing to them the powre of binding losing vs. 19. promising the hearing of their prayers vs. 20. promising to them his presence if they be but three or two vs. 21.22 teaching them remission of offences private vnto seaventy tyme seaven tymes VVherevppon I ground this infallible argument Iff the whole scope intent of this place Mat. 18 15-20 compared with Mat. 16 13-20 doth ayme at the Disciples of Christ or the brethren Mat. 23.8 teaching that binding and losing the keies of the Kingdom of heaven Christs presence acceptance of their prayers c. aperteyneth to them then Christs ministerial powre is given to the Disciples or brethren if but three or two so much more if they be a multitude But the whole scope of these places is directed to the Disciples or brethren Teaching that offences must be
themselves from brethren walking inordinately from persons excommunicate from converteous persons al other that either teach false doctrine or deny the powre of Godlines indeed though inword they professe the same 2. Tim. 3.5 Tit. 1.16 2. Thes 3.6 1. Cor. 5.11 The third Argument from Mat. 28.19.20 Act. 19.4.5 10.48 Mat. 18.20 The true Churches of the Apostolique institution were by baptisme gathered into the covenant or new Testament of Christ The Ecclesiastical assemblies of England are not by their baptisme conunited into the New Testament of Christ but only into the constitution ministery worship government into that faith doctrine which is by law established in the Land Ergo the Ecclesiastical assemblies of England are not the true Churches of the Apostolique institution The ground of this argument is this that the Apostles baprized men in definitely into the whole new Testament of Christ al the ordinances thereof which was not stinted or limited at the pleasure of men vnder certaine canons injunctions articles or Ecclesiastical constitutions but was large even as large as the whole word of truth then inspired or written by the Apostles Prophets whereas the assemblies of England do neither them selves professe the true saith of Christ conteyned in the new Testament their faith being stinted limited vnder certaine devised articles convocatiō howse Synodical decrees or constitutions wherevnto al the ministers of the lād are bound to Subscribe which is the faith of the whole nation neither therfor do they baptise into the new Testament of Christ indefinitely simply but respectively definitely into that faith doctrine which is taught in their stinted book of articles wherto they subscribe which they beleeve teach wherof the body of that Church is wherin wherto they are by baptisme admitted receaved their faith therfor being devised stinted or false therfore their baptisme false therfor their covenant false therfor the forme of their Church false therfor the Church it self a false Church For how can that be a true Church which hath a false faith covenant forme The fourth argument from Mat. 18 18-20 Marc. 13.34 Ioh. 20.23 Mat. 16.19 These places other like Scriptures afoard an argument which may be framed after this manner The true Churches of the Apostolique institution had Christs powre ministerial in the body of the Church The Ecclesiastical assemblies of England have not Christs ministerial powre residing in the body of the Church Ergo the Ecclesiastical assemblies of England are not the true Churches of the primitive Apostolique institution The Major or first part of this Argument hath been largely proved in the seaventh Section and in the Paralleles Censures Observations therto aperteyning whither the Reader is to be referred where this particular is handled affirmatively and negatively The Minor or second part of the argument is evident in it self For the powre Ecclesiastical of the assemblies is resident in the hands of certaine Archb. Lordb. Archdeacons Chancellors Commissaries Officials and other Ecclesiastical Superintendents which have powre over thousands or hundreths of Parish Ecclesiastical assemblies and the Ministers in them which have powre Ecclesiastical one over another to suspend excommunicate and absolve them according to their canons decrees and decretals the Prelate in his diocese or jurisdiction having absolute powre to interdict one or more Parish Churches from having any prayers or Service they have no powre to come into the Parish Church or Temple to worship whiles the interdiction with the Bbs. seale cleaveth vppon the Church dore c. divers particulars of like nature which doe evidently declare that the parish assemblies have no powre at all of themselves but are meerly and wholly subject and in bondage to the Ecclesiasticall Hierarchy and subordination of Clergie-men having Superintendency Superiority jurisdiction over them as their proper Spirituall LL. to Whome they dayly yeeld Spirituall homage and Subjection in their oaths off Canonicall obedience and actions of like Servitude The fifth Argument from 1. Timoth. 