though it occupie the place or a natural part So an Hypocrite or one that continueth not to the end possesseth only a rome in the visible Church is not indeed a true member You wil demaund then why we receave Hypocrites among vs wherto I answer we cannot discerne an hypocrite therfor we are to judg of men according to that we see measuring them by the word of God That which is concealed from vs wee are not to prie into VVherfor our judgment must alter chang as occasions varie so the Scripture speaketh of a righteous man forsaking his righteousnes Ezech. 18.24 VVhereas in truth the gifts calling of God are without repentance Rom. 11.29 Breely therfor to deliver vnto you the truth I hold concerning this point 1. The visible Church consisteth of an outward inward communion 2. The inward communion is knowne only to God So are the members therof 3. The outward visible communion is 〈◊〉 discerned by men So are the members thereof 4. VVee aâ—â— to judg men for the present to be both of the inward outward communion if they manifest to vs an ourward 〈◊〉 faith ◠〈◊〉 afterward men Apostate finaly then wee chandg our mynd say they were â—ever of vs for had they been of vs they would have continued with vs. Now Mr. Bern. I pray you answer vs this which wee thus justifie out of the word if you can if you cannot yeeld to the truth embrace the faith wee shal rejoyce 〈◊〉 you with you Paralleles Censures Observations aperteyning to the sixth Section Mr. Bern. in his book intitâ—led the Seperatists Schisme pa. 83. hath these wordes viz Their fifth error is that only Saynts that is a people forsaking al knowne sin of which they may be convinced doing al the knowne wil of God increasing abiding ever therin are the only matter of a visible Church In this Section Mr. Bern. saith thus It is an error to teach That only Saynts as Mr. Smyth defineth them by 4 properties are the only matter of a visible Church Mr. Ainswortht confutation of Mr. Bern. pag. 174. Saith that he denyeth this position disclaymeth the errors which Mr. Bern. gathereth from them referring him to them that hold it then Mr. Ainsworth sheweth what he holdeth that Saynts by calling are the only matter of a true visible Church yet that many be called few chosen Let the reader consider the exposition that I have given to this position in this section of my lettre then let him give his verdict the exposition is summarily thus much viz that seing the visible Church consisteth of an ontward inward communion they that are only of the outward visible communion as hypocrites are no true members of the visible Church but only in reputation account before men Now I demaund of Maister Bernard againe with what face or good conscience he durst thus â—â—â—se the VVorld to publish this position barely without my expoâ—â—â—ion or not to answer that which I brought for the confirmation thereof but naâ—â—dly to set it downe then only to object against it Herein you bewray to mee a mynd willing to hyde the truth to deceave the VVorld to draw the Lords truth into detestation which whither it be not the quality of a false Prophettâ— I leave to the judgment of the Godly mynded And whither hereby you doe not verefie Christs speech that you come to rob kill to destroy that therfor you are a theef a robber Ioh. 10.1.10 But bicause you are so importunate with your objections reasons let vs heer what they are First you say my description of Saynts is a proper description of the invisible members of Christ Iesus that it excludeth Hypocrites from being true matter of the visible Church I answer two things namely 1. that an Hypocrite may performe al these 4. properties mentioned in the description of Saynts for he may 1 Forsake all knowne sinne 2. doe al the knowne wil of God 3. grow in knowledg grace 4. continue to the end yet be an Hypocrite to the Lord in secâ—eatâ— doe you think Mr. Bernard that all that die thus qualified in the estimation of men are indeed saved with the L I confesse to mee they are vndoubtedly saved but are they so to the Lord make a direct answer to this particular you shal be compelled to see confesse your 〈◊〉 Vâ—â— 2. I answer more properly thus when I define Saynts I must define them not as they are in shew for the present but as they are indeed truth Now truth is so eyther before men or before God before men that is true somtyme which is false before God before God that is true somtyme which is false before men That is true before men which is proved by two or three witnesses Mat. 18.16 He therfor is a Saynt before men in truth that continueth to the end in faith repentance the fruites thereof He is a Saynt before men in â—hew appearance for the present that for the present bringeth forth fruites worthy amendement of life For a righteous man may forsake his righteousnes Ezech. 18.14 I am not therefore to define a Saynt as he is in shew for the present but as he is indeed for ever in the judgment of men neither do I define a Saynt as he is in the Lords knowledg which is not revealed to men but as he is revealed to be judged by the word of God I wil declare this by instances for your further information satisfactioÌ„ Stephen Damas Tertullus Stephen continued to the end Demas embraced the world fel back from the truth Tertullus never came to the truth for ought that is revealed I say Stephen was a true member of the visible Church who continued to the end Demas was no Saynt nor no true member of the visible Church indeed but only in shew Tertullus was no Saynt nor true member of the visible church so much as in shew or appearance what Tertullus was in secreat to the Lord I dispute not nor regard not what Demas was what Stephen was in the Lords counsel it doth not aperteyne vnto vs we must judg according to that we see know I say still with the Apostle continuance is a true propertie of a Saynt member of the visible Church indeed truth of the ful compleat communion thereof 1. Ioh. 2.19 Your second Objection reason is that by this my definition of Saynts or the matter of the visible Church so determined I exclude the members of the visible Church of the old Testament as Hezechiah David Ichosaphat Moses c. VVho committed suffered knowne sinne yea the Corinthians 2. Cor. 12.21 Also the Churches of Asia Revel 2 20.21 VVho did not amend yet were Saynts true matter of the visible Church I answer First to that of the old Testament objected by you I say your
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
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
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
nothing for your purpose For you speak not of perfect knowledg but of sound knowledg that Epithete doth not argue the quantity or perfect measure but the quality or true condition of knowledg which I do avouch by the former groundes to be a true convertible signe of sanctification so of a Saynt Pure affection also is another true token of Sanctification Matt. 5.8 1. Tim. 1.5 Tit. 1.15 which pure hart or affection is not a hart voyde of sinn but of hipocrisy for that you object of Paul Rom. 7.18.21 it is nothing to overthrow his pure affection For though he had sinne yet he know nothing by himself whereof he had not repented Continuall practise of Holy dutyes also is a true signe of a Saynt or a Sanctified person Psal 119.101.102.106.112 And although Ecclesiastes saith that ther is no man without sinne vet that hindreth not but that some may continualy practise their dutyes sith this is the summe of al that by repentaÌ„ce faith which are the continual practise of the Saynts a man doth alwayes performe his duty the speech of Eclestastes is the sentence of the law not of the gospel But heerin is your monstrous fraud and abhominable dissembling manifested that vnder these doubtful termes of sound knowledg pure affection practise of duty allwayes you would bleare mens eyes that they should not see the truth VVhat doe you think that any of vs would be so absurd as to say that perfect knowledg love obedience without any imperfection or fault are the signes of Sanctification And yet wee say that sound knowledg a pure hart and continual practise of Holy dutyes are the most infallible tokens of true Saynts and men truly Sanctified But you are wholly transformed as I perceave into vayne jangling In the next place I doe acknowledg that your fix affirmatives are somthing to the purpose But neverthelesse you have mingled much chaffe with the wheate wherfore breefly in all that which you write page 85. 86. 87. 88 Concerning this matter I doe observe these particulars Namely 1. That although an outward calling profession and baptisme to the faith be part of the signes of Saynts Namely visible markes outwardly yet they must be thus qualified els they are nothing but pictures or images resembling shadowing Sanctification superficialy For they must be true inward also True calling profession baptisme inward calling profession baptisme are the infallible tokens of Sanctification and Saynts The inward must be discerned by the outward the truth must be judged by the word He that is so called so professeth is so baptised as the word teacheth that is to say He that is called and Seperated from the VVorld Antichristianisme all false wayes knowne vnto him he that professeth that true faith taught in the New Testament of Christ which is but one he that is baptised into that true faith after that true manner Christ hath prescribed I must needs say that he is truly called truly professeth is truly baptized and so he by reason of his outward true calling true profession of the true faith and true baptisme is discerned judged to be inwardly called inwardly to have faith to be inwardly baptized that truly A company of men thus called professing baptized are Saynts But if half ot but some of them only be thus the rest impenitent obstinate in sinne it cannot possibly be that they should joyntly together be a true Church being light darkenes righteousnes impenitency Christ and Belial or being joyned together those former called professing baptized doe forsake their righteousnes partake with the wicked in their sinnes and so shal receave of their plagues How then can that mixt company be called Saynts yea they are as accessary to fearful sinne before the Lord before men judging according to the rules of Gods word which is the touchstone of al truth according wherevnto all our judgments must be squared as by a canon rule of direction 2. The better part visible signes of Gods favour and presence Gods good pleasure acceptation are excellent respects in the Church But they are not demonstrative proper adjuncts of saynts sufficieÌ„t to cause a mixt company to be al saynts in definition But you speak of a mixt company one way wee vnderstand a mixt company another way You define a mixt company to be of men that are truly Sanctified and men openly wicked profane I for my part doe abhorre to call such a Company Saynts Nay I should rather and that truly call such a mixt Company a false Church and all of them visiblie Antichristians Neyther doe I any whitt quayle that you say all divines say-so I know ther is oâ—â— namely Iohn the divine the rest of the Apostles that teach the contrary if the divinity of your divines be contrary to the divinity of the Apostles Iohn that worthy divine I reject it I abhorre it I wish it cast to the bottomlesse pit from whence it came For know you Mr. Bern. that the worser part somtyme giveth denomination to