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

The first and second whereof are, that it is contrary to the order which God established before the law, vnder the law, and since Christ, or* 1.1 in the Apostles dayes; during all which tymes, he affirmes, that the power of governing was in the cheif; in the first born before the law, in the Levites vnder the law, and in the Apostles in their dayes. And for confir∣matiō of these things, he brings sundry scriptures from the old & new Testament, & for the exposition of them, & clearing of his aslertion, intermingles sundry other observations.

For entrance into the answer of which his refutation, I desire* 1.2 it may be considred, that the visible Church being a polity Eccle∣siasticall, and the perfection of all polities, doth comprehend in it whatsoever is excellent in all other bodyes politicall, as man being the perfection of all creatures, comprehends in his nature, what is excellent in them all: having being with the Elements, life with the plants, sense with the beasts, and with the angels reason. Now wise men having written of this subiect, have approved as good, and lawfull, three kyndes of polities, Monarchycall, where supreme authority is in the hands of one, Aristocraticall when it is

in the hands of some few select persons, and Democraticall in the whole body, or multitude. And all these three formes have their places in the Church of Christ. In respect of him the head, it is a monarchy, in respect of the Eldership an Aristocracy, in respect of the body, a popular state.

The Lord Iesus is the King of his Church alone, † 1.3 vpon whose shoulders the government is, and vnto whome all power is given in heaven & earth, yet hath he not received this power for himself alone, but doth communicate the same with his Church as the husband with the wife. And as he is * 1.4 announted by God with the oyl of gladnes above his fellowes, so doth he communicate this a••noynting with his bo∣dy, 2 Cor. 1. 21. 1 Ioh. 2. 20. Gal. 2. 9. 10. which being powred by the Father vpon him the head runneth downe to the skirts of the clothing, perfuming with the sweetnes of the savour every member of the body and so makes every one of them severrally “ 1.5 Kings and Preists and all ioyntly a † 1.6 Kingly Preisthood, or communion of Kinges, Preists, and Prophets. And in this holy fellowship by vertue of this plenteous annoyntment, every one is made a King, Preist, and Prophet, not onely to himself but to every other, yea to the whole. A Prophet to teach, exhort, reprove, & comfort himself & the rest, a Preist to offer vp spirituall sacrifices of prayer, prayses, & thanks∣giving for himselfe and the rest, a King to guide and govern in the wayes of godlynes himselfe, and the rest. But all these alwayes in that order, & according to those speciall determinations, which the Lord Iesus the King of Kings hath prescribed. And as there is not the meanest member of the body but hath received his drop or dram of this ānoynting, so is not the same to be despised eyther by any other or by the whole: to which it is of vse dayly in some of the things before set downe, and may be in all, or at least in the most of them. So that not onely * 1.7 the ey (a speciall member) cannot say to the hand (a speciall member) I have no need of thee: but not the head (the principall member of all) vnto the feet, the meanest mem∣bers I have no need of you.

And yet as if a multitude of Kinges should assemble together to advise & consult of their cōmon affaires some one, or few must needs be appointed over the assēbly both for order & speciall assi∣stance

of the whole, which should go before the rest in propoun∣ding, discussing, and determining of all matters, so in this royall assembly, the Church of Christ, though al be kings, yet some both most faythful and most able, are to be set over the rest, & that in office, (not kingly but ministeriall) because the assembly is con∣stant, wherein they are both deeply charged, & effectually encou∣raged to Minister according to the Testament of Christ, and that not † onely for comlynes and order as Mr B: slaundereth vs to hould,* 1.8 but for the proffit, aedification, yea and salvation of the Church. 2 Cor. 1 24. Eph: 4. 11. 12. 13. 1 Tim. 4. 16 by the ministration of such holy things as to the Church appertayne by the free, absolute, and immediate donation of Christ.

This praemised, I come to Mr B. reasons and refutation.

