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

Your 7. and 8. Reason are of one nature, and may for brevity* 1.1 sake be contracted into one: the sum whereof is, that the sheep, & flock are to obey, and depend vpon their sheepheard, Heb. 13. 17. 1 Pet. 5. 2. the children to be subiect to their father, 1 Cor. 4. 15. the work to be or∣dered by the workman 1 Cor. 4. 12. the corne by the seeds man, and not the contrary: and ther cannot be shewed in the old or new testament any exam∣ple, that ever the people had commaund over their Pastours, or power to ••ast▪ them out.

These things are popular, and may deceive the simple, and cre∣dulous,* 1.2 but though * 1.3 the fool beleeve every thing, yet the prudent will cō∣sider his stepps.

Wee deny not then, but the flock both severally and ioyntly is to obey them that have the oversight of them, Heb. 13. 17. to know them, and to have them in singular love, 1 Thes. 5. 12. 13. but it must be in the Lord, and for their works suke: and wherein they watch for their soule. as is expressed in the same places. But what now if the officers will reign besides the Lord? if their works be such, as deserve ha∣tred, and not love? if in stead of watching for the peoples soules, they take a course, eyther to starve them through negligence, or to poyson them with heresy, or evill life? must they stil obey them? or hath the Church no remedy against them? The Churches of Ga∣latia were bound to receive, and submit vnto such Ministers as brought the doctrine of Christ; and yet “ 1.4 if any man, yea though he were an Apostle, or above an Apostle, should bring any other do∣ctrine they were to hold him accursed, and so to cast him away as an accursed thing. The Collosians were bound to obey Archippus in the lawfull exequution of his Ministery, and yet they might † 1.5 say unto him, look to thy Ministery, and if they might so admonish him, certaynly they might go further with him, if there were cause. The Pilate is to guide the ship, and all that are in it▪ (yea though the

King himself be there) but if he eyther ignorantly, or desperately will run vpó the sands, he may be displaced by his passengers, and the fittest put in his room, as I have formerly observed. Now not onely the Church is commonly, and fitly compared to a ship, but the very word vsed 1 Cor. 12. 28. ••or the “ 1.6 govern•••••• of the Church, is borrowed from the government, and guidance of a ship in the originall. And if nature teach this liberty, in bodily daunger, how much greater liberty doth the Lord give in the spirituall daunger, both of soule, and body also? And your quaestion of examples for the peoples casting out their officers, is frivolous, if there be a common∣dement or rule for it. What example have you, but grounds, for the baptizing of infants? Or where read you of any officer ex∣communicate by any? And certaynly if the body of the Church may not cast out the Pastor for obstinate sinne, no person, nor per∣sons vpon earth may do it.

But the vanity of your opinion I do thus manifest.

First you affirm pag. 88. that to separate from, is all one in substance* 1.7 with, to excommunicate (though called by a name l••sse odious). Whence it followeth that if the body of the Church may not excommuni∣cate their officers, they may not separate frō them, no not though they prove Papists or Atheists, or never so abominable, oh the hel∣lish bondage wherein these men would enthrall the Lords people to their destruction.

If the Congregation may chuse, and elect their governours,* 1.8 then they may reject and reprobate them: (for they that set vp may pull down) but this liberty (as streyt as you are to the mul∣titude) you your self graunt them, pag. 97. and if you denyed it, the scriptures assure it them, Act. 1, and 6. 1. 2. 3. 4. & 14. 23.

But if in these words, the people have no cōmaund over their Pastors, nor power to cast them out, you would intimate, that they might de∣pose them but not excommunicate them, it would nothing avayl you. For as it were a straunge thing, that men should haue no commaund over their servants, (as I haue of•• times shewed the Church Officers to be the Church servants) so were it a•• strange, if the putting of servants out of their Office, should not argue power over them. And besides deposition (if any such ordinance

be to be vsed in the Church, is not of persons obstinate in sinne, but of such, as having by grosse idolatry, or some other notori∣ous crime, so scandalously faln, as they cannot be reteyned in their Ministery, with the safety, and credit of the Church, & Go∣spell, no not though they repent, but (not withstanding their re∣pentance, and continuance in the Church vpon the same) they are to be disseyzed of their Ministery, and “ 1.9 to beare their iniquity, and shame. But this is nothing to men obstinate in sin, who may not vpon their deposition, be continued in the Church; and to deal with them a new for the sinne, for which they have been formerly censured, or to censure them twice for one sin, is an idle and un∣warrantable course. They are therefore to be cast out by the peo∣ple, and so vnder their excommunication, is their deprivation comprehended.

If the Pastour (and so of the rest of the Officers) be a brother* 1.10 in the Church, (as * 1.11 all Gods children are the saynts brethren) then must the Church not suffer † 1.12 sin to rest upon him, but must admonish him, and if he remaine obstinate, cast him out. For the Lord Iesus subjects every brother indefinitely, and without respect of persons, to this censure, Mat. 18. 17. 1 Cor. 5. 11, 12. 13. From which last scripture another Argument of the same nature may be drawn, which is, that if the Pastour (and so of the other officers) be within, and not without, and vnder the Lords judgement, then are they under the judgement of the Church “ 1.13 gathered together in the name of our Lord Iesus, which you confesse to be * 1.14 the multitude; yea I see not how the Pastour, or officers may be admonished by the Church, if they may not be cast out, or how the Collossians may † 1.15 say to Archippus, take heed to thy Ministery, if they may not censure him, if he be heedlesse; for he that wil not heare the Church, must be excommunicated, or (which is a description of excommunication by an effect) must be accoun∣ted an heathen or publican.

