formerly hidden mystical now it was revealed plainly by Christ although happily the Disciples vnderstood not Christs meaning at that present yet after ward the Holy Ghost brought that many other necessary things which they eyther vnderstood not Christs meaning at that present yet afterward the Holy Ghost brought that many other necessary things which they either vnderstood not or forgot to their knowledg memory as the Scripture witnesseth But further I say that particular was obscurely signified by the Typical King and Preists in the Old Testament vnto whome the Government was committed as I have already more then once declared vnto you further the government was then given to al Christs Disciples by commission as I have already proved sufficiently to your conscience the conscience of all that love the truth in sincerity That of the excommunication of the blind man Ioh. 9.22 was a devise of the Iewes for ther is no warrant for it in al the law if it were the L. ordinance it typeth vnto vs thus much that the visible Church succeeding in the place of the typical Kings preists have in their hands the powre of excommunication And although Cloe made complaint to the Governor yet it is nothing to the purpose For Cloe complayneth of an whole Church to an Apostle not of a particular person to the Elders of a particular Church and doe you think that this is a good argument That seing a particular person complayneth to or informeth the Apostle of the state of the Church who had an infallible gift of instructing and directing of Churches therefore a particular person in the third place or degree of admonition must tell the Elders that therfor those Elders are the Church The argument is altogether inconsequent Your second reason that tel the Church is tel the Governors is Christs chandg of the person From the third to the second The force of your argument is this If Christ having spoken in the third person saying Tel the Church afterward turneth his speech to the second person saying whatsoever ye bind c. then tel the Church is tel the Elders But Christ chandgeth his speech from the third to the second person Therfor tell the Church is tel the Elders Mr. Ber. you were not wel advised in making this argument For it overthroweth your exposition most manifestly as thus If Christ calleth his Disciples the Church then tel the Church is tel the Disciples or the body of the Church But Christ calleth al his Disciples the Church For this commission of binding and losing is given to all the Disciples jointly as is already declared more fully in the former arguments Therfor tel the Church is tel the body of the Church al Christs Disciples not only the Governors Therfor this reason confirmeth the truth we hold not the error which you seek to defend by wresting the Scripture Your third reason that tel the Church is tell the Governors is for that Christ speaketh of two or three That is to say after your exposition of two or three Elders or governors not of the whole body I answer that your argument is without al force of consequence For to argue thus is to argue without reason or force of argument viz. Iff Christ speaketh of two or three then he speaketh of two or three Elders or Governors But Christ speaketh of two or three Ergot Christ speaketh of two or three Elders or Governors Further by this argument one Apostle could do nothing but ther must needes be two or thre so one Elder can do nothing but ther must needes be two or thre so your Prelates Monarchy in their dioceses falleth to the ground but your arguments grow ridiculous Now the reason why Christ speaketh of two or thre is for consolatiō to the Church Disciples of Christ teaching that if but two or thre of them at any tyme walk together in the faith truth of Christ those two or thre have title to Christ al his ordinances have promise of audience acceptance as also to instruct the Saynts to stand for the truth against multitudes though they be the smallest nomber which is three or two for Christ he wil not leave them destitute of his presence and asistance Your Fourth reasons that Tel the Church is Tel the Elders in this that the person is changed from the second to the third vs 19. if two of you shal agree c. whatsoever they shal ask c the force of the argument is al one with the second so hath receaved answer there but it seemeth you delight in nomber multitude yet for further evidēce I will show you the reason the frame whereof is thus to be conceaved Iff ther be a Grammaticall change of the person viz you they then ther is a Reall chandg off the person physicall viz The Governors The Church But ther is a grammatical chandg of the person you they Ergo Ther is a Real chandg of the person physicall viz The Governors the Church I deny your Major stil I avouch that the chandg of the person is by way of exposition teaching that they you are one namely whither they be two of Christs Disciples then living viz you or any other two or thre to the end of the world viz they Christ hath promised his powre presence acceptance to them For so he saith wheresoever two or thre vs 20. Mat. 28.20 Lo I am with you alwayes So that these two general circumstances of place tyme are for the consolatiō instruction of the Church if they be but two or three in al ages For not the multitude but the truth is respected of Christ al tymes places are indifferent for the Church of the new Testament which was otherwise in the old Testament For the Lord then promised his presence especially in the Temple vppon their Sabbaths to the special people but now the partition wal is broken downe now al tymes places persons are indifferēt for the church the Lord. Your fifth reason that Tel the Church is Tel the Governors is this that otherwise absurdityes cannot be avoyded that arise out of the text the absurdityes you suppose would follow are 1. confusion 2 carelesnes wherevppon follow pride contention 3. weomen childrē speaking in the Church 4. that the whole Church cā speak 5. Christs should crosse himself who giveth the powre to two or three Herevnto I answer the supposed absurdities either do not follow or if they do folow are no absurdities For the truth is not absurd First it doth not follow that ther must needs be confusion carelesnes pride or contention if a brother be promoted to the body of the Church for his offence after once twise admonition but rather the brethren vnderstanding that al are interessed in the busines wil be careful to dischardg their dutyes whereas by your fancy the