And first I do freely acknowledge the thing, which he would charge vs to deny, and seeme to prove by many scriptures: and that is that the government of the Church before the law, vnder the law, & in the Apostles tymes, was (and so still is) not in the multitude but in the cheife. In the first born before the law, in the Levites vnder the law, in the Apostles in their tymes, and so in the ordinary officers of the Church ever since, and that the Lord Iesus hath given to his Church a Presbytery, or Colledge of * 1.9 Elders or Bishops for the feeding of the s••me, that is, for the ••eaching, and governing of the whole flock according to his will: and these the multitude ioyntly and se∣verally is bound to “ 1.10 obey all and every one of them, submiting them∣selves vnto their government in the Lord. And this it never came into our harts to deny. Cease then Mr B. to suggest against vs unto such as are ignorant of our faith, & walking, that we deny the Officers to be the governours of the Church or the people to be governed by them. But this I desire the reader here to take knowledge of, and ever hereafter to beare in minde, that it is one thing for the officers to govern the Church (which we graunt) and another thing for them to be the Church, which Mr B. in expounding Math: 18. would needs make them; where he would have the* 1.11 officers alone to admonish, and censure. As if because the † watch∣man is set vp to blow the trumpet and to warne the people, when the sword commeth, that therefore he alone is the City, or Land, and bound

alone to make resistance. The officers of the Church are to govern every action, of the Church, and exercise of the communion: are they therefore alone to do al things? They (if there be any of them in the Church) are to govern in every election and choyce of en∣suing Officers, are they therefore, alone to chuse▪ excluding the Church? They are to govern in preaching, prophesying, and hea∣ring the word, and receiving the sacraments, singing of Psalmes, distributing vnto the necessities of the sayncts, are they therefore alone to prophesie, to sing Psalmes, to contribute to the poor & the rest, with as little reason can it be affirmed, that they alone are to have cōmunion in the censures, to admonish, & judge, because they are to govern in the carying & administring of those matters.

These things thus cleared, it wil be very convenient for the pur∣pose in hand, and wil give much furtherance to the truth, in a few words to consider of the nature of Ecclesiastical government, and governours, which whilst politik men through either ignorance, or contempt of the gospels simplicitie, do neglect, they labour to transform the Church into a wordly kingdome, and to set over it a kinde of kingly and lordly government: and such scriptures as give libertie and power unto kings, and other civile officers over their subjects, and people, for the making and altering of lawes, and for the passing, and ordering of judgements, these they per∣vert and misapply to Church governours and government: then which nothing is more monstrous. Math. 20. 25. 26. 27. 28. 1 Pet. 5. 3.

I. For first civil officers are & are called in the word of God † 1.12 Princes, Heads, Captaines, Iudges, Magistrates, Nobles, Lords, Kinges, them in authority, principalities, powers, yea in their respect, Gods: and according to their names so are their offices: but on the contra∣rie, Ecclesiasticall officers are not capable of these, or the like titles which can neyther be given without flatterie unto them, nor re∣ceived by them without arrogancy: neyther is their office an office of Lordship, Sovereigntie, or Authoritie, but of * 1.13 Labour and Ser∣vice, and so they the “ 1.14 Labourers and Servants of the Church, as of God.

2. Magistrates may publish & execute their owne lawes in their

own names, Ezra. 1. 1. 2. &c. Est. 8. 8. Math. 20. 25. But Ministers are onely interpreters of the lawes of God, and must look for no further respect, at the hands of any to the things they speak, then as they manifest the same to be the commaundements of the Lord. 1 Cor. 14. 37.

3. Civill administrations, and their formes of goverment may be, and oft tymes are altered, for the avoyding of inconveniences, according to the circumstances of tyme, place, and persons, Ex. 1••. 13. 14. 15. 16. 17. &c. But the Church is a kingdome which can∣not be shaken, Heb. 12. 28. wherein may be no innovation in office, or forme of administration from that which Christ hath left▪ for any inconveniency whatsoever.

4 Civill Magistrates have authority by their offices to judge offē∣ders, vpon whom they may also exequute bodily vengeance, vsing their people as their servants, and ministers for the same purpose; but in the Ch: the officers are the ministers of the people, whose service the people is to vse for the administring, and executing of their judgemēts, that is for the pronouncing of the judgments of the Church (& of God first) against the obstinate, which is the vt∣most execution the Church can perform. And what difference can be greater? In the cōmon wealth the people fewer or more (yea somtimes whol armies) the ministers of the officers: in the Church, the officers the ministers of the people.

