Then further doe I alleadge , that as a brother hath his place and dignitie in a Christian assemblie , so our Church of England hath her place and dignitie among all the godly Churches : which for the fayth that shee doth together with them publiquely professe , and sincerely in all the principles and grounds of the holy Christian religion , doe not only allow her the place , but also do regarde and loue her , giuing vnto her the dignitie of a sister , yea euen of a mother in Israel , because shee hath not beene barren , but hath brought forth many deare children to God , and not a few of them crowned with martyrdome . Ye haue not ( Master Barrow ) answered one worde vnto al this , but haue with déepe silence slipt past it .

But ye say , He that is in his conscience conuinced of errors and doth persist in them , is wilfully obstinate , and so euidently declareth that he hath no faith . And in this case yee say is the Church of England , it holdeth errors and is conuinced in them , and yet persisteth to defend and teach the same , and therefore it is quite seperated from Christ .

Agaynst this I set downe , that a brother offending , is not to be iudged so wilfully obstinate , as that he is to be cast forth and condemned to be but as an heathen , because he is conuinced of his sinne and error by priuate admonitions , and doth persist , but when the admonition and censure of the Church is despised . For our Sauiour sayth not , If hee will not heare thee count him as an heathen , or if thou take one or two with thee , and ●e will not heare them : But if he will not heare the Church , then let him be vnto thee as an heathen . Math. 18. This ye haue not answered , for ye can shew no place in Gods word , where this power is giuen to priuate men , but onely to the Church . And yet persist in this most horrible intrusion , forgetting the precept , Judge not that ye be not iudged , Math 7. and he that condemneth his brother , condemneth the lawe : and thou condemnest the law , thou art not an obseruer of the law , but a Iudge . Iam. 4. vers. 11. And therefore we must heare enter into a larger discourse about it . I will first s●t downe that which yee bring to mayntayne your doing .

We doubt not ( say you ) neither euer thought , but the best Church , that consisteth of mortall men may fall , either of negligence or ignorance into grieuous offences and dangerous errors : yea wee doubt not but that some famous Churches and Christians may fall into such errors , as he te●meth fundamentall : the holding whereof should vtterly subuert the faith . As in the Church of Corinth , Galatia , and Asia , there were &c. But this wee holde withall , that no true Church or Christian will maintaine any sinne or error , when it is euidently shewed and conuinced vnto them by the word of God , &c. To your second charge we answer , that wee haue learned to put difference , betwixt error and heresie . All good men ( as is sayd ) doo and may erre , but no good man will defend or persist in his error , when it is shewed and conuinced vnto him . Obstinacie ioyned vnto error after it is duely conuinced , maketh heresie . Further , we say that any error , being obstinatly holden and taught , after it is duely reprooued and conuinced vnto him maketh an heretick , and heresie in that partie , or in that congregation that so holdeth and teacheth it , doth separate from the faith and communion of Christ . Wherefore we can but wonder at your ignorance who stand for a teacher in your Church , and yet hold some errors obstinatly held and taught agaynst the trueth of GOD , not to be heresies , or ( at the least ) not to be fundamentall . &c.