Resolution courage to the Resolution of those three The Prelates that vrged Subscription conformity to the accusers of the Iewes I would therfor know of Mr. Bernard whither his mynd be now altered from that he held when he Preached these Sermons vppon this text if yea then I demaund whither feare of affliction love of his living reputation with the world have not caused that in him whither a man should beleeve him rather now he is a formalist then before when he was a reformist The place of Naaman the Assirian is this 2 King 5.18 When I bow in the howse of Rimmon to worship the Lord be mercifull vnto thy Servant in this point By this place Mr. Bern. intended to sinne against his conscience for he did acknowledg this truth wee now professe divers tymes was vppon the point of Seperation with some of his people with him yet loving the world prefermēt as Naaman is thought to doe he chose rather to stay stil in his vicaridge against his conscience then to leese it to follow Christ with a good conscience do you not remember Mr. Bern. what you said to mee Mr. Rob. Southw comming together from w that speaking of the daunger of walking in this truth of Christ we now professe you said you could easely die vppon the tre for the truth but you could not withour great horror think of being burned as the Martyrs were in Q. Maryes dayes that all the jorney you were casting how to dispatch your estate to get away with safety I speake this to prove vnto you the world that you were as forward to the truth of Christ with vs then as you were before to the cause of the Reformists yet as then so now you have wholly I feare finally apostated from it the L. be merciful vnto you in these your sinnes wherevppon this followeth that if ever you come to the truth of Christ wee professe you can not be admitted into the office of Elder in the Church but therein you must beare your iniquity bicause you have apostated fearfully from the truths you did acknouwledg therein giving Suspition of your constancy faythfulnes for the tyme to come whither you be a worthy Minister of your owne Church lett the Reformists judg who have betrayed their cause into the Prelates handes so shamefully as you have done wherfor be it knowne vnto you first that wee reject you Seconbly that the Reformists have just cause to reject you whither then wil you goe but to your LI. the Prelates to whome you have sworne your Can. obediēce vnto whome you have now at the last fuly returned as it were a dog to the vomit a swine to wallow in the myre But your covenant Mr. Bern. is beyond all the endevors of al the reformists of the land that you should cull out an hundreth persons of so many paris hes so far distant to enter covenant together not to heare the dumb Ministers to watch one over another to admonish one another c. And therevppon to receave the Lords Supper What was not the covenant the Church of England large enough but you must enlarge it thus Did not your conscience tel you then that the dumb ministery was vnlawful that you sinned in not admonishing your brethren therfor went to seek out an hundreth brethren where your proctor or agent could find them That al your parish were not your brethrē being not of your covenant though of the covenant of the Church of Englād or that you had two sorts of brethren one of a general nature viz all the people of the parish another of a Spiritual nature viz Those hundreth persons of your covenant yet that you admitted both those sorts of your brethren to all the holy things among you excepting the particular covenant I pray you with your logick or divinity justifie vnto vs these things But now all this is forgotten the Prelate of york hath so bewitched you with his flatterie eloquence aungels that your covenant is profaned cast in the dust men of your covenant must shift for themselves you have deceaved them like the staffe of reed you justifie your wonted speeches you love the world ease with all your hart therfor I say vnto you with the Apostle The love of the Father is not in you I do therfor Proclame you vnto the whole land to be one of the most fearful Apostates of the whole nation that excepting VVhyte Claphā you have no Superior nor equal that I know or remember who have thus often confessed witnessed much truth now not only have fallē from it but have so childishly yet most slaunderously written against the cause of the Lord to blaspheme the name of the Lord his Tabernacle them that dwell in Heaven as if bicause your sinnes werē not known Sufficiently to the world your would with inck paper publish them to al men ages to come that they might remain in record agaist you vppon the file at the day when the Lord shal recompense every man according to his worke But Mr Bernard ther is yet one other thing that I must discover to the world namely that you have written a book against the Prelates wherein you have proved by divers arguments that their authority is Antichristian this book some of your Frends have seē read though you durst not print it your self yet you would have been content a Frend should have caused it to be published vnder the vizard of an vnknowne Author is not this so Mr. Bern then tel mee with what face or conscience you can Subscribe to the Prelacy you can plead for the Prelacy is not this to build that which you have destroyed Surely all these things compared together do plainly convince your deep Hypocrisy yet in your pulpit among the simple sort you would seem a brother to the Sonnes of Thunder but I desire the Lord to open the eyes of his people that they be no longer deceaved by such Pharisaical Hypocrits as your deedes manifest you to be even in the indifferent censure of those that love you best Now therfor to conclude this Parallele of your Famous or rather infamous acts compare your resolurion against Subscription conformity with your Subscription to the Prelate of york your acknowledgment of the truth with Naamans presumptiō to sinne your covenant with your confirmity your book against the Prelates your book against the Seperation therevppon it will follow that you are as chandgable as the Moone as mutable as Proteus as variable as the Chamaeleon And whereas you object aganst me pag. 37. 73. that before I came to the truth I wrote against it was distracted to fro before I saw it cleered to my judgmēt conscience I must needes acknowledg it so to be which was my greater sinne the weaknes of my