5. In civill government obedience must be performed for the authority and will of the commaunder, who is Lord over the bo∣dyes and goods of his subjects. Mat. 20. 25. 26. 1 Pet. 5. 3. yea though his commaundements being with them bodily domage, yea be they never so vnjust, & vnholy yet must obedience be given in meek and pacient sufferance, though not in active performance. •• Pet. 2. 13. 14. & 3. 14. 15. 16. but in Church matters not so. The officers may neyther exact obedience, nor the people perform it further then the goodnes, profit, and aedification of and by the thing commaunded doth enforce, 1 Cor. 14. 26. Gal. 1. ••. Col. 2. 16. 1••.

And the reason is because civil Magistrates have authority an∣nexed

to their office, and order, and though both they, and their commaundements be most vnjust yet do they still reteyn their au∣thority, which their subjects may not shake of: but ministers and Church governers have no such authority tyed to their office, but merely to the word of God.

And as the peoples obedience stands not in making the Elders their Lords, Soveraignes &, Iudges, but in listening to their god∣ly counsels, in following theyr wise directions, in receiving their holy instructions, exhortations, consolations, and admoniti∣ons, and in vsing their faithful service and ministery, so neyther stands the Elders govermēt in erecting any tribunall seat, or throne of judgement over the people, but in exhorting, instructing, com∣forting & improving them by the word of God, 1 Tim. 3. 16. & in affoarding the Lord and them their best service.

But here it wilbe demaunded of me, if the Elders be not set o∣ver the Church for her guidance, and government; Yes certayn∣ly, as the physition is set over the body, for his skill, and faithful∣nes to minister vnto it, to whom the pacient (yea though his Lord, or Maister) is to submit: the lawyer over his cause, to attend vnto it; the steward over his family, even his wife and children, to make provision for them: yea the wachmen over the whole city for the safe keeping thereof. Such, and none other is the Elders, or Bishops government.

Now to conclude this point. All the scriptures which Mr B. brings (as the reader may see) serves to prove that the governers of the Church, must be in, and of the Church they govern: but the governers of the Church of Worxsop, are not of it, neyther would Mr B. I dare say, be well pleased they should. But where it is further affirmed, that during all the Apostles dayes, the body of the con∣gregation attempted nothing of themselves, but that alwayes Church matters were begun, governed, and composed by the Apostle••, as it made nothing against our matter, though it were even so, as is sayd, since w•• hold that where there are officers in the Churches, & those faith∣full in all things, as th' Apostles were, there things are not to be at∣tempted without them, so is it not true which is affirmed, neyther do the scriptures alledged prove any such thing.

The three first places, Act. 1. 15. 23. 24. 25. and 6. 3. 6. and 14. 19. 20. 23. do onely prove that the Apostles being general men, & of∣ficers of all Churches, did when they were present with the Chur∣ches govern and assist them faythfully in all things, which we also affirm to be the duty of al Elders in their particular charges, whom the people are accordingly to obey. More particularly. The two former places speak of the Church at Ierusalem, where some of the Apostles were ever present: what marveil then if the congregation attempted nothing without them? But touching the last scripture which speakes of the Churches of and amongst the Gentiles, and of the ordination of Elders there, Act. 14. 23. the case is otherwise. Of these Churches some were converted to the Lord by the Apo∣stles, and other by private brethren scattered thither, & there pu∣blishing the Gospel. Act. 8. 12. & 10. 36-44. 47. 48. & 11. 19. 20. 21. 23. & 13. 2. 12. 48. & 14. 1. 2. & that some certaine yeares before any ordination of Elders amongst them.

And can it be conceived with any reason, that all this long space, during the Apostles absence, these Churches never assembled toge∣ther for their edification and comfort, in prayer, prophesying▪ and other ordinances? were there no other cōverted al the while which desyred to be admitted into their fellowship? or had they no use of excommunication for the preserving pure of their communion for sundry yeares? But to let passe these more generall things and to come to the speciall busines mentioned: Act. 14, 23. The same rules which were after left in writing to Timothy and Titus for the choyce of Bishops, or Elders were then in use amongst the Chur∣ches: & amongst other qualifications, it was required of them that they should be † 1.15 apt to teach, * 1.16 able to convince, as also to manage the publique affaires of the Churches, which were to depend on them, whither in cases of controversie, or otherwise, and such they both then were, and now are by good tryal and experience to be known to be: and those also no young plants for such fruits. And as it did* 1.17 most specially concern the brethren to know certainly, & by good experience that those officers were so qualified, whom they were to set over them, and unto whom they were to cōmit their soules to be fed unto life eternal, so could they onely take sufficient tryall