the thing If a peck of wheate be intermingled with an hundreth quartar of chaffe it is not a heape of wheate but of chaffe if a pint of wine be mingled with a gallon of lees it is the lees of wine not wine you know in Logick conclusio sequitur deteriorem partem Now a company of wicked men having some few Saynts known only to the Lord among theÌ„ for being mingled with the wicked in Spiritual communion they cannot be judged Saynts by the rule of Gods word to man particularly certaynly as your assemblies of England are cannot be al caled Saynts in any colour of truth For then al the men of England are Saynts seing they al are joyned together into one Ecclesiastical body which I suppose you cannot nor dare not say the Scripture ever intended so to give them denomination but you must vnderstand that we acknowledg the visible Church a mixt company in the Lords account estimation in our general comprehension For so wee learne that the visible Church consisteth of wheate tares Mat. 13. The Lord he knoweth that the Church hath Hypocrites in it we are informed so by the scriptures ther were but twelve Apostles one of them was a Devil but eight persons in the Arck cursed Cham was one but foure persons in the beginning Runagate Kain was one but stil we deny that open wicked impenitent persons can be called Saynts bicause of the communion presence of some elect ones who are only known vnto the Lord being of one ecclesiastical body with the wicked Neither can a wicked company be called Holy or Saints truly in respect of the visible signes of Gods favour or presence For then the Papists Anabaptists Familists Arrians among them Exod. 3.5 the ground was caled Holy Mat. 4.5 Ierusalem is caled the Holy cittie typicaly
Seperate from persons ceremonialy vncleane 3. if the Apostles commaund Seperation from the Iewes members of that true Church of the old Testament refusing Christ rayling against him Then much more ought we to Seperate from you the members of false Churches refusing persecuting Christ in his members new Testament vnto death as they have felt 4. if Antichristims Gentils be in degree equall as they are in the Holy Ghosts account as I have formeâ—ly proved theÌ„ from you who are AntichristiaÌ„s visible members of false Churches ought Seperation to be made 5. although you are not excommunicate from the true Church whereof you never were yet you entertaine excommunicates from true Churches you are cages of every vncleane hateful bird if I must avoyd private familiar communion with excommunicate wicked persons then much more must I shun Spirituall holy communion with them except any man wil be so ridiculous as to say that the Hoâ—y Spiritual communion afordeth more liberty to sinne sinners then private civil communion in meate drinck c. so by your own confession al the places of Scripture alledged against you by vs may by just due proportion be applyed vppon you being as you stand in your constitution worship false Churches false worshippers persecuters of Christ his truth faithful witnesses To end al you say that it cannot be proved that it is sinn to heare the word preached to receave the Sacraments of one that hath converted him is called of the church wel Mr. Bern. I vnderstand your drift I wil give you an answer I say in your assemblies men do not convert to the true visiole faith of Christ taught in his word viz in the new Testament nor you ever converted man therto but pervert men from it as this book of yours al your railings against our testimony do plainly evince what you do invisibly the Lord knoweth every mans owne conscience can speak that feeleth but what say you of the Popish preachers do you think they convert none invisiblie what doe you gaine by this fancy neither they nor you convert to the faith or new Testament of Christ but they pervert meÌ„ from you you pervert men from the Seperation both hinder draw from the truth what you do invisiblie I seek not nor ought not to respect for visible walking yet know that we hold that ther are 7000. that are of the Lords Election in your false Churches So are ther in Rome it self Revel 18.4 whence did al the worthy witnesses of Christ arise as the waldenses Hus Prage Luther the Martyrs in Q. Maries dayes in EnglaÌ„d at other tymes in other places did they not come out of the bottomlesse pit of Antichristianisme being converted there yet I hope you wil not say that they might stil joyne to that ministery yet the ministers then had the calling of that church such as it was if therfor the argumeÌ„t be not good for them no more is it for you for you wil be proved to be AntichristiaÌ„ Ministers as truly in quality though not asmuch in quantity as they are this shal suffice for answer to this point The ninth Section Your next point wherto I will speak is the sixth in nomber which you hold error but I hold as a truth if it be wel conceaved it is this 6. That the word truly preached Sacraments rightly administred are no infallible tokens of a true Church I am sure you doe or may remember that proprium cum specie convertitur as the Logicians speak For example Every man is reasonablâ— every reasonable creature is a maÌ„ Now al I say is that the word truly preached the Sacraments duely administred are no properties of a true church For although this be true that whersoever the word is truly preached ex officio the Sacraments rightly administred ther is a true Church yet I denie the other viz That wheâ—soever ther is a true Church the word is truly preached the Sacraments are rightly administred For these two are not convertible but this I hold that a true Church powre to preach the word truly and administer the Sacraments duely are convertible and therefore that the powre of our Lord Iesus Christ given to the Church is an essential propertie of a true Church and therefore convertible with a true Church Now sometyme it falleth out that a true Church hath not the word ministerially preached nor the Sacraments administred namely when it wanteth Officers as it sometyme falleth out This point also is plaine enough if you have not loft your Logick therefore I leave it requiring your answer Paralleles Censures Observations aperteyning to the ninth Section I cannot find in all Mr. Bern. book intituled the Sep Schisme any thing in opposition to this Section of my lette vnto him whereby I collect that he yeeldeth it as a truth it is not material to the point of Seperation any thing at al only the truth must be defended for the Author of truths sake that the Lord his truth may in all things be honored the summe of al this Section is thus much that as not the act of reasoning is the true propertie of a man but the faculty to reason Non ratiocinari sed rationale So not the actual preaching administring of the Sacraments but the powre of Christ to have vse al the holy things of God is the true property convertible in fallible token of a true Church For as every man although he be reasonable yet doth not actually vse reasoÌ„ at al tymes as namely being an infaÌ„t being a sleep being in a Lethargie or sincope So the true Church though it have alwayes powre to al the holy things yet actually it doth not vse the powre But I list not to speak much concerning this particular which is more Scholasticall then profitable the rather seing Mr. Bernard contendeth not about it The tenth Section The next position is according to your order the twelvth viz That every of our assemblies are false churches al our ministers false ministers our worship a faise worship you cal this en or I cannot beleeve you wherfor I declare them vnto you particularly in order after this manner But bicause your Wordes seem to import that you doe not defend all your assemblies to be true Churches all your Ministers true Ministers the worship of every assemblie to be a true worship for that I gesse by your covenant you exclude dumb Ministers the assemblies over which they are the worship offered vp by them Therefore I wil onely plead against your parish Church at worksap and your owne Ministerie and the worship offered vp by you for your people in the parish Church at worksap First for your assemblie I vse this reason to prove it no true Church wher the people are not Holy Elect faithful having not entered
faith are the members of the Church of England baptized which the Law establisheth which the Prelates Ministers teach which the Church of England professeth which the minister baptising intendeth wherto the parents witnesses or Susceptors consent which the Service-book expresly mentioneth But the law doth not establish the Prelates ministers do not teach the Church of England doth not professe the baptizer doth not intend the parents Susceptors doe not consent to the Servicebook doth not mention the Faith of Christ simply but the Faith of Bbs. or Church of England Ergo The members of the Church of England are not baptized into the Faith of Christ simply but into the Fayth of the Bbs. or Church of England which is the false Fayth of the baptizer of the Suertyes or parents and so the Faith of the baptisme For the second point let vs consider the faith repentance of the Church of Englād I meane of the faith that is visibly professed expressed in the fruites of repētance amōg them therby we shal know the tree The faith of that Church is not a true faith which teach professe a false mediator the repentance of that Church is not a true repentance which practise according to that false doctryne But the assemblies Ecclesiastical of England with the teachers professors of them teach and professe a false Mediator For they teach that Christ is a Mediator of all that false Church Ministery VVorship and Government established in the Land Sacrificing and making intercession for them in the dayly practise al those abhominations Ruling and Governing them by all the Ecclesiasticall Hierarchy and by the courts canons Ecclesiastical which are the inventions of the man of sinne Teaching Prophesying vnto them by those Antichristian Prelates Preists Deacons which raigne in the Land so practising according to this false Faith practise a false repentance Ergo the Faith of the Church of England of the teachers professors therof the repentance of them is not true but false But it wil be objected against both these assertions that although one thing be intended in baptisme yet the Lord may admit of accept another though they professe preach falsely yet the Lord he can doth no doubt work mervaylously besides al that we can think or speak Truth I yeeld it most willingly blessed be the Lord for his infinite vnspeakeable mercy therein but we dispute not what God can do of his powre or wil do of his mercy things vnknowne vnto vs but we speake of things revealed and manifested vnto vs according whervnto we must walk judg of matters according to that which we see according as the word judgeth according as the Church members of the Church of England teach professe practise visibly which is seen discerned of vs we are to passe our censure but we judg no man before the tyme we doe not clyme vp into Gods judgment seate our Faith is visible our repentance is visible our charity visible our Spirit visible our baptisme visible our preaching visible our covenant visible our Church visible our judgment visible things that are revealed aperteyne to vs our Children that say we is false in the assemblies Ecclesiastical Secreat things aperteyne to the Lord these we leave to the Lord we medle