to stay wayt for a better tyme til the civil Magistrate wil give his allowance vnder these pretences stil keeping them in Spiritual boundage to the abhominations of Antichrist retayned in the Land I say herby you manifestly discover vnto al the world that seing you know the wil of your Lord Mr. Christ doe it not you are worthy to be beaten with many stripes that seing you break the commaundements of Christ teach men so you are the least that is none in the Kingdome of Heaven practising flat contrary to the Apostles who thought it better to obey God then man yet the Magistrates that forbad them were the Magistrates of the true Church of the Iewes wherefore breefly to answer both Ministers professors To the professors I say Shew mee your faith by embracing the whole new Testament of Christ To the ministers I say Shew mee the Seale of your ministery by converting establishing a Church after the Apostolique Corinthian frame constitution I wil grant that then you are true ministers your disciples truly converted in the meane tyme I wil judg your visible standing in Christianity as it is visible your invisible being in Christianity I wil leave to the Lord who seeth in secreat who knoweth who are his not doubting but the Lord hath his thousands even in the depth of popery much more among you this is that Mr. Bern. which wee hold grant concerning this point Now for your objection which you for vs make answer pag. 129. 130. That private persons may convert I say you herein also are deceaved deale deceiptfully For you are to distingnish of conversion according to the circumstance of tyme wherein meÌ„ were converted to Christ Iohn converted baptized many into Christ Iesus before the visible Church of the new Testament was revealed which came vppon the day of Penâ—ecost Act. 2. Eph. 4.11 Thus were al the Disciples of Iohn of Christ converted of this conversion Faith must the places of the Evangelists be vnderstood as namely that Ioh. 4.39 others so were the Iewes Proselites some of Samaria converted for as yet Chr. was not preached to the Gentils which he himself for bad to be done Mat. 10. thus were meÌ„ converted to beleve that the Messias which they knew should come was come that Iesus the Sonne of God the Sonne of Mary was hee who vppon their conversion baptisme became Christs Disciples to learne practise whatsoever he should afterward teach them That this is so read Act. 18 23. 19.2.3 Now after the day of Pentecost conversion was larger as I may so speake in respect of the visible manifestatioÌ„ therâ—f other like considerations For then men were converted to the matter of the day of Pentecost to al that frame constitution of the church of the new Testament which was purchased by Christs death exhibited vnto the Apostles by the promise of the Spirit given vnto them Thus were men converted after the death resurrection ascension of Christ after the comming of the Holy Ghost as may be seen Act. 2 38-42 8.16.17 10 44-48 So that Iohn converted men to the Faith of Christ to be manifested after the day of Pentecost the Apostles converted men to the Faith of Christ already given exhibited Seing therfor that the new Testament of Christ is now confirmed established revealed manifestly in the Scriptures of the Apostles of our Lord al that are converted now are converted to the new Testament the ordinances there of or els they are not converted to vs visiblie This being thus premised as necessarily to be vnderstood for the true knowledg of true conversion in the next place we must take notice for the answering of the objection of private mens converting that Antichrist hath defaced the Faith of Christ in the whole new Testament so the true ministery therfor it must needes be that whosoever doth convert from Antichristianisme establisheth a people into the true Faith new TestameÌ„t of Christ performeth that work either as a minister of Antichrist or as an Apostle Prophet Evangelist of Christ or as a Private person For this is a sufficient enumeration of parts ther being no other sort off persons to convert men from Antichrist to Christ but one of these For you have heard that Pastors do not convert but feed the flock I suppose you dare not a vouch that the Ministers off Antichrist do convert to the true Faith new Testament off Christ Iesus neither dare you say that ther are now in the world the offices of Apostles Prophets Evangelists wherfor when men convert they do it as private persons Therfore choose Mr. Bern. which of these three you wil affirme then tel mee whither private persons doe not convert as Act. 11 19-21 this shal suffice for this point of converting performed by private persons in the rising vp from the Apostacy of Antichrist for the discovering of your objection answer Now from the pa. 130-141 you teach vs the doctryne of the vocation of ministers which I wil not altogether disalow nor approve wholly seing it aperteyneth not to our question I leave it wholy vntoucht come to that which is pa. 141-146 wher you endevour againe to prove your ministery true that after this manner They that are called of Christ having both gifts graces they that are also outwardly caled of the church being examined aproved elected ordeyned they that preach true doctrine administer the true Sacraments peâ—forme their office faithfully live conscionably are assisted by Chr. to convert soules are approved by the people are the true ministers of Christ The ministers of the Church of England have al these particulars Ergo the ministers of the Church of England are the true ministers of Christ I answer you Mr. Ber. that the Popish ministers have al these forsaid qualifications in common with the ministers of England I plead not of the degree or measure of these things for I confesse some of them to be much more in the English ministers but I speake of the kind or nature of the qualifications which I prove by induction thus 1. The Popish ministers many of them have excellent outward gifts graces asmuch learning vtterance zeale gravity as any ministers of England though al of them have not so as al the ministers of England have not so 2. The Popish ministers are called examined aproved elected ordeyned of the Church that is as you expound the cheef governors who are as true ministers as you are seing your ministery is a branch of the roote So are you 3. The Popish ministers preach the true doctryne of Christ administer his true Sacraments for you retaine the baptisme that men have in popery as true and they breake and eate bread and wine in remembrance of Christs death although you preach more truth
beast that is are by the Authority of the Romane Empyre established Revel 16.15 out of the mouth of the false Prophet that is are by Authority of the Pope of Rome established out of the mouth of the Dragon that is are by the Authority of Sathan himself established For ther is not a minister in England Elected by that faithful people wher he administreth but is chosen by a profane mixt people if he be chosen law doth not allow such election he is approved ordeyned by Antichrist himself comming but of the mouth of the false Prophets the Prelates of the Land 2. Againe from that ministerie which is not of the Apostolique institution but of mans invention must all the good Christians make Seperation Deut. 13.3 Math. 7.15 â— Timoth. 3.5 Revel 14.9.2 Corinth 11 13-15 Rever 2.2 The Ministerie of England is not of the Apostolique institution but of mans invention Therefore all good Christians must make Seperation from the Ministerie of England The Major is proved thus as in the old Testament Moses commaundeth not to harkeÌ„ to false Prophets Ezechiah endevoreth to draw the people from Ieroboams Preist So in the new Testament Christ willeth to take heed of false Prophets Paull willeth to turne away from such a woe is threatned by Iohn to al that receave the beasts mark from his Ministers Thirdly you worship is not of the Apostolique primitive institution but is invented by man so is Antichristian as may be proved thus Act. 2.4.11.42 10.46 19.6 Rom. 8.26 1. Cor. 12.7 14.15.26 1. The true worship of the Apostolique institution proceeded meerly from the Spirit having no outward help of devised formes of prayers exhortations psalmes Ceremonies The worship of the English assemblies proceedeth out of the Servicebook in devised formes of prayers exhortations psalmes other Ceremonies Therfor the wors his of the English assemblies is not the true worship of the Apostolâ—que institution but is invented by man The major is manifest by the places alledged For vppon the day of Pentecost the Apostles had the holy Ghost given them in the shape of fiery cloven tonges thervppon they spake as the holy Ghost gave them vtterance manifesting the Spirit to the hearets so was it with the Gentils afterward when the holy Ghost came vppon them since that tyme all the churches of the Apostolique institutioÌ„ worshipped afther the same manner for al Churches worshipped after one manner 1. Cor. 16.1 14.36.37 11.2 16. wher note that if devised formes of prayers psalmes exhortations were Gods ordinaÌ„ces the Apostles would have delivered them to the Churches they should have receaved vppon the day of Pentecost fiery bookes as wel as fiery tongs The minor is evident needeth no proof Ergo. 2. Againe From that worship which is invented by man not of the Apostolique institution mustal the good Christians Seperate Col. 2 20-23 Mat. 15.9 Levit. 10.1.2 compared with Act. 2.3 The worship of the English assemblies is invented by man not of the Apostolique institution Therfor from the worship of the English assemblies ought al good Christians to Seperate The major is proved thus For seing the worship of the asseÌ„blies is wil worship vaine-worship devised by man not kindled with the true living fire which came downe from heaven vppon the primitive Church but with such a straunge fire as Nadab and Abihu offered withal therfor it is idolatry so to be Seperated from 4. Fourthly the Government of the assemblies is Antichristian by the confessioÌ„ of theÌ„selves therin can no good Christian joyne except it be lawful for a good Christian which is or ought to be a subject of Christs Kingdom which is visible Church to submit to the vtter enemie of Chr. to his authority which what is it els but to bee a traytor against the L. Iesus yet for further proof I reason thus from these places Act. 14.23 20.28 Phillip 1.1 1. Pet. 5 1.