of them, their gifts, and faythfulnes for the publique ministery by due experience. The Apostles came, but occasionally to visit the Churches, and to comfort them, making (in many very small or no continuance) and fynding fit men for officers in the Churches where they came, and the same known, testified and commended to be such by the peoples election, they ordeyned Bishops or Elders over them, and so departed. Act. 14. 21. 22. 23.

And what reason can be given, why the Apostles did not at the first planting of the Churches, but so long a space after, ordeyn officers, (as also that Paul did not perform that busines himself in Creta, but left Titus the Evangelist for that purpose, Tit. 1. 5.) save onely that men of gifts might be trayned vp in prayer, prophe∣cying, and carrying of such other Church affaires as fell out, and so due tryall made of theyr gifts, & good knowledg taken of their faythfulnes in and by the Churches whereof they were, and over which they were to be set, being found fit for that service? Now the fourth scripture which is, 1 Cor. 5. doth directly oppose that for which it is brought. It was the Churches fault not to have pur∣ged out that sower leven, the incestuous person before they eyther heard from Paul, or he of that evill amongst them: and for theyr negligence herein the Apostle reproveth them, as all men see that are not willingly blynd. And for Paul he in generall as a penman of the Holy Ghost wrote scriptures for the direction of the Corinthians and all other Churches to the worldes end, and in speciall, as a chief Officer of that Church by † 1.18 determining for himself discharged his owne duety: but did neyther begin, govern, nor compose the action: being at Philippi▪ or rather at Ephesus for the present, from whence he writ the Epistle to the Church, vn∣to which he commended the busines in hand, both for the be∣ginning, and ending of it.

But what of all these, and many other the like scriptures to be alledged? because the Churches are in all things to be guided by theyr officers ministring faythfully, and according to the word of God, and theyr duety, that therefore if eyther there be no officers, or if they be absent, or fayl in their duety, the Church may do no∣thing eyther for information, or reformation?

The scriptures record, that after Stevens death * 1.19 all the Church

a•• Ierusalem was dispersed save the Apostles, and that they which were dis∣persed went to and fro, preaching the word, the effect of whose preaching amongst the Gentiles was † 1.20 the fayth and conversion of a great number vnto the Lord.

Here were not onely Church matters but even Churches be∣gun, preaching to and fro, turning and ioyning of multitudes to the Lord, & that where neyther Apostles no•• other officers were present, for this is too grosse to affirm that during al the Apostles dayes nothing was begun but by them. And what if the Lord should now rayse vp a company of faythfull men and women in Barbary, or America, by the reading of the scriptures, or by the wrytings, conferences, or sufferings of some godly men, must they not separate themselves from the filthines of the heathen to the Lord? nor turn from Idols to the true God? nor ioyne themselves vnto him in the fellowship of the gospell? nor have any communion together for theyr mutuall aedification, and comfort, till some vagrant Preist from Rome or England be sent vnto them to begin theyr Church matters with his service book? And yet this would not serve the turne neyther, for he would be vnto them a barbarian, and they barbari∣ans vnto him, 1 Cor. 14. 11. Some yeares must be spent or ech could vnderstand others language. Nay if this were a true ground, that Church matters might not be begun without officers, it were impossible that such a people should ever eyther enioy officers, or become a Church, yea I may safely ad, that ever there should be in the world after the vniversal visible apostacy of Antichrist, any true eyther Church, or officers; and so we must hold with the Arians, that except ther should come new Apostles to gather the Churches, and so a new Christ to call those Apostles, that there can be to the worlds end neyther true Churches nor true officers. The reason is,* 1.21 because * no man takes this honour vnto himself, but he that is called of God a•• Aaron: Now God calls no man ordinarily but by the Ch:, (for I suppose you will not deny but that the choyce of officers is a Ch: matter & not a matter of the world.) And the Church must chuse none but such as of whose knowledge, zeale, and vtterance they have taken tryall by the exercise of his guif••s, as you truely affirme els where in “ 1.22 this book, and you will not say but this exercise of his guift••