not with them this I desire may once for al be remembred pondered so I end this matter The Fiftenth Section The next point is your Fourth wherin you do vs open injury viz. 4. In holding that Princes have no more to do in ecclesiastical causes then one of you in a particular congregation these are your wordes Mr. Ber. I challeng you in this particular imputation to be either a malicious or an ignorant slaunderer For eyther you know not what we teach concerning Princes Authorityes so slaunder vs ignorantly or if you know our judgmēt in that matter you slaunder vs malitiously Remember that the Prophet in the Psalmes complayneth that his enemyes digd pits for him laid snares grinnes nets in his way to catch him ynawares to bring evil vppon him are you now become such an enemy vnto vs doe you think by calling into question the Supremacy of Princes imputing therin treason to vs to catch vs in a snare cause vs to fal into the pit if this be your course thus to hunt the Soules of men look vnto your self therin you manifest litle grace to me but let vs heer the cause you impute to vs. you say we hold that princes have no more to do in ecclesiastical causes then one of vs in a particular congregaciō I say for myne owne part I think I may say it for al the brethren of our Church that herin you do shamefully belie vs I wil therfor manifest what we hold teach concerning Princes Supremacy 1. First wee teach hold according to the Scriptures that Princes civil Estates are the Lords blessed ordinance Rom. 13.2 2. Secondly that every Soule ought to be subject vnto the civil Magistrates of what estate condition soever they be Rom. 13.1 Tit. 3.1 1. Pet. 2.13 3. Thirdly that we must absolutely submit vnto the civil Magistrate eyther to do his lawful commaundements or to suffer his vnlawful punishments by consequence from the former places 4. Fourthly that it is vnlawful for any subject to make insurrection or rebellion against the civil Magistrates by consequence from the former places 5. Fifthly that it is the Magistrates office to be the keeper of both the tables of the cōmaundemēts both to abolish Idolatry al false wayes also to forbid punish al vnrighteousnes as also to commaund cause al men within there Dominions to walk in the wayes of God being fitted prepared therevnto and that by the examples of David Iosaphat Hezechiah Iosiah Nehemiah Roman 13.4.5 Psalm 101. toto and 132. 2-5 6. That a Prince hath powre in a particular visible Church to punish any wickednes any one committeth and to cause that visible Church to assume practise any truth Gods word teacheth ex praecedentibus now this is more authority then any one particular member hath 7. VVee teach notwithstanding that Princes if they wil be saved must bee members of a true visible Church must walk ther in the obedience of Gods Commaundements ordinances submitting to the censures for the reformation salvation of his soule as well as to the preaching to the VVord administration of the Seales of the covenant prayers c. bicause God hath appointed but one way to save the Soules of Princes and Subjects 8. If civil Magistrates be by censures cast out of the true visible Church yet they are stil to be accounted Gods ordinance stil to bee obeyed in the L. stil to be submitted to in regard of their punishment no rebellion or insurrection to be made against them by any of the Church whatsoever but prayer
sore to denounce judgment against the sinne another to pronounce the sentence of absolution condemnation which Christ Iesus alone into whose hands the Father hath committed al judgment shal do which for any man to vsurp is to intrude into Christs throne seate of mercy justice But if ther be any in the assemblies either forward preacher professor that seeth this truth of the Seperation yeeldeth not in obedience to forsake that Antichristian way to walk in the truth let him know that seing his hart coÌ„demneth him God is greater then his hart blessed is he that condemneth not himself in that which he alloweth thus humbly hartily desiring the Lord to shew the light of his truth more more vppon the Land at the length vtterly to disperse al that myst darknes that overshadweth obscureth the truth I cease writing wishing all welfare to the vpright hearted Reader FINIS A Lettre written to Mr. A. S. By Iohn Smyth Aister S. beinge requested by Mr. H. your kind frend myne as also out of M myne owne inclination to doe you good whome I heare to be stronglie caried out of the true way in respect of the auncient acquaintance which I had with you in the vniversitie of Cambridge I thought good at this tyme in few lines to salute you hoping that you wil interpret this which I doe in good part I desier you would communicates this my writinge with Mr. B. our ould Frende with whomesoever els you shal see cause that you al whome I take to be the Lords people yet in Babilon may come forth of her that ye be not pertaker of her sinnes that ye receave not of her plagues you wrote to Mr. H. certaine reasons provinge your Church a true Church your ministerie a true ministerie this Letter Mr. H. hath lost so the particulars ther of he cannot perfectlie remember you wrote another Letter after vnto him wherin you triumphed before the victorie I have adventred in this writinge to declare vnto you both the insufficiencie of such your reasons for your Church ministerie as Mr. H. remembreth as also the substance of that truth which we professe for the which wee suffer bonds losse of goods banishment death according as the Lord allotteth to vs Mr. S. I pray you be perswaded that that which we do we doe it not rashlie nor vppon discontentment nor in pride or vppon any sinister respect no we cal God to record to our foules that the evidence of the truth workinge vppon our consciences through the Lords vnspeakeable mercie even contrarie to our rebellious nature hath mightelye convinced violentlie caried vs to this truth we professe practise heare our groundes then give sentence waigh al things indifferently cast prejudice into nether ballance examine what I say by the worde leane not to any mans opinion I dare adventure my credit that then the light of this truth wils shine in your hart then I pray you put it not away so with this preface I beginne to lay downe the groundes of our cause which is also the Lords everlastinge truth the groundes are these 1. The covenant the promise Christ is given to Abraham the Father of the faithful to al those that are of the faith of Abraham to no other as is plaine by these Scriptures Gen. 17.7 Levit. 26.9.12 Luk. 1.72.74 Rom. 4.10 12.23.24 Iohn 8.39.44 Mat. 3.9 Gal. 3.7.9.16 2 This covenant is not limitted at the pleasure of men but it is absolute no Prince nor State can either ad to it or take ought froÌ„ it or alter the least part of it but God giveth whole Christ al the promises the whole covenant on his behalf to the faithful the faithful on the other side promise to be Gods people wholly to deny themselves to obey God in every one of his precepts even the least though it cost them their lives GeÌ„ 17.1 Deut. 12.32 Mat. 22.32 Rom. 8.32 2. Cor. 1.20 Mat. 10 37-39 3. Two or thre faithful men have this covenant promises Christ given vnto them immediatlie from heaven not by meanes of any State Prince Priest Prelate whatsoever but whersoever two or thre faithful people arise in the world in what countrie or nation soever at what tyme soever there then the covenant promises Christ is theirs with them 2. Cor. 6.17.18 Mat. 18.20 28.20 Act. 4.12 Heb. 8.10 Apoc. 1.11 14.9 â—2 1. Pet. 1. 1 Act. 2.39 Aproc 17.13.14 4. These faithfull people whersoever they arise in the VVorld must be Seperated from the VVorld and from all vncleanenes whatsoever For the faithfull must not draw the yoake with vnbeleevers righteousnes can have no fellowship with vnrighteousnes light can have no communion with darknes Christ can have no concord with Behall that is with a Societie that is without his yoke the beleever can have no part with the vnbeleever and the Temple of God can have no agreement with Idols 2. Corinth 6.16.18 Apoc. 14 9-11 Deut. 22.10 7.2.3.6 Act. 19.9 Ephe. 5.7.11 5. A few faithfull people standing in confusion with vnbeleevers vnseperated from them being one bodie with them in that estatestanding are not a true church of Christ which I prove by divers reasons 1. The faithful have the Spirit of Christ the vnbeleevers have the Spirit of satan how can these two contrarie Spirits these two contrarie sorts of persons combyne together 2. Cor. 6.14.15.16 2. Ther is enimity put betwixt these two sortes of persons ergo they cannot combine together see Gen. 3.15 3. The covenant promises Christ is the faithfuls only how can vnbeleevers have any part in them 6. Seing the faithfull being but few have the covenant promises Christ therefore they have powre to all the meanes whereby they shall enjoy Christ as the word seales of the covenant the ministerie the powre of binding and losing for all these are parts of the covenant they are the promises they are the meanes of pertaking Christ Roman 3.2 and 4.11 Act. 6.5 and 14.23 Math. 18.18.20 1. Cor. 3.21.22 2. Pet. 1.3.4 1. Tim. 4.8 7. As they have the powre of all these things so they are commaunded to vse al these helpes and are bound to obey the Lord in using all these meanes for enjoying Christ therefore they are bound to vse the word the seales of the covenant the ministerie the censures for their owne mutuall good Deuter. 5.31.32.33 and 6.17 and 12.32 1. Corint 14.37 1. Tim. 5.21 6.13.14 Gal. 3.15 Iam. 1 19-22.1 Cor. 11.24 25. Act. 6.3 Heb. 13.17 Mat. 18.15.17 8. The faithfull must be Seperated from the wicked and vnbeleevers 2. Corinth 6.17 They must Seperate wicked men from among them by the censures 1. Corinth 5.13 Math. 18.15.17 2. Thessa 3.6.14 They must chose aprove ordeine their owne Elders Deacons Act. 6.3 14.23 1. Tim 3.10 6.13.14 As wel as vse the word and
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