-4 1. The Government of the primitive Apostolique institution was by a Colledge of pastors or presbytery The Government of the English assemblies is by an Antichristian prelate his Officers Therfor the Government of the English assemblies is not the primitive Apostolique Government The major is evident thus For the Apostles instituted Elders by the election of the Saints to oversee the Church feed the Flock of one particular visible Church only as is manifest among the Epheâ—ians Philippians Hebrues al Churches The minor is evident For the Prelates ther officers are not those Christian Bishops of the Apostolique institution elected by placed over one particular Church of the Saynt but are a devised â—yrannical Lordâ—hip â—uling hundreths of parishes by ther owne devised Canons Ergo. 2. Againe From the Government which is devised by man in the Church so is Antichristian which is not of the Apostolique institution must al good Christians Seperate Luk. 19.27 1. Cor. 7.23 Revel 14.9 The Government of the English assemblies is not of the Apostolique institution but is devised by man Antichristian Therfor from the Government of the English assemblies must al good Christians Seperate The major is manifest by the places alledged for seing Christ Iesus only must reigne in the harts of the faythful by his ownâ— officers lawes therfor good Christians must only submit to his officers if they submit to any new officers devised by man Christ saith he wil have theÌ„ slayne they are the Servants of men obeying the Antichristian beast have a woe threatned against them Thus brethren have I written vnto you according to your request Mr. K. his direction proofes of those two points which you expect that in 4. mayne transgressions in the English assemblies viz in the constitution ministerie worship Government of them I pray you brethren keep the copie I send you safe let Mr. K. have a transcript of it if it please him to answer I will be ready to explane matters more fully if ther be any ambiguity to confirme matters doubtful that especialy for your establishment in the truth which now blessed be the Lord is so evident that al the men vppon earth with ther learning can never be able to obscure it Brethren I beseech you grow in grace in the knowledg of our Lord Iesus Christ to whome bee praise in his Church throughout all generations Amen Your Brother in the Fayth Iohn Smyth The Printer to the Reader Though in this treatise ther be divers Lettes either wanting or superfluous or displaced or changed by reason whereof some words are corrupted yet bicause English men can easily help that fault I thought it needlesse to put them in these Errata Only these foure great oversights I desire may be corrected pag. 41. Lin. 1. for Church by the Presbytery read Church to the Presbytery pag 75. Lin. 44. after the last words read So in the New Testament pag. 128. Lin. 32. For Religion is c. read Religion is heresy if this argument be false then is yours false pag. 128. Lin. 34. For is so read become The lesser faults I desire the Reader to pardon
152. 6. That our Church standoth in an adulterous estate pag. 152. 7. That they cannot say certaynly by any warrāt off Gods worde that any of vs hath eyther fayth or seare god pag. 152. 8. That none off our Ministers may be heard pag. 152. 9. That it is not lawful to joyne in prayer with any off vs pag. 155. 10. That Ministers may not celebrate marriage nor bury the dead pag. 156. 11. That Ministers should only live off voluntary contribution not eyther off sett stipends or tithes pag. 156. 12. That our Churches ought to be raced downe not to be imployed to the true worship of God pag. 156. And thus much off this al other their Brownistical opinions pag. 157. This is the Recapitulation of our Brownisticall opiniōs as Mr. Bern. of his blasphemous vncharitablenes giveth them their denomination Remember herein that every cōpany of men whome god raised vp in this latter age to testifie for the truth against the man of sinne hath been intitled with like names as Lutherans Calvinists Zwinglians c. As in the act Christiās are caled the Sect of the Nazarits whēce I for my part should rather gather encouragemeht in the truth we hold then any discouragemēt seing no other thing befalleth vs herein then befell al the witnesses of the L. truth in al ages but let Mr. Bern his conforts vnderstand that we chardg them with Antichristianis me which they can not deny but which the best most sincere professors of the truths which he calleth Brownistical we justifie frō the holy Scriptures wherein let Mr. Bern. consider whither he doe not wound the Holy Scriptures the Holy Apostles Christ Iesus himself the Holy Spirit the author off the Holy Scriptures that through our sides For if these opinious as wee hold them be the truth of God then is he a blasphemer in a very high degree I would know whither he that heretofore oft tymes confessed them for truths can nowwithout horrible impiety apostacy blasphemy proclayme them Brownistical opinions see also whither his conscience can be cleer in this Now Further I desire the reader to compare these 22. particulars with the 16. points which I in this lettre have answered therby he shal observe two things First that Mr. Bern her in chardgeth vs with no thing truly which is not already answered in this lettre therfor he needed not againe to have objected these things publiquely except he had first published the lettre answered the particulars therof but herin it seemeth he thought to bleare the eyes of the world to beare mē in hand that he had somthing to say which was vnanswerable which notwithstanding was already answered as may be perceaved Secondly that this book of Mr. Ber. is most properly directly aymed at my lettre wherin I am most especialy interessed to yeeld answer though it be once answered by another happily may receave a third answer yet I cannot overpasse it least I seme to betray the truth who am by name singled out to the cōbat finaly seing Mr. Bern. hath published against vs without answer to this lettre let vs also herin cōsider his fraud decept in perverting misconstruing adding detracting falsely chardging vs following therein the dealing off his Father the Devill with Christ our first parents For all these evil courses I wil discover evidently to the reader that Mr Bern. in the particular Sections of this lettre hath vsed with mee so let these be added to his former sinnes mentioned in the First Section it wil appeare that he is now manifested by the L. to be one that hath fulfilled the measure of his iniquity The third Section The first point therfor that I wil speak to is vour tenth viz 10. That an erroneous constitution of a Church is a real Idol Heer I would fayne knowe whence you had this position I confesse I have written some such thing but neither have I written neyther doe I hold it as you propound I say that a Religions society framed after the invention of a mā without the warrant of the word is a real Idol but I do not say that some errors in the cōstitution of a Church maketh that Church a reall Idol For as in generation every fault in the seed which is the matter as for example a seed inclined to the gont or consumption or stone doth not make a false man but the partie begotten may be a true man not withstanding the infirmity of the seed So in the constitution of a Church not every error as if the members wherof the Church is framed have ignorances errors or infirmities in them maketh the Church a real idol For so ther should never possibly be a true Church in the world seing it is impossible to find men free from error Therfor this is the ground that I hold that if either the matter of the Church be not such as the word teacheth but a devised matter or of the forme be not that which the word teacheth but a devised forme or if the Church have not the properties which Gods word teacheth which doe necessaryly proceed frō the forme induced vppon the matter then such a Church I avouch to be a real idol take a fimilitude to illustrate it The seed of an asse a horse mingled together in generation doe not produce eyther a true horse or a true asse but a third thing formally differing from both viz a mule even so wicked men joyned with Godly men in a Church doe not produce a true Church but a false Church viz a reall Idol the church of Antichrist For this point consider what the holy Ghost writeth Apoe 18.2 That Antichrists Church is ther Prophesyed to be a cage of every vncleane hateful byrd which might not be eaten or offered in Sacrifice by the Holy people Deut. 14 3.11 againe 2. Cor. 6.14 The Apostle willeth the Corinths not to yoke with vnbeleevers bicause as in the old Testament the Holy people were forbidden to yoke an oxe which was a cleane creature an affe which was vncleane to draw the plough together Deut 22.10 Even so the faithful may not now yoke themselves to draw the L. plough with vn belevers bicause they may have no communion concord agreement followiship or part the one with theother but the faithful who are righteousnes light of the body of Christ the Temple of God the Children of God must come out from the vnbeleevers who are vnrighteousnes darknes of Belial the habitation of Devils Apoc 18.2 yea must be seperated from them must touch none of there vncleannes For if they stil stand in confusion with the vnbeleevers consenting to al ther sines they in that constitution are not a true Church but the prayers they offer vp with the prayers of the wicked comming from that false constitution are taynted with the idolatry of that constitution but perhaps you wil say that
although a false constitution be a sinne yet it is not Idolatry you must manifest it to me to be a sin of another commaundemeÌ„t if you plead that otherwise I stil hold it to be a sinne of the Second commaundement viz to worship God in a constitution of an humane invention even as it was in the Church of Ieroboams in vention as it is in a popish parish assembly as it is in the English assemblies now further to prove vnto you that a false constitution of a Church is an Idol I use these places 2. Cor. 6.16 VVhat agreement hath the Temple of God with Idols The faithful who have made a covenant with God are heer cailed the temple of God thervnto are Idols opposed signifying that an assembly of men who are vnfaithfull though some faithful meÌ„ be among them who are commaunded to come out to be Seperated endevoring to worship God after ther fashion are an Idol therfor if the temple of Ierusalem now stood the Iewes assembled to worship God ther after the fashioÌ„ of the Old Testament that assemblie was an Idol So are the assemblies of Turkes Idols So are the assemblies of Papists Idols as Abbayes Monasteries c. Such are al churches framed of a false matter or having a false covenant 1. Ioh. 5.21 Babes keep your selves from jmages Zach. 11.17 The Apostle who wrote the Revelation forseing through the Spirit of prophecy the abhominable Idolatryes of Antichrist which would grow vp in the Church giveth the Churches a caution especially to take heed of those Antichristian Idolatryes now the Idolatryes of Antichrist are not heathenish paganish but of another nature viz not false Gods but meanes invented by men to worship the true God in or by Hence I gather thus VVhatsoever meanes is devised out of a mans brayne vsed as a meanes to honour God in or by is an Idol A devised constitution of a Church is of that nature Ergo an Idol For further amplification whereof consider that as a false minister wherof afterward is an Idol minister Zach. 11.17 So a Church of a false constitution is a false Church that is an Idol Chuch as it was vnlawful yea flat Idolatry for a Priest of Ieroboams devising to offer Sacrifice to the L. So is it also Idolatry to offer vp service to God in a Church of a false constitution Col. 2.23 Mat. 15.9 Wil-worship vayne-worship is forbidden in these two places namely such worship as is offered to God after the wil precept of man whose wisdome is enmity to God But a false constitution of a Church is after the will precept of man even invented devised go it is forbidden but wil worship vayne worship is a transgression of the second commaundement go it is idolatry so that false Church wherin or wherby it is offered vp to God an Idol These things are manifest to him that wil not blindfold himself I pray you consider of the particulars by mee alledged if you find a truth in them embrace the truth lead on your people with you to the truth if not let vs heer from you an answer that we may see our errors wee wil can reforme so cannot you so long as you stand as you doe ther is no way to reforme but to Seperate as we have done already Paralleles Censures Observations aperteyning to the third Section I published a