A iustification of separation from the Church of England Against Mr Richard Bernard his invective, intituled; The separatists schisme. By Iohn Robinson.

In the 17. reason Mr B. would fasten vpon vs an absurdity, in* 1.1 making the body both to govern and to be governed, and so to be both Lord and servant, Prince and subiect, &c.

It is your self Mr Ber. that commit the absurdity, which I thus* 1.2 manifest.

The Church must be governed, sayth the scripture, and cōmon sense.

But the Church is the officers, Math. 18. sayth Mr Bernard.

Wherevpon it followeth that the Officers must be governed.

And to your reason, whomsoever you count Lords, and ser∣vants, and whosoever are Lords, and servants in your Church, I know by the scriptures that in the Church of Christ the officers are † 1.3 servants, & in that relation the Church may be called a Lord; and if Christ truely call * 1.4 the sonne of man Lord of the sabbath, bycause the sabbath was made for man, and not man for the sabbath, may we also call the Church in a respect, Lord of the Officers, for the Officers are for the Church, and not the Church for them.

And yet we hold the same officers which are servants, to be go∣vernours also, for the government of the Church, is merely a Church-service, as all not carnally blinded with ambition, or su∣perstition, will graunt with me.

Now where you affirm, Reas: 18. that the people are never termed by any name insinuating soveraignty, but that the Ministers are, you speak partially on both sides, would you have the Ministers, that is, the servants of the Church, to be her soveraigns? The names you bring as most advauntageable, argue no such thing. They are Overseers, as the watchmen are for the citie: Elders for th••ir gravity: Fathers in respect of the seed of the word by which they b••ge▪ to conversion, and therefore Paul makes himself he onely * 1.5 father of the Corin∣thians, bycause he had been the instrument of their conversion, notwithstanding all other teachers whomsoever, to whom in that respect he opposeth himsel••▪ as not being their fathers. And so men out of office may be as wel the fathers of others, as they in of∣fice.

However, fatherhood argues no soveraignty. And yet the holy Apostles & Prophets thought not much vpon all occasions, to account the saints their brethren, and themselves theirs. And I would you wist, whose names Iohn Bale in his Paraphrase vpon the Revelation ch. 17: vers. 3. thought your Grace, your Lordship, your Fatherhood, to be. And where further you name the brethren, sheep, the household of faith, the wife, or spouse in respect of the offi∣cers (for that is the consideration in hand) therein you deal very deceiptfully; for the brethren or saynts, are not the Officers sheep, houshold, wife, or spouse, but Christs: betwixt whom, and them the comparison is not.

Lastly your affirmatiō that the saynts are called Kings, Rev. 1. 6. not for any outward power over mē, but for the inward power of Gods spirit sāctifying the elect, by which, as Kings, they rule over their own corruptions, is an ill glosse corrupting the text. For in the same place, they are called Preists also. Now as they are not Preists only for themselves, but for their brethrē, for whom they are to offer vp the spiritual sacrifices of prayer, & thāksgiving: so neyther are they Kings for themselves alone, but for their brethren also, having † 1.6 the power of Christ where∣by to iudge them, “ 1.7 the keyes of the kingdome to bind and loose them, in the order by him prescribed.

These things thus layd down occasionally, I return to the point.* 1.8 And first against the figurative exposition of these words, Tell the Church, I do alledge two approved Rules, and Canon▪ in divinity, for exposition of scriptures. The former is, that scriptures must be expounded according to the largest extent of the words, except there be some apparent restreynt of them. The second is, that they must be expounded simply, and according to the letter, except ne∣cessity compell to depart frō the litterall sence to a figurative. And therefore since there appeares not any such necessity, as is preten∣ded, eyther of figure or restreynt, the words must be taken in their largest, and simplest meaning.

With these rules I desire the reader to beare in mind that, which hath been formerly observed to the purpose in hand, and amongst other things, that the officers are to govern the Church in the cē∣sures, as in all other actions of communion, and therefore cannot

be the Church; that every true Ch▪ hath, or is capable of, a mini∣stery over it, and so there should be a minister of ministers: that the order of officers in the Church is an order of servants, and the or∣der of saynts an order of Kings (which is the highest order in the Church) fitting vpon the thrones of David for judgement, whom the ministers are to serve in guiding & going before them, in, and in ministring of their judgements. And so I go on.

The rule prescribed Mat▪ 18. concernes all the visible Churches* 1.9 in the world: since the power of excommunication is an essentiall property, one of the keyes of the kingdome, the onely solemn or∣dinance in the Church, for the humbling, and saving of an obsti∣nate offender, and as necessary as the power to receive in members, without which a Church cannot be gathered, or consist. And therefore the Officers cannot be the Church there spoken of, since true Churches may (and do) want officers, as I have formerly proved.

If two or three officers be the Church, Math. 18. then may they* 1.10 two or three excommunicate the whole body, though it consist of a thousand persons: for what brother, or brethren soever, will not hear the Church there spoken of, he or they are to be accounted as heathens and publicans. Yea, I ad, if the power of excommunica∣tion be ••yed to the office, since the office may remayn in one, I see not but one may do any work of his office, and so as well excom∣municate, as admonish, preach, minister the sacraments and the rest. Now whether this power in one or two, to punish judicially one or two thousand, be not Lordly at the least, let the reader judg.