vnderstanding but therein the L. hath shewed mercy vnto me which mercy I desire also for you but what is this to excuse your slaundering rayling scoffing inconstancy Apostacy conformity subscription blasphemy the rest which you have plentifully discovered to al the world Shew me how when after the acknowledgment of the truth I fell back as you have done many tymes that I ever yeelded to the Prelates conformity or Subscription after I once withstood it amōg the rest of your follyes ther is one vntruth that I did kneele downe praise God for Satisfaction after doubting Not so I remayned doubting alwayes till I saw the truth after I once doubted but during the tyme of my doubting which was 9. Months at the least I did many actions arguing doubting but that I ever sel back from any truth I saw I praise God I can with a good conscience deny it you are never able to prove that against me but the L. wil cut out the tong that speaketh lyes The second Section These oppositions of yours you have written in a lettre which came of late to my sight which are thus in your lettre Touching your oppinions in these things shall I never be perswaded that you doe well in 1 In Seperating from all the Reformed Churches 2. In holding that one sinne of one man publiquely obstinately stood in not reformed by a true constituded Church doth so pollute it that none may commicate with it in the holy things of God til the partie offending be by the Church put out after lawful conviction 3. In maintayning that it s not lawful to heare any ministers amongst vs whatsoever thy be nor to joyne in prayer with such as feare God among vs. 4. In holding that Princes have no more to doe in Ecclesiastical causes thē one of you in a particular congregation 5. That the powre of binding losing is given to the whole multitude not to the principal members therof 6. That the word truly preached Sacraments rightly administred are no infallible tokens of a true Church 7. That a minister may be made without Elders ordinarily I meane for extraordinary courses are not now to be vsed for ought I see 8. That such as are not in your way are to be accounted without after the Apostles meaning 1. Cor. 5.12 9. That those which are not of a true constituted Church are no subjects of Christs Kingdom 10. That an erroneous constitution of a Church is a real Idol 11. That only Saints as Mr. Smith defineth them by 4 proporties are the matter only of a visible Church 12. That every of our assemblies are false Churches al our ministers false ministers our worship a false worship 13. That a company truly fearing God if any open wicked joyne with them are not capable to chose them a minister over them 14. That baptisme is not administred among vs simply into the faith of Christ but into the faith of the Bbs. or Church of England 15. That ministers ought only to live of voluntary contribution not of stipends or any set mayntenance 16. That our Churches ought to be rased downe not to be imployed to the worship of God Al which I do verely beleeve to be crrors I see not which way men can joyne to you to swallow vp al these as truths into which you doe runne in avoyding our corruptions that with such deep condemnation of vs as is greatly in your behalf to be lamented but I am tedious c. _____ R. B. This is your writing word for word wherein you have taxed mee by name in one particular indeed in most of them it shal be my part therfor to cleer these matters for your information that if it be the wil of God you may see the truth walk in it which I vnfeynedly desire of the Lord or els that you may no longer seduce others from the truth your corrupt walking being once discovered vnto the simple my intent therfor is not to take these points in that order which you have placed them in but to assume thē in the natural order wherin things vsually among Schollers are discoursed Paralleles Censures Observations aperteyning to the Second Section I desire heer to advertise the reader that these 16. points which Mr. Bern. accounteth error are againe in his book intituled the Seperatifts Schisme rehearsed refined augmēted changed as it pleaseth the forger into another order shape nomber which it shal not be impertinent heer to propound for evidence sake that the Reader comparing these 16. points with those 22. For so they are in nomber may discerne the agreement difference so more fully be informed of the whole cause The particulars are these following as they are expressed in divers pages of his booke as pag. 78 the title of them is this The Errors of the Seperatists the matter of their Schisme 1. They hold that the constitution of our Church is a false constitution pag. 78. 2. They hold our constitution a real Idol so vs idolaters pag. 79. 3. That such as are not of a particular constituted Church to wit such a one as theirs is are no subjects of Ch. Kingdom pag. 80.81 4. That all not in their way are without do apply against vs 1. Cor. 5.12 Eph. 2.12 pag. 82. 5. That only Saynts that is a people forsaking al knowne sinne of which they may be convinced doing al the knowne wil of God in creasing abiding ever therein are the only matter of a visible Church pag 83. 6. That the powre of Christ that is authority to preach to administer the Sacramēts to exercise the censures of the Church belongeth to the whole Church yea to every one of them not to the principal members thereof pag. 48. 7. That the sinne of one man publiquely obstinately stood in being not reformed not the offender cast out doth so pollute the whole congregation that none may cōmunicate with the same in any of the holy things of God though it be a Church rightly constituted til the partie be excommunicated pag. 102.103 8. That every of our assemblies are false Churches pag. 109. 9. Al our Ministers say they are false Ministers pag. 128. 10. Our worship say they is a false worship pag. 146. Divers other opinions they hold which I will also set downe they be these pag. 150.151 1. That our congregations as they stand are all every of them vncapable before God to chose them Ministers though they desire the meanes of salvtion pag. 151. 2. That God in our best assemblies is worshipped after a false manner pag. 151. 3. That baptisme is not administred into the faith of Ch. simply but into the sayth of Bishops or Church of England pag. 152. 4. That our saith repentance is a false faith false repentance pag. 152. 5. That our Ministers converting men to God heere do it not as Pastors but as Teachers pag
section of this lettre whither I referre the reader desiring him for his information satisfaction in that particular to read that Section before he proceed any further in reading lest it should be thought that I deceave shift of thys mayne point which is indeed the cheef most principal of our cause Seperation The third thing that you object is that God Almightie hath witnessed that you are his people by giving you his word Sacraments by effectual conversion by his strange miraculous delivering you these things Mr. Ainsworth hath answered most fully hath stopt your mouth for ever that you shal never be able to mutter any more in this matter therfor I wil spare my paynes Neverthelesse I advertise you of one thing that we do acknowledg that the Lord hath his peâ—ple among you whome he calleth to come out from among you to be Seperated to touch none of your vncleames 2. Cor. 6.17 Saying vnto the faithfull that are among you Goe out of Babylon my people that ye be not partaker of her sinnes that ye receave not of her plagues Revel 18.4 that they may be the better perswaded to come out from you to be Seperated the Lord threatneth a woe a fearfull woe to them that worship the beast or his jmage or that receave his mark in their forehead or right hand Revel 14.9 al this the Lord performeth by our testimony Yet neverthelesse we say that your assemblies Ecclesiastical are false Churches that they are Babylon Epipt Sodom where Lot the Lords people are kept captives by reason of the presence of Gods people with you therfor it is that you have those many deliveraÌ„ces which you have even as the Lord gave Paul the lives of al that Sayled with him in the Ship Act. 27.24 whereas you plead you have the word Sacraments conversion I say it is but as the theef hath the true mans purse as the false Church of Ieroboam had as the Samaritanes the Edomitts Moabites Ammonites Ishmaelites had circumcision the Sacrifices by vsurpation which by continuance of tyme were at the last worne out among them even so you see Mr. Bern. that Gods people the sincerest preaching by the forwardest among you the conscionable practise of the truth by the best professors the reformation which the reformists so long have sought is almost expired out of date in the Land The Prelates Subscription Conformity Declining to Popery a Linsy wolsey Religion prevayleth in the Land you your selfe among the rest have lost or forsaken your sincerity are become a Tymeserver a Newter a Temporizer then what els but an Hypocrite except the Lord be mercifull vnto his people among you it is likely to come to passe among you as among the Samaritanes Edomites Moabites Ammonites Ishmaelites that the Holy things of God which by violence vsurpation you have invaded wil be eyther overwhelmed with Egiptian darknes or vtterly banished out of the nation I would fayne know whither even at this present ther be not a thousand parishes in the Land wher ther is no more true profession of Christ then among the Antichristian Papists Finaly to conclude this Parallele whereas you object that wee like it that you call vs brethren but we wil not so account you nor admonish you as brethren I answer that we like it to be counted brethren by you nor for that wee are so vnto you but for that here by wee would judg you out of your owne mouths that whereas you account vs Brownists Schismaticks Heretiques Traytors c. you may hereby perceave your wicked slaunders that thus intitle vs yet account vs your Brethren For otherwise as we detest your Church ministery worship Government as Antichristian So also wee have in abhomination your brotherhood which is Antichristian also wee abjure to be brethren to your Lords the Prelates to your vice Lords the Archdeacons Chancellors Comistaries Officials of their Courts to the damned crew so termed in the Land to your Church Papists to the adulterers Thâ—eves Murtherers VVitches Conjurers Vsurers Atheists Swaggerers Dronkards Blasphemers infinite sorts of sinners impenitent in your Churches yea take the forwardest preachâ—rs professors of the nation wee vtterly dislike their brotherhood visiblie standing members of the assemblies visiblie joyned in communion with the forenamed Antichristians abhominable persons in one the same body nay wee goe further we reject the fraternity of those that deny themselves to be ordinary members of your Churches yeâ— are so extraordinarily that refuse communion with you continually yet reserve liberty to heare communicate occasionally For seing they hereby are made one with 〈◊〉 â—ntichristian body wicked members ther of being vnseperated from them we cannot acknowledg our selves thâ—â—r brethreâ— lâ—â—â— we joyne light darâ—â—es Christ Belial the Temple of God Idols together wherefore neither are we your brethren nor you our brethren visibly neither do wee delight so to be called in these respects but only as you have heard that we may be wel reported of by them that are â—ithout that we may heapeÌ„ coales of fire vppon your head wheÌ„ you acknowledg vs brethren yet slaunder vs so shamefully this shal suffice as concâ—â—ing this Section The fixth Section Your â—leventh position followeth to be considered of which is this That only Saynts as Mr. Smyth defineth them by 4. properties are the matter oâ—ly of a visible Church This you hould error I hold it the most certayne truth of Gods word as these Scriptures doe evidently prove Rom. 6 4.5.8.11-22 1. Pet. 3.11 2. Pet. 3.18 1. Iohn 2.19 Apocal. 3.5 compared with Roman 1.7 Eph. 1.1.4 Revel 11.2 22.14.15 18.2 compared with Deut. 14.2.3.11.2 Cor. 6.16 compared with 1. King 5.12 The 4. properties wherby I describe saynts are these though you mention them not iâ— this your note 1. To forsake all knowne sinne 2. to doe all the will of God knowne 3. to grow in grace 4. to continue to the end For the further cleering of this point consider that al the members of the true visible Church of the Apostolique institution are persons who are to be accounted holy faithful elect now if they be elect I hope they wil continue faithful to the end but you wil happily object that many fal away by Apostacy true then they are fit to be entertayned in your churches as some of ours have been of them I say as the Apostle Iohn saith if they had been of vs they would have continued with vs Therfor they were none of vs For although they were in the outward communion yet they were not of the true visible Church but were only Hipocrites as superfluous excrescences in the body no natural true parts of the body For as in the matural body an eie of glasse is not indeed a true part of the body