152. 6. That our Church standoth in an adulterous estate pag. 152. 7. That they cannot say certaynly by any warrāt off Gods worde that any of vs hath eyther fayth or seare god pag. 152. 8. That none off our Ministers may be heard pag. 152. 9. That it is not lawful to joyne in prayer with any off vs pag. 155. 10. That Ministers may not celebrate marriage nor bury the dead pag. 156. 11. That Ministers should only live off voluntary contribution not eyther off sett stipends or tithes pag. 156. 12. That our Churches ought to be raced downe not to be imployed to the true worship of God pag. 156. And thus much off this al other their Brownistical opinions pag. 157. This is the Recapitulation of our Brownisticall opiniōs as Mr. Bern. of his blasphemous vncharitablenes giveth them their denomination Remember herein that every cōpany of men whome god raised vp in this latter age to testifie for the truth against the man of sinne hath been intitled with like names as Lutherans Calvinists Zwinglians c. As in the act Christiās are caled the Sect of the Nazarits whēce I for my part should rather gather encouragemeht in the truth we hold then any discouragemēt seing no other thing befalleth vs herein then befell al the witnesses of the L. truth in al ages but let Mr. Bern his conforts vnderstand that we chardg them with Antichristianis me which they can not deny but which the best most sincere professors of the truths which he calleth Brownistical we justifie frō the holy Scriptures wherein let Mr. Bern. consider whither he doe not wound the Holy Scriptures the Holy Apostles Christ Iesus himself the Holy Spirit the author off the Holy Scriptures that through our sides For if these opinious as wee hold them be the truth of God then is he a blasphemer in a very high degree I would know whither he that heretofore oft tymes confessed them for truths can nowwithout horrible impiety apostacy blasphemy proclayme them Brownistical opinions see also whither his conscience can be cleer in this Now Further I desire the reader to compare these 22. particulars with the 16. points which I in this lettre have answered therby he shal observe two things First that Mr. Bern her in chardgeth vs with no thing truly which is not already answered in this lettre therfor he needed not againe to have objected these things publiquely except he had first published the lettre answered the particulars therof but herin it seemeth he thought to bleare the eyes of the world to beare mē in hand that he had somthing to say which was vnanswerable which notwithstanding was already answered as may be perceaved Secondly that this book of Mr. Ber. is most properly directly aymed at my lettre wherin I am most especialy interessed to yeeld answer though it be once answered by another happily may receave a third answer yet I cannot overpasse it least I seme to betray the truth who am by name singled out to the cōbat finaly seing Mr. Bern. hath published against vs without answer to this lettre let vs also herin cōsider his fraud decept in perverting misconstruing adding detracting falsely chardging vs following therein the dealing off his Father the Devill with Christ our first parents For all these evil courses I wil discover evidently to the reader that Mr Bern. in the particular Sections of this lettre hath vsed with mee so let these be added to his former sinnes mentioned in the First Section it wil appeare that he is now manifested by the L. to be one that hath fulfilled the measure of his iniquity The third Section The first point therfor that I wil speak to is vour tenth viz 10. That an erroneous constitution of a Church is a real Idol Heer I would fayne knowe whence you had this position I confesse I have written some such thing but neither have I written neyther doe I hold it as you propound I say that a Religions society framed after the invention of a mā without the warrant of the word is a real Idol but I do not say that some errors in the cōstitution of a Church maketh that Church a reall Idol For as in generation every fault in the seed which is the matter as for example a seed inclined to the gont or consumption or stone doth not make a false man but the partie begotten may be a true man not withstanding the infirmity of the seed So in the constitution of a Church not every error as if the members wherof the Church is framed have ignorances errors or infirmities in them maketh the Church a real idol For so ther should never possibly be a true Church in the world seing it is impossible to find men free from error Therfor this is the ground that I hold that if either the matter of the Church be not such as the word teacheth but a devised matter or of the forme be not that which the word teacheth but a devised forme or if the Church have not the properties which Gods word teacheth which doe necessaryly proceed frō the forme induced vppon the matter then such a Church I avouch to be a real idol take a fimilitude to illustrate it The seed of an asse a horse mingled together in generation doe not produce eyther a true horse or a true asse but a third thing formally differing from both viz a mule even so wicked men joyned with Godly men in a Church doe not produce a true Church but a false Church viz a reall Idol the church of Antichrist For this point consider what the holy Ghost writeth Apoe 18.2 That Antichrists Church is ther Prophesyed to be a cage of every vncleane hateful byrd which might not be eaten or offered in Sacrifice by the Holy people Deut. 14 3.11 againe 2. Cor. 6.14 The Apostle willeth the Corinths not to yoke with vnbeleevers bicause as in the old Testament the Holy people were forbidden to yoke an oxe which was a cleane creature an affe which was vncleane to draw the plough together Deut 22.10 Even so the faithful may not now yoke themselves to draw the L. plough with vn belevers bicause they may have no communion concord agreement followiship or part the one with theother but the faithful who are righteousnes light of the body of Christ the Temple of God the Children of God must come out from the vnbeleevers who are vnrighteousnes darknes of Belial the habitation of Devils Apoc 18.2 yea must be seperated from them must touch none of there vncleannes For if they stil stand in confusion with the vnbeleevers consenting to al ther sines they in that constitution are not a true Church but the prayers they offer vp with the prayers of the wicked comming from that false constitution are taynted with the idolatry of that constitution but perhaps you wil say that