after this manner and for this end is a Church matter. Whence it followeth, that both Church matters, yea and Churches also may and in cases must be begun without officers. Yea even where officers are, if they fayl in theyr duetyes, the people may enterprise matters needfull, howsoever you will have the minister the onely primum movens, and will ty all to his fingers. And to let passe the godly Kings of Iudah which were no Church officers (about whom the question is) which sundry tymes set the Preists a work, & other with them in Church matters, as 2. Chro. 17. 7. 8. 9. and 29. 1. 2. 3. 4. 5. &c. and other instances in the old Testament, which in the handling of the particulars will fall into consideration, † 1.23 Peter himselfe was called by such as were no Apostles or other officers, to render a reason of his going into men vncircumcised, which he also did to Gods glory, and the Churches satisfaction, v. 18. Now how soever they which so contended with him erred in the matter, and it is like, dealt too contumeliously with him in the manner, yet had it been simply vnlawfull for them to have propounded, and begun a matter of that kynde, Peter would have reproved and broken off theyr disorderly course, and not have per∣taken with them in their sinne by vndertaking the answer of the matter, which in the generall he doth approve, by his orderly, and satisfactory answer.

Furthermore, where the Lord Iesus, Math. 18. 19. directs a bro∣ther in case, & order, to tell the Church of his brothers offence, what can be more playne then that he enioynes a private brother to begin a Church matter? Yea though there be Elders in the Church, yea though the Elders alone, yea the chief of them one∣ly (as Mr Bernard would have it) be the Church, yet must the mat∣ter be brought to, and begun in the Church by him that is offen∣ded, and his witnesses. To presse this yet a little further: if any pu∣liquely scandalous, or notorious sin be committed in the Church by a brother, and the Elders neglect all means of redressing it, ye•• put the case the Elders themselves be in the transgression, and by name, that they preach haeresy, or both preach and practise noto∣rious Idolatry, and that the body of the Church also be corrupted by them, and joyn hands with them in their mischief, what now

must a private brother doe in this case, whose heart the Lord esta∣blisheth in the truth, and whom he plucks as a brand out of the fyre? must he goe on, and ioyn with that Idolatrous assembly in theyr wickednes? God forbid. And leave them he may not till he have dealt with them about this Church matter, and convinced them of this Church sinn: for if Christ would not have a brother cast of his brother til he have dealt with him, nor the whole Church to cast of a private member, till he refuse to hear it, Math. 18. much lesse will he have one brother to forsake all the brethren, and offi∣cers also, or a private member to disclaym the whole Church till he have by the best meanes he can affoard in himself, or procure o∣therwise, and after the best manner, convinced, admonished and exhorted both the Officers and people, and so found them obsti∣nate and irreclamable.

To proceed. The Apostle Paul writes to the Church at Rome, to * 1.24 observe such as caused divisions, and scandalls, contrary to the doctrine they had learned, and to avoid them: and to the Church at Corinth, to † 1.25 de∣liver to Sathan, or excommunicate the incestuous person, & agayn that vpon his repentance, they “ 1.26 would forgive him, and confirme their love towards him, and agayn to the same Church, that they would have ready their * 1.27 collection for the saints at Hierusalem and gather it on the Lords day, desiring further that they might abound in that grace, as in faith, love, and the like: to the Colossians that they should † 1.28 say to Archippus look to thy ministery which thou hast received of the Lord, that thou fulfill it: so writes Iohn to the Church at Pergamus that they* 1.29 should not suffer the Bala••mites and Nicholaitans to teach and to deceive, as they did: † 1.30 and to the Church of Thyatira likewise not to suffer the* 1.31 woman Iezabell calling her self a Prophetesse to deceive Gods servants.