not truly as I have expounded vnto you before in respect whereof also the Lord is said to see no iniquity in Iacob nor transgression in Israel Nomb. 23 21-seing that people at that present was typically Holy so typically without imputation of iniquity in respect of their typical communion And for the Parable Mat. 13. of the wheate tares I doe constantly avouch that though you al divines with you doe expound it of open wicked impenitent persons Saints supposed in communion together yet the parable is wrested from the true purpose of Christ who doth not intend to teach that for then he should teach contrary to himself who by the parable of the Leaven declareth that one wicked persone defileth the whole lump Mat. 13.33 compared with 1. Cor. 5.6 Exod. 12.18 And wheâ—eas in the conclusion of this point pag. 88. you would prove that bicause the auncient Church of the Seperation have as you say wicked men among them therfor the parable Mat. 13. is truly expounded in that sense of a mixture of good bad I say for that point as the parents of the blind man said they are auncient enough lett them answer for themselves And thus have I ended this parallele with you Mr. Bern. concerning Mr. Ainsworth who renounceth this Holy truth of the Lords which I have thus clered I say hereby he renounceth the saith in this particular renounceth the Apostles testimony who saith they went out from vs they were not of vs for had they been of vs they would have continued with vs 1. Ioh. 2.19 The seaventh Section Now followeth you fifth position which you also perswade your selfe to be an error and which being wel expounded I account the vndoubted truth viz. 5. That the powre of binding losing is given to the whole multitude not to the principal members therof These are your wordes I hold maintayne out of the word that a coÌ„pany of faithful people Seperated from al vncleanenes joyned together by a covenant of the L. are a true Church yea though they be but two or three So Adam Hevah were a Church so Lot his wife his daughters were a Church So Noah his family in the Ark were a church So the twelve men at Ephesus were a Church Act. 19.7 So in Q. Maries dayes the Martyrs seperated were a church if but two or thre of them lived together That this is a truth I prove vnto you thus 2. Cor. 6 16-18 with whome God maketh his covenant to be ther God whome he receaveth to be his people they are a Temple that is a Church vnto him vs 16. But two or three faithful people comming forth from the vnbeleevers being Seperated touching no vneleane thing are Gods people God with them maketh his covenant they are his sonnes daughters he is their Father vs 16.17.18 Therfor two or three faithful people are the Temple and Church of God The Premisses are evidently delivered in the Scripture therfor the conclusion foloweth necessarily Mat. 18.20 wher two or thre are gathered together into my name ther am I in the mids of them In the mids of whomsoever Christ doth dwel walk they are a true Church of Christ Even his Temple Tabernacle habitation as these Scriptures teach being compared together Mat. 28.20 2. Cor. 6.16 Levit 26.11.12 But among two or three gathered together by love into the name of Christ by faith Christ is present to dwel walk Mat. 18.20 2. Cor. 6.16 compared together Therefor two or three faithful people are the Temple Church of God I could alledg other Scriptures but two or three witnesses are sufficient Remember for this point that the covenant made with Adam Abaham Isaac Iacob al the faithful is made with any faithful people in the world as if two or three faithful people should aise vp in the dominions of the Turk or Pope or Iewes or Pagans joyne together to walk in the faith the Lord maketh his covenant with them he is their God they are his people they are his Temple he walketh ther he is their Father they are his sonnes daughters Christ is their King they are his Kingdome even a Kingdome of Preists c therfor whersoever in the Scripture the covenant is made with any it is to be vnderstood as made with Abrahams childreÌ„ according to the faith therfor with two or three faithful people any were in the world This being premised as the ground of our whole cause we having departed from al the profane of the Land having seperated touching no vncleane thing 2. cor 6 17 We are Gods people his temple his Church he dwelleth walketh among vs he hath given to vs made with vs his covenant Heb. 8.10 although we were but â—ew in nomber yet the Lord chose vs to be his Wee being now the Church of God wee have the powre of the L. Iesus Christ given vnto vs For we have himself out owne by title possessioÌ„ vse that by vertue of the covenaÌ„t God made with vs for so God is our God our Father only in Chr. through him al the promises of God in Christ are yea Amen Christ therfor is ours Christ he is our King our Preist we are his Kingdome we have his powre that this is so I prove vnto you by these Scriptures Marc. 13.34 Christ ascending vp into Heaven for that is his going into a farre country as may be perceaved by Luk. 19.12 with Mat. 28.18 Eph. 4.8 gave authority to his servants leaving his howse that is his Church according to his bodily presence now what authority is this that Christ gave vnto his servaÌ„ts that is evident by other places of scriptures 1. Cor. 5. the powre of our Lord Iesus Christ which the Corinths had that is the powre of admonition excommunication the powre of binding losing a powre to administer Christs Kingdome al the ordinances therof Mat. 16.19 The powre of binding losing is given to Peter Ioh. 20.23 The powre of binding losing is given to al the Apostles Marc. 13.34 The powre of Christ it given to his Servants 1. Cor. 5.4 The powre of Christ is in the hands of the Corinths Now let vs make collections gather instructions out of these places the truth wil most evidently appeare The Pope saith out of the 16. of Mathew that the powre of binding losing is giveÌ„ to Peter his successors the popes of Rome that al the Bbs. Preists in the world the whole Church vniversal receaveth binding losing from him Nay say the English Prelates out of the 20. of Iohn Christ gave the powre of binding losing to al the Apostles their successors the Lord Bbs. of EnglaÌ„d that al the Preists people in the Land receave binding losing from them in their severall
fellowship communion agreement concord or part with you Answer to this now Maister Bernard and seduce your hearers no longer with vanityes Paralleles Censures Observations aperteyning to the eighth Section Mr. Ber. in his book intituled the Sep. Schisme pa. 103. hath these wordes viz that ouâ— seaventh error should be to hold That the sinne of one man publiquely obstinately stood in being not reformed nor the offender cast out doth so pollute the whole congregation that none may communicate with the same in any of the Holy things of God though it be a Church rightly constituted til the party be excommunicated In this eighth Section the position is thus vttered by you by mee justified viz That one sinne of one man publiquely and obstinately stood in and not reformed by a true constituted Church doth so pollute it that none may communicate with it in the Holy things of God til the partie offending be by the Church put out after lawfull conviction Afterward expounding this truth I say that if the Church hold this obstinate impenitent convicted person in communion they consent to his sinne as the civil magistrate suffering wilful murther consenteth vnto it Mr. Ains confutat of Mr. Bern. pag. 178.179 doth first renounce this truth denyeth it to be either their judgment or practise referring vs to the confession of their faith Art 26. wher their judgmeÌ„t is that none is to Seperate for offences but by due order to seek redresse yet afterward affirmeth that if the Church will not rebuke nor cast out a man obstinate and impenitent in wickednes but plead for him against such as call vppon them for judgment then are all such abettors of the wicked sinner themâ—elves and that in a high degree now not that one mans sinne but the sinne of them al polluteth them Wel Mr. Ains you I wil not differ about this point for wither it be his sinne consented vnto by them or their sin which is a consent approbation to his sinne or both I regard not The truth is the truth that that one sinne polluteth them al by contagion as the leaven leaveneth the whole lump although Mr. Bern. hath not so plainly directely propounded it as he might yet let it not be denyed for it is the truth he doth chardg vs withal giving a true exposition I tell you true Mr. Ains you deny the truth if you deny the position but indeed your denyall your affirmation contradict Heer Mr. Bern. for your sake I wil performe two things First I wil confirme this truth which we defend against you that joyne with open knowne sinners in the communion of your false Church Secondly I wil refel your cavils against this truth of God wherin wee walk For the first point I wish you to remember what hath been proved vnto you in the former Section viz That Christs ministerial powre is given to the body of the Church which if it be true as it is proved to be the vndoubted truth of God then this second position followeth necessarily therevppon therefore is to be embraced for the truth of God in like manner For every consequent necessarily deduced from the Scripture is as wel as truly the word of truth as that which is in plaine termes expressed noted downe in nomber of wordes For even as the branches of the tree doe as truly proceed from the root as the great graines or body of the tree are al of one kind nature doth root body graynes braunches So a necessary consequent growing by true discourse out of the Scripture is aswel as truly the word of truth as the position or doctryne or sentence is whence it was raised wherfor I frame an argument from the former ground afteÌ„r this manner If they that have Christs ministerial powre to reforme obstinate convicted sinners or to excommunicate theÌ„ do neither reforme them nor cast them out froÌ„ among them but suffer them stil in communion consenting therby to their sinn then the persons so suffering consenting to sinne are polluted by contagion of the sin impenitent wicked sinner But it may fal out that a Church true in the constitution having Christs ministerial powre yet afterward declining may neither reforme an obstinate convicted sinner nor cast him out of their communion but may suffer him stil in communion therby consenting to his sinne Ergo a Church truly constituted having Christs Ministeriall powre of reformation or excommunication suffering and consenting to sinne sinners convinced are polluted by infection of that sinne and of that impenitent obstinate convicted sinner And so by necessary consequent I conclude after this manner If a Church truly constituted be all of them polluted by consent as is already declared then they do violate and profane all the Holy things of God wherin they pertake For to the vncleane nothing is cleane as the Apostle testifieth Tit. 1.15 the Prophet Esa 1.12 But a Church truly constituted may grow to polution by consenting to obstinate sinne sinners as is already declared Therfor a Church truly constituted may grow to the violation manifest profanation of al the Holy things of God From this evident truth I proceed reason after this manner To that Church company or communion of men we may not joyne in Spirituall communion that violateth or profaneth the holy things of God But a Church truly constituted may grow to the violation manifest profanation of al the Holy things of God Ergo to a Church truly constituted growne to polute violate the holy things of God we are not to joyne in communion Thus you se Mr. Ber. the evidence of this truth manifested vnto your conscience if the Lord vouchsafe you mercy to see the truth Like arguments may be drawne from many places of Scripture as from Mat. 13.33 compared with 1. Cor. 5.6 an argument may be framed thus As the whole lump the feast of the passeover was leavened with a litle leaveÌ„ so one open knowne sinne polluteth the visible Church the holy things therof for you must vnderstand that the Apostle doth not cal vnknowne sinne leaven but by leaven he vnderstandeth sinne openly knowne convinced vnrepented els ther could be no communion for men on earth But the Apostle our Saviour saith out of the law that a litle leaven leaveneth the whole lump feast of the passeover Therfor one sinne convinced vnrepented polluteth the visible church the holy things therof therevnto may no man joyne Againe from persons ceremonialy poluted so defiling the Sanctuary of the Lord as appeareth Nomb. 19.13.20 Hag. 2.14 I reason thus As persons ceremonialy poluted vnclensed entering into the Sanctuary of the Lord or medling with the holy flesh or pottage did polute the Sanctuary the holy flesh pottage the rest So the visible Church of the new Testament morally poluted impenitent in sin medling with the holy things