Further, if the officers be the Church, I would know, if one of* 1.11 them fall into scandalous sinne, and will not be reclaymed, what must then be done. It wilbe answered, that the rest must censure him. But what if there be but two in all, must the one excommu∣nicate the other? the ruling Elder (it may be) the Pastour? 2. if the rest of the Elders, (being many) may displace the Pastour by their authority, they may also place him, and set him vp by their authority, and so the poore laity is stript of all liberty, or power of chusing their officers, contrary both to the scriptures, and your 〈…〉〈…〉o••ne graunt.

If the Officers be the Church, then they alone may excōmu∣nicate* 1.12 a brother without the consent, yea or the privitie of any of the brethren: for the busines concernes none but the Church, Math. 18. neyther need they so much as acquaint any others with it. But so absurd is this, as you your self graunt the contrary, and* 1.13 tha•• it must be done with the knowledge of the Church publiquely, and when the body meets together in open assembly.

The Apostles themselves, (whom no ministers now can equall* 1.14 eyther for skill, or authoritie) did not thus engrosse all things into their own hands, but did interesse the people, though raw, & new∣ly come to the faith, in all the publick affaires of the Church, and in such deliberations, as arose about them. And who should deny them to meddle in those things which concerne them? But if any do, these scriptures avow their liberty. Act. 1. 15. 23. 26. & 6. 2. 5. & 11. 2. 3. 18. & 22. 1. & 14. 17. & 15. 3. 4. 14. 21. 22. 30. 31. & 21. 22. Rom. 16. 17. 1 Cor. 5. 4. & 16. 3. 2 Cor. 8. 19. 23. 24.

Now there is nothing that more concernes the body of the Church, then the excommunication of a brother, whether wee respect the commaundement of God, binding them * 1.15 not to suffer sin vpon a brother, but to rebuke him plainly, and “ 1.16 to admonish him, that being † 1.17 rebuked by many he may be humbled, & drawn to repentāce: or the credit of the Church, which must be defended against the slaunders of the excommunicants, which will ever be iust in their* 1.18 own cause: or their own good, that ••t by the rebuking of one, all may learn to fear: or their conscience who must to day avoid him as an heathen, and lim of Satan, whom yesterday they were to imbrace as a brother and member of Christ. How clearly these things plead the brethrens both liberty, and interest in all this busines, let the indifferent reader judge.

If the Officers alone be the Church, to which offenders are to* 1.19 be brought, and by which they are to be judged, then are they as the Church to admonish and judge those offenders, eyther apart from the body, or in the face of the publique congregation: but neyther of these two wayes; and therefore they alone are not the Church. Not in private, or apart, for,

Then may the Pastor be excomunicated before any one of the* 1.20

brethren know of it. Of which evill I have spoken formerly.

2. It is against the nature of the ordinance, being a part of the* 1.21 publick communion of the Church, and worship of God, to be performed but publiquely. Yea there is no reason, why admoni∣tions and censures should be administred lesse publiquely then do∣ctrine, and prayer. For the kingdome of the Lord Iesus is as glori∣ous, as his preisthood, or propheticall office: and his throne is to be advanced as high, and made as conspicuous to the eyes of all, as his altar, or pulpit, that I may so speak. Now as the Preist∣ly, and Propheticall offices of Christ are administred in prayer, & preaching, so is his Kingly office in government. In deed if wee thought (as you do), that Christ had left his kingdom, the Church, without lawes, and officers for the government of it, or that this government were an indifferent thing alterable at the willes and pleasures of men, then wee should be as indifferent, where, or how, or by whom it were administred, as you Mr B: are.

3. The officers are to † 1.22 feed the flock, one part whereof consists* 1.23 in government. Now if admonitions, and excommunications may be administred apart from the body, how is the flock fed by them? or how do those Elders, vpon whom the government of the Church especially lyeth, discharge their publique Ministery, and service vnto the Lord, and his Church, to which they are cal∣led? or how can the Church see, and know their ministration, that they may * 1.24 have them in super abundant love for their workes sake, if there be cause, or contrarywise, if reason require the contrary? or when “ 1.25 they that sin, are rebuked openly, whether Elders, or people, how can the rest fear? Yea how can these men which are to feed the flock by government, be accounted faithfull sheepheards, eyther before God, or men, if they gather not the flock together, & see they feed accordingly? though with you Mr B. they that feed the flocks by government, never so much as see the faces of the hun∣dred part of their sheep, and when they have a sheep in hand for straying (it may be from a dumb sheepheard to a preacher) they deal with him for the most part many a mile from, but never in, the place, where the particular stock walkes, whereof that sheep is.