2.5 Heb. 9.15 Gal. 3.15.16 Iohn 17.9 These places of holy Scripture other of like nature may asoard an argument which may thus be framed The true Church of the primitive institution Apostolical had Christ Iesus for their mediator that is for their King Preist Prophet The assemblies Ecclesiastical of Englād have not Iesus Christ for their Mediator that is their King Preist Prophet Ergo the Ecclesiastical assemblies of England are not the true Churches of the primitive institution Apostolical The Minor or second part of the Argument may be confirmed by divers particulars as 1. Christ is not their King seing he onely ruleth by his owne Lawes and Officers and not by Antichristian Lords and Lawes such as are their Prelates and the Officers Courts and Canons 2. Christ is not their preist to ratifie vnto them by his blood that ordinance of Church Ministery VVorship and Government which they retaine among them which is not Christs Testament but the Testament of Antichrist the vtter enemy of Christ neither doth he prostitute the blood of his Testament to establish such a worship as their service book affoardeth or such a Ministery as their Clergie is from the ArchP to the ParishP or such a Government as their Ecclesiasticall Hircarchy or such a people for his body as are compounded of the Serpents seed a viperous brood of wicked men of all sorts 3. Christ is not their Prophett to teach them by the false Prophetts the instruments of Antichrist which dayly by their doctrine set vp Antichrists Officers Lawes oppugne the true New Testament of Christ in the true constitution Ministerie VVorship Government taught in his word Seing therfor Christ is not their King Preist Prophet how is he their Mediator Seing his mediation consisteth not in the execution dispensation of these their offices of King Preist Prophet The sixth Argument from Eph. 1.22.23 1. Cor. 12.27.12 Gal. 3.16 Eph. 5.23 From these places of Scripture compared together truly expounded may an argument be drawne framed thus The true Church of the Apostolique primitive institution hath Christ for the head and is a true body vnto the true head Christ truly vnited by the Spiritt of Christ The ecclesiastical assemblies of Englād are not a true body vnto Christ the true head truly vnited by the Spirit of Christ Ergo the ecclesiastical assemblies of England are not the true Churches of the primitive Apostolique institution The Minor or second part of the Argument may thus be confirmed in the three parts therof 1. Christ is not their true head seing they deny all his offices though they hold the doctryne of his nature and persons soundly as is plainly proved before in the fifth Argument 2. the assemblies as they stand in confusion with all the vngodly and vitious persons of the Land vnder the Antichristian Lords and Lawes Ecclesiasticall can not be a true body vnto Christ but
wil I adventure further to prove before any witnesses vppon the hazard of my life if I may have audience do not you now as you have once done in your Letter to Mr. H. take it granted that nether he nor his leaders as you speak can answere your arguments you see it is otherwise I pray you doe not oppose against this truth in your pulpits till you have throughly scanned all thinges til you have had further passages with mee about it I did thinke that I ought to doe many things against this way but it pleased the Lord at the length to reveale his truth vnto me for the which I blesse my God for ever I know if you once interest your selfe in opposition against the cause publiquely it will be very hard for you afterwards to deny your doinges to pul downe that which you have built Therefore be advised raise vp your hart to enter into the cause be not afrayd of it deny al even wife children life also els you are not capable of this truth I pray you commend mee to Mr. B. and to your selfe most kindly The Lord of his mercy vouchsafe to enlighten you with the evident brightnes of his truth and the Lord open your hart to entertayne it in love and the Lord guide your feete into the way of peace so in all kindnes I take leave of you bidding you most hartely farewell FINIS A Lettre written to certaine brethren in S. By Iohn Smyth Mercie and peace be multiplied vnto you RethteÌ„ I am excedingly rejoyced in my soule hearing of the grace of God bestowed B vppon you althongh you are but few in nomber yet considering that the Kingdome of heaven is as a graine of mustard seed smal in the beginning I do not doubt but you may in tyme grow vp to a muâ—titude and be as it weere a great tâ—ee full of Fruitful branches which I vnfeignedlie desire brethren in your behalf at the Lords handes I have receaved