In these words ( Master Barrow ) which I doubt not , ye will acknowledge , lieth the whole defence and cléering of your selues from that wicked and presumptuous intrusion into Gods office , which I haue layd to your charge . I am sure ( that in your imagination ) ye vtter in them most diuine & vndoubted principles , or els how could yee bring in your conclusion of such wonder at mine ignorance , standing for a Teacher in our Church ? Then must we stand and wonder each at other : for I doo indeed greatly wonder to see how strong the illusions of Satan be , when he is turned into the likenes of an Angell of light , that such men as you ( taking vpon ye , not to stand as teachers in some particular Churches , but to controule all Churches , and all the learned teachers that haue been since the Apostles , as if yee were sent from heauen with speciall knowledge aboue all others ) should in so fewe words bewray so much confused palpable ignorance , and absurd errors . In very deede vnder this streame of words lieth one of the chiefe rocks vpon which ye are runne , and against which ye cause many a simple soule to dash with great hazard , leading them into the same wicked presumption agaynst God , which your selues are fallen into . The reader shall see plainly , that here is no cléering your selues from that foule intrusion into Gods office , vnlesse the heaping vp of errors may be déemed cléering . I will begin first with the difference which ( ye say ) ye haue learned to put betwixt error and heresie . The onely difference which ye make is the obstinate persisting in it , and teaching it , after it is conuinced vnto him that erreth . Which is nothing els indeede but confusedly in stead of putting difference betwixt error and beresie , to note the difference betwixt a man that erreth in simplicitie , and an hereticke . In deed because S. Paule sayth , That an hereticke is peruerted and sinneth condemned of himselfe . Tit. 3. And that such cause offences and diuisions contrary to the wholesome doctrine which we haue learned . Rom. 16. We hold them not hereticks vnlesse they bee conuinced , and obstinatly despise the iudgement of God , and the iudgement of the Church , conuincing them by the light of the word , and seeke to peruert others and to draw them into their faction . But will it hereupon followe that no error is of it selfe an heresie , vnlesse it light into such a man as obstinatly will holde and teach it ? Or that euery error ( euen the least ) by obstinacie of man ioyned with it , becommeth heresie ? Then you say thus in effect , euery error is an heresie , no error is an heresie . This ( Master Barrow ) is your déepe skill which ye boast of that ye haue learned : for if the man put the difference by his obstinacie , it must needes be so . Then let me aske ye where ye haue learned y● to deny the vnitie of the Godhead , is not an heresie , or the trinitie of persons in the same , or to deny that Christ is God , or that he is man , vnlesse the man that erreth in them be conuinced and found obstinate ? Are not these and such like , heresies in themselues , although the men that erre in them be not conuin●●●●●t hold them ignorantly ? Agayne , shew vs where ye haue ●●●rned , that euery error , euen to the least , being in an hereticke becommeth an heresie . Thus may the reader see how confusedly ye haue put that to distinguish errors , which doth but distinguish betweene the men that doo erre .

In the next place , where you say , that the error must be duely conuinced vnto the conscience of the man that erreth , before he can be so wilfully obstinate , as doth separate him from the faith and from the communion of Christ : ye speake some trueth , but ye speake ye knowe not what . For it ye could see , it is so farre from cléering ye , from presumptuous intrusion into Gods office , that it vtterly ouerthroweth ye ; and your former words and somewhat which ye write elsewhere in this booke being laid with it , becommeth a very snare for to hold ye . Ye haue accused the Church of England , condemned , and cast her foorth for wilful obstinacie , as quite separated from Christ ; now let vs see how duely ye haue conuinced out whole Church all the assemblies , and all the particular members in the same , and found them hereticks . First remember your owne words in this place ; that ye doubt not , neither euer thought , but that the best Church which consisteth of mortall men , may fall either of negligence or ignorance , into grieuous offences and dangerous errors , and that some famous Churches and Christians may fall into such errors , as I terme fundamentall &c.

Touching the faults which you charge the Church of England withall in our worship , in our people , in our Ministrie and gouernment Ecclesiasticall , albeit in the whole course of your writings your speaches be merueilous excessiue , yet in the 180 , 181 , 182. pages of this your booke agaynst me , ye plainly confesse them to bee such as right excellent Christians haue ignorantly erred and dyed in . For speaking of those which suffered death for religion in our Church , ye call them godly Martyrs , saying ; that ye doubt not of their happie and blessed estate , all their sinnes , and these false offices and ministrie which they executed in their ignorance among the rest , being forgiuen them . These be your owne words ( Master Barrow ) which I haue set downe . You acknowledge them to bee godly blessed Martyrs , they erred ( you say ) in these things , but of simplicitie through ignorance . If those principall men were ignorant in these matters , then is it no meruaile if all the rest in the land were ignorant in them , which imbraced the Gospell . Vpon this it followeth , that the Church of England was or might bee a true Church , vntill such time as she was duely conuinced of ●er errors and found obstinate . And if she hath not been duely conuinced , and found in such wilfull obstinacie , as doth quite separate from the faith , and from the communion of Christ , then is she still or may bee the true Church hauing ( it may bee for ought that you knowe , and there is no likelihood to the contrarie ) many thousands in her , which are readie to shed their bloud for the holy Gospell of Christ . And then how wicked , and how accursed is your presumption in condemning her vtterly ?

Nay ( say you ) but she is conuinced and all your assemblies , and found so wilfully obstinate in maintayning her errors euen against her knowledge , that she hath forfaited the couenant , and is separated from the communion of Christ .