Lastly the administration of Christs kingdom, being a part of* 1.26

the communion of saynts, and publique worship, is to be perfor∣med of the Lords day, as well as other parts are: and to be joyned with the administration of the word, sacraments, almes, and the rest, as making all one entyre body of communion: yea in cases, to go before the rest, (I am perswaded) least the holy things be polluted by notorious obstinate offenders. And if † 1.27 the collections for the saynts which concernes the body, be a Lords, or first day•••• work, how much more the spirituall ordinances which respect the soule, eyther for humiliation, or comfort? Yea I see not how the Church can compell any to forbeare their bodily labour in the six dayes, wherein God hath given them liberty to work, except it be vpon occasions extraordinary, and as they may be constreyned to meet for any other part of publick worship▪

Well then it must needs be, that this Church of officers must receive, and examine complaints, reprove and censure offenders publiquely, and with the knowledge of the whole body, met to∣gether in publique assembly, and this liberty in the exequution of excommunication, you graunt the multitude, pag. 92. of your book. And surely there must be but one Church for the whole busines. But this course is more vnreasonable then the other, namely, that the brethren must be gathered together to be spec∣tatours, whiles the officers alone sit vpon the thrones of David, to heare, and judge, excluding the brethren from all communion with them, though they be personally present. For the communi∣on of the Church stands not in this, that men are present, and see and heare what is done, and receive proffite, (for so may they do which are without) but in the mutuall relation, and concur∣rence of the parts, and is in this ordinance onely amongst them, which are reproved, or do reprove, at least by consent, if they see cause, which are censured, or do censure. And besides it is against common sence, that the officers should be the Church represen∣tative, when the body of the Church, which they represent, is pre∣sent, (as hath been formerly shewed:) & to call the officers alone the Church, or assembly, (which are both one) when the people are assembled with them as necessary parts, is to call one part of the Church, the Church, excluding an other part of it.

If the officers alone be the Church to be told, and to admonish,* 1.28 and judge the offender, (for there is one, and the same Church for all these) then it must follow, that if the Officers admonish, the Church also admonisheth, and on the contrary, that if the officers refuse, the Church also refuseth to admonish an offendour: but nei∣ther the one, nor the other of these is true. First, the Elders ob∣serving sin, may and ought to admonish the party sinning, whether the Church observ it, or no▪ yea though the whol Church be other∣wise minded, yea any one of the Elders may admonish (if he see cause) both the rest of the officers, & the brethren also: but this ad∣monition cannot be the admonitiō of the Ch:, except we will say the Church may admonish where shee sees no sinne, yea against her will, yea which is most senseles, except she may be sayd to ad∣monish her self.

The second point needs no great refutation. For who will say, that, if the officers refuse to admonish, and make themselves ac∣cessary vnto sin by boulstering it vp, that then the Church is also sayling, and the whole lump thereby levened, except the rest con∣sent with them, or fayl in their personall duties: which notwith∣standing might be sayd of them, and imputed vnto them, if by the Church were meant the officers.

If a brother, privately considered, may bind sin privately, vpon* 1.29 the parties irrepentance, then may the same brother, as a part of the publik assembly, bind for his part publiquely: and so he brings the party impenitent privately bound to the Church, holding him still bound vpon the continuance of his obstinacy, but publiquely now, with the whole communion, as privately before by himself 〈…〉〈…〉th his witnes. The consequent of this argum: Mr B. graunts in his latter book, pag. 200. vpon Mr Smythes vrging Mat. 18. com∣pared with some other scriptures much what to this purpose; but the Antecedent (as he speaks) he denyes, or rather distinguisheth of these words binding and loosing which he vnderstands onely to be meant of personall wrongs against a man, but not of sinnes at all against God.

But as this exposition conteyns in it two notable absurdities, the first that other men may forgive injuries or wrongs done vnto me,

and secondly, that a communion of faithfull men (for so the words are)* 1.30 which is the Church, may medle with judging civile matters (as are injuries) otherwise then as they are sinns against God, at which they take offence, or scandalize: so is it evidently convinced by the text, when Christ speaks of † 1.31 binding and loosing in heaven, whither in∣juries come not, save as they are sinns against God. Yea Mr B: him∣self graunts in another place of this book, viz: pag. 223. towards the end, that our saviour in this place, speaks of binding and loo∣sing spiritually, and that not by the power of Christ given to Ministers, but to cōmon Christians: where he also brings sundry reasons to prove, that the binding, and loosing there spoken of, doth no way concern the Ministers, or publique Officers, but private per∣sons; notoriously crossing both his first book in the persons, which he will there needs have officers, and no private men, and here pri∣vate persons, and no officers▪ and his second, in the thing, which in the former place he will have merely of civil consideration, but here graunts to be meant religiously.

The next reason I take from v. 19. where mention is made by* 1.32 Christ of prayer, by which the censures there spoken of are to be sanctifyed both before, and after they be exequuted. Wherevpon I demaund, whether the brethren present with the officers, be part of the Church, to which the offender is brought, and by which he is judged, in the communion of prayer, or no? It will not be denied; thence it must follow, that they are also part of the Church in receiving, and judging of the complaint, or els that they passe in, and out, and in agayn, in respect of the commu∣nion, during one and the same excercise, and the sanctification of it.