also he is to be admoniâ—hed convinced openly if then he repent not to mee he is a Heathen Publicane no Saynt what he is in the L. account to himself in secreat I know not nor regard for it aperteyneth not to me Lastly for the consequence of the argument viz That seing in the Old Testament the faithful were not defiled joyning in prayer preaching praising God with open known sinners therefore wee in the New Testament so doing are not defiled I deny vtterly yea and I deny the Antecedent in some sence also It shall not be vnprofitable therefore fully to discussce both the Antecedent and the consequence of this Objection The Antecedent is thus to be expounded conceaved of namely That the L. required one thing outwardly in the communion of the Church another thing inwardly in the hart for acceptation before God If any circumcized Israelite or proselyte clensed according to the purification of the Sanctuarie did joyne in prayer preaching praising God no man could justly refuse his outward communion in these actions seing he was outwardly cleane according to the dispensation of those tymes For vs in the new Testament ther are required other visible actions for our outward clensing which were not then required of the carnall Israelites for their outward clensing if they did declare their inward repentance by Sacrifices for their sinnes general Speciall by clensing themselves with those rites ceremonies which were appointed by the Lord for those infant tymes of the Church they were to be judged holy by al men so communion might be had with them without sinne but if they were not clensed according to the purification of the Sanctuary they were not visibly cleane therfor communion could not be had with them without sinne so Hezechiahs prayer importeth 2. Chron. 30 18-â—â— the Prophets declare plainly NoÌ„b. 19.31.20 Hag. 2.14 yet heer also cautions must be remembred viz That this ceremoniall vncleanenes must be made known vnto others for otherwise how could it polute others if it were vnknowne to them Furthermore it cannot be denyed but that the Sonnes of Belial very vild wicked men did deale with the holy things in the old Testament but yet I say it cannot be proved but they were visiblie cleane according to the dispensation of those tymes the Lord did not then require men to proceede with their brethren in the thre degrees of admonition so to bring them to the acknowledgment of their sinne repentance That is the Lords dispensation for the new Testament But the L. order for those tymes was 1. reproof for sinne Levit. 19.17 2. The partie reproved was to offer a Sacrifice which if he did he was clensed from hys sinne visiblie Levit. 4.23 3. If he wilfully refused to harken he was to be promoted to the Magistrate put to death for his presumption Levit. 15.30.31 Deut. 17.12 This was the L. aeconomie for those tymes when this order was violated then al communion was defiled whiles it was observed all was wel in the visible communion Let any man declare the contrary if he be able breefly therfor to make a ful answer to the objection if the faithful did keep communion with persons visiblie vncleane according to the vncleanenes of the old Testament knowne vnto them I say they were polluted with their vncleanenes by consenting therto to the violation of the Lords order appointed for those tymes if men were the children of Belial yet were clensed according to the dispensation of the Old Testament their visible clensing did intitle them to the ordinances of the old Testament before men though before God their consciences were impure wherfor both the Antecedent consequent of the argument are weake and vnsound so this truth of God remayneth firme that impenitency in sinne defileth the communion of the visible Church as in the old Testament Your third reason is for that the Prophets did not Seperate who did know the meaning of the L. for this thing nor taught not the people so to do I answer as in the new Testament so in the old ther ought not to be Seperation til the vtmost meanes be sought for redresse of things The vtmost meanes for reforming abuses in the Old Testament was the Magistrates authority in whose hands the powre of reforming was Hence it is that the Prophets alwayes reproove the Kings for the wickednes of the Land but the Lord did never teach bicause he thought it not meet ther being but one true Church that when the King neglected his duty the people should forsake the Holy things of God Seperate but stil they ought to depend vppon the Lord for redresse of things but now in the New Testament the Lords administration in this particular is otherwise 1. Visible Churches may be infinite so ther is a possibility of enjoying the Lords ordiâ—ances though a man forsake the communion of one Church 2. the fulnes of tyme being come the nonage of the Church being past the Lord hath now revealed his whole wil pleasure hath set vs at liberty whereas in the old Testament they were in bondage vnder worldly ordinances 3. The Saints now in the new Testament are answerable to the Kings in the old Testament having powre Ecclesiastical in their hands but not civil to reforme the abuses that arise in the visible Church 4. Therfor we are in the new Tament to vse al meanes appointed by the Lord for reformation before wee Seperate al the meanes I say whatsoever If then ther be no reformation what then I answer Seperation is then lawful why The reasons are these 1. The visible Church cealeth to be a time Church being obstinate in sinne from a false Church Seperation is lawful 2. the Lord hath commaunded to come out â—â—om among persons obstinate in sinne so the Apostles practised 2. Cor. 6.17 Act. 19.9 2.40 3. bicause the Lord hath said that if we pertake with them in their sinnes we shal receave of their plagues 4. bicause if but two or thre faithful ones being Seperated joyne together they are a true Church vnto Christ where the Lords presence acceptance is But in the Old Testament they were necessarily tyed to the Kingdome Preisthood Temple for the worship obedience of God but now in the New Testament al things are free the bondage is gone Mr. Bern. I would have you note this wel lay it vp in your hart for your instruction reformation for in this particular I know you al that feare God in the land are scandalized from the truth not vnderstanding the difference between the New Testament the ordinances thereof the Old Testament with the ordinances thereof Summarily therefor to deliver the truth The Church Ministery VVorship Government of the Old Testament were so constituted by the Lord as that no Seperation could be made from them seing they were al by Succession
them are not capable to choose them a minister over them afterward in the end of the Section I say such a mixt company are not a true Church a minister chosen by them is not a true minister Heer I desire that it may be observed that I doe not deny but men that are mixt may apoint one to preach the word vnto them but that which I say is that a mixt company of good bad is not a true Church that a man chosen by them to be their Minister is not a true minister If men desire instruction I deny not but they may appoint one to teach them that Magistrates in ther dominions may appoint men to preach the word to ther subjects for ther conversion that it is a lawful thing for the people to heare such men for men of gifts to preach to such a people this we see practised Act. 13.42 17 19-21 28.30 otherwise how is it possible that men should be brought to the knowledg of the truth Mr. Ber. if you think that we deny the lawfulnes of this you doe vs open wrong if his Matie should dissolve the parish Ecclesiastical assemblies the false ministery should coÌ„maund men of knowledg gifts to preach the word to his subjects I doubt not but al of vs would herein readily yeeld our selves to heare learne the truth at any such persons ourselves to teach the truth to such a people but to say that such a people are true Churches or such preachers the true Pastors of true visible Churches that wee deny that you shal never be able to prove but if after such preaching by such preachers the L. work with the people so as that they gladly receave the word repent beleeve desire to walk in the truth therevppon do promise to the L. each to other to walk in his wayes this promise maketh them a true Church then if they chose among them men able to lead seed them appoint such men to such office the men so chosen apointed are the true Pastors which the Scripture describeth but what is all this to your assemblies Ministers who as yet have not cast of the yoke of Antichristian bondage whose communion ministery is not dissolved but remayneth firme the same in nature though much bettered in degre with the Romane assemblies Ecclesiastical whereas you in this particular object to vs that two or three of vs Seperated from you gathered together into the new Testament of Christ assume powre to make Ministers a practise as you say farre from plaine evidence of Scripture or any practise of the Church these thousand yeeres I answer it is no mater for the practise of the Church these thousand yeeres for Gregory the great Bb. of Rome who lived a thousaÌ„d yeeres since hoysed vp Antichrist into the highest exaltation against God his Christ in a manner his Successors especially Boniface some other have maintayned enlarged that Antichristian Kingdom even to our dayes yet the mistery of iniquity is exalted in these particulars wherfor this allegation of yours is nothing to the purpose if you be a sound protestant For if prescription of a thousand yeeres bee good in any thing why not in al things if not in al things then in nothing And wheras you alledg that it is also far from plaine evidence