This is your bare accusation , you may not cary away the matter so ( for then indeede ye may easily cleare your selues from wicked intrusion into Gods office ) but wee must examine ( 〈◊〉 ye graunt there must be a due conuincing ) first what it 〈…〉 be duly conuinced , then , when , and by whome she hath been ●● such sorte , or so duly conuinced as ye charge her , and yet found obstinate . This is the rule , that one brother offending is not to loose the dignitie and place of a Christian , and to be reputed as an heathen , vntill such time as he bee conuinced by the Church , and found so obstinate that he doth despise her iudgement and authoritie . This is the onely due conuincing , and here is the onely power to east fo●rth as heathen , a man in some offence conuinced . And shall not a Church haue as great priuiledge as a man ? Is it not more then absurd , to say , one man cannot be cast foorth as an heathen for obstinacie in some offence agaynst priuate admonitions , but whole Churches may ? All the true Churches haue conuinced the Church of Rome , and condemned her as obstinate , not in some light offences , in which true Christians may erre , but as most blasphemous and Idolatrous against the principles of fayth and grounds of Religion , teaching that no Christian man ought to ioyne with her . But what Churches are they which haue conuinced the Church of England of such errors , and found her so obstinate , that they haue condemned her and willed all men to forsake her ? O ▪ M. Barrow , you shall finde that all the godly Churches are so farre from this , that contrariwise they acknowledge her for a sister . Looke then againe vpon your horrible presumption , and see who hath giuen you such power aboue and agaynst all Churches ? If ye minde obstinately to persist in your euill without warrant , and euen agaynst this manifest worde of God , ( being much better ye should fall downe and bewayle your vngodly wayes , and seeke for pardon ) ye haue no way to shift or to colour your wickednes but this , that men may bee conuinced of error by particular persons , and that so hath the Church of England beene duly conuinced . It is out of all doubt that men which erre may ●e conuinced by any particular persons whatsoeuer , for it is the power and light of Gods word onely which conuinceth : but that which maketh men to be cast forth as heathen for obstinacie when they are conuinced , is not ( as I haue shewed ) obstinacie agaynst pryuate admonitions , but the despising the iudgement and power of the Church when she hath conuinced and reproued . So that your passage is here agayne stopped , and ye are cut off : but yet I will follow ye in this , yeelding this scope , to see when or who they be of particular persons which haue duely conuinced the Church of England and al her assemblies of such errors . First for the martyrs in our Church , yee haue set them vpon the shore safely landed , out of all danger of wilfull obstinacie : for pag. 181. thus ye write .

These godly martyrs , so lately escaped out of the smoakie furnace of the popish Church , coulde not so clerely discerne , and sodainely enter into the heauenly , and beautifull order of a true established Church . And those godly men being so vnexpert , and vnexercised in his heauenly worke , neuer hauing long liued in , seen or heard of any orderly communion of Saints , any true established Church vpon the earth of so many hundreth yeares , neuer since the generall defection of Antichrist , no meruaile , ( I say ) if they erred in setting vp the frame . But what then should we persist in their errors ? especially should we reiect the true patterne of Christs Testament , &c.