the people therfor were necessarily bound over vnto them otherwise they could not find the Lord his truth which was only at Ierusalem in the New Testament the Church Ministery VVorship Government are so constituted by the Lord as that in them ther is no Succession nor alligation of tyme place person c. But when the Church is become false by impenitency the faithful may Seperate cary the truth with them if but two or three Mr. Bern. the L open your eyes the eyes of al his people in England to see this blessed truth of the Lord then the cause of Separation wil be evident vnto your consciences in the meane tyme you cannot but be ignorant A south reason whereby you would prove that to joyne to the Holy things in the communion of obstinate impenitent persons is no sinne is for that the Scripture teacheth the contrary as you say two wayes 1. by acquitying the Godly from the transgression of others 2. by declaring it to be a sinne to leave the Holy things of God for the wickednesse of others this you say cutteth deepely I answer you Mr. Ber. that we do not feele this cut at al for the iron is blunt you had need put to more strength your reason hath in it no cutting quality at all For I doe acknowledg that the Godly if they consent not to nor approve not the sinne of others are by the Lords sentence acquit from the transgression but I would learne of you if the Holy Ghost in the Scripture doth not account the principal the accessary in the lame condition though not in the same degree of sinne what say you to the sinne of Achan the sinne of the men of Gibean concerning the Levites concubine The feare of the Israelites in respect of the Altar built in the border of the Land of Canaan by Iorden These places are evident that consent to sinne polluteth the person consenting the places by you quoted do not prove any thing contrary to this assertion of ours but rather they prove this vndoubted truth of the Lords the place Ezech. 33.9 proveth that as the watchman that dischargeth his duty is acquit so if he discharg not his duty he shal be accessary to the sinne partaker of the punishment as may be seen vs. 6. the place Ezech. 18.14.17.20 doth declare two things that if the child follow not the sinne of the parents he shal be guiltlesse if he partake in ther sinnes he shal be partaker of the. punishment the place Ezech. 14.18.20 sheweth that Noah Daniel Iob shal deliver their owne soules by their righteousnes but al those that are polluted with other mens sinnes shal partake of their plagues Revel 18.4 So that you see these places of the old testament quoted by you do not only not help you but vtterly overthrow your conceipt The places of the new Testament alledged by you also make as litle for you Tit. 1.15 teacheth that al thing are pure to the pure yet the intent of the place is not to shew that sinne is pure to any man although I may lawfully vse the Holy things of God being my self cleane yet being partaker of another mans sinne by consent I polute al the holy things to my self have no title to vse them so the Apostle saith presently to the impure is nothing pure the place Revel 3.4 teacheth that so many of the Church at Sardi as defiled not their garments by consenting to the polution of the rest of that Church but that stood out against their corruptions to the vtmost shal be innocent the other place Revel 2 22-24 sheweth the same thing but for these two places I say you must prove Mr. Ber. that your assemblies are true churches as these were againe you must prove also that these persons neglected their duty of admonishing standing forth against the Church that the church was convinced by them yet did joyne with them in communion of Holy things For otherwise we say we are not to Seperate till wee have done our vtmost endevour neither are we poluted til then your last place is Gal. 5.10 wher the Apostle teacheth that he that troubleth the Galatians shal beare his condemnation whosoever he be yet the Apostle telleth them vs. 9. that a litle leaven leaveneth the whole lump that is to say if you consent to this false doctrine of joyning circumcision to Christ the person that perswadeth you shal beare his burthen whosoever he be yet you also shal be punished receaving the false doctrine but I hope otherwise of you this is the meaning of the Apostle Secondly you say the Scripture teacheth it to be a sinne for to leave the holy things of God for the wickednes of other for this purposes you alledg 1. Sam. 2.24.17 wher you say the wordes are plaine cannot be avoyded by another exposition of the word gnabarwell although the word doth as properly signifie to passe vppon or to passe by as to trespasse that it is so expounded by Pagnin yet I will not plead it at this tyme sith it needeth not Therfor take the place according to your construction that the Sonnes of Ely by their sinnes caused the people to sinne by abhorring the L. offering through occasion of ther wickednes I answer thus in the old Testament no man was to forsake the Sacrifices for other mēs sinnes if they were ceremonialy cleane therfor that the people did abhorre these ordinances of God vppon the wickednes of Elyes Sonnes was ther transgression the L. taught no such thing in the old Testament in the typical communion therof but now in the new Testament we having the truth that was then signified by the old Testament the ordinances therof it followeth necessarily thus that as in the old Testament the communion therof which were typical persons typicaly cleane might not have communion typical with persons typically vncleane without polution ceremonial So in the new Testament the cōmunion therof which is the truth persons moraly cleane may not have Spiritual communiō with persons moraly vncleane without polution moral which is sinne so you are answered according to your exposition of the place yet I deny it to be necessary to expound the place so as you doe Your fifth reason proving it lawful for the Saints to hold communion in the holy things though persons obstinate in sinne be present is For that in the word we have liberty given to come to partake in the holy things if wee look to our selves to reforme our owne wayes mat 5.23.24 1. Cor. 11.28 the Corinths did partake in the holy things with them that were once twise admonished 2. Cor. 12.21 go so may we do I answer The place of Christ Mat. 5.23.24 teacheth that a mā must first reconcile him self to his brother before he offer his gift truth but it must be for al the sinnes he