They which are gathered in, or into the name of Christ, they are the* 1.33 Church spoken of, Math. 18. and have the power of Christ for binding, and loosing, as is evident, ver. 20. Now as me thinks it should be strange to affirm, that the brethren present with the Of∣ficers, are gathered in or into any other name then the name of Christ, so doth Paul (drawing this rule into practise 1 Cor. 5.) commaund, that the multitude, with the officers (by not onely Mr B. but the Iesuites confession) be gathered together in, or into the

name of Christ, and that they so gathered, do by the power of Christ▪ deliver to Satan the offender for his humbling▪ ver. 4▪ 5▪〈…〉〈…〉* 1.34

Lastly, if the officers, without the brethren, be the Church for the censures, then are they the Church for the other publique or∣dinances of prayer, preaching, sacraments, and the like, and may minister them out of the cōmunion of the body; neyther can there be any reason given why they should be▪ the Church for one so∣lemn ordinance, and not for an other, for one part of the publick communion of the Church, and not for an other. And therefore in the representative Church of the Iewes at Ierusalem were not onely the hard causes opened, about which the people came to en∣quire, but there were also the sacrifices offered, and other the so∣lemn services performed, according to the dispensations of the times. And to make the officers the Church for one part of the power of Christ, and not for an other, for one solemn administra∣tion, and not for an other, (especially having fit instruments to exequute,) is a broken course, and indeed to devide Christ from himself.

But about this something wilbe sayd, though nothing against it, and namely this. That the officers are to do in one of these or∣dinances, as in an other, and the multitude no more in the one▪ then in the other•• and that as the officers onely are to pray, preach, and administer the sacraments, and the people not to medle with these things, so in the matter of excommunication.

To this I reply sundry things.

First, if the officers alone be the Church in the censures, then* 1.35 it is not in this part of communion, as in other parts: for not the officers alone, but the brethren with them, are the Church, in pray∣er, preaching, administring the sacraments and the like. And as the Church (being the body of Christ) is the most entire, and best compact of all bodyes, so is the communion in it most entyre, & full amongst all the parts, so far as naturall impossibilitie▪ hin∣dreth not. And therefore even children (though by nature vnca∣pable of other parts of communion, wherein it is required they should be agents, or do any thing) yet do communicate in that one ordinance of baptism, in the administration wherof (as of circum∣cision

before times) they are merely patients, and baptized in the name of the Father, Sonne, and Holy Ghost. But in other actions, and amongst other members, with whom naturall inability dis∣penseth not, there is a full, perfect, and intire communion, and that as sensible, and bodily amongst all, as may be, without con∣fusion. In preaching, prayer, the Lords supper, psalmes, elections, and almes, all communicate though with some difference of or∣der and manner of the thing. In the first which is preaching, all communicate, one officer teacheth, and the rest both officers & people are taught: in prayer one officer vtters the voice, and the rest of the Church say, Amen, & so all communicate: in the Lords supper all communicate, one by giving, or administring, and all the rest by receiving with him: in singing of psalmes all commu∣nicate, yea and that vocally, and together where they can all cō∣bine and concur without disorder: in elections all chuse, or are chosen: in the distribution of the almes, all eyther give or receive, and so communicate together. But now in publick admoniti∣ons, and excommunications, there must be a schism, for the bo∣dy of the Church is by Mr B: excluded from the communion, (yea though locally present) for all the communion passeth betwixt the parties admonishing, and admonished, excommunicating, and ex∣communicated, whereof the body of the Church is neyther, but a very ••ipher, & a hangby.

Secondly, there is great difference betwixt prayer, and* 1.36 preaching, on the one side, and excommunication on the o∣ther side, in respect of the ordering, and manner of dispen∣sing those ordinances. One officer prepareth in secret, and severall from the rest for preaching, and prayer, & so administreth these ordinances lawfully, as the ordinances of the Church with∣out the consent, yea or foreknowledge of any one eyther brother, or officer: but it is otherwise in admonition, and excommunica∣tion. The sin must be told to the Church, and they vpon know∣ledge of it; must admonish the sinner, and so the excommunicati∣on is publiquely to be prepared, with the foreknowledge, & fore∣consent, of the body, which otherwise the officers, (much lesse one officer, without the knowledge or consent of eyther other officer,

or people) may not minister. One officer▪ I confesse▪ may admo∣nish an offender, without the consent of the Church, yea or of any other officer, be there never so many, yea he may admonish both the officers and Church: but this can in no sense be called the ad∣monition of the Church▪ except wee will say one officer is the Ch: excluding both the people, and other officers, and that the church may admonish her self▪ and that against her will, which were vn∣reasonable, and senseles affirmations.

Thirdly, for a kind of preaching, namely: that we call * 1.37 prophe∣sying, (and so of prayer for the sanctifying of it) that I affirm not to be so appropriated to the ministery, but that others having re∣ceived a gift there vnto, may and ought to stir vp the same, and to vse it in the Church, “ 1.38 for aedification, exhortation, and comfort, though not yet called into the office of ministery, as hath been in part already, and now is more fully proved by these scriptures. Num. 11. 29. 2 Chron. 17. 7. Ier. ••0. 4••. Math. 10. 1. 5. Luke 8. 39. & 10, 1. 2. 3—9. Ioh. 4. 28, 29. 39. Act. 8. 1. 4. with 11. 19. 20. 21. 1 Pet. 4. 10. 11. Rev. 11. 3. & 14. 6.