Thus farre be your wordes Master Barrow , in which the reader may see , that ye haue ( as I say ) landed those godly men out of all daungers , which set vp the frame of our Church , because they did ( as you say ) nay they could see no better : But our Church now can not be excused , because she hath reiected the heauenly patterne being brought . Indéede I am of this minde ( to answere your wordes as they lye ) that right excellent men come short in some things about the ordering of Gods Church , and especially at the beginning , because time is a teacher : But those men were not so blinde as you make them , or so vnexpert in the heauenly worke . Many of them liued long after they came out of popery . They did read the scriptures , both for other poynts of doctrine and for the gouernement , and all the auncient histories of the Church , and ( in my iudgement ) might haue b●en able in those dayes , after twenty years separation from popery , to see as much as some in these dayes that haue béen but foure or fine yeares from the Bowling Alleyes . Agayne , I am of this mind , that when any error in the Church appeareth , it ought ( if it can bee brought to passe ) to be reformed : And that they doo greeuously sinne which reiect the truth agaynst their knowledge and conscience to the dammage of Gods people , but there lieth the matter howe you can proue that our Church is conuinced . We must see who they bee that haue layd this patterne which ye speake of before her , which was not layd before those blessed martyrs , and conuinced here let vs come to the matter . In some Ceremonies , and ▪ in the manner of gouernment , our Church doth differ from other Churches : Those Churches ( indéede ) haue shewed their reasons , why they vse not such ceremonies and gouernment : but yet they condemne not our Church , for not being perswaded by them : for they do know that in some matters of controuersie , it falleth out often , that men may thinke they haue truth and be deceiued , also that the truth may be shewed , and yet men that erre not conuinced in their conscience vnto whom it is shewed . This is your great ignorance ( Master Barrow ) which imagine that so soone as a truth is shewed in any matter , the partie that erreth is by and by conuinced in his conscience . There were thousands in the Church of Ierusalem , Act. 21. which erred groslie about the retayning the ceremoniall law , and the holy Apostles were driuen to beare with them , when they could not perswade them from it , and that many yeares . And who can conuince errors like the blessed Apostles ? And you must consider here further , that euen those marryrs in our Church whom you so fully cleare , had the same paterne layd before them then , which our Church hath had layd before her since : for they did know that there was another forme of gouernement vsed at Geneua , and in some other places , and they did not onely reade their writings which shewed the reasons for the same , but also some of them , as Bishop Hooper , and Archdeacon Philpot , were trauailers euen to that ende and purpose , and liued in some & did see , if not al , yee some number of the reformed Churches beyond the seas . Moreouer , the rest of the martyrs had here among them out of diuers reformed Churches , as Peter Martyr , Bucer , Fagius , Alasco , and others . Howe ignorantly then , and how falsely Master Barrow , doo ye affirme that those godly martyrs , had neuer liued in , seene , nor heard , of any orderly communion of Saints , any true established Church ? If those martyrs , had the very same patterne layd before them which hath béene layd since before our Church , and were not conuinced ? Peradunture you will say , it was nothing so fully and so clearely brought and layd it before the martyrs as it hath been layd before our Church . Then if I demaund here , who they be that haue more fully and more clearely layd this patterne before our Church , and thus conuinced her ; whether your selues alone , or partly your selues and partly others . I suppose , yee will take it but in parte vnto your selues : let vs then begin with these other , and then come to you . The Church of England at the first ( as you confesse ) set vp the frame as they were perswaded in conscience to be very right and agréeable to Gods word . Since that there hath risen controuersie at home about some Ceremonies and obseruations , and about the gouernement . Reasons and allegations haue beene brought , to shew that there be hurtfull things amisse in both : and many are perswaded . But now the visible Church of England , the prince and all those which excercise the chiefe power therein haue stood and doe stand resolute , that the ceremonies and obseruations are agreeable to Gods worde , or at the least not contrary , but tollerable ; and that gouernement is such as is by Gods word most fit and profitable for our Church . They stand vpon their reasons and allegations for this : And many thousands in the land . both men and women which professe the Gospel and fayth of Christ ; either know not what the things in controuersie , or , if they doe knowe them , yet are perswaded that our worship and gouernment are right . Tell me then M. Barrow ( seeing ye confesse the martyrs were not conuinced ) how you know for certainetie that all these are conuinced in their conscience ( because matters haue béen more fully opened ) and so continue wilfully obstinate against the knowen truth ? Hath God giuen you some speciall reuelation , or doe yee knowe the secrets of all mens hearts ? You sée by the Church in Ierusalem that men may ignorantly remayne still in error , if the blessed Apostles themselues should lay downe matter against the same vnto them . But to conuince you , I may reason from your own wordes , for Master Barrow , if that be true which you holde , touching gouernment ecclesiasticall ( which is the chiefe matter in question ) the Church of England cannot bee conuinced by that which either our owne or men of other Churches haue set foorth . We haue béene perswaded that the gouernement ecclesiasticall ought to be by one of these two , that is to say , either by Bishops or by presbyteries , and you condemne both . The gouernement by Bishops ye tearm Antichristian : And of those which stand for a gouernement by Presbyteries thus you write pag. 189. of your other booke .

These men would bring in a new adulterate forged gouernement in shew , or rather in despight of Christs blessed gouernement , which they in their pride , rashnes , ignorance and sensuallity of their fleshly hearts , most miserablie innon●ate corrupt and peruert . Also in the pag. 166. you terme it a deuilish forgerie . In this booke agaynst mee you call it a presumptuous 〈…〉 , yee say it hath no ground in the word of God but vtterly subuerteth the whole order and communion of the Church , &c. pag. 79.

