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
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
you give the Holy Ghost the lie imputing error vnto the word of truth But you wil say if men be not subjects of Christs Kingdome ther is no salvation for them I deny that wil you condemne al the Iewes Turkes Papists in the world yet I say they are no subjects of Christs Kingdome which is the true visible Church I pray you therfor be as good to vs as you are to your selâ—e in that censure wherfor we must remember to distinguish betwixt the visible Church which is Christs Kingdome the Catholique Church whiâ—â— is invisible The visible Church hath in it a visible communion visible sensible ordinances for men to walk in a visible fayth expressed in the outward declarations thereof in confession profession of the truth this visible Church must we joyne to live in this is the sheepfold wherin Christ foldeth his sheep into this sheepfold both sheep shepheard must enter by the dore not clyme vp another way as theeves robbers doe Of al those that live continue in this true visible Church we are bound to beleeve holmes fayth election in particular Eph 1.1.4 Now the Catholique Church which is invisible is the comprehension of al the elct in al ages places whose persons are vnknowne to vs such secreat things the L. hath reserved to himself concealed from our knowledg therfor we are not to search after them but must walk in that way which he hath taught in his word wher so much of his wil as is fit for vs to know is revealed now I would have you manifest to me two things concerning this point one is that the Catholique Church is Christs Kingdome another is that al that are on t of the visible Church are condemned I for my part hold the contrary viz First that the visible Church truly constituted is the only Kingdome of Christ which he at the day of judgment shal give vp into the handes of his Father 1. Cor. 15.24 that therfor they who are not members of Christs true visible Church are no subjects of Christs Kingdome Secondly notwithstanding that ther are many who are no members of the visible Church therfor no subjects of Christs Kingdome who notwithstanding aperteyne to the L Election are within the compasse of the Catholique Church out of which ther is no salvation Now Mr. Bern. if you have any thing to object against this truth let vs have it I pray you that we may receave instruction reformation from you you assume great dexteritie in diving into mens arguments I pray you dive into the bottome of this point discover the error therof if you be able if not lay your hand vppon your mouth give glorie to God confesse your ignorance errors Paralleles Censures Observations aperteyning to the Fourth Section In this Section Mr Bern. saith that it is error to hold that those that are not of a true constituted Church are no subjects of Christs Kingdome In his book intituled the Seperatists Schisme pag. 80. 81. He affirmeth the same thing in these words viz That such as are not of a particular constituted Church to wit such a one as theirs is are no subjects of Christs Kingdome Mr. Ainsworth answering Mr. Bernard pag. 173. vseth these wordes Neither is this position set downe in our wordes to my knowledg if therefor Mr. Bern. were not a caviller he would not have reckoned this among our errors Although Mr. Bern. oppugneth this truth Mr. Ainfw forsaketh the defence therof yet I stil defend it as the vndoubted truth of God First therfor I wil expound the true meaning thereof then also answer Mr. Bern. cavils cautions I say not therfor as Mr. Bern. ignorantly vaynly captiously conceâ—veth that whosoever is not actually a joyned member of a true visible Church not living in communion with that church is no subject of Christs Kingdome but I say thus they that are not of a true constituted Church are no subjects of Christs Kingdom now it is one thing to be in a true church as a member therof actual walking in presence coÌ„munioÌ„ therewith another thing to be of a true church which one may be eyther as yet actually vnjoyned or being a joyned member actually yet absent in regard of bodily presence that one vnioyned actually may yet be of a true visible church I declare by divers particulars as first one that by violence is deteyned from a true constituted church yet may be of it in desire wil affection purpose though actually vnioyned the Lord accepting the wil for the deed when it cannot be performed Againe when as yet ther is no true visible church established actually a man may be of it in that he would be joyned vnto it if it â—ad any real existence So the Martyrs in Q. Maryes dayes may be said to be of a true visible church both for that they would have actualy joyned to the true coÌ„stituted church if it had beeÌ„ established as also for that they in wil purpose desired so to do although violently they were deteyned by imprissonment Further they that are of the true saith which is professed in the true Church may be said to be of that true church which faith is not a thing invisible but visible sensible as namely a man Seperated from all false churches professing the true visible faith of the church holding it vnlawful in regard of some corruption which he seeth in the true church to joyne therevnto may yet be said to be of the true church Lastly if some brethren though but two or three walk together in holy communion they are a true Church although perhaps they have not solemnely entred covenant yet ther communion in holy exercises is a declaration that they have contracted together though weakely corruptly yet truly So that these particulars being wel weighed may sulficiently informe you of my meaning but Mr. Bern you have in your book quoted this point otherwise then I have propounded expounded it in my lettre that in two particulars viz 1. in saying a particular constituted Church 2. in adding these wordes Such a one as theirs is For ther is asmuch difference betwixt a true constituted Church a particular constituted Church as ther is betwixt a man this man or that man the one is species theother individinum it is evident that a man may be of a true constituted Church yet not of a particular constistuted Church as may be perceaved by the 4. particulars before mentioned Againe in adding these wordes viz such a one as theirs is after a scoffing vprayding disdainful manner he seeketh to draw into hatred abhomination the true Church of Christ but the tyme wil come when the Lord wil reward every man according to his workes In the second place let vs consider of Mr. Bern. cavils cautions which are 4. in nom