And more specially, the Apostle 1 Cor. 14. doth of purpose, and at large handle this busines, not onely giving liberty vnto, but laying charge vpon all such (though not in office) as haue recei∣ved a spirituall gift, to exercise the same, in the ordinance of pro∣phesying. Now for the better vnderstanding of this point, it must be considered, that the Church of Corinth did abound with spiri∣tuall gifts, above an other Churches, both ordinary and extraor∣dinary: which gifts of the spirit they did abuse too much unto fa∣ction, and ambition. Wherevpon the Apostle takes occasion in the beginning of the 12. hap. and so forward, to direct them in the right vse of these giftes of God, which was the imployment of them to the aedifying of the body in love: and therfore having▪ ch▪ 13. layd down a full description, and large commendation of that grace of love, in the 14▪ ch. & the beginning of it, he exhorts to prophesying, and to the study, and vse of that gift▪ which though it were not so straunge a thing, as was the suddayn gift of tongues, not which drew with it such wonder, and admiration, yet was it more profitable for the Church▪ and though a matter of

lesse note, yet of greater charity, which must bear sway in all our actions.

Against this scripture (though in it self most pregnant for the purpose in hand) two exceptions are taken. The one that the A∣postle speaks of such persons onely, as are in office, and so of their ordinary ministeriall teaching: the other, that he speakes of such gifts, as were extraordinary, and so being ceased, that the ordinance as temporary, is ceased with them. But neyther of these rubs, must turn vs out of the way of truth, nor cause vs to forbear this most excellent, and comfortable ordinance of the Lord Iesus, wherein is to be seen, and heard the variety, and harmony of the graces of God, for the aedifying of the Church, v. 4. and gayning of the vnbeleevers, v. 24. 25.

That the Apostle in this Chapter directs the Church in the vse of extraordinary gifts is most evident, neyther will I deny, but that the officers are to guide, and order this action of prophesying, as all other publick buesinesses, yea even these wherein the▪ brethren have greatest liberty, but that he also intends the establishing of, & so takes order, and gives direction for an ordinary constant exer∣cise in the Church, even by men out of office, I do manifest by these reasons.

First, bycause the Apostle speaks of the manifestation of a gift,* 1.39 or grace, common to all persons, as well brethren, as ministers, ordinary, as extraordinary, and that at all times, which is love: as also of such fruits, and effects of that gaace, as are no lesse cō∣mon to all, then the grace it self, nor of lesse continuance in the Churches of Christ, to wit of ••dification, exhortation & comfort. v. 3. compared with 1 Thes. 5. 11. 14.

Secondly verse 21. he permits all to prophesie and speaks as large∣ly* 1.40 of prophesying, as of learning, and receiving comfort.

But now least any should object may women also prophesie? the Apostle prevents that obiection, and it may be reproves that dis∣order amongst the Corinthians, ver: 34. by a flat inhibition, inioy∣ning them expresly to keep silence in the Church, in the presence of men to whom they ought to be subiect, and to learn at home of their housbands, v. 35. and not by teaching the m••••, to vsurp authority

over them, 1 Tim. 2. 11. 12. which the men in prophesying do law∣fully vse. Now this restreynt of women from prophecying,* 1.41 or other speaking with authority in the Church, both in this place to the Corinthians, and in the other to Tim: doth clear the two former obiections. In that Paul forbids women, he gives liberty to all men gifted accordingly, opposing women to men, sex to sex, and not women to Officers, which were frivolous. And againe in restreyning women, he shewes his meaning to be of ordinary not extraordinary prophesying, for women immediately, and ex∣traordinarily, and miraculously inspired, might speak without re∣streynt.* 1.42 Exo. 15. 20. Iudg. 4. 4. Luk. 2. 36. Act. 21. 17. 18.

The Prophets here spoken of, were not extraordinary, bycause their doctrines were to be iudged by other Prophets, and their spi∣rits to be subiect vnto the spirits of others, v. 29. 32. where the doctrines of the extraordinary “ 1.43 Prophets, were neyther subiect to, nor to be iudged by any, but they, as the Apostles, being immediately, and infallibly inspired, were the foundation vpon which the Church is built, Iesus Christ himself being the cheif corner stone.

The Apostle, vers. 37. makes a Prophet, and a man spirituall all* 1.44 one, whom he further describes, not by any extraordinary gift, but by that common Christian grace of submission vnto the things he writes, as the commaundements of the Lord. Vnto whom also ver. 38. he opposeth a man wilfully ignorant: teaching vs, that he doth not measure a Prophet in this place, eyther by the office of ministery, or by any extraordinary propheticall gift, but by the cōmon christi∣an gift of spirituall discerning.

It is the commaundement of the Lord by the Apostle, that * 1.45 a* 1.46 Bishop must be apt to teach, & that such † 1.47 Elders or Bishops be called, as are able to exhort with sound doctrine, and to convince the gainsayers: Now except men before they be in office, may be permitted to manifest, their gifts, in doctrine, and prayer, which are the two mayn works requiring speciall qualification, in the teaching Elders, how* 1.48 shall the Church (which is to chuse them) take knowledge of their sufficiency, that with faith and good conscience, they may call them, and submit vnto them, for their guides? If it be sayd, that vpon such occasion, triall may be taken of mens gifts, I do answer,

first, that mens gifts, and abilities▪ should be known in some mea∣sure, before they be once thought on, for officers: and 2. that there is none other vse▪ or tryall of those gifts▪ but in prophesy∣ing: for every thing▪ in the Lords house is▪ to be performed in some ordinance, there is no thing throwen about the house, or out of order in it: and other ordinance in the Church, save this of prophesying, is there none, wherein men out of office are to pray, and teach, which therefore they ought to covet, v: 39. and in it to be excercised, and trayned vp, that when officers want, the Church may not need to set vp men, as it were to play their prizes, nor send them like school-boyes to be posed, as your fashion in En∣gland is. And that minister, that is not called vpon the Chur∣ches experimentall knowledge of his sufficiency in these things, comes not in by the dore, which Christ hath opened, nor may be accounted a true minister of Christ, and his Church.* 1.49