Protestants are prospered in their course Ergo The English Protestants have the truth I answer That this is false doctrine For the wiseman saith Eccles 9 1-3 That prosperity or adversity are no signes of love or hatred Ierem. 12.1 2. that the wicked are in prosperity and 1. Pet. 4.17 judgment beginneth at Gods howse This your reason therfor is most absurd false is fit to breed Atheisme overthrow the whole truth of the Scriptures but let vs see what judgments are vppon the Seperation you frame them thus If Mr. Bolton that Apostated did hang himself if Mr. Harison Mr. Browne did differ one fel back if Mr. Barrow Mr. Greenwood for calling you serpents generations of Wipers were martyred by the persecuting Prelates if Mr. Iohnson pronounced excommunication against his brother if the Church excommunicated the Father if Mr. Burnet died of the Plague if Mr. Smyth was delivered twise from the Pursivant was sick allmost to death doubted of the Seperation for 9. monethes space then the Seperation is not the truth But al these things befel Mr. Bolton Mr. Browne Mr. Harison Mr. Iohnsons Mr. Burnet Mr. Smyth Ergo The seperation is not the truth I answer The Churches of England have had thousand thousands of such accidents as these are befalling their Officers and Leaders and yet as it were folly in vs to alledg them against you as the Papists doe so it is no wisdom but weaknes of judgment in you to mention them in your book against vs VVhat is it good reasoning to say Iudas hanged himself Christ was Crucified for blasphemy Demas embraced the world Nicholas the Deacon proved an Heretique Paull and Barnabas fel out Paull chardged Peter and Barnabas with dissembling Peter denyed Christ All the Apostles were put to death for heresy Ergo the Christian Religion is 〈◊〉 bee false yours false yet this is your goodly reason if this bee a good argument wher is your Faith 〈◊〉 But in this Likelyhood you have a sting at me in particular Mr. Ber. charging me with divers vntruths which I wil manifest 1. That I doubred 9 months I acknowledg but that ever I did acknowledg the seperation for truth seperated from the English assemblies then returned againe vnto them which you say I do vtterly deny I appeale to the towne of Ganesbrugh those ther that knew my footesteps in this matter therfor herein I indite you as a publique slaunderer 2. VVhereas you say I became satisfied at Coventree after conference had with certayne Ministers and herevppon kneeled downe and praised God I answer I did not conferre with them about the seperation as you they know wel inough in your consciences but about withdrawing from true Churches Ministers and VVorship corrupted VVherein I receaved no satisfaction but rather thought I had given instruction to them and for kneeling downe to praise God I confesse I did being requested to performe the duty at night after the conference by the Ministers but that I praised God for resolution of my doubts I deny to death and you therein are also a slaunderer I praised God for the quiet peaceable conference such like matters desired pardon of the L. for ignorances errors weaknes of judgment any disordered caryage if the ministers that heard my prayers praises of God did misconstiue my meaning let them look vnto it 3. VVhereas you impute an absurdity to mee as yet vnanswered viz that I should affirme the spit whereon the passeove was rosted was the Altar I say seing the passeover was a sacrifice Marc. 14.12 that every sacrifice hath an altar either the spit was the altar or els it had no altar Now â—el me which is the Likeliest of the two if this be a reasonable speech that the wooden crosse was the Altar whereon Christ was sacrified why may not by a good reason the spit be the altar of the passeover the sacrifice was not slayne vppon the altar but it was burnt vppon the altar so that was not the altar wherevppon the passeover was killed but wherevppon it was burnt or rosted Mr. Bern. I doe confidently affirme against you that the spit was as much the altar to the passeover as the crosse was an altar to Christ let me heare what you in your best Logick can say against it The 7. Likelyhood against the Sep. is framed thus The truth increaseth in short space into a multitude The Seperation doth not increase but is kept vnder Ergo the Seperation is not the truth I answer you Mr. Bern. that this is but a popish argument Christ saith his Flock is but a litle Flock but how very many yeeres hath the cause of the Seperation had il successe Forsooth 20. or 30. yeeres alas as Mr. Be. what increase hath the Prelacy gotten in the world this hundreth veeres they say that is the truth against the Presbytery what increase hath puritanisme gotten this 20. or 30. yeeres in England yet they say that is the truth against the Prelacy is not the cause of the Reformists almost dead and buryed but know Mr. Bern. that the cause of the Seperation being the same in the mayne groundes and essentiall parts with the Reformed Churches it hath had infinite increase ever since Luthers tyme and whereas you object heer that wee leave our country without leave I answer that you know the Law of the Land doth banish vs all and if Abraham did lawfully passe from one country to another people Iâ—se no reason that wee may not doe so though Israel could not get from Egipt nor Iudah from Babylon being deteyned by violence in captivity yet the Lord in working ther deliverance declareth that he will have his people depart wher they may freely professe it without let or disturbance besides you doe pervert the Prophet Ezechiell his speeeh Cap. 3.6 For was not Ionas sent to Nineveh were not the Iewes caryed into captivity were not the Apostle sent to al Nations did al the Corinths speak with straunge Tonges is it vnlawful to send men to convert the Pagans but the meaning of Ezechiell is that though the Iewes vnderstand his preaching yet they wil not beleeve the straungers viz them of Tyrus Sidon as Christ saith would sooner beleeve him then the Iewes for a Prophet is not without honor save in his owne country so the place is misconstrued by you Finally whereas you object that the L. leaveth a curse behind vs in the Land I say that is an argument that it is the truth we professe which bicause it is not intertained doth therfor prove the savour of death vnto death and hardeneth the hart of that people where it hath been offered and is refused thus much breefly of your froth In the next place you bring vs reasons of more force then bare probabilityes wherby you confesse that your 7. Likelyhoods are of litle force which I desire