of the Scripture I answer the evidence is plaine to them that wil vnderstand I would know what is plaine evidence of Scripture is not a true natural consequence plaine evidence is not this plaine evidence Math. 18.20 whersoever two or three shal be gathered together into my name I wil be in the midst among them this 2. Corinth 6.17 bee yee Seperated I will receave you bee your Father this Gallat 3.16 the promises are made to Abraham and to his seed So then they that are of Faith are blessed with Faithful Abraham Gallat 3.9 If Christ wil be present with two or three of his Disciples If God will receave them that are Seperated bee their God if the promises bee given to them that beleeve as Abraham beleeved Then Christ is their Christ God is their Father the promises are theirs and the ministery is theirs by plaine evidence then they may assume the ministery vse it as God hath appointed But for this point read the seaventh Section the Paral. Censur Observat therto aperteyning The thirteenth Section The next point to be handled is your seaventh in nomber viz. That a minister may be made without Elders ordinarily I meane for extraordinary courses are not now to be vsed for ought I see this point you blame as error Let vs see whether it be error or not I hold that a minister may be made without Elders more plainly I say that when the Church wanteth Elders the Church hath powre to Elect approve ordeyne her owne Elders also to elect approve ordeine her owne Deacons both men woemen For if you remember what was before spoken to your fifth position viz that the church hath the powre of Chr in it self viz that it hath Chr. the covenant al the promises given to it being yet but few in nomber that the Church hath these things in true title interest as her owne freehold then you shal see what wil follow hervppon namely that the Church hath powre to receave in members cast out members to receave in her Officers to dischardg theÌ„ of office the church hath powre to the preaching of the word to the administring of the seales of the covenant to binding losing which workes she cannot do herself being many therfor she appointeth fit persons therto viz such officers as Christ hath given to his Church which are the Elders stil notwithstanding reserving her powre to herself when occasion shal be offered these things are sufficiently proved already in answer to your fifth imputation but you have some thing perhaps to say for ordination that the Church hath not powre of it then belike al the promises are not given to the Church for if ordination be not given to the Church then the ministery is not given to the Church for it seemeth you make ordination a great part of the ministerie but know for your learning that ordination doth give nothing at al to the Minister For election is the verâ—e essence forme of the minister for in election powre to administer is given to the officer elect For when the Church choseth the minister doth not the Church in effect say we give the A. b powre to administer the word seales of the covenant censures in the behalf of the whole Church the minister Elect doth then actually possesse assume that powre delegated vnto him by the Church so when the Church choseth her Deacons doth she not in effect speake thus we give you c.d.e.f.
powre to collect distribute the Churches Treasury to minister for the body meÌ„bers of the Church in other general services helpful to the body outward part this is evident enough if you wil not be blind wilfully For as in matter of mariage this is the very forme of mariage I take the formy wife I take the for my husband So in the matter of office this is the very forme therof we take the for our Pastor I take you for my flock so forth of the rest now ordination is nothing but the publishing of the officers election with prayer made for him admonition given to him to be faithful The Church doth the former which is al in all even the very forme the latter is but the lesser an accident without which the officer may be a true officer declare the contrarie to this if you can if not yeeld to the truth Ob. But you wil say the word mentioneth an Eldership which must ordeine Paul commandeth Titus to ordeyne Elders Tit. 1.5 1. Tim. 4.14 Ans. 1. The place of Timothie compared with 2. Timoth 1.6 yeeldeth this sence that Timothie by â—he exercise of prophecy wherein he was trayned by the imposition of the Apostles handes whereby the extraordinary gifts of tongs prophecy were then vsually conferred had an excellent grace so the word is in the originall conferred vppon him But let it be granted that Timothie had a ministerie conferred vnto him surely it must needes be the office of an Evangelist what is that to an ordinary Elders office Paull only the Apostles could create Evangelists Further let it be yeelded you that Timothie was made a Bishop of Ephesus by the Eldership of Ephesus the Eldership in that action did nothing but that which the Church appointed them to for the effecting wherof they had powre authority from the Church who is the Fountaine of al the powre that any officer hath Ans. 2. To the place of Titus I thus answer that Titus ther is not commaunded to ordeyne ministers but to constitute Elders For the word is not to ordeyne or to lay on hands but to constitute if you vnderstand the Greek tongue you wil acknowledg that I say to be true now to constitute an Elder signifieth Election approbation ordinatioÌ„ not ordination only as the objection importeth but you know or els you are a sworne slave to the Prelates that the Church hath powre to Elect approve her Elders yet Titus is heer commaunded to doe it whence wee must needes conclude that Titus only should teach direct the Churches in constituting of her Elders according to the Apostolique institution which what it was Titus being an Evangelist wel acquainted with the Apostles course could wel tel this must needes be the sence of this place except you have any thing to say against it which we pray you let vs heer if ther be any thing you seeme in this point to distingnish the calling of Elders as if ther were two manners or formes of calling Elders ordinary extraordinary I know no such thing therfore I leave that till I see it expounded Paralleles Censures Observations aperteyning to the thirteenth Section Al this thirteenth Section hath for the subject matter of it the ordination or making of ministers the question of it is this viz whither a company of faithful people gathered into the name of Christ by the voluntary covenant of the new Testament have not powre of themselves to create their owne Pastors Deacons Although that which hath been spoken concerning the seaventh Section may fully sufficiently satisfie al this doubt yet I thought meet to add certaine argumeÌ„ts of plaine evidence for the further declaration hereof that al scruples shifts may be taken away The first Argument They which have powre to enter into to assume the New Testament have also powre to assume al the ordinances of the new Testament so by necessary consequent the ministery Two or three faithful people have powre to enter into to assume the new Testament of Christ Ergo two or thre faithful people have powre to assume al the ordinances of the new Testament therfor the ministery The Minor only is doubtful which may thus be confirmed Gal. 3 14-16 wher the Apostle saith plainly that the promises were made to Abraham his seed viz to the Faithful vs. 16. that the blessing of Abraham came vppon the beleeving gentils vs. 14. that these promises blessing is the covenant or new Testament vs. 15. wherevppon it followeth that seing the Faithful have the blessing the promises the new Testament therfor they have the powre of enjoying the ministery For the ministery is one part or ordinance of the new Testament The second Argument They that have Christ with Christ all things els they that have al things aperteyning to life Godlines they that have the promise of this life of the life to come have the powre to assume the ministery for that is a part of Godlines But the Faithful be they but two or thre have with Christ al things els Rom. 8.32 have the promise of life Godlines 2. Pet. 1.3 have the promise of this life of the life to come 1. Timoth. 4.8 Ergo The Faythfull though but two or three have powre to assume the Ministery The third Argument They who have powre to examine elect their Officers have also powre to pray for them to commaund them to minister which is ordination But the Scripture teacheth plainly that the Faithfull have powre to Elect and choose their owne Officers as Deacons Act. 6. one to bee an Apostle Act. 1.26 Elders Act. 14. also to approve them Act. 6.3 1. Timoth. 3.10 and you confesse no lesse your self Ergo the Scripture teacheth plainly you by consequent grant indeed though you deny in wordes that the Faithful have powre to pray for ther officers Elect to commaund them to administer that is ordination The Fourth Argument They that have powre to make a Church have powre to make a minister or ministers For they that can doe the greater can do the lesse Two or thre Faithful people have powre to make a Church Ergo two or thre Faithful people have powre to make ministers The reason of this argument is for that the Church is the body of Christ the Spowse of Christ the ministery is but one part of the body one Servant of the Spowse one of the ornaments of the Church The Minor is plaine For two or three Faithful people have Christ Iesus have the promises have the holy things of David which are Faithful have the blessing of Abraham being Abrahams seed furthermore the Apostle Heb. 8 10-12 expounding what the new Testament is teacheth that they that have the Lawes of the Lord put in their mindes written in their harts are the people of God have God