litle Methode not long since intituled Principles inferences concerning the visible Church in the tenth page of the book I write thus visible Churches constituted according to the devise of men are Real Idols Mr. Bern. in the beginning of his third Section chargeth vs to hold That an erroneous constitution of a Church is a real Idol in his book intituled the Seperatists Schisme pag. 79 hath these wordes They hould our constitution a real Idol so vs idolaters pag. 152. of the same book he writeth thus that our Church viz the Church of England standeth in an adultrous estate accounting this as an error that wee defend Mr. Ainsw in the answer to Mr. Bern. pag. 172. faith that a false constitution of a church set vp in stead of a true what is it better then a very Idol Heer let vs consider the difference agrement betwixt Mr. Ains me he saith a very Idol I say a real Idol I cal a false constitution a real Idol For that in existence being it is an Idol Mr. Ainsw calleth a falsely constituted Church a very Idol bicause it is indeed truly an Idol heer is litle difference except it be in wordes but for the further cleering of my position viz that a falsely constituted Church is a real Idol two things must be discovered 1. what an Idol is 2. what Real is For the first vnderstand that most properly an Idol is contrary to an ordinance apoinred by God in matter of Religion So the Apostle willeth the brethren to keep themselves from jmages or Idols 1. Ioh. 5.21 the Lord himself in the Second Commaundement forbiddeth vnder the phrases of making worshipping jmages al inventions of men in matter of Religion Exod. 20.4.5 Now matter of religion especially subsisteth in Religious worship or religious government For the Saynts are made Kings Preists vnto God as Kings they excercise a regiment as Preists they performe their Sacrifices Revel 1.6 1. Co. 6 1-9.1 Pet. 2.5 therein they performe homage to the Lord submit their consciences to be wrought vppon seing the conscience must bow only to the Lord not to man otherwise then in the Lord therfor in matter of Religion the conscience is not to yeeld to any thing devised by man but must alwayes have the Lord for the leader Governor therein hence then it foloweth that whosoever substituteth any devise of man any thing taught by the precept of man Mat. 15.9 Esay 29.13 any will worship or any ordinance of the world in matter of Religion setteth vp that which is contrary to the Lords ordinance contrary to the Lords wil contrary to the Lords wisdome I would fayne learne whither this be not an Idol or jmage So that Idols are of two sorts 1. A false God 2 A false meanes to honor or submit or doe homage to the true God in or by as a false or devised tyme place person instrumeÌ„t action if theâ—be any thing of the like consideration therfor a false or devised tyme may be caled an Idol day as 1 King 12.33 the month which Ieroboam appointed for the worship of his Calves is called the month which he had forged of his owne hart that is an Idol moneth so by consequent the 15 days of that moneth an Idol day So in the old Testament the place where God was to be worshipped was the Tabernacle or Temple Deut. 12 5-8 therfor the high places in iudah also DaÌ„ Bethel in Israel were Idol places bicause
of love to the brethren seing they neyther know nor have brethrē vppō whome they may exercise these dutyes Therfor this place of the Apostle is pregnant invincibly strong against you The third place is 1. Cor. 1.1 Now what wordes Mr. Bern intendeth in this place I can not conjecture except they be these viz. in the second verse with al those that cal vpon the name of the L. Iesus Christ in every place whence it may seem he would gather that ther were some subjects of Christs Kingdome not of a constituted Church I do verely think that seing these persons that were absent frō the Church of Corinthus did call Iesus Christ Lord they did therfor acknowledg him for their Lord King therefor did apertayne to his Kingdome which is his visible Church happily they might be some brethren which did not dwel in Corinth but in some villages about Corinth that this is so the place afordeth evidently For he wrote both to the Church that was in Corinth to the brethrē that were in other places which were no doubt of the church of Corinth El◠how did that Epistle in the contents of it concerne them For seing the Apostle writeth this Epistle to them they had to doe with the matters wherof he taxeth the church for he taxeth them al indifferently seing he writeth indifferently vnto them al Herevppon it followeth that eyther these persons that were in other places were mēbers of the Church of Corinth or els if they were no members off that church the Apostle in vayne doth direct his Epistle to them taxing them off the corruptions off that Church Except it be said that the Apostle doth hereby interest other churches to deale with the Church of Corinth for their corruptiōs then Mr. Bern. gayneth nothing by it neither seing therby he confesseth that these other brethren were members of other true constituted churches The third place therfor is nothing to the purpose The last place is 2. Thes 3.15 count him not as an enemy but admonish him as a brother To passe by what some think of this place I say vnto you Mr. Bern that it hath not so much as a shew for your purpose The Apostle speaketh in this verse negatively affirmatively For he teacheth that they ought not to recken of an excommunicate as they account of an enemy but they are to admonish an excommunicate as they doe admonish a brother Therby teaching vs that an excōmunicate is in a midle condition neyther an enemy nor a brother but one that is vnder the censure of the church as a meanes ordeyned by God for his reformation how wil this place prove that an excommunicate is a member of Christs invisible Kingdome or if it should prove that some excommunicate are members of Christs invisible Kingdome how can you prove that this or that excommunicate is so do you know the Lords Elect certaynly particularly that are out of the church Or what doth this assertion of yours this place of Scripture against my assertion who say that such as are not of a true constituted church are no subjects of Christs Kingdome viz Of the Kingdome which he shal give vp into the hands of his Father in the day of his final judgment In the third place Mr. Bern. asketh what may be said of wicklife Hus Luther Bucer Melanchthō the Martyrs Gods people in England of Lot Iob the people in captivity in Mordecay his tyme wherto I answer as I have already done That Iob was a member of a true constituted church so a subject of Christs Kingdome So was Lot so were the people of the Iewes in captivity though violently deteyned from the Holy land Cittie Temple therfor Mr. Bern. in these three demaundes gaineth nothing except the estimation of ignorance folly be gaine to that of the Martyrs Hus Luther Gods people in England I say two things eyther that in affection desire they aperteyned to the true visible church being seperated from the false church or that they were of the invisible church of the invisible Kingdome which is vnknowne to man the members therof vnknowne disprove you this if you can In the last place you demaund whither Christs Kingdom be not Spiritual invisible also Ioh. 18.33 10.16 The two places of Scripture quoted by you do not prove that Christ hath an invisible Kingdome so invisible subjects knowne to vs For Ioh. 18. Christ saith my Kingdom is not of this world that is to say it is not begunne continued perfected by worldly meanes So Christ expoundeth himself afterward saying my Kingdom is not from hēce my subjects would fight for mee vs 36. meaning that his Kingdom is neyther erected nor supported by worldly meanes as by sword speare or shield in respect whereof the Apostle saith Rom. 14.17 The Kingdome of God is not meate nor drinck 2. Cor. 10.3.4 Though we live in the flesh yet we do not warre after the flesh for the weapens of our warfare are not carnal The second place is Ioh. 10. VVher Christ saith not as you dreame very ignorantly childishly that he hath an invisible Kingdome but that he hath sheep of two sorts some of the visible Church of the Old Testament which is one fold some of the visible Church of the New Testament which is another sold o◠the Iewes Gentils both which sorts of people shal in Christ Iesus the partition wal being taken away be joyned made one that so ther may be one sheepfold one shepheard but what is al this Mr. Bern. to disprove the truth of my position Again to answer your demaund I say that Chr. Kingdome is Spiritual invisible aswel as outward visible For when we say that Christs Kingdome is visible sensible we do not deny that it is also invisible Spiritual neyther are these two contraryes to be oposed as excluding one another For as a man is not only the body which is visible sensible but cheefly principally the soule which is invisible as the true Sacraments are not only the outward Elements but the inward grace also that most especialy So the visible Church which consisteth of men is not only the outward communion but especially cheefly the inward Spiritual fellowship which the Saynts have with Christ one with another The Apostle therfor saith both that ther is one body one Spirit Eph. 4. that al that are baptized are baptized into one body al that communicate are caused to drinck into one Spirit 1. Cor. 12.13 And as the Saynts are members of Christs body of his flesh of his bones Eph. 5.30 So they that are joyned to the Lord are one Spiritt 1. Cor. 6.17 we grant you therfor Mr. Bern. that Christs Kingdome is Spiritual visible but we deny that Christs Kingdome is only invisible or only visible he that doth plead to me that
al false Churches the members of them are without Ther is one only faith truth Eph. 4.5 as in the Old Testament so in the New the true church ministerie worship government is but of one kind al the Churches or assemblies of the Edomites Ammonites Moabites Ishmaelites Israelites Samaritanes the rest were false churches hada false ministery false worship false government only the Iewes had the true Church Ministerie VVorship Government with them So in the New Testament al Churches or assemblies of men whatsoever professing Christ as Abbayes Monasteries Nunries Colleges Cathedrals Seminaries Rectories Parishes c. not Seperated from the Antichristians worldlings are false Churches so without only the Seperated Churches are the true Churches are within you should have answered this Section of my lettre Mr. Bern. before you had printed your book if you had dealt ingeniously plainly but seing you caÌ„not answer for I take it so bicause you doe not answer for your book declared that ther is no wil wanting let vs see what you object your objections are three First the two places of Scripture 1. Cor. 5.12 Eph. 2.12 you say are ment of such as never made so much as an outward profession of Christ Iesus at al your argument is this No Scriptures directed against pagans can truly be applyed against Antichristians These places are directed against pagans vic Eph. 2.12 1. Cor. 5.12 Ergo these places cannot be truly applyed against Antichristians I deny your Major Mr. Bern. you have not proved it at al Let the reader judg whither your speeches be oracles that they must be believed bicause you vtter them but herin your fraud and evil conscience or palpable ignorance appeareth that you leave out your Major which you should have confirmed propound only your minor For that these places are vnderstood of Pagans I deny not but that they are only to be vnderstood of pagâ—â—â— that they â—â—nnot be vnderstood of Antichristians I deny 〈◊〉 I prove the â—â—ntrary evidently to your conscience the conscience of al men after this manner That which the L. hath taught vs to doe we may lawfully doe But the Lord hath taught vs to apply against Antichristians places of Scripture directed against pagans Ergo places of Scripture directed against pagaÌ„s may by vs be applyed against Antichristians The Major is evident The minor is proved by the consideration of these Scriptures â—evel 11. â— 18.2.7.21 where the holy ghost applyeth against the Antichristians matters Scriptures spoken literally of Sodom Egipt Babylon which were all pagans Agâ—â—â—â— If Antichristians be in condition eyther equal to or worse then pagans theÌ„ by proportion Scriptures directed against pagans may be applyed against Antichristians But Antichristians in the Lords account are in a condition equall you worse then pagans For so Christ saith Mat. 11.22 that it shal be easier for Tyrus Sidon the Sodomites then for Chorazin Bethsaida Capernaum Ezech. 