Lastly, eyther men not yet in office (being accordingly qua∣lified) may preach the truth of Christ, or it is not possible, that the people should be taught in lawfull manner, eyther in nations vniversally heathenish, or vniversally apostate vnder Antichrist, before there be true Churches gathered, by which the officers are to be chosen: for as it is not very like that heathenish or antichri∣stian preists will sincerely teach the truth, neyther is it lawfull for them to administer, or for any to joyn with them in their admi∣nistrations, by vertue of any heathenish, or antichristian calling, or ordination▪ Rev. 14▪ 9. 10. 11. 1 Tim. 5. 22. And howsoever the Church of England hath preferred a dumb, masse, and profane preisthood with a service-book before this ordinance, yet the truth of Christ is otherwise, and so the Church of Christ is taught to practise: which you also Mr B▪ might do well in modesty to ac∣knowledge, though you want liberty to vse it.* 1.50

I haue insisted the longer vpō this point, both for it self, and by∣cause it serveth effectually to prove the other point in hand. For if the brethren have liberty in this ordinance of prophecy, they haue also liberty in the other ordinance of excommunication: for they are both of the same nature. Look to whom Christ gave the one key of doctrine, to them he gave the other key of disci∣pline:

and they that may handle the one, may have a finger vpō the other: they that may bynde & loose by doctrine, reproof, & comfort, they may also bynde or loose by application of the same doctrine, reproof, or comfort to the person obstinate in sin, o•• penitent for it. As the one of those doth necessarily establish the other, so take away eyther, and the other cannot stand. And here I gather an other argument agaynst your exposition of Math: 18.

Lastly, as the Elders principally to be imployed in teaching, can∣not* 1.51 warrantably be chosen without good experience of their gift, and faculty, in prophesy, and prayer, so neyther can they, which are cheifly to be imployed in government, with good conscience of the Church, be called to that ministration, except they also have given, and the Church taken good proof of their ability, and sim∣plicity in the discussing, and debating, carrying, and contriving of Church affaires, as also in admonition, exhortation, and com∣fort publiquely occasioned, and so manifested. And a very presum∣ptuous sin it is in any Church, to chuse an officer, not thus tray∣ned vp, and tryed. Wherevpon I conclude, that brethren, (though not in officer▪) have not their hands tyed from medling in the af∣faires of the Church, especially the censures, but are bound in their places to see to, and assist in the reformation of publique scandalls, and therefore are part of the Church, to which an offender is to be complayned of▪ for onely they are bound to see reformation of the evill, to whom the complaint is to be made, where Christ sayth Tell the Church.

It now remaynes we come to the other scripture, which Mr B. turns so lightly over, viz. 1 Cor. 5. which that wee may aright vnderstand for the present purpose two things must be considred: the one whereof is, what the Apostles scope is, and what he in∣tends in that Chap: and the other what persons he interesseth in the busines, about which he deales.

The Praelates with their obedient clergy, do cōstantly affirm, that the Apostle there reprooves the Corinthi••ns for not complayning to him of the incestuous person, that he might haue censured him, and that he commaunds them (being now judged by him, as ha∣ving the sole authority in his hands) to exequute his sentence vpon

him; and this exposition Mr Bern. laboureth to confirm, pag. 92. 94. 98.

Wee on the contrary affirm, that the Apostle in that scripture reproveth the Church of Corinth, or them, to whom he writes, for suffring (as they did) that wicked man uncast out, and that he now wills them to discharge that duty, wherein they had formerly fay∣led in excommunicating him: to which he also gives his consent, going before them, as his duty was, in judging, and withall a∣vouching his presence in spirit, that is in will, and consent, since he could not be bodily present with them. And that this is the A∣postles meaning, it is much that any man reading the chapter with an honest heart, should deny. The arguments of proof, are ma∣nifest in the particulars.

1. They ought with sorrow to have put him out. v. 2. 13.

2. They were gathered together in the name of the Lord Iesus, and were by the power of the Lord Iesus, to deliver the offender to Satan for his humbling▪ that is, to cast him out of the Church into the world, where Satan reignes. v. 4. 5.

3. A little leven leveneth the whole lump. v. 6. wherevpon the Apostle (alluding to the ancient custome of * 1.52 putting leven out of the houses, when the Passeover was eaten) bids the Church purge out the old leven, (that is the incestuous man) that they might be a new lump. v. 7. shewing therein, that they were sowred, & become an old lump, in not purging him out, els what need they do any thing to become new?