the reader to take notice of that the alledging of them by Mr. Ber. argueth an ill mynd seing he confesseth them to be of smal force against our cause The first reason against sep may be framed thus That way is not the truth which teacheth to renounce the constitution ministery worship Government of the English assemblies Ecclesiasticall as false so in respect thereof to seperate from them al spiritual communion with them to entertayne the true constitution ministery worship and Government of the Apostolique institution The way of the seperation teacheth thus much Ergo the way of the seperation is not the truth I answer if the scriptures approve this which we teach of you of our selves then is your arg worth nothing now whither the seperation be the truth or not I refer me to the scriptures wherby I desire that which I have written may be examined if it bee sound sound let it be intertayned if not follow the truth whatsoever it be whereas you say heer that men in seperating from you must cast of the word which begat them I deny it you are a slaundeter herin For we retaine al truth that you have we reject only your Antichristianisme for acknowledging your Faith repentance baptisme false I say it is necessary but vnderstand that we speak of your things that are visible leave things invisible to the Lord for that objection you make from our owne confession that we say our Seperation is only for corruptions I say it is truth but yet know that your corruptions are essential and effential corruptions corrupt the essence of things make them false viz. when the matter is essentially corrupted or the forme c. as a mule procreated of an horse an asse Now such is your Church Ministery worship Government as is already proved sufficiently The 2. reason against Sep is framed thus That way is not the truth which teacheth the professors thereof to entertayne and joyne with open wicked obstinate sinnes sinners The Seperation Teacheth men so to doe Ergo The Seperation is not the truth I answer That the truth may be the truth though men that professe it walk never so wickedly in it neither doth it follow bicause the Churches of the Seperation walk corruptly therfor the Seperation is not the truth you know Mr. Bern. that this is but sophistry hereby you might prove the Doctryne of Christ not to be the truth bicause the Corinths had contentions incest fornication dronkennes heresy among them what say you to your selves who have as many thousand obstinate sinnes sinners in the land as ther be men of the Seperation among vs is your way therfor error For the force of this argument therfor I referre mee to your owne conscience to every indifferent mans censure VVel Let vs see what obstinate sinnes sinners are in the Separation the sinnes are these as you recken them vp 1. vnthankfulnes 2. spiritual vncharitablenes 3. abusing the Scriptures 4. Obstinacy in schisme 5. Rayling scoffing 6. false opinions or Brownisme the persons persisting in these sinnes are you say obstinate wicked Let vs handle these things in order 1. Vnthankfulnes to God that regenerated vs by the word among you vnto the Church of Englād our mother that bare vs in calling her an harlot I answer what truth the Lord hath wrought inwardly in vs we do thankfully aknowledg I for my part do professe that in your assemblies I receaved the seedes of true faith invisible which if I had dyed not knowing the Seperation should I doubt not through Gods mercy have been effectual to my justification salvatiō in Christ but this was so invisibly judging according to the inward feeling of my hart not according to the outward censure of the word For though I could truly judg so of my self out of myne owne feeling yet I deny other men could so judg of me judging truly according to the Scriptures this I suppose none of the Seperation wil deny This is the thankfulnes which we can yeeld do yeeld to God dayly but for our visible conversion we learned it not from you therfor we deny any thākfulnes to be due vnto you for it neither do we acknowledg the church of England our mother therin but we say she is barrē beareth no children vnto the L. in respect thereof 2. Sinne you impute to vs is spiritual vncharitablenes apearing first in censuring 3. sorts of persons among you 1. The ignorant as blinded by the God of the world 2. judging them that know the Seperation do not yeeld vnto it as fearfull persons worldlings 3. such as tasting of it falling back are censured as Apostates by vs wel Mr. Bern. if the way of the Seperation be the truth as it is proved to be then I know not why it is vncharitablenes thus to censure you For it is but the censure of the holy Ghost in the scriptures in censuring of you herein wee manifest no more vncharitablenes toward you then the Scriptures teach take heed you do not blaspheme the scriptures censure through vs. Secondly our vncharitablenes appeareth say you in our vngodly desire to have the word vtterly extingnished among you Egyiptian darknes to come over you rather thē it should be preached by your false ministery I āswer you by making a demaund which is this of two sinnes viz of murther or adultery which is to be chosen I suppose you wil answer neither of them that truly so say I for this particular if it be demaunded whither wee would that the word should be vtterly extingnished or preached by your false ministery I make answer wee would neither of them but wee desire both that your false ministery were dissolved that the word might by the Kings commaundement or allowance or permission bee preached throughout his dominions by men fitted therto wherefore in this point I challendg you for an vncharitable slaunderer of vs and heer you digresse to prove that the word may bee preached without a true constitution of a Church that preaching is more necessary then a true constitution I confesse it vnfeynedly most hartily neither came the contrary into the thoughts of the brethren of the Seperation I suppose For certainly the true constitution must bee taught men must bee brought to the faith before the Church can bee constituted this is it which wee must labor for that first the word be preached by men of able gifts that men bee taught converted to the Faith then they bee established into the new Testament of Christ but you have done doe practise the contrary First you have established thē into an Antichristian communion constitution jumbling together al the people of the Land of what Religion or condition soever then you set over them a false ministery then teach them stil to
Saints now Saints are converted already and the Officers of the Church are conversant about the Saints converted not about the profane vnconverted you know a shepherd a flock are convertible therfore the place Ephe. 4.12 doth not signifie as it is transtated gathering or converting the Saints But it signifieth the joyning of them as you may see Gal. 6.1 the mending of any thinge Mat. 4.21 Lastly how can you or any man prove to me out of the word that you convert soules by your ministerie men that are converted are converted to the true faith which is one which true faith is only in the true Church which is the body Christ which is but one Eph. 4.4.5.6 But your Church is not true therfor your faith is not true therfor you convert none to the true faith which Gods word doth declare vnto vs I confesse that ther are thousands which I am perswaded aperteyne to the Lords election but which they be in particular I certainly know not I hope wel of you manie more that I know Now that your faith is not true I prove thus They which beleve not Christ to be their King or if they know him to be ther King do not submit to his Kingdom have not the true saith Luk. 19.27 But none of you in your assemblies beleeve Christ to be your King or if ye do yeeld not to his Kingdome which is his visible Church the ordinances therof seing you mingle with al the profane in the Land reject his Officers submit to the Prelates vnlawful authoritie Ecclesiastical neglect his lawes statutes Iudgements viz the censures of admonition excommunication Secondly you say you have a true ministeri 1. bicause God hath sent you bicause he hath given you giftes 2. you are allowed to exercise your gifts by some approved there vnto 3. your gifts are approved by your people among whom you administer this is the some of your reason where vnto I answere many thinges first to your first point 1. That God sendeth none ordinarily but those whome the true Church sendeth but your is not the true Church as is proved therfor God sendeth you not seing you are not sent by the true Church which you have not againe it doth not follow that bicause you have giftes that therfor you are sent for ther be among the Popish Preists men that have excellent gifts yet you wil not say they are sent so among the common civill lawyers ther are men that have giftes yet you cannot say they are sent Lastly if you be sent of God how is it that contrarie to the L. commaundement you keepe silence when the Prelates silence you For if God hath sent you who can forbid you 2. To your second point I answere thus viz 1. that the allowance you have is not sufficient for the true Church must doth can only give sufficient allowance or powre to her Officers which you have not 2. The Prelates which are in vnlawful Ecclesiastical authoritie can give no sufficient authoritie or allowance to true Ministers for can good come from evill 3. if you say you have your authoritie from the civil State I answere the civil State can not give Ecclesiastical authoritie 4. if you chalenge your powre from some Presbyterie of Ministers I answer they must shew that they have powre to give you authoritie 3. I say as before that every particular visible Church which is a communion of Saints and faithful people hath al powre Ecclesiastical with in it selfe which your parishes can not have bicause they are confused rowtes mingle mangles of al sortes cages to hold every vncleane and hateful bird Apoc. 18.2 contrarie to Deut. 14.2.3.11.12 vnequally equally yoaked contrarie to the Type Deuter. 22. to And contrarie to the truth 2. Corinth 6.14 and therefore it is impossible that you should have a true callinge from them who have no powre of Christ given them to enjoy the covenant promises Christ or any meanes to partake Christ as is already proved vnto you so your third point all so falleth to the ground Breefly therefore to discover vnto you the true callinge which is onely one for there is onely one true way for Officers to enter into Office viz that way which is taught by Christ for he is the dore into the Shepefold and whosoever climeth vp any other way Christ saith is a these and a robber Iohn 10.1.7.9 the true calling is this 1. A company of faithful people 2. must be Seperate from all wicked men 3. joyned together into covenant to enjoy all Gods ordinances 4. assembled with fasting and prayer 5. must chose out from among themselves one or more able persons 6. must be approved according to the rules mentioned by the Apostle 1. Timoth. 3. and afterward 7. charged commaunded to administer faith fully that this is so these places witnes Roman 1.7 1 Corinth 1.2 Ephes 1.4 Apocal. 17.14 and 15.3 Apocal. 18.4 2. Corinth 6.17 Ephes 5.7 Deuter 29.9.13 Iosua 24.25 Act. 3.25 Heb. 8.10 Act. 13.2.3 and 14.23 6.5.1 Tim. 3.10 Tit. 1.6.9.1 Tim. 6.3.14 Act. 20.28 1. Pet 5.1.3.4 Now Mr. S. shew mee such a Church and such a Ministerie in any parish Church in England and I will acknowledg it a true Church and that ministerie a true ministerie but if you cannot shew it give vs leave to doe as wee â—oe accordinge to that which wee have shewed you warrant for our of the word And now I pray you examine these things carefully and thinke it not labour lost to search and weigh seriously the Scriptures by mee quoted in every point Know that the Lord will not be served with halves he will have all or none I confesse you have much good doctrine among you yea you have the doctrine of Christs Preisthood pure in his Sacrifice and intercession but you have vtterly cast of his Kingdome which as the true constitution of the visible Church in the true causes essentiall thereof viz 1. the true matter which are only Saints 2. the true forme which is the covenant to walke in al Gods wayes 3. The true essential properties which is the powre of our Lord Iesus Christ especially in binding and losing without which it is impossible for the Church to continue a Holy communion among themselves al this you want and therefore you in the assemblies deny Christ the King to reigne over you you have rejected Christs Testament for his Testament is that which he hath purchased with his blood as you may see 1. Corinth 14.25 Heb. 10.29 For the Old Testament was abolished by the blood of his crosse and the new Testament succeded in established in stead thereof by his blood for Christ by his Preisthood obteyned his Kingdome now in his Kingdom dispenceth the vertue of his Preishood to his subjects Mr. S. I pray you consider carefully these things I know they are the vndoubted most cleare evident truth of Gods word that