16 44-52 Iudah Sodom Samaria are sisters in sinne punishment Iudah hath justified Sodom Therfor Scriptures directed against pagans may be applyed by proportion eyther of equality or superiority against Antichristians Now for your further instruction in this point Mr. Bern. consider that in the new Testament the phrases speeches titles priviledges benefites of the Church of the Iewes considered as the true Church are ordinarily applyed to the visible Church of Christ in the new Testament contrariwise the phrases speeches titles priviledges judgments pronounced agaist the Gentils in the old Testament are customabley applyed against the false Churches Antichristians in the new Testament Hence it is that the true visible Church of the new Testament is called the holy Cittie Temple Tabernacle the new Ierusalem the like the false Church is called the Gentils Egipt Sodom Babylon c. the reason whereof is bicause that the Church of the Iewes was a type of the Churches of the new Tastament so the assemblies of the Gentils were types of the false Churches of Antichrist as you may see through the whole book of the revelation in divers particulars which point if you had eyther vnderstood or attended you could not thus frivolously have objected to vs this one particular that speeches vnderstood of pagans may not be applyed against Antichristians I pray you what vse do you make of the prophesies of the old Testament against Nineveh Babylon Elam Madai the rest VVhat vse can you make of the judgments threatned inflicted vppon the GeÌ„tils if not this that Christ the Apostles make Mat. 11.22.24 12.41.42 2. Pet. 2 5-7.15 Iude. 7.11 Heer I know you will say that you are not Antichristians so though these places may be applyed against Antichristians yet not against you that particular wee will see afterward in his proper place in the meane tyme thus much we have gayned that places af Scripture directed against pagans may as wel be applyed against Antichristians as places of Scriptrue spoken to the true Church of the Iewes may be applyed to the true Church of the new Testament Secondly you object that wee cannot prove laying aside the forgeâ—â—s of our owne braynes that this scripture phrase without may be applied vnto you as to a people without VVell wee wil lay aside our owne devices so let vs trye what wee can doe Arg. 1. Churches that are in condition equal or worse then assemblies of pagans are without Revel 11.2 Antichristian Churches are in condition equal or worse then assemblies of pagans Ergo Antichristian Churches are without Againe 2. False Churches are without Antichristian Churches are false Churches Ergo Antichristian Churches are without Againe 3. Dogs Enchanters VVhoremongers Murtherers Idolaters they that love or make lyes are without Revel 22.15 Antichristian Churches are assemblies of such persons Ergo Antichristian Churches are without Againe 4. The habitation of Devils the hould of al foule Spirits cages of every vncleane hateful byrd are without Antichristian Churches or Babylon are such Reuel 18.2 Ergo Antichristian Churches are without Againe 5. The vtter court which must not be measured by the goldeÌ„ reed but which is given to the Gentils that persecute the Holy Cittie is without Antichristian Churches are that vtter court Revel 11.1.2 Ergo Antichristian Churches are without Againe 6. The Serpent his seed or aungels are without Revel 12.9.10 Gen. 3.15 Antichristian Churches are the Serpent his seed aungels Ergo Antichristian Churches are without Now Mr. Bern. I have proved by playne Scripture that Antichristian assemblies are without I know you wil not denye it but you wil plead that your Churches are not Antichristian assemblies therfor you account that one of our errors pag. 109. viz our 8. error as you summe theÌ„ that position therfor viz your Churches are false Churches shal be proved vnto you fully in the Paralleles Censures Observations aperteyning to the 10.
Ergo the ministers of England are Apostles as Paul or thus He that converteth Soules is sent of God Rom. 10.14.15 The Ministers of England convert Soules Ergo the ministers of England are sent of God If I should yeeld your first argument theÌ„ it would follow that you al the ministers that convert soules in England are Ap. but you intend not to prove your selves Apst but ordinary Pastors of visible churches therfore your argument if it were yeelded proveth not your purpose I know you do not challendg to be an Apostle as Paul was Againe to answer to your second argumeÌ„t we yeeld you that no maÌ„ caÌ„ coÌ„vert to the true saith of Chr. new TestameÌ„t which is visible except he be sent of God but seing you pervert men froÌ„ the new testament of Chr. as I have proved how can you herby prove your selves to be sent of God nay I say you are the instruments of Sathan sent by the L. in his wrath to keep the people in bondage froÌ„ the obedience of the faith taught in the new testament I do not determine what you are invisibly secreatly known to the L. neither doth the Scripture teach vs so to judg of faith For how can the Scripture teach vs visiblie to judg an invisible thing which is not appearing in visible Fruites Further wher as you say that the 1. Cor. 9.1 2. Cor. 3 1-3 doth not intend the constitution of the Church of the Corinths other Churches but their conversion from idolatry to embrace the doctryne of the gospel by faith I answer that these two things which you distinguish are al one they are no other in distinction then Arons beard the beard of Aaron as you speake for to convert men to the Faith of the gospel is to convert men to the true constituted Church of Christ For they are not converted to the true faith til they be converted established into the true Church if it may be sound So that this objection of yours is very insufficient if not altogether ridiculous for the force of the Apostles argument in these two places of the Corinths I say it is mistaken by you vtterly so wrested from the Holy Ghosts purpose misapplyed by you to prove your intention For the seale of Pauls Apostles hip was the Church of the Corinths converted to the saith established into the true constitution of the new Testament 1. Cor. 9.2 so Paul expoundeth himself in the other place 2. Cor. 3.10 saying that he was made an able Minister of the new Testament even as Moses was of the old For the vnderstanding of which place the whole matter you must remember what Moses did to the Church of the Iewes what Paul did to the Church of the Corinths Moses did constitute the Church of the Iewes according to the paterne shewed him in the mount that most faithfully Heb. 8.5 Paul being the Apostle of the Gentils sent by Chr. Iesus for that purpose hath established the Church of the Corinths according to that paterne which Christ the Mediator revealed vnto him which none could doe but an Apostle sent by Christ So that the force of Pauls Argument to prove himself an Apostle must thus be propounded conceaved He that hath the seale of an Apostelship is an Apostle Paul hath the seale of an Apostelship viz an infallible direction from Christ Iesus by the Spirit to convert establish the Church of the Corinths into the true constitution of the new Testament Ergo Paul is an Apostle of Iesus Christ Now Mr. Bern. I would require you to answer directly plainly whither this be not the true Scope intent of these two places of Scripture if yea then are you a most ignorant shameles perverter false interpreter of the Scriptures wherof I require your repentance before the Lord the world for your sinne is publique if nay then discover the contrary if you can justifie your self or els I doe professe vnto you to all the ministers of England that you doe abuse the honest harted people of the Land misleading them meerly by the pretence of this argument of converting soules For they feeling in their consciences secreatly the Lords work of inward conversion by the ministery of the Land especially the sincerest most forward puritans thereby are brought to reverence their ministery vnder the vizaâ—d of this inward work in their consciences pretending conversion to the visible faith of Christs new Testament doe hereby resolutely persist vnder that ministery whereby say they they were converted assuring themselves that it cannot be a false ministery that converteth men to the Lord inwardly and secreatly then you the ministers of the Land deceaving others being deceaved your selves by the misconstruction of these the like places of Scripture stand vp stoutly to defend your ministery after this manner are wee not true ministers of Iesus Christ have wee not converted Soules are not you the Seale of our ministerie the forward professors of the Land wee appeale vnto your consciences if you in our ministery have not felt the powre of the word to your inward conversion If this be so how can you forsake your Fathers that begat you how can you go to the Seperation that never coÌ„verted you c. I answer what you doe inwardly in conversion I dispute not the Scripture regardeth not what you doe outwardly that I plead the Scripture discovereth you convert not a man to the true faith of Christ which is visible in the visible communion of the true Church of the Apostle Pauls constitution such as was the Church of the Corinths and therfor you cannot by your inward invisible conversion which you plead for prove your ministery For except you can produce such an effect as Paul did in the Corinths you cannot prove your selves to be the true ministers that are sent of God For Paul saith yee Corinths are our Epistle vnderstood read of al men So that Pauls Seale of his ministery was an outward visible legible faith viz The faith of the true Church of the new Testament whereinto the Apostle had established them which al men did see behold read manifestly wherefore if you the Ministers of England wil prove your selves to be the true ministers of the new Tesament then shew mee such a seale of your ministery as the Apostle heere speaketh of convert men establish them in the true Apostolical Church of the primitive institution I for my part wil yeeld vnto you that as paul was sent extraordinarily so are you ordinarily by the Lord you are the true ministers of Iesus Christ truly sent Rom. 10. but seing you doe what you can to hinder al your disciples from the true Corinthian Church established by paull according to the paterne of Christs new Testament not bringing the people that depend vppon you so far as you know acknowledg but stil counsel them