Now it seems by Mr BERNARDS doctrine that if the officers withdraw in these things, and will not en∣deavour the reformation of them (or if they dy or fall away) that the silly multitude must beare all evill, and forbeare all good; they must not mark and avoyd haereitcall and schismaticall whether teachers or others, they must not put out the old leven, that they may become a new lump: nor confirme theyr love to any penitent person, or for∣give him, though his repentance be never so ful or publique: nor

make any collection in the Church for theyr brethren the saynts, nor have any part in that grace: nor put their Minister in mynd of his office that he fulfill it: nor medle with false Prophets for theyr conviction or restrayn••, but may suffer them to deceive without gaynsaying; these are all Church matters, Apostles onely, and Apostolick men must medle in them, both to begin and end them. And thus the Ch: without the officers help (though it cānot possibly be had) as a deaf, a dūb, a blynd, a lame, yea a liveles & senseles body: it must both have the eyes put out, and the eares stopt, and neyther see nor hear, it must be tongue-tyed from speaking, & fast bound hand and foot from doing any thing for the generall, and joynt good, yea it must not be saved without the officers, for other ordinary way of salvation know I none by the revealed will of God in his word, but in the vse of the ordinances, which Christ hath given vnto his Church.

¶ It is the stewards duety to make provision for the fami∣ly, but what if he neglects this duety in the maysters absence? must the whole family starve, yea and the wife also? or is not some other of the family best able, to be imployed for the present neces∣sity? It is the Pilottes office to guide the ship, but what if he igno∣rantly, or negligently, or desperately will run the same vpon the rocks, or sands, must the rest of the mariners forbeare to interme∣dle, and so perish? It is the Captaines office to lead the army, but what if he or they perfidiously will betray the same into the hands of the enemy, may not the body of the army make the best head they can to defend themselves, and to offend their enemies, vsing the best meanes they have for their present direction? Yea even in the most peaceable & best governed cōmon-wealthes, a private man may in a case of necessity become a Magistrate for a mayne work, and that which ordinarily is the Magistrates peculiar. The Lord hath given † 1.32 the sword into his hand for the good of him that doth well, & to take vengeance on him that doth evill, and to him it apper teynes to defend the innocent. But if this innocent person be assaulted by a theif, murtherer or other enemy, when the Magi∣strate is absent, that should defend him, God puts the sword into his hand, and he may as lawfully vse it now, as wear it before, & rather kill then be killed.

So may the Church as the wife of Christ, if the steward the mini∣ster neglect the provision, vse the help, and service of an other the fittest in the family to provide food; the multitude, as the ma∣riners, if the minister the Pylot be desperate, set an other the most skilfull at the stern: the body of the army the Church, if the offi∣cers as the Captaynes be perfidious, vse the help and guidance of some other the most expert: so may, as a private citizē a magistrate, a private member become a minister, for an action of necessity to be performed, by the consent of the rest. These first things even na∣ture, and the light of it teacheth the natural man, the latter, grace, & the spirit of grace the spirituall man. Of these things the more largely I haue spoken in the generall, I may be the breifer in the particulars. Onely for conclusion I must demaund of Mr B. this question: if Church matters be to be performed onely by mi∣nisters, why his Sexton being no minister reads divine service in his absence, and that by authority from the Ordinary. If this be not a Church matter, and that materiall, there is small Church mat∣ter in the most Churches in the land.

Now the last thing I have to observe touching this first reason is, that so far as the authour speaks the truth in it, so far he speaks most playnly against himself. In that he graunts (as he doth pag. 90. 91.) the people under the law aright from the Lord, to approve of the appointment of the Levites, and that the body of the congrega∣tion were made acquainted with that which concerned them, yea and had liberty to chuse their officers, and to present them to the Apostles, therein he overthrowes both his own, and all other the ministeries in En∣gland, as by the lawes both civil and ecclesiasticall they are consti∣tuted. For the law (with you Mr B.) allowes not onely Ministers ordeyned at large, without any certeyn congregations, but enti∣tles them also to their speciall cures, without so much as the peo∣ples knowledge: many parishes never seing the faces of their mini∣sters till they come to ring their belles in signe of victory: much lesse doth the law provide, they should be approved, least of all that they should be chosen, and presented by them.

As the truth you speak in this place makes against you, so had you spoken more fully, you had brought more cleare testimony against

yourself, you do therefore take vp yourself in time, and mingle some vntruthes amōg▪ like darknes with light, least the light should shine too clearely in the eyes of the reader.