Is it so Master Barrow , then how hath our Church béen conuinced in conscience , by those which bring no warrant of Gods word for that which they would set vp ? being vndoubtedly perswaded ( as I haue sayd ) that one of the two ought to be , ( a third as yet not hauing been shewed ) how haue they ( I say by your speach ) been so duely conuinced ? And further it may bee sayd , which is of great force agaynst ye , that if all the learned men in other Churches , and those in our Church which stand for the gouernment by presbyteries , haue erre● so grofely as you accuse them , why may not they that maintaine the other gouernment erre also of ignorance ? Master Barrow , these poore shifts will not defend ye before God , but that ye haue intruded into his seate , vnlesse you haue surer ground that all bee conuinced . For what if some should be conuinced in some matters , yet when they protest the contrary , who can iudge them but God ? And now seeing it hath not been done by these , therefore it resteth onely vpon your selues , let vs come to see what you haue done . It cannot bee but you haue conuinced all , you haue opened so many matters . Yea but before your matters came to the sight and knowledge of the thousand man , ( I might say almost to the sight of any ) ye had abandoned and condemned all without any order . What a conuincing is this ? And when they be come abroad ( I meane your writings ) though not vnto the hands of all , nor yet of the greater part , wee must vppon your bare word , contrary to our owne knowledge , admit many foule and false accusations , we must vpon your warrant allowe many fantasticall opinions , we must condemne all the Churches , and iustifie the Donatists and Annabaptists , or els we cannot he by you conuinced . Your outragious dealing being such , as almost hath not been seene , ( which shall appeare by laying open somewhat of your bookes ) and your grosse errors with palpable ignorance to be wondered at euen of the vnlearned , how shall wee thinke that God hath sent ye as it were great Apostles , to conuince and to refor me all ? You say Christ hath sent ye , but in very deede Satan in the likenes of an Angell of light hath most miserably seduced ye . Ye say often that many in our Church haue been and are perswaded that there be many faults ; and ●or not these then sinne agaynst their conscience in as much as they ioyne still with it ? Master Barrow it is a foule hereticall opinion to hold that a man may not ioyne with that Church which holdeth and maintaineth some faults and errors . Did the holy Apostles refuse to ioyne with the multitude in Ierusalem , which held the Ceremonies ? Doth not S. Paule labour in diuers places to ioyne them together in peace , which in some matters held and continued in diuers iudgement ? Read the Rom. 14. and 15. for this poynt . Thus much might suffice to shewe your horrible and inexcusable presumption , contrary to the rules of Gods word , in condemning as quite separated from Christ , the whole Church in the land , all particular assemblies , and all seuerall persons both yong and old , men and women in the same , whom yet ye haue neuer seene , much lesse admonished and conuinced , but that your words which yet remayne vntouched ( I meane of those which I set downe ) do drawe me further .

There be three things yet remayning in your former words , in which ye erre foully , whereby all men shall see , how farre off ye are from making any iust defence of your vngodly presumption . And your selues shall knowe ( if the Lord open your harts ) that it is but a thicke couering of darknes and ignorance ●nder which ye lye shrouded , and ( as ye imagine ) shielded from the sinne , and from the danger of intrusion into Gods office , when ye condemne as heathen and infidels all our assemblies . The first of the thrée and the second also are in these words , when ye say ; and heresie in that man , or in that congregation thatso holdeth & teacheth it doth separate from the faith . &c. Thus ye reason . If a man be in an error , and be duely conuinced , and found obstinate , so that he obstinately persist in and teach his error , euen agaynst his conscience , wee may safely iudge that man to haue no faith , nor communion with Christ . The same is to be sayd of a congregation , and so of the whole Church of England , and of all the assemblies therein , and of al particular members of the same being all in one estate , and condition , that is to say , duely conuinced , and found obstinate . How farre wée may proceed in iudgeing a man voyd of faith , for obstinacie , we shall see in the ▪ next place● here I begin with , and note how blindly and how absurdly in your consequence of being conuinced , ye compare a Church and one man together . For a man erring , and his error reproued , either the whole man is conuinced , and is obstinate , or els the whole man erreth still in iguorance . But it is farre otherwise in a visible Church , because in it , there bee sundry sorts of members , which may not be all foulded vp together 〈◊〉 one sentence . For looke vpon the visible Church of Israel at such time as our Sauiour was borne & liued vpon the earth , and we shall see there were in it excellent godly ones , as the blessed Virgin , the Father and mother of Iohn the Baptist , Anna the Prophetisse , olde Symeon , and many others . There were heapes of ignorant people called the lost sheepe of the house of Israel : Math. 10. And there were the Scribes and Pharisies , which held and taught obstinately , very wicked errors . It is hereby manifest , that sometime it commeth to passe , that in a visible Church there be which maintaine some errors , and it may be some of them conuinced in their conscience ( which yet is known for the most part but to God ) there be that erre of ignorance and simplicitie , and there bee that difallow the errors . Now what warrant is there to wrap vp all ●hefe together vnder the same condemnation , and to say they be all separated from the faith and from the Communion of Christ ?