false Churches Ergo. The worship offered vnto the L. in those Ecclesiasticall assemblies is a false worship The ground of this argument is this that al the Ecclesiastical actions performed by a false Church are stayned with the false constitution of the church For God wil not have every communion of men worship him but he wil be worshipped by such a company of people as he hath described in his new Testament as in the old Testament no man or company of men might worship or be accepted visibly but such as were circumcized Gen. 17.14 Exod. 12.48 Deut. 23 1-4 Act. 21.28 2. King 17 25-28 Ioh. 4.22 So in the new Testament no man or communion of men visiblie can be accepted of the L. but such as are described in the new Testament viz. men Seperated from al the abhominations of Antichrist 2. Cor. 6.17 gathered into the name of Christ Iesus Mat. 18.20 being made Disciples have receaved baptisme whereby they are counited into Christ Mat. 28.19 If any communion of men otherwise constituted viz men not Seperated not gathered together not gathered into Christs name not made Disciples not baptized truely with the baptisme of the new Testament if any such company of men do worship God ther worship is not accepted of God but as the L. sent Lyons among the Samaritanes for persuming to worship him in the land of Israel they being an vncircumcized coÌ„pany 2. King 17.24.25 as the L. punished the vagabond Iewes exorcists by the violence of an evil Spirit for naming the L. Iesus being an vnbeleeving vnbaptized company Act. 19 13-17 even so wil the L. be avenged on al them that joyning together to worship God have not Seperated themselves or calling vppon the name of the Lord do not depart froÌ„ iniquity 2. Cor. 6.17 2. Tim. 2.19 neither wil it serve to say that the worship is true bicause it is true conceaved prayer or true preaching or thanksgiving For true worship must be defined not only in the matter but cheefly in the forme For otherwise among the Antichristian papists Heretiques ther is true conceaved prayer preaching thaÌ„ks giving els in the old Testament ther was true Sacrificing among the Babylonians wheÌ„ they Sacrificed an oxe to the God of Israel Dan. 6.25.26 whereas it was manifested that no Sacrifice could be accepted that was offered with straunge fire Levit. 10.1.2 there for the Sacrifices of the Babylonians must needes be abhominable though the matter was true bicause the forme which cheefly consisted in the fire was false So though the matter of the worship of the new Testament be true viz conceaved prayer preaching praising God yet bicause it proceedeth not from the true fire which is alwayes living vppon the Altar Levit. 6 9-13 at Ierusalem that is in the true Church and Temâ—â—e of God bicause it is not inflamed by the true Spirit of Christ the true visible annoynting which is only in the true body the true Church Ephes 4.4 For there is one body and one Spirit Therefore the worship is not true worship visibly what it may be inuisibly I dispute not nor doe not censure at all but leave to the Lord and to every conscience The Second Argument The worship that is offered vp vnto the L. by a false Ministerie is a false worship ceÌ„ not visibly be judged true or accepted The worship of the Ecclesiastical assemblies of England is offered vp by a false ministery as hath been proved already Ergo the worship of the Ecclesiastical assemblies of England is a false worship cannot visibly be judged true or accepted The ground of this Argument is the same with the former wherefore as in the old Testament the worship that was performed in Israel by the Preists of Ieroboams devising which were not of the Linage genealogie of Aaron was a false worship could not be accepted visibly or be judged as accepted judging by the rules of the word 1. King 12 31-33 and as the inceÌ„se which Azariah the King of Iudah would have offered could not be accepted or so judged bicause it was not offered by the true Preists the Sonnes of Aaron 2. Chron. 26 16-22 and the King was punished with Leprosy for his presumption So al the worship which is offered vp vnto the Lord by a false ministery is visibly to be judged abhominable bicause Christ only offered vp to his Father the worship of the worshippers which his new Testament hath described no other Rev. 8.3.4 coÌ„pared with Revel 5 8-10 11.1 stil let it be remembred that I dispute not nor censure not the invisible things of the Lord. The third Argument Iewish that is literal stinted imposed book-worship is false worship The worship of the Ecclesiastical assemblies of England is Iewish that is literal stinted imposed boom-worship Ergo the worship of the Ecclesiastical assemblies of England is a false worship The ground of this argument is the Analogie and proportion which ther is betwixt the type and the truth the shadow and the substance the lettre and the Spirit the Old Testament with the ordinances therof the new Testament with the ordinances there of For seing the old Testament was a type of the new therfor the Church ministery worship government of the old Testament were types of the Church ministery worship government of the new Testament therfor the worship of the old testameÌ„t being lyteral beginning in the lettre as was carnal circumcision Rom. 2.29 did type forth the worship of the new Testament to beginne in the Spirit Ioh. 4.23.24 For the Lettre was a type of the Spirit Col. 2.17 Seing therfor that Reading the Law was a typical ordinance of the old Testament therfor literal stinted manifesting the letter book-worship it followeth that it is now abolished by Christ the thing signified by the literal Reading is now to be retayned in the new testament which is vttering matter out of the hart called the manifestation of the Spirit the demonstration of the Spirit the ministring of the Spirit the like by which phrases of Speech the Holy Ghost would teach vs that seing we are fet at liberty from the bondage of the law which was a Schoolmr to leade to Christ we are not therfor againe to be intangled with the yoke of bondage in any thing no not in this matter of stinted literal book worship which is flat ludaismâ— but we being placed in the liberty of the Spirit are to vse our gifts in Gods worship as the spirit giveth vtterance as we see the Apostles practised vppon the day of Pentecost when the promise of the Spirit was fulfilled vppon them as we see the Church of Counth practised 1. Cor. 14.15.16.26 12 7-â—1 He that desireth to know further of this particular of book-worship let him read the book lately published intituled The differences of the Churches of the Seperation wher this point is largely discussed which if it be the truth
he is a member of Christs visible Kingdome yet cannot shew vnto me his fayth by his workes I say vnto him as Iames saith VVhat avayleth it him o thou vaine man shal thy sayth save the thy sayth is dead he that shal plead with the Lord in the day of his judgment that he hath prophesyed in Christs name by his name cast out Devils wrought many great workes given his body to be burned in the fire given al his goodes to the poore hath spoken with the tongs of men aungels wanting true inward love faith the Lord wil say vnto him depart thou worker of iniquity I know the not al this outward shew was hypocrisy thou art but as sounding brasse a tinckling Cymbal Therfor as the Apostle saith glorifie God with your body and Spirit for they are Gods 1. Cor. 6.20 he that is only an invisible member of Christs kingdome is but half a subject of Christs Kingdome at the vtmost though it be the better half he that is only a visible member of Christs Church he is vnto vs truly fully a subject of Christs Kingdome though vnto the Lord he is but half so the worse half so as good as nothing Let the Lord judg in secret what he pleaseth in mercy but wee must judg in visible that which we see visiblie therfor to conclude this Parallele I say he that pleadeth himself to be a true subject of Christs Kingdome by his invisible fayth yet standing in confusion with the world in the false Church worship ministery Government let him be what he may be vnto the Lord to me he is eyther an Antichristian or Famelist he that wanting true faith only in secreat knowne to the Lord is yet a meÌ„ber of a true Church though I must needes say vnto him thou art holy faithful Elect yet the Lord wil cal him an Hypocrite a worker of iniquity in the day when he will bring vnto light every secreat thing whither good or evil Therfor my position standeth firme notwithstanding al your cavils that he that is not of a true constituted Church is no subject of Christs Kingdome The fisth Section In the next place followeth your eighth position which you account error viz. That such as are not in your way are to be accounted whithout after the Apostles meaning 1. Cor. 5.12 I take it to be most evidently true vppon the former groundes that seing the true visible Church is Christs sheepfold his Kingdome his howse his household or family his Temple or Tabernacle his body That therfor al those that are not within this sheepfold this Kingdome howse family Temple body are without For they are either within or without but they are not within go they are without Now for the Apostles meaning in that place of the 1. Cor. 5.12 I do also take it to be manifest that he aymeth not only at the grosse Idolaters in paganisme but at al manner of vnbeleevers that is both Iewes Gentils that did not embrace the saith now these persons were of 4. sorts 1. persecuting pagans 2. civil pagans 3. persecuting Iewes 4. the Iewes that were Zealous vnreprovable in the law of Moses as was Paul yet refused Christ Such as the Apopstle speaketh of Rom. 10. 1.2.3 VVho have the Zeale of God but not according to knowledg who sought to establish their owne righteousnes did not submit to the righteousnes of God al these 4. sorts of persons were then without the true visible Church of the Apostolique institution which is called the Kingdome of God Now whereas you say wee doe account al without that are not of our way I answer two things First that all the members of every true Church in the world wee doe account within Secondly that al the members of false Churches wee doe indeed account without therefore we doe account your particular Church at worksop to be without For it is not the true constituted Church of Christ therfor it is a false Church therfor without according as the holy Ghost testifieth the court that is without the Temple cast out Apoc. 11.2 Now you know that in the old Testament al sorts of people good bad came into the vtter court but now in the new Testament Iohn by vision was commaunded to cast that vtter court out not to measure it bicause it is given to the Gentils who shal tread the Holy Cittie vnder foot now only the true visible Church which is the Temple of God 2. Cor. 6.16 consisteth of a holy people which must come out from the vnrighteous vnbeleevers that are Belial even without the yoke of the L. ordinances must be a Seperated people And must have no followship nor agreement with vnrighteousnes not touch any vncleane thing such a people the L. promiseth to receave to be his owne people no other I avouch therfor that seing you parish Church wherof you are parish preist consisteth of a confused rowt even such a people as came into the vtter court in the old Testament that therfor by the commaundement of the Lord your parish church must be cast out not measured therfor it is without so are all such assemblies as yours is what say you Mr. Bern. now either justifie your Church or forsake it Let vs heer what answer you make to this matter for I gesse it toucheth your freehold very neerly but I proceed Paralleles Censures Observations aperteyning to the fifth Section In the beginning of this Section Mr. Bern. imputeth to vs to hold that such as are not of our way are to be accounted without after the Apostles meaning 1. Cor. 5.12 In the book called the Sep. Schisme pag. 12. Mr. Bern. saith This is one â—â—ror of ours that all not in our way are without And that wee do apply against them 1. Cor. 5.12 Eph. 2.12 Mr. Ainsw confutatioâ— of Mr. Bern. pag. 173. saith we hold that al not in the way of Christ are without In the midst of this fifth Section I expounding what wee hold saying thus All the members of true Churches wee account within all the members of false Churches without al that are of Christs visible Church which is his Sheepfold Kingdom Family Temple Body are within al that are not within this true visible Church are without Hereby it appeareth that in this particular ther is no difference betwixt Mr. Ainsw me indeed truth Mr. Bern. I do wonderfully mervayl at your boldnesse that you dare so contrary to all truth contrary to my expresse wordes in this Section thus impute vnto vs I say and so al of vs say That the members of the true Churches whatsoever are within therefor not only our particular Churches that Seperate from the English assemblies but all other true Churches that seperate from the false wayes of Antichrist walk in the true faith of Christ are within