But here sundry things are objected by Mr Bernard. As first,* 1.53 that a man may be where leven is, and yet not be levened, if he take not le∣ven▪ If by taking leven he mean, enclyning or falling into the same sin, it is idle to imagine, that the whole Church was in any such daunger of incest. Where 2. he addes▪ that a man reproving the offender, complayning of him, and seeking as he may in his place, reformation as Cloe did is not levened, he colours with a few good words many fowl errours. First, that Cloe complayned of the incestuous man, which was not so: she cōplayned of the contentions amongst the Corin∣thians,* 1.54 but that of the incestuous persō was rather brought to Paul by common fame, then otherwise. 1 Cor. 5. 1. 2▪ That it is

sufficient for the people, yea or the Ministers eyther to reprove an offender, & so to complayn to the Bishops court of him. 3. That a man is discharged if he seek reformation as he may in his place, whereas it is first required a man have such a place, or be in such a-Church, as is capable of Gods ordinances, and wherein he may vse the meanes for reformation, which Christ hath left: other wise his very place, and standing is not of God, nor may be by him continued. La••tly, where he sayth, that the incestuous man had not levened the Corinthians bycause Paul sayth, ye are vnlevened v. 7. it is an ill collection. For they were unlevened or sweet bread in their persons, that is sanctified by the spirit, but sowred or le∣vened in the lump of communion, by suffering that wicked man vncensured: and the Apostles desire is, that that wicked man might be cast out of the society; that as they were severally pure, or in their persons, so the whole Church together, or masse might be pure, which before was polluted with his contagion.

4. The Corinthians had formerly been taught by Paul not to cōpany or be cōmingled with fornicators, covetous persons, &c: that is▪ according to the drift of the whole Chapter, to cast them out, and so haue neyther spirituall, nor civil familiarity with them. ver. 9. & here he reproves them for fayling in that duty.

5. They to whom Paul writ were to judg them that were within, & are charged to use that power in putting away frō among themselves tha•• wicked man. v: 12. 13.

And thus the evidence for the first point is clear, that they to whom Paul writ & which were to be gathered together, were to be gathered into the name of Christ, by his power to bynde or deliver to Satan the offender as Math: 18 18▪ 19▪ 20. were to purge out the old leven, not to be commingled with the ungodly, to judge them that were within, & to put away, & from among themselves the obstinately wicked. And it is most untruly, & unconscionably affirmed by this man Pag: 92. (as I haue formerly observed) that all that can be gathered from this place, is that the censures are to be executed with the publick knowledge of them that are gathe∣red together.

Now the 2. consideration is, who those persons are thus to be

gathered together, upon whose shoulders the Apostle layes this du∣ty of delivering to Satan, purging but, puting away, & judging this wicked man.

And for this, I need no more then M B: own confession in the place before named, pag: 92. where he expresly affirmeth, that by them that there meet together, is meant the body of the Church▪ And though he, and all the world should deny it, yet would the truth of God stand: which I thus manifest.

1. They among whom the fornicatour was, out of the middest of whom he was to be put, & which were puffed vp, when they had rather cause of sorow∣ing, to them the Apostle writes, them he reproves, they were to be gathered together for the excommunicating, purging out, & jud∣ging the offender, v. 1. 2. 3. 4. 5. And therefore the duety here enjoyned, as well concorns the brethren as the officers, except we will say, the fornicatour was onely among, and in the mid∣dest of the officers, & to put from amongst them, and left amongst the people still, and that the officers onely were puffed vp, when they should have sorrowed, and not the brethren with them.

2. It concerned the people as well as the Preists in the type, & shadow, † 1.55 to put away leven out of their houses, & to keep the Passeover with unlevened bread: and so in the truth, and substance, to purge, and put out this leven Paul speaks of, namely the incestuous person. v. 7▪ 8.

3. The Apostle admonisheth them, that were not to be com∣mingled with fornicators▪ nor to eat with them: v. 9. 10. 11. & this duety, I hope, as well concerned the brethren as the officers.* 1.56

4. They with whom Paul deals are commaunded to put the* 1.57 wicked man from among themselves v: 13. so that the same per∣sons, frō among whom he is to be put, are to put him away, which are both officers, & people.

And so I conclude▪ that the rule praescribed by Christ, Math: 18. & the practise of the same rule cōmended by. Paul 1. Cor. 5. do se∣verally▪ & joyntly couple & combine together the Elders & people in th〈…〉〈…〉ing of an offender, the officers going before, the bre∣thren 〈…〉〈…〉ng in their order, & the women lastly by silent cōsent, wherin the scriptures distinguish them from the men, 1 Cor: 14.

14. 1 Tim: 2. 12.

To these things I will adde in the last place the consideration of a scripture, to wit, a Cor: 2. 6. which M. B: & many others with him, think of force sufficient to dash in peices all that hath been, or can be spoken for the brethrens liberty, & right in the fore-handled busines. But as I have formerly answered the objections, forced from this scripture agaynst the truth I hold, so will I here set down one Argument or two, very pregnant, (except I be deceived) for the confirmation of it, from the same scripture, & the context thereof.

1. They whom the Apostle by his letter made sorry, for their fay∣ling* 1.58 in the casting out of the incestuous man, and that with a sorrow to repentaunce, manifesting it self, with great indignation & zeale, they were •••• reprove, and censure him, and so did, to his reformation, and their own clearing: which that it was not the case of the offi∣cers alone, but of the brethren with them, appeares in these scrip∣tures. 1 Cor. 5. 1. 2. with 2 Cor. 2. 5. 6. & 7. 8. 9. 10. 11. 12.