Where you then affirm that the people did onely approve of the Le∣vites at the Lords appointment when they took their charge, Numb. 3. 6▪ 12. Lev. 8. 2. 36. & that the body of the congregation was onely made ac∣quainted with the choice of Mathyas, Act. 1. 15. you speak vnfaithful∣ly: but where you adde, that onely the liberty was graunted them by the Apostles then to chuse Officers &c. it is both false and fond. False as the former, for the Levites were not onely approved by the people, but given by them: they were the the peoples gift, and therefore theirs (for they gave nothing but their owne) and by them given to minister vnto the Lord in stead of the first borne, Exod. 13. 2. 12. 13. and 22. 29. Num. 3. 12. The Levites are expresly called the peo∣ples † shake offring, and so were not onely approved, but given by* 1.33 them as their offering, even the offering of the whol congregation, and that by solemn ordination & imposition of hands by the people Men may approve the thinges done by others, but the people were principall doers themselves: the offring was theirs, and by them as their gift presented, and so by Aaron offred vnto the Lord in their name.

And as shameles an vntruth is it which you avouch touching the calling of Mathyas, Act. 1. that the body of the congregation was onely made acquainted with that which concerned them all. For howso∣ever the ministration were extraordinary, being an Apostleship, to which he was called, and therefore the Lord reserved to himself the prerogative royall of immediate designation of the very person, Gal. 1. 1. yet would he haue the libertie of the people so inviolably preserved, as that by direction, they were to present two, and af∣ter to acknowledge by common consent that particular person which by the Lord was immediately singled out, and designed to that work. vers. 23. 26.

Lastly the liberty graunted to the people for the chusing both of Deacons, and Elders, Act. 6. & 14. was not by any courtesie of the Apostles, as by the Popes indulgence for that time, as Mr B. would cunningly beare the simple reader in hand, but it was an

ordinance eternall, and perpetual, never reversed but by Antichrist, even a part of that connsell of God wherewith the Apostles ac∣quainted the Churches, and one of these cōmaundements which they were to teach all Churches to observe, which they also did.

Notes

• * 1.1

  Mr B.
• * 1.2

  Answ.
• † 1.3

  Isa. 9. 6. Math. 28. 18. 1 Tim. 6. 15.
• * 1.4

  Psa. 45. 6. 7. Heb. 1. 9.
• “ 1.5

  Rev. 1. 6
• † 1.6

  Ex. 19. 9. 1 Pet. 2. 6.
• * 1.7

  Cor. 1••. 21.
• * 1.8

  pag. 90.
• * 1.9

  Act. 14 3. and 20. 7. 20.
• “ 1.10

  1 Th. 5. 2. Heb. 13 7.
• * 1.11

  Ezech: ••3. 2. 3.
• † 1.12

  Num. 7. 2 De••. 1. 15. 16. Esa. 9. 2 Mat. 20. 25. Rom. 13 1. 3. 1 Tim. 2. Tit. 3. 2. Ps. ••2. 1. 6.
• * 1.13

  1 Tim. 3. 1. Act. 1. 17.
• “ 1.14

  1 Tim. 5. 17. 18. Mat 20. 26. 27. 2 Cor. 4. 5▪
• † 1.15

  1 Tim. 3, 1, 2, 4, 5.
• * 1.16

  Tit. 1, 5. ••. 9.
• * 1.17

  ▪1 Tim. 3. ••.
• † 1.18

  v. ••.
• * 1.19

  Act. ••. 1. 4.
• † 1.20

  Act. 11 20. 21.
• * 1.21

  Heb. 5. 4.
• “ 1.22

  Pag. 1••8.
• † 1.23

  Act. 11. 22.
• * 1.24

  Rom. 16. 17.
• † 1.25

  1 Cor. 5. 1. 4. 5.
• “ 1.26

  2 Cor. 2. 7. ••.
• * 1.27

  1 Cor. 16. 1 2. 2 Cor. 8. 7
• † 1.28

  Col. 4, 17.
• * 1.29

  Rev. 2.
• † 1.30

  v. 20.
• * 1.31

  14. 15.
• † 1.32

  Rom. 13. 3. 4.
• * 1.33

  Num. 8. 9. 10. 11.