bewray therein great ignorance of the true nature constitution of the Church of the Old Testament as also of the ministery worship government thereof which were al typical ceremonial Know you therfor Mr. Bern that ther is as much difference betwixt the Old Testâ—ment with the ordinances thereof the new Testament with the ordinances therof as ther is betwixt the signe the thing signified betwixt the ceremony the substâ—ncâ— the type the tâ—uth the shadow the body Lâ—â—eral Spiritual the lettre the Spirit For in these the like Phrases doth it please the Holy Spirit in the Scriptures tâ— discover vnto vs the differences of these two Testaments the ordinances thereoff you cannot plead bicause in the Old Testament there were Sacrificing Preists therfor tâ—eâ— mâ—st bâ— such in the New Testament neyther can you plead for that they had one high Pâ—eâ—â—t in the Old Testament therfor ther must be one Pope or Patriarch over the â—huâ—ch â—n the Nâ—w Testament To reason thus were to bring in Iudaisme to disanull the blood of Christ Therfor if you wil reason aright as you ought to doe you must â—rame your reason from the Type to the Truth after this manner This was a Type figure â—hadow ceremony signe literal ordinance in the old Testament therefor we must not have that type figure shadow ceremony signe literal ordinance in the new Testament but we must have the thing typed figured shadowed out signified thereby as for example In the old Testament they had a visible Tabernacle Temple Cittie wee must have a visible Church which is indeed the true Tabernacle Heb. 8.2 3 2-6 The true Temple 2 Corinth 6.15 the Holy Cittie Revel 21.2.3 In the Old Testament the materiall Temple was made of material stones in the New Testament the visible Church is made of living Spiritual stones 1. Pet. 2.5 in the old Testament the people that offered sacrifice were a holy people literally Deut. 14.2.3 in the new Testament the people that worship God must be holy indeed spiritualy 1. Pet. 2.5.9 the same may be said or the sacrifices sacrificers or Preists of al other ordinances of the old testameÌ„t hence it foloweth by a necessary consequence that the constitution of the church of the old testament was a ceremonial constitution the worship of the old testament a ceremonial worship the ministery a typical ministery the government a typical government the people a typical people the land or country a ceremonial country so forth of the rest by proportion This being propounded confirmed thus as the vndoubted truth of God discovereth the vanity of your reason I say vnto you that David Iehosaphat the rest of the Godly in the old testament though they did suffer known sin in the land yet were the true matter of the typical Church being typicaly or ceremonialy cleane For to the constitution of the typical Church ther was not required true holynes but ceremonial cleanenes although it was signified vnto them of the old testament necessarily required of them for their aceptation befor God that they should be truly holy sanctified for never was any accepted before God without true inward holines yet it was not necessarily required of them to the constitution of their Church for to make them true matter or members of that typical Church or to fit them to that typical coÌ„munion which was the proper coÌ„munion of that typical Church of that typical service Hence it is that as in the old testament a Saint was a typical Saint so an hipocrite was a typicall hipocrite a wicked man was a typical wicked man therfor excommunication was typical Nomb. 5 2-4 12.14 Hence also it foloweth that lawfully they might have typical communion in typical worship that were typicaly cleane or saynts typicaly though they were wicked indeed For their real wickednes did not polute their ceremonial or typical Church worship communion although it did polute their owne consciences workes Their ceremonial vncleanes did polute their ceremonial communion Their moral vncleanes did not so If their communion had been moral Spiritual then their moral vncleanes had defiled their coÌ„munioÌ„ but their coÌ„munion being only ceremonial typical their polution was only of that kind therfor you shal never find that in the old testament the L. chardgeth theÌ„ for coÌ„munion in their typical service with wicked men howsoever the wicked men theÌ„selves are sharpely reproved for their wickednes Besides the nature of their worship being wel weighed doth instruct vs thus much For their worship was reconciliation repentance to acceptation but our worship is of another nature viz Sacrifices of praise thanksgiving after repentance reconciliation acceptation For they did worship to repentance we do worship from repentance therfor they might did worship therby to reconcile theÌ„selves to God we being reconciled to God accepted in Christ do proceed to offer vnto the L. the calves of our lips the best grace we have with vs men first declare their repentance then we receave them into our communion to worship with vs with them first men were receaved into typicall communion then they were trayned vp to repentance faith in Christ by the typical sacrifices of that typical communion Their worship began outwardly in the lettre proceded inwardly to the Spirit so did their coÌ„stitution ministery al our worship beginneth inwardly in the Spirit proceedeth outwardly to the lettre Therfor our constitution ministery worship government is contrary to theirs therfor Mr. Bern. if you had knowne or observed this you would not have objected these things of the old Testament for the joyning with suffering of open knowne sinne in the new Testament the communion thereof For how can these things agree except you wil make the New Testament the Old Testament abolish Christ set vp Iudaisme againe But I would fayne know how you can prove that these holy meÌ„ did suffer opeÌ„ known sinne or suffering it were not defiled therby defiled I say not in their communion which was typical but in their consent which was Spiritual But this point I must thus leave wayting for your answer For I avouch that either the sinnes which they suffered were not knowne or if they were knowne they were defiled by them so not repenting of them al their worship was defiled to themselves but yet being ceremonially cleane their communion in ceremonial worship was not vncleane vnto others if you doe object vnto me that their Spiritual communion was polluted vnto others I answer that their moral or Spiritual communion was invisible so could not pollute others ther visible communion was typical ceremonial that only polluted others For such as was ther communion such was ther pollution Ther communion visible being typical did only polute typicaly our communion visible being moral or Spiritual doth pollute
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
you see they vanish away as chaffe before the wind your matter is false not bad as appeareth evidently if you wil not be blind To proceed pag. 116-122 of your book you describe vnto vs the true forme of the Church inwardly to be the Spirit Faith Love outwardly the word profession the Sacramēt of the L. Supper these things say you are in your assemblies Ergo you conclude your Church hath a true forme I answer have not the Papists the word preached do not they make profession live as strictly as you do not they communicate in the L. Supper so by consequent have Love Faith the Spirit yet you say they are false Churches wanting the true forme even so are you although you do al that they doe much more for so you are much bettered in doctrine vse of the Sacrament but in profession practise I suppose you are inferior to many of them bicause rejecting Christ in his offices as hath been said especialy in his Kingdom it is impossible in that constitution communion you should aright vse the word make profession partake in the Sacrament or have the true visible Love Faith Spirit of Christ For a false matters vncapable of a true forme it is impossible that the body of Antichrist should have the true Spirit of Christ or the true covenant new Testament of Christ invested vppon them invisibly I hope wel am perswaded of millions among you but I speake of your visible politique body Ecclesiastical in that mixture of persons subordination of Ecclesiastical officers communiō Spiritual in the Holy things which by Law is established supported in your Ecclesiastical assemblies But pag. 121. you bid vs note this what viz that corruptions doe not hinder men from being a true Church before men no more then the corruptions of the hart do hinder a man from being an elect one invisiblie to the Lord I suppose bicause you bid vs in the margent of your book note this that you account it a matter worth noting and I surely think it a note worth nothing For although corruptions of matters accidentall make not a false Church yet corruptions essential of matters essential make a false church namely if the matter be false or the forme false yea I avouch that if a truly constituted Church detected of corruptions accidental convinced impenitent therin do so continue they become a false Church as hath been proved already before in the 8. Section for impenitency inward or outward maketh a false Christian Church inwardly or outwardly according to due proportion Furthermore pag. 122-128 you bring vs three true visible properties of your true Church as you say 1. continuance in the vse of the word Sacraments prayer 2. the holding forth of the truth against the enemyes thereof 3. mutual care for the welfare each of other al these you say you have among you so you say you must needes be a true Church I answer Seing your matter and forme is false your propertyes cannot be true For they arise necessarily from the vnion of the matter and forme or from the forme induced vppon the matter seing therefore the first is already proved the latter also must needs follow but let vs examine these things particularly I denie therfor in the first place that you have wel propounded the propertyes of the true Church For the first and principal essential property of a true Church is interest and title to al the Holy things which is extant in divers particulars as parcels of that general and whole property therfore a people declaring their faith and repentance by Seperating themselves from all vncleanenes by resigning themselves wholy to the Lord to become his people have God for their Father Christ for their King Preist and Prophett and so with Christ have title to all the meanes of Salvation and this title consisteth in the VVord Sacraments Censures Prayers Almes and al other parts of Spirituall visible communion whatsoever even as when the soule is induced vppon the matter viz when the breath of life is breathed into the nosthrils of dust of the Earth Genes 2. then ther is a man with a reasonable and Religions Soule So when a company of faithful people are invested with the New Testament of Christ then ther is in them title to al the holy things of God whatsoever This is evident by that which I have before manifested in the seaventh Section whither the Reader is to be referred wherfore Mr. Bern. to apply this vnto your Church I avouch that seing you are a false matter of a Church and have a false forme or covenāt induced vppon you as hath been shewed before therefore you have no true title to the meanes of Salvation but in vsurping the VVord Sacraments Censures Prayers Almes c. you therein incurre the reproof of the Prophet saying Psalm 50.16 what hast thou to doe to declare myne ordinances that thou shouldest make my covenant into thy mouth seing thou hatest to be reformed and hast cast my wordes behind thee And as the Prophet speaketh Esay 1. 