discerne a true serpent from a â—alfe yet bicause new adversaries arise dayly with new shifts cavils therfor it is not amisse to discover their forgeries also that at the length it may evidently appeare that the truth hath devoured error as Moses Serpent did the Enchanters So desiring every one that loveth the Lord the truth especiaâ—ly Mr. Ainsworth Mr. Bernard to judg wisely of my course not to take any thing in the evil part which is a strong fruite of the flesh I cease wishing the truth may be honoured though men be shamed Amen IOHN SMYTH A LETTRE WRITTEN TO MAISTER Ric. Bâ—â—nard Minister off worksop by Ioh. Smith Pastor off the Church at Ganesburgh The First Section MAister Bernard I have sufficient reasons that have moved mee to breake silence in respect of you by this Lettre to attempt a further tryall of your pretended Zeale for the truth faith of Christ I have long tyme observed the applause yeelded you by the multitude Likewise I have taken notice of your forwardnes in leading to a Reformation by publique proclamations in Severall pulpits out of that Text off Daniell 3.16.17.18 As if you had meant contrary to the Kings mynd to have caryed all the people in the country after you against the Ceremonies Subscription afterward having lost your vicaridge of worksop for refusing Subscription or conformity I have observed how yow revolted back vppon Subscription made to the Prelate of york have reentred vppon your said vicaridg Againe I have noted your vehement desire to the parsonage of Sawenbâ—e your extreme indignation when you were defeated of it Further your earnest desire to have been vicar of Ganesburgh al this after your subscription besides I have carefully weighed with my self your Readines to embrace this truth wee professe First at Sr. VV. Bowes his howse when it was opposed by some adversaries after that your acknowledging of it before many witnesses at one tyme before one or two witnesses at divers tymes aledging Naamans speech for your continuance in your Ministerie 2. King 5.18 as if therby you meant to reserve libertie to sinne against your conscience And now of late I have considered your covenant made with one hundreth people a thing of such note observation as that the whole country ringeth of it but alas againe you have revolted from al this tâ—uth only excepting your opposition against the dumb ministers have not only rejected it but set your self against it hinder divers from it both in your putpits writings proclame against it as error schisme yea beginne to justifie all the corruptions of the ministerie worship government of the assemblies all this with a high hand Al these things many more I have noted in you all the forward professers yea the verie ennemies also have observed the same In al which particulars two things may be mynded your inconstancy apostacy misconstre not the word for how can I judg it otherwise seing you have acknowledged the truth now reject it oppose it your inconstancy in falling of on so often as you have done now allthough these general reasons might have moved any of the Prophets Teachers of our Church for the truths sake to have delt with you to have discovered you to the simpler sort whome you seduce yet I have attempted it vppon two private groundes wherein I am especially interessed to this busines one is certayne aspersions by you personally cast vppon mee Another is certayne particular oppositions directed against some of my writings For the First you may remember that at Broxtow when you returned from Mr. Hildersham before certaine competent witnesses you vttered wordes tending to this purpose that in defence of the truth wee professe I chose out asitt adversary viz Mr. Rich Clifton to deale withall a man that could not dive into the depth of my arguments that I refused to deale with you in that respect This speech savoreth verie strongly of pride which vice take you heed of especialy it conteyneth also an vntruth manifesteth contempt against a man of better hability then your self in the judgment of them that know you both besides the wrong that you doe mee as if I knowing the cause wee testife to be weake bad durst not adventure it to the trial of your sufficiency diving wit but in good earnest Mr. Bernard tel mee is your dealing vpright in this point Doe not you remember that you have in your handes had in your handes at that instant when you vttered those wordes my answer writteÌ„ in one Columne to certayne doubts objections you made written in another Columne which I desired you to answer wherto as yet I have receaved no answer from you Surely you may pretend holines zeale for the truth but this dealing these speeches declare no such matter yea rather they do manifest the corruptioÌ„ of your hart This your speech dealing is one reason that moveth mee in Special to deale with you that your mouth may be stopped in that behalf although it be stopped already sith you answer not my writing that is in your handes for Mr. Richard Clifton I assure my self as you shal find shortly to your litle credit he wil approve his sufficieÌ„cy to be Superior to your diving witt A Second reason that in particular leadeth me to medle with you in this matter is your oppositions against some truths which I have expressed in some of my writings Paralleles Censures Observations aperteyning to the first Section The place of Daniel mentioned in the beginning of this Section is Dan. 3.16 O Nebuchadnezzar wee are not careful to answere thee in this matter 17. Behold our God whome wee serve is able to deliver vs froÌ„ the hote fiery fornace he will deliver vs out of thyne hand o King 18. But if not be it knowne to thee o King that we wil not serve thy Gods nor worship the golden jmage which thou hast set vp This place of Scripture Mr. Berâ—aâ—â— handled oft tymes in several places in so much as every man conceaved that he would have been a ring leader to reformation For the circumstances being considered that this Scripture was handled when the King vrged Subscription conformity throughout the whole land when divers of the forwardest preachers were silenced himself then endaungered to leese his vicâ—â—ridg that then he should thus p each was enough to have brought him within the compasse of petty-rebellion in stirring vp the myndes of the people against the Kings proceedings besides the shew of the text might aford that he compared the King to Nebuchadnezzar Subscription to the Kings commaundement of worshipping the golden jmage Refusal of Subscription to the Refusal of worshipping the golden jmage the parts of Subscription to the golden jmage the Ministers refusing Subscription to the three persons that refused to worship the golden image their
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