your lettre long since I had seÌ„t you answer ere this if I had had a coÌ„venient messenger but now having fit opportunity offered I doe willingly of duty to you my brethren to the L. Iesus his truth make answer to your motion whereas Mr. K. is a man famous in the Churches of England for learning sincerity being now growen aged in them both it might therfor be thought boldnes in mee to deale with him yet being provoked therevnto by you by himself by my place which I susteyne in the Church of Christ I durst not refuse but choose rather to incure the vndeserved suspitioÌ„ of arrogaÌ„cie if any man dare so deem it by manifesting the truth then the deserved reproach of the denyal of the truth which is committed when the tâ—uth is not defended vppon due calling thervnto First therfor I doe professe before al men that the truth wee professe is maniâ—ested already sufficiently to all that wil but open there eyes in the writings of those worthy witnesses of Iesus Christ who have gone before vs in the Testimonie of this truth wee hold out to the world therfor I shal by this my writing only doe that which is already done therfor this my labor might wâ—l have been spared Secondly neverthelesse bicause things may be further explaned manifested by several gifts I thought it not amisse to shew myne opinion also The rather being called thervnto by your selves as also by Mr. K. breefly therefore to come to the matter the two points to be proved are these First that such matters as aâ—e excepted against in the Church of England are contrary to the word of God Seâ—ondly That they are in such sort opposite therevnto as thereby it is become no Church meet for any good Christian to Remaine in and to communicate with These two points shal be manifestly proved by these Scriptures following 1. First your Church is not of the Apostolique constitution but framed according to the invention of man which is proved thus Deut. 14.2 compared with 1. Pet. 2.9 Roman 1.7 1. The Churches of the Apostolique constitution consisted of Saints only The Churches of England consist not of Saints only Therfor the Churches of England are not of the Apostolique constitution therfor are framed according to the invention of man The major is proved by the former Scriptures for Moses calleth the Iewes an Holy people ceremonially typing that the people of the new Testament should be truely holy as Peter doth expound it and Paull exemplifie it to the Romanes and in all his Epistles The minor is manifest for all sorts of persons Atheists Papists adulterers theeves c. who not are compelled to be are members of the English Churches Ergo. 2. Againe from that Church which is not of the Apostolique constitution but of mans invention al the faithful must make Seperation 2 Chron. 13 5.-13 30 5-12 compared with Revel 14.9.10 18.4.5 The Churches of England are not of the Apostolique constitution but of mans invention Therfor the faithful must make Seperation from the Churches of England The major is proved thus as Ezechiah perswadeth the Israelites to Seperate from the Church of Ieroboams invention to joyne to the true Church of Iudah which was of Moses constitution so Iohn by vision is commaunded to pronounce a woe to them that give homage to Antichrists ordinances and to perswade all the faithfull to Seperate from Babylon which is by interpretation a confusion Now all mens inventions are Antichristian seing that as Christ Antichrist are opposite so are Christian Antichristians if ther for the constitution of the Churches of England be not of Christs that is of the Apostolique primitive frame it is of man of Antichrist so woe be to them that doe not Seperate from it 2. Secondly your ministerie is not of the Apostolique primitive institution but framed according to mans invention which is proved thus Heb. 5.4.5 Levit. 8. compared with Esay 66.20.21 Act. â— 3 -6. Act. 14.23 1. The true ministerie of the Apostolique institution was by election approbation ordination of that particular holy people wherto they did administer The ministery of the assemblies of England is not so but after the invention of man Therfor the ministerie of the assemblies is not the true ministere of the Apostolique institution but devised by man The major is proved by the former scriptures for as that only was the true preisthood which Moses by the coÌ„maundemeÌ„t of the L. apointed in the old testameÌ„t therfor that of Ieroboams was false 1. King 12.31 2. Chron. 13.9 So it the new Testament that is only the true ministerie which is of the Apostolique institution viz by election ordination approbation of that faithful holy people wherto they administer The minor is evident For the ministerie of England viz the Prelacie Preisthood Deaconry like thre vncleane Spirits proceed out of the month of the