11-18 your worship is iniquity I cannot beare it I am weary of it I hate it Therefore you may plead as long as you will the Temple of the Lord the Temple of the Lord yet I say vntill you intertayne Christs true Kingdome Preisthood Prophecy you are but vsurpers of all that visible communion in the Word Sacraments Prayers c. which is among you For it doth not follow that bicause you have the Word Sacraments Censures prayers c. therefore you are a true Church neither are the vsing of these true propertyes of a true Church But the title to them is the true propertie of a true Church For the Papists and all Antichristians and Heretiques vse the Word Sacraments Censures prayers but they are not therfor a true Church as I know you will confesse But heer you wish vs againe pag. 122. to observe well Lett vs heer what it is that you wish vs to observe well Namely the true VVord preached and the true Sacraments administred are the true propertyes to a true Church And that you have those things as you say well VVhat is the true word and what are the true Sacraments is not the true word the true doctryne of the word the true doctryne of the New Testament but you have rejected the whole doctryne of Christs Kingdome in a manner and have advanced all that false doctryne of the Antichristian hierarchy which is taught and commaunded by Law to be taught in your Church And you in your pulpits proclayme all them Heretiques or Schismatiques that teach and erect the Church Ministerie VVorship and Government according to the paterne of Christ his New Testament And so you have abrogated and disanulled the VVord of God by your traditions and Antichristian devises Againe VVhat are true Sacraments is the breaking of bread and
body of Christ and Antichrist the members of the one body and of the other be made one Brasse Iron Silver Gold cannot possibly be mingled with clay or earth No more can the members of the true Church and the members of the false Church but in al the parts of Spirituall communion as prayer prophecy praysing God the Sacraments the persons that partake in them are commingled make one body 1. Cor. 5.9.11.2 Thes 3.14 1. Cor. 10.15.17 2. Cor. 6 14-18 Therfor whosoever shal mingle with false ministers or members of false Churches therin offer as shameful indignity to Christ as it is to take the members of Christ make them the members of an harlot 1. Cor. 6.15 And heer Mr. Bern. pag. 153-156 indevoureth to prove it 1. Lawfull to heare their Ministers 2. to be vnlawfull to heare vs 3. to be lawfull to pray with them that are Faithful among them For the first you say who ever heard that to heare the word should be a sinne yes I have heard it in these places of Scripture Deut. 13.3 Math. 7.15 1. Timoth. 6 3-5 2 3.5-6 againe you say you have converted by the word go you may bee heard I deny that ever you converted men visibly to the Faith of the New Testament I regard not what you doe invisibly for I cannot see it nor know it what say you to them that convert in popery shal they be heard or doe you think they convert none invisibly Visibly I am assured they convert not the like I say of you Further you plead that the Scripture commaundeth to heare the word pronounceth them blessed that heare it and maketh it a marke of Gods Child so to doe I grant it if it be preached in the Lords true ordinance els men are forbidden to heare it pronounced accursed that heare it and are marked for the Servants of Antichrist for so doeing Revellat 14 9-11 Moreover you say Christ forbiddeth not to heare the Scribes and Pharisees true for they were members of the true Church of the Old Testament and their communion Typical was not polluted by Typicall vncleannes for ought that is mentioned to my knowledg but you say Paull rejoyced that Christ was preached though of contention with a purpose to encrease his afflictions Well Paull rejoyced not that false Ministers in false Churches preached Christ or that Christians heard them so doe neyther doth Paull speak of visible sinnes but of invisible affections which he by the Spiritt discerned to bee in the Teachers even as Peter discerned Ananias and Sapphyras dissembling And what is this to your purpose who are both false Ministers in false Churches Antichristian convinced Heretiques except you can and doe make answer which when you have done then c. For the Second you say wee are not to bee heard bicause as Brownists wee speake our owne fantasies visions of our owne harts and are obstinate Wel Mr. Bern. I say no more for this point but this that every Godly mynded man give sentence whither you or wee have the truth the tyme wil come when secret things will come to light your selves doe approve al that wee professe in substance except the Seperation the Lord judg betwixt you vs you say againe that wee convert none but are our selves converted by you I say al that come from you to vs are by vs converted to the truth from your errors false wayes you doe not convert one man visibly to the faith Besides I demaund when you Seperated from Rome who converted you from Rome Finally wee condemne no man among you only wee declare what you are visibly in the account of the Scriptures by reason of your false Church standing they that see the truth to be the truth yeeld not to it woe be vnto them take heed you be not of them who have seen it to be the truth have confessed it so to be yet write your bookes against it if it be so woe be vnto you from the Lord I say from the Lord except you repent you shal grow worse and worse as for them that sinne through ignorance their is a Sacrifice for their sinnes Lett willfull scorners looke to them selves For the third you say that if wee hold you the children of God wee may pray with you For so Christ hath taught vs to say our Father Well I deny not but those among you that apertayne to the Lords Election have God for their Father but I say they are in visible vnknowne to vs certainly particularly therefore wee cannot have visible communion with them For whatsoever is not of faith is sinne I may have visible communion with one that is a reprobate in the Lords account as Peter had with Iudas I may not have visible communion with one that is Elect in the Lords invisible Electiō bicause he is not visibly faithful to me as namely with thousands of you in the assemblies bicause I cannot possibly know them certainly particularly The twelfth Section The next particular of yours is the thirteenth in nomber viz. 13. That a company truly fearing God if any open wicked joyne with them are not capable to choose them a minister over them which is a truth though you hold it error I manifest it in this manner First you cannot approve to vs certainly that you truly feare God Secondly you cannot convince that they who suffer wicked men in communiō with them truly doe feare God bicause they live in confusion with the wicked from whome they ought to be Seperated that therfor in that confusion estate they have no title to choose them a minister Thirdly let it be graunted for disputation sake that some fearing God doe consent with open wicked in chosing a minister I say that Minister so chosen by the good bad is no true Minister For that mixt people are not the true Church Seing the holy Ghost testifyeth 2. Cor. 6.17 that God wil receave only those that are seperated to be his people that seing those supposed faithful have the Spirit of God the open wicked have the Spirit of Satan they cannot possible combine together except you wil say that the holy Spiritt and sathan can combine seing then those contrary persons cannot conjoyne how can they in common choose them a minister or if they doe how is he a true Minister seing they that choose him are not a true Church I pray you Mr. Ber. in your answer dissolve vs this knot if you can that we way receave instruction Paralleles Censures Observations aperteyning to the twelfth Section Mr. Ber. Sep. Schisme pag. 151. Saith that this is one of our errors to hold That our congregations as they stand are all every of them vncapable before God to chuse thē Ministers though they desire the meanes of Salvation In the beginning of this Section I say that a company truly fearing God if any open wicked joyne with
hold retayne that Antichristian constitution ministery worship government placed over them wholy to reject any reformation offered in this your disgression you â—unne out into another calumny viz that some of vs are so in dislike with your Church as that wee would rather intertayne popery then returne to you againe For my self I confesse my thoughts speeches have been are to this purpose that whensoever I returne to keep communion with the English asseÌ„blies acknowledging them true Churches their Ministery true then must I also of necessity acknowledg Rome to be a true constituted Church their ministery true For your Church ministery are of the same nature kind though of divers degrees of corruption yours being much refined from infinite drosse which is stil remayning with them Now if I should returne to succession so acknowledg the East churches of the Grecians and the VVest Churches of Rome her Daughters wherof England is one for Rome is the Mother-Church to be true Churches yet I would make my choise ther to joyne wher are fewest corruptions so rather returne to you then to Rome therefore herein I suppose also you are but a slaunderer in advancing a false report Psalm 15.3 wherefore brefly I say to desire your reformation the truth to be practised among you is neither hatred of you as you strongly plead nor any vncharitable desire to have the truth extinguished and popery intertayned as you most vncharitably suggest vnto your Reader Thirdly our vncharitablenes appeareth you say in this that we envy that good things prosper with you wretched man that you are thus to slaunder calumniate vs falsely I professe that I wish from my Soule that every Formalist in the Land were a Reformist that every Reformist were of the Seperation this is al the hurt that wee wish vnto you whereas you object