The second error of the thrée is to bee obserued in this , that you say , obstinacie ioyned with error in a man conuinced thereof in his conscience , doth separate from the faith , and from the comunion of Christ . Which , to serue your turne agaynst all our assemblies , must stand as I haue before set it downe . I take it for an vndoubted trueth , that there is no sound faith in that man which proudly and with a full contempt of God and his trueth doth obstinatly euen conuinced in his conscience , hold and teach an error . But yet ( Master Barrow ) if you will stand to maintayne that your speach , you must shake hands with Nouatus : for there be , as of other sinnes , the remnants yea foule remnants , of obstinacie and contempt of God and his trueth , in all the regenerate and sanctified . Whereupon it commeth to passe , that as godly men doo fall into sundrie knowne sinnes , and willingly according to the flesh , yea sometime into the grosser , and do continue in them : which cannot be but with some wilfull obstinacie and contempt agaynst God . As for examples , we haue Samson that liued in fornication , Dauid that did commit adulterie and murther , Solomon that fell into Idolatrie . These did knowe they sinned , and Nathan tolde Dauid , Thou hast despised the Lord , Thou hast despised the word of the Lord . And also as it falleth out in some that haue faith , that they fall into foule actions , and the remnants of obstinacie & wilfull contempt are so strong in them , and the worke of grace lyeth in them as it were so buryed , that they not onely despise priuate admonitions , but also for a time the iudgement and publike censure of the Church . As for example , the man which tooke his mother in law to be his wife , in the Church of Corinth . He did knowe euen by the light of nature that it was a foule sinne . And though the Church neglected to cast him forth , yet many no doubt did blame him . Notwithstanding , he continued so obstinate , that when Saint Paule had decreed his excommunication , he was cast forth . This man in the time of his obstinacie had faith and was in Christ : as it appeareth by his repentance in the second Epistle , where Saint Paule willeth to receaue him in agayne . Euen so it commeth to passe in men regenerate , who erring in some opinions , which being reproued by the word of God , yet the remnants of obstinacie and froward contempt doo make them either vnwilling to see any thing agaynst that which they haue once holden and maintayned , or if they doo see , yet they will not yeeld . Now , as it is an hard thing for vs to finde and knowe certainly that a man is conuinced of an error in his conscience , ( especially when it falleth out in lighter matters which are not se cleerely disenssed by the word ) though another man see it ( as hee thinketh ) plainly : so also is it most ungodly and without any warrant of Gods word , to say ( when one indeed is conuinced and doth not yeeld ) this man is separated from the faith and from the communion of Christ . For if great ●e●●nants of wilfull obstinacie , cannot bee in him that hath faith , then hee that wittingly and willingly ( according to the flesh ) falleth into a grosse sinne , is by and by separated from the communion of Christ . For if such contempt and wilfull rebellion agaynst God may stand one moneth , or one yeare with faith , what reason is there but that a man regenerate may lye in such securitie sundrie yeares , vntill the Lord driue him out of it : For God , as a father , doth chastise his children for their wilfull obstinacie , contempt , and rebellion , and bringeth them to repentance in his good time . Ye will say , if they repent , then ye acknowledge them to be in Christ , but while they repent not , how can a man be blamed for saying they haue no faith ? You must knowe ( Master Barrow ) that a man is not in Christ because he doth repent , but he repenteth because he is in Christ . For the beginning and procéeding of repentance is all from Christ crucified , and onely vnto those that be in him . Rom. 6. 1. Pet. 4. 1 , 2. Agayne , doo not you knowe that he which is once hightened and hath imbraced the faith , if he sinne such a sinne as doth separate him from the faith , and from the communion of Christ , he can neuer be restored agayne by repentance ? Then seeing there is no man but sinneth willingly , and continueth with some obstinacie in sundrie things , how can you maintaine this ▪ that euery wilfull obstinacie in error doth separate from the faith , and from the communion of Christ , but that you must with Nouatus , cut all the regenerate from the hope of repentance , seeing all doo transgresse of knowledge ?