2. Paul writes not onely to the officers, but to the brethren as* 1.59 well as to them, to forgive or loose, to comfort & confirm their love to∣ward the same person vpon his repentance. 2 Cor. 2, 7. 8. therein plainly witnessing, that the brethren as well as the officers, had bound, rebuked, and manifested their indignation against the sin, and the person for it.

Now this point in hand I will conclude with the observation of a practise yet continued, & in use in the Church of England, which is, that persons excommunicated for notorious sinns, before they be absolved, are to do their pennance (as they call it) in the par∣rish Churches, wherof they are, and there to ask the whole Church forgivenes. Now I would know of you Mr B. whether the church have power to forgive the parties sin, (as men can forgive sin) yea, or no? If you say no, you discover the shame of your Church, thus prophanely to take in vayn the name of God, and to make a mock of Christ ordinances: if you answer affirmatively, then you graunt the power of Christ to forgive, & to loose sinns, & so consequent∣ly to reteyn, and binde them, to be in the body of the Church, for which I contend▪ The truth is, there is no such power in the pa∣rish

assemblies, as now they stand, they can neyther bind the sinner, nor re••••yn his sin, be he to thē never so impenitent: or loose him, and his sin; seem his repentance vnto them never so full, and vn∣feighned▪ these knots are to be tyed, and loosed, onely by the Chauncelours, or Officials singers, this power have they enclosed with hedge, and ditch, and as things are judged at their tribunal, so must the captived Church take them, and will it, nill it, receive or refuse the party accordingly. The Prelates, and their substitutes have seazed the substance, and kernel, as it were, into their hands, ••aving the poore people onely the shell, and shadow to feed vpon. And yet this very formall shadow stil remayning in the Apostate as∣sēblies, i•• 〈◊〉〈◊〉 to bewray how substātiall a power the Churches of Christ were possessed of in their constitution. This shell that re∣maynes shewes where the〈…〉〈…〉 hath been. And as in this, so is it in sundry other paints: When the Bishop ordeynes a Minister, he bids him 〈…〉〈…〉pel, though he have been his porter, & be known vnable to read sensibly: he vseth also th••s•• words, t••ke thou authority 〈…〉〈…〉▪ though it may be he is an 〈…〉〈…〉dred mil•••• off (but never in th•• place wherein he is to minister: he gives him charge also to monster, the 〈◊〉〈◊〉 of Christ••, as the Lord hath com∣manded, though he be but the Bishops mans man to exequute his iudgements: which formes of speach, notwithstanding serue to shew, what the Ministers ought to d••••, and where, and by whose election they ought to be appointed, though in truth they do, or be nothing lesse. And ••h•••• God by his providence continueth vn∣worn out in the degenerate assemblyes, such steps, and s••adles, as may serve to shame them, by shewing vnto all that will see, how & where things have stood by Christs appointment in his Church, which do also very well consort with the disposition of Antichrist, whose property is vnder a formall flourish for Christ to fight a∣gainst him in his truth, and ordinances.

Our ••. reckoned errour is.* 1.60

Notes

• * 1.1

  Mr B.
• * 1.2

  Answ.
• † 1.3

  2 Cor. 4. 5.
• * 1.4

  Math. 2. 27. 28.
• * 1.5

  1 Cor 4. 15.
• † 1.6

  1 Cor. 5. 4. 12.
• “ 1.7

  Math. 16. 19.
• * 1.8

  I.
• * 1.9

  II.
• * 1.10

  III.
• * 1.11

  IIII.
• * 1.12

  V.
• * 1.13

  ••ag. 92. ••pon 1 Cor. ••5.
• * 1.14

  VI.
• * 1.15

  Lev. 19. 7.
• “ 1.16

  1 Thes. 5 4.
• † 1.17

  1 Tim. 5 0.
• * 1.18

  2 Cor. 2. 6
• * 1.19

  ••II.
• * 1.20

  I.
• * 1.21

  II.
• † 1.22

  Act. 20. 28.
• * 1.23

  III.
• * 1.24

  1 Thes. 13.
• “ 1.25

  1 Tim. 20.
• * 1.26

  IIII
• † 1.27

  1 Cor. 16. 1. ••.
• * 1.28

  VIII.
• * 1.29

  IX.
• * 1.30

  Luk. 12. 14
• † 1.31

  Math. 18. 1••.
• * 1.32

  X.
• * 1.33

  XI.
• * 1.34

  XII.
• * 1.35

  I.
• * 1.36

  II.
• * 1.37

  Rom. 12. 6.
• “ 1.38

  1 Cor. 14. 3.
• * 1.39

  I.
• * 1.40

  II.
• * 1.41

  III.
• * 1.42

  IIII.
• “ 1.43

  Ephe. 2. 20. & 3. 5.
• * 1.44

  V.
• * 1.45

  1 Tim. 3. 2.
• * 1.46

  VI.
• † 1.47

  Tit. 1. 9.
• * 1.48

  Act. 6. 4.
• * 1.49

  VII.
• * 1.50

  XIII.
• * 1.51

  XIIII.
• * 1.52

  E••: 12. ••5▪
• * 1.53

  •• book. pag. 229.
• * 1.54

  1 Cor. ••. 2.
• † 1.55

  Exo. 12. 15, 8. 15.
• * 1.56

  2••
• * 1.57

  2••
• * 1.58

  I.
• * 1.59

  II.
• * 1.60

  Mr B.