that the Seperation this is al the hurt that wee wish vnto you whereas you object that the Seperation scoffe at your Religious exercises and your conversion I doe detest scoffing if I my self have at any tyme scoffed I doe proclayme my repentance for it vnto you the whole Land yet know that scoffing at Baals preists was lawfull in Elias if you cal scoffing an Eironie neither doe we scoffe at any thing that is good but at your irrecoverable stifnes in your corrupted courses neither is this eiâ—onie used as a mock to disgrace you but as a meanes to reforme you as Elias his eironie was againe you say wee pray not for your Ministers but wish discontentment that men may thereby come to the Seperation I answer wee pray for the Ministers and people that they may repent and yeeld to the truth and wee wish that men may bee discontented with their corrupt and evil wayes which is the high way to repentance but wee wish no man through discontentment of poverty or reproach or disgrace to fall from any truth as it seemeth you have done from Puritanisme to the Prelates faction conformity Further you vrge vncharitablenes in hasty excommunications for smal matters I answer not for others but for our particular Church of the Seperation that wee doe not vse excommunication as a matter of hatred but of love neyther doe wee excommunicate any man but for finne convinced and that after once and twise admonition and that is not hastily and whereas you teach vs not to excommunicate for every sinne wee doe practise your advertisement but if you wil have vs retaine in our communion any sinner willfully impenitent and peevishly obstinate sinne wee answer that wee abhorre your counsel and wee think such persons fitter for your Antichristian Synagogues then for the true Church of Christ which is a communion of Saints only Againe you censure the Seperation of vncharitablenes for excommunicating them that heer the word of your Ministers I deny it except they continue impenitent in that sinne and then indeed wee doe and the reason is bicause wee hold according to the truth that you are false Churches and false Ministers and that wee ought not to have any Spirituall communion with Idols and doe you think that impenitency in Idolatry is not worthy excommunication and doe you think that impenitency in Idolatry is not worthy excommunication and for that you say it is no sinne to heare the true word of any man I ask whither you think it lawfull to heare the Popish preists preach to pray with them if it bee vnlawful then you are answered and the Lord forbiddeth to heare false Prophets Deut. 13.3 the Apostle willeth to Seperate from such as teach false Doctryne 1. Timoth. 6 3-5 to reject an Heretique after once and twise admonition Tit. 3.10 and not to give entertayment to the false teachers 2. Iohn 10. Heer I omit your gibe of the annoyning which is the Holy Ghost that the Apostle saith the Faithful have to teach them all truth whereby the brethren of the Seperation presume as you say to teach wanting gifts referre you to the Apostles speech 1. Cor. 14. wher he willeth al the brethren to endevor to prophecy teacheth them that they may prophecy one by one wil you to remember that this gibe of yours falleth vppon Paul the Holy Scriptures the Spirit of God Christ Iesus the mediator or of the new Testament which hath established the exercise of Prophecy in the Church for all the brethren that have gifts ther is no man that doth beleeve but he can speak Finally this want of love which you impute to vs I wonder how it is bettered amoÌ„g you who persecute one another so hatefully as you do as the Prelates their factioÌ„ do devoure the reformists ther faction So as it seemeth you are blind at home though you can see so dragon-like abroad 3. Synne you impute to vs is misaledging wresting the Scriptures instances you give none onely you say that some have accused some of the principals of vs but doth it follow therefore that the accusation is true Christ was accused for blasphemy was hee therefore a blasphemer But if you meane that the Ministers in the conference the conference of Coventre with my self have accused mee thereof I answer it was before I knew the Seperation as you they can tel what is this to the Seperation but for their chardging me with wresting the Scriptures I answer that wherein I have wrested the Scripture it is of ignorance I doe not presently remember the particulars Let them bee produced to the world I desire no savor if it bee my sinne I will confesse it but neither doe I know it neither do you prove it only you say it whither you must be beleeved on your bare word that are so common a slaunderer in this your book I referre mee to the Censure of every man that is not partiall and doteth not vppon you 4. Synne you chardg vs with is
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
preisthood of Aarons Family was the Lords ordinance sometyme but the popish Sacrificing preisthood in the mayne substantial parts therof is not only mans device but infinitely impious blasphemously derogating from the honour dignity of Christs Sacrifice preisthood which is aparabatos intransitive Heb. 7.24 according to the order of Melchisedech seing the popish Sacrificing preisthood is in the very essence of it false how can the English prelacy preisthood Deaconry which issued from that Romish preisthood be any other but a sacrificing preisthood although the English prelates have cast away that essential Sacrificing property or forme rather of the Romish preisthood have reduced it to a better temper yet that wil not serve the turne for al that they have in their prelacy preisthood Deaconry they had frō Rome or els where If from Rome then their prelacy preisthood Deaconry is absolutely Romish no other if elswhere then their Succession is gone If both from Rome els where let them declare that Ridle vnto vs. The third Objection The presbyters may have ordination or imposition of hands from the Romish preisthood yet not their office For that may come from heaven or by some extraordinary meanes even as the Lord raised vp some men extraordinarily in these last tymes to restore the truth of doctryne to reduce things to the Apostolique primitive institution as amongst others Hus Luther the rest Answer to the third Objection It is straunge that a man shal have imposition of hands from one his office from another Besides it is contrary to the nature of Succession wherein the partie that ordeyneth giveth the office ministeriall powre to him that is ordeyned for that it the thing that is pleaded that Christs ministeriall powre commeth by Succession through ordination of precedent presbyters It contradicteth their owne ground therefore to say that imposition of hands is from a popish preist and the true office from some other meanes But let vs inquire what that other meanes may be To say that Christs Ministeriall powre is from heaven is not denyed but the question is What is the instrument or meanes which Christ hath appointed to conveigh that Ministeriall powre vnto man kind And who are they that first receave it from Christs hand out of heaven Or what is proton dektikon the first subject of this ministerial powre We say the Church or two or three faithful people Seperated frō the world joyned together in a true covenant have both Christ the covenant promises the ministerial powre of Christ given to them that they are the body that receave from Christs hand out of heaven or rather from Christ their head this ministerial powre you say not so but this ministerial powre commeth by succession from the ministery which is the first subject of this powre that al this powre is derived from man to man from the Apostles hands through al the Preists hands of Rome the Prelates hands of England to you Mr. Bern. your line pedigree of Preisthood is lineally descended from Peter or Paul c. to you through so many generations of popish preists as have succeded from Peters person to your person Even as Annas Cayaphas descended lineally from Aaron only this is the difference that the succession of Annas Cayaphas was by genealogie or generation yours is by succession of ordination or imposition of hands therfor bicause you see that you fal vnder this foule absurdity that your Preisthood must be of necessity of the same kind that the popish preisthood is you have invented a new trick to say that it commeth from heaven extraordinarily with Hus Luther and the rest of those glorious witnesses which the Lord in these last tymes raised vp to the destruction of the man of sinne VVhich if it be so Then say I shew your succession from Luther Hus Prage c. Or els Nechemiah will putt you from your preisthood The fourth Objection But every King in his dominions is appointed by Christ to be a head ministerial to the Church al the Preists of that country do receave their ministerial powre from the King by the ordination of the Bbs. vnto whome the King hath committed the dispensation of that powre so that the King being the Lords Lieftenant in his owne dominions hath this ministerial powre from Christ the Bbs. from the King the Preists from the Bbs. the Church from the Preists Answer to the fourth Objection If the King of every country hath Christs ministerial powre given to him immediately from heaven that the Clergie of that nation have Christs ministerial powre from the King then these consequents folow which are intolerable absurdities 1. The King of every country is a person civil Ecclesiastical having al civil ecclesiastical powre that immediately from Christ 2. The King of every country can preach administer the Sacraments exercise Spirituall jurisdiction excommunicate c. 3. The King of every country can make ordeyne Ministers 4. The King of every country is a Pope or Patriarch in his owne territories and Dominions How these points wil agree with the Analogie of faith let every man judg so give sentence whither this objection conteyne any the least shew of truth in it yea or nay Now what authority the Lord hath given every King in his owne dominions I leave to be descussed in his proper place viz in the 15. Section of this lettre to Mr. Bern. The fifth Objection But the ministery is now extraordinarily raised vp For as in the first planting of the Churches the Lord Iesus vsed the extraordinary ministery of Apostles Prophets Evangelists to publish the Gospel to the world to plant Churches so after the Apostacy of Antichrist in the restoring of the truth the Lord vseth the same extraordinary ministerie not indued with those extraordinary gifts which they had but apointed by the L. for the same purposes viz the planting of true Churches the revealing of his truth Answer to the fifth Objection First the Ministers of England namely you Mr. Ber. among the rest do not chalendg to be Apostles Prophets Evangelists but you say you are true presbyters or Pastors of particular true visible Churches therfor this objection helpeth you nothing if it were yeelded you Secondly you cannot maintayne your ordinary ministerie as succeding by ordination from these supposed Apostles Evangelists Prophets for then you must acknowledg the prelates of England to be Apostles Prophets Evangelists whereas they doe challendg no such thing But only maintayne themselves to be ordinary Bbs. the ordinary Successors of the Apostles neither do they intend to make you ministers as Apostles but as Bbs. Thirdly ther is none of the Reformists that ever I heard of that vndertake as Apostles Prophets Evangelists to ordeyne Elders Finaly how can any of you be Apostles Prophets or Evangelists who stand members of