vs moraly Spiritually Now I doe confesse vnto you that by ther typical Church ministery worship government Spiritual things were signified both for them for vs For them the morality or Spiritual signification was double viz 1. that the Lord required that they should be that indeed which was typed vnto them els they could not be accepted 2. That in them they ought to see as in a glasse the glorious condition of the Church ministerie worship government of the new Testament which were shadowed out by those ceremonies For vs the moral or Spiritual signification is that except we be correspondent in our constitution ministerie worship Government to those types of the old Testament our constitution ministerie worship government is either jewish or paganish therfor Antichristian Herevppon thus may I reason against you most soundly therin you Mr. Bern. shal have your mouth so stopped as that you shal never be able to reply or once to mutter against the truth any more except you have a cauterized conscience viz. If in the Old Testament ther visible typical communion was typically polluted by typical ceremonial vncleannes vncleansed Then in the New Testament our Spiritual visible communion is really poluted by moral vncleanenes vncleansed that is sinne vnrepented of But in the old Testament ther visible typical coÌ„munion was typicaly poluted by the typical ceremonial vncleanes vncleansed Therfor in the new testament our visible Spiritual coÌ„munion is realy poluted by moral vncleanes vncleansed that is sinne vnrepented of The major cannot be denyed for it is a just analogie proportion from the type to the truth from the shadow to the substance The minor is evidently confirmed by these places of Scripture compared together Nomb. 19.13.20 Hag. 2.14 Act. 21.28.29 Againe If in the old Testament the persons ceremonialy vncleane during the tyme of their vncleanes we excluded from the tabernacle or the host of Israel then in the new Testament persons morally vncleane by impenitency during the tyme of ther impenitency must be excluded from the communion and fellowship of the true visible Church But in the old Testament persons ceremonialy vncleane during the tyme of their vncleanes were excluded from the tabernacle or host of Israel as may be seen Nomb. 5 2-4 12.14.15 2. Chron. 26.21 Terfor in the New Testament persons morally vncleane by impenitency during the tyme of ther impenitency must be excluded from the communion of the true visible Church But I shal have better occasion hereafter namely in the 8. Section to manifest this particular whither I referre the reader Breeflie I answer concerning David his suffering of loabs murther The Kings of Iudah suffering the brasen Serpent to be worshipped the high places Moses giving the bill of divoice that eyther they knew them not to be sinne or if they knew theÌ„ that they were polluted therwith by consent but yet ther typical communion was not defiled ther by if they were ceremonialy cleane they therfor being typicaly Saynts were true matter of the typical Church for the Church of Corinth the Churches of Asia I answere that they were not impenitent in sinne so were Saynts For know you that not sinne but impenitency in sinne maketh meÌ„ a false matter of a church making saynts no saynts Now how can you prove that either the Corinthians or the Churches of Asia were impenitent after once twise admonition I think it passeth your skil to prove that therfor I think this second objection of yours to be idle of no value Your third objection reason is that the places of Scripture which we bring declare what men ought to be not what men are you say we cannot conclude from the places of Scripture we bring that bicause men are commaunded so to be therfor if they be not so they are none of Gods people To this objection reason I answer that hereby you confesse that the L. requireth that al the members of the visible Church should be Saynts whence I also conclude that seing they ought so to be therfor if they be not so they are otherwise then they ought to be so by consequent if the Church be framed of those that are not Saynts it is framed of another matter then the Scripture appointeth I would know if that be not a false matter Moreover I avouch flatly contradictory vnto you that if men be not as God commaundeth they are none of his people but you are to know that true repentance is the true tryal of a Saynt or of one of Gods people impenitency is an evident declaration that the partie therwith affected is none of Gods people Therfor you must observe the difference betwixt the commaundements Legal Evangelical The commaundements legal require absolute obedience in the highest degres therof The gospell requireth true vnfeyned repentance in the best degre we can aford I would not have you think that wee imagine men should beframed in obedience absolutely according to the exactnes of the low For wee are not vnder the law no wee only hold that men must in vnfeyned desire endevour yeld obedience to the law repent of al that wherin they are defective this is the obedience of the gospel which is acceptable for wee are vnder grace wherfor Mr. Bern. if you doe conceave that we intend the most perfect obedience of the law as a proper adjunct or formall difference of a Saynt you are very grosse in your apprehension if you conceave that we entend that men should be absolutely according to the gospel in faith repentance or els to be none of Gods people then your conceipt is true fit but your objection is frivolous ridiculous For then men either are so or none of Gods people this doth our places of Scripture which we quote prove for any thing you yet have manifested to the contrary when wee see you manifest otherwise you shal receave answer in the meane tyme you have discovered your self to be but a wrangler Your fourth objection reason is for that Saints in Scripture are not so called 1. eyther for soundnes of knowledg 2. or internal pure affection 3. or holy practise of their duty alwayes But 1. For their outward calling to Christianity 2. For their profession of faith 3. inâ—espect of their baptisme 4. in regard of the better part 5. or in respect of the visible signes of Gods favour 6. Gods good pleasure I answer you thus you deny three things affirme six I doe poremptorily deny your three negatives I constantly affirme that sound knowledg pure affections continual obedience are most pregnant and couvertible properties off true Sanctification Soundnes of knowledg is a proper note of life Eternall Iohn 17.3 Heb. 8.11 so a true note of Sanctification Tit. 1.16 that which you bring of Christs Disciples being ignorant of many things which we acknowledg is