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
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
Kingdome of Antichrist by your writings against the truth by your vntruth vttered of mee others You have now two writings of myne in your hands this theother you know of wherein our cause is discovered which I have especially directed to you for your good I beeseech yoâ— in the name of the L. look to your self search into this truth I wonder you should not see it it is clearer to mee then noone day or if you see it as it seemeth you once did by your confession then I wonder much more that you who seem so holye as you doe should dare to continue in your evil way if you have any thing to say in answer to this theother writing let vs heer from you take heed of wresting misconstruing my writings you shal gaine nothing by it I assure you at my handes set your conscience vppon the wrack before the Lord examine your hart what hindereth you from the truth know this that if any sinister respect hinder you you therein shal find litle peace to your conscience declare lesse thankfulnes to God know it would bee the greatest honour ever befel you to be one of the Lords witnesses it wil be the greatest disgrace that can possible light vpp on you to be found one of those that fight against the lamb Iesus Christ in resisting his truth the witnesses thereof assure your self Gods truth wil prevaile in despight of al the gainsayers remember that our cause is the same in a manner with the Puritane cause onely they dare not practise as wee doe remember that the Lord hath had those that have spilt ther blood in this testimonie ther blood testimony hath stirred vs vp to this our witnesse consider that this truth prevayleth daily shal prevayle it was opposed in the Queenes dayes it hath prevayled standeth in despight of al the gainsayers consider that though the Prelates you with your fellow Preists oppose against it yet it hath growne to this head as you see what are you Mr. Bern. to oppose against it you are a simple man in comparison of them that have delt against it have taken the foyle All the Oxford Doctors Mr. HildershaÌ„ Mr. Iacob Mr. Bredwel Mr. Giffard could not with ther writings overthrow this truth doe you think that you can batter it with your mediocrity nay you are to yong to deale against this cause al your rage wrath choller revendge shal never bee able to daunt vs or to diminish the credit of Gods truth you had need more then any maÌ„ I know in your way to walk in this way with vs For you have so many vagaries to froe so many rebellious courses so many distempered affections speeches that so long as you are not vnder the L. yoke vnhampered by the L. ordinances the censures of the Church you shall find litle rest to your Soule wee for our part care not for your help for our gaine wil be litle by you if any thing at all but wee respect your own good God hath no need of you you see he can work his work without you Let these things work vppon you take heed you bee not deceaved by the applause of the multitude nor by the Prelates fayre wordes nor by his angels Remember that if you receave not the love of the truth God may deliver you over justly to beleeve lies to your owne overthrow think not much that I write thus vnto you I doe it out of compassion and love to you vnto whome I wish so well David was content to bee smitten by the righteous and flatterie I think overthroweth you your Parasites have robbed you of your wisdome beleeve mee I speak the truth So requiring your answer to both my writings I bid you farewell Heer endeth the letter which was written to Mr. B. divided into 19. Sections with the Paralleles Censures Observations aperteyning to every particular Section therof Thus have I Mr. Bern. passed through the substantial part of your book which conâ—erneth the cause it self which although you have placed in the last place namely from gag 78. forward yet I thought meet to make answer to it in the first place bicause it is the most material part of your book and heerin you have vsed a notable peece of Sophistical Rhetorick first to draw our persons into dislike with your readers and so to prejudicate forstal ther myndes against our cause For so it falleth out customably that the person being dislliked the cause cannot bee entertayned wherfor after you had collected al your superficial stuffe al the accidental conjectures which you heape vp in your book from pag. 21. to 78. and had cast them in the Readers way whereat he might stumble theÌ„ you come from pag. 78. to the end to the matter varnish that also as wel as you can therby thinking vtterly to pervert your Reader from the truth well Mr. Bern. I have through the mercy of God answered al the substantial points of your book not omitting one to my knowledg that is worth answer but especially I have labored to manifest the mayne cause of our Seperation the first fondacion rock of truth which is that Christs ministerial powre is given to two or thre Faithful ones who are the true seed of Abraham to whome the promises the covenant of the New Testament Christ al the holy things are given For this is the groundwork Foundacion of the L. truth this I beseech al the land al the faithful of the land especialy to look vnto if they yeeld this ground they must needes Seperate if they deny this ground then ther is no footing for them but in Succession the Popes chayre So that heer is the controversy heer is the state of the Question whither the holy things with Christ be given originally to the body of the Church to the Faithful or whither the holy things with Christ bee given to the Ministery originally that the Church hath al from the ministery that is the point of succession I beseech you Mr. Bern. all the honest harted people of the Land to waygh determine this point in their owne harts then your book wil be found to be but froth now having answered your mayne matter I come to answer your probabilities against the Sep. schisme From the pag. 21-44 you propound 7. Likelihoods that the way of the Seperation is not the truth which probabilities may be framed into these formes of reasoning The first Likelyhood against the Sep. is thus framed Novelty is not the truth The Seperation is Novelty go not the truth For answer to this argument I ask whither Luthers Calvins opinions were false bicause they were new For popery had the prescription of a thousand yeers against Calvin but Calvin hath not had the prescription of an hundreth yeeres against the Seperation nay I suppose not above fifty yeeres