body of Christ and Antichrist the members of the one body and of the other be made one Brasse Iron Silver Gold cannot possibly be mingled with clay or earth No more can the members of the true Church and the members of the false Church but in al the parts of Spirituall communion as prayer prophecy praysing God the Sacraments the persons that partake in them are commingled make one body 1. Cor. 5.9.11.2 Thes 3.14 1. Cor. 10.15.17 2. Cor. 6 14-18 Therfor whosoever shal mingle with false ministers or members of false Churches therin offer as shameful indignity to Christ as it is to take the members of Christ make them the members of an harlot 1. Cor. 6.15 And heer Mr. Bern. pag. 153-156 indevoureth to prove it 1. Lawfull to heare their Ministers 2. to be vnlawfull to heare vs 3. to be lawfull to pray with them that are Faithful among them For the first you say who ever heard that to heare the word should be a sinne yes I have heard it in these places of Scripture Deut. 13.3 Math. 7.15 1. Timoth. 6 3-5 2 3.5-6 againe you say you have converted by the word go you may bee heard I deny that ever you converted men visibly to the Faith of the New Testament I regard not what you doe invisibly for I cannot see it nor know it what say you to them that convert in popery shal they be heard or doe you think they convert none invisibly Visibly I am assured they convert not the like I say of you Further you plead that the Scripture commaundeth to heare the word pronounceth them blessed that heare it and maketh it a marke of Gods Child so to doe I grant it if it be preached in the Lords true ordinance els men are forbidden to heare it pronounced accursed that heare it and are marked for the Servants of Antichrist for so doeing Revellat 14 9-11 Moreover you say Christ forbiddeth not to heare the Scribes and Pharisees true for they were members of the true Church of the Old Testament and their communion Typical was not polluted by Typicall vncleannes for ought that is mentioned to my knowledg but you say Paull rejoyced that Christ was preached though of contention with a purpose to encrease his afflictions Well Paull rejoyced not that false Ministers in false Churches preached Christ or that Christians heard them so doe neyther doth Paull speak of visible sinnes but of invisible affections which he by the Spiritt discerned to bee in the Teachers even as Peter discerned Ananias and Sapphyras dissembling And what is this to your purpose who are both false Ministers in false Churches Antichristian convinced Heretiques except you can and doe make answer which when you have done then c. For the Second you say wee are not to bee heard bicause as Brownists wee speake our owne fantasies visions of our owne harts and are obstinate Wel Mr. Bern. I say no more for this point but this that every Godly mynded man give sentence whither you or wee have the truth the tyme wil come when secret things will come to light your selves doe approve al that wee professe in substance except the Seperation the Lord judg betwixt you vs you say againe that wee convert none but are our selves converted by you I say al that come from you to vs are by vs converted to the truth from your errors false wayes you doe not convert one man visibly to the faith Besides I demaund when you Seperated from Rome who converted you from Rome Finally wee condemne no man among you only wee declare what you are visibly in the account of the Scriptures by reason of your false Church standing they that see the truth to be the truth yeeld not to it woe be vnto them take heed you be not of them who have seen it to be the truth have confessed it so to be yet write your bookes against it if it be so woe be vnto you from the Lord I say from the Lord except you repent you shal grow worse and worse as for them that sinne through ignorance their is a Sacrifice for their sinnes Lett willfull scorners looke to them selves For the third you say that if wee hold you the children of God wee may pray with you For so Christ hath taught vs to say our Father Well I deny not but those among you that apertayne to the Lords Election have God for their Father but I say they are in visible vnknowne to vs certainly particularly therefore wee cannot have visible communion with them For whatsoever is not of faith is sinne I may have visible communion with one that is a reprobate in the Lords account as Peter had with Iudas I may not have visible communion with one that is Elect in the Lords invisible Electiō bicause he is not visibly faithful to me as namely with thousands of you in the assemblies bicause I cannot possibly know them certainly particularly The twelfth Section The next particular of yours is the thirteenth in nomber viz. 13. That a company truly fearing God if any open wicked joyne with them are not capable to choose them a minister over them which is a truth though you hold it error I manifest it in this manner First you cannot approve to vs certainly that you truly feare God Secondly you cannot convince that they who suffer wicked men in communiō with them truly doe feare God bicause they live in confusion with the wicked from whome they ought to be Seperated that therfor in that confusion estate they have no title to choose them a minister Thirdly let it be graunted for disputation sake that some fearing God doe consent with open wicked in chosing a minister I say that Minister so chosen by the good bad is no true Minister For that mixt people are not the true Church Seing the holy Ghost testifyeth 2. Cor. 6.17 that God wil receave only those that are seperated to be his people that seing those supposed faithful have the Spirit of God the open wicked have the Spirit of Satan they cannot possible combine together except you wil say that the holy Spiritt and sathan can combine seing then those contrary persons cannot conjoyne how can they in common choose them a minister or if they doe how is he a true Minister seing they that choose him are not a true Church I pray you Mr. Ber. in your answer dissolve vs this knot if you can that we way receave instruction Paralleles Censures Observations aperteyning to the twelfth Section Mr. Ber. Sep. Schisme pag. 151. Saith that this is one of our errors to hold That our congregations as they stand are all every of them vncapable before God to chuse thē Ministers though they desire the meanes of Salvation In the beginning of this Section I say that a company truly fearing God if any open wicked joyne with