They † 1.16 that are without & vnder the Lords iudgement, are exempted* 1.17 from the Churches judgments, but they which are within, the Church▪ must iudge: and therefore if the Ministers be within, and not with∣out, and under Gods iudgements, they must vndergoe the iudge∣ments

of the Church.

If the Pastour (and the like reason is of the rest)▪ may not be ex∣communicated* 1.18 for sin, by the Church, then he and they want a meanes of salvation, which the brethren have, y•••• the onely fo∣lenin meanes of salvation in the case of obstinacy, ••o which they are as sub••ect, as any other, being frayl men, as the rest. And the reason is, for that, as “ 1.19 the preaching of the gospell (which is the one key of the kingdome) is the power of God to salvation vnto them that beleeve, so excommunication (being the other key) is, * 1.20 the power of our Lord Iesus for the destruction of the flesh, or humbling of the offen∣der, that his foule might be saved. Now what a miserable priveledge this were▪ all men truely fearing God, will easily observ••••▪ And for mine own part, knowing mine owne infirmities, and that I am subiect to sinne, yea & to frowardnes in sin, as much as the brethren are: if by mine office I should be deprived of the romedy, which they enioy, that blessed ordinance of the Churches con••ures, I should think mine office accursed, and my self by it, as frustra∣ting, and dissappointing me of that mayn end, for which the ser∣vants of Christ ought to ioyn thēselves vnto the Church of Christ▪ furnished wi••h his power for their reformatiō. And sin••e the cheif thing, which after the glory of God, the saynts are to regard, is their salvation, and that their salvation is no way indang••red, but by obstinate impenitency, and that obstinate impenitency hath none other solemn ordinance for remedy, but excommunication, what cause of sorrow had I for the want of this soveraigne remedy, and meanes of salvation by mine office, which without it I might enioy? As on the contrary, God is my record, how in the very wri∣ting of these things, m•• soul is filled with spirituall ioy, that I am vnder this easy yoak of Christ the censures of the Church, whereof I am, and how much I am comforted in this very consideration, against my vile, and corrupt nature, which notwithstanding, I am perswaded the Lord w••ll never so farre suffer to rebell, as that i•• shall not be taymed, & subdu••d by this strong hand of God, with out which it might every day and hower so hazard my salvation.

That doctrine which advanceth an inferiour and meaner estate* 1.21 in the Church, above that which is superiour, & the cheif, that is

vnsound, and in deed serving in a degree for “ 1.22 the exaltation of th•••• man of sinne a 〈◊〉〈◊〉 all that is called God. But this doctrine of Mn••st•• setting the Elders without and above the iudgements▪ and cen∣sures of the Church doth advance an inferiour above a suporiour.

Ergo.

The point then to be proved is, that the order of saints or say••t∣ship in the Church; is an order superiour vnto, and above the or∣der of officers▪ or of Bishoptick, or Eldership▪ which I thus ma∣nifest.

1. The order of servants is inferiour to the order of them, whose servants they are. But the order of Church Officers, is an order of † 1.23 servants, and they by their offic•• to 〈◊〉〈◊〉 the people▪ Ergo.

2. The order of Kings is the highest order o•• ••sta•••• in the* 1.24 Church. But the order of * 1.25 saynts is the order of Kings, & wee are Kings as we are saynts not as wee are officers. Ergo▪

3. As the Apostle proves the woman to be inferiour vnto, and lesse excellent then the man, 1. bycause †† 1.26 〈◊〉〈◊〉 is not of th•• wo∣man, but the woman of the man•• and 2▪ bycause the man was not cre∣ated for the womuns sake, but the woman for the mans sake, ••o by neces∣sary consequence, and iust proportion it followeth, that the El∣ders are inferiour, and lesse excellent, then the Church, as being both of, and for the Church, and not the Church of, nor for them.

4. As the Lord Iesus did prove against the Scribes & Pharisees, that “ 1.27 the temple was greater then the gold, bycause it sanctified the gold, and that the altar was greater then the offering, bycause it sanctifyed the offo∣ring, so by proportion the condition of a saynt, which sanctifieth the condition of an officer (as our generall calling doth our speci∣all calling) is more excellent and greater then it is. To our saynt∣ship, and as wee have fayth, is promised the forgivenes of sinnes, the favour of God, and life eternall, but not to our office, or in respect of it. The estate of a saynt is most happy & blessed, though the person never so much as come neare an office, but on the con∣trary, an officer, if he be not also, and first, a sainct, is a most wretched, and accursed creature.

Infinite others are the reasons to disprove the pretended char∣ter, by which this popish Clergy would exempt it self from the cō∣mon

condition of Christians, in the cōmon Christian ordinances of the Church, as though their office ate vp their brotherhood, & their speciall calling of officers their generall calling of Christians. And I cannot more fitly resemble this exemption of one, or more officers, from the ecclesiasticall censures, vnto which one or so many brethren are subiect being in the same sinne, then to the like exemption or priveledge, springing (as it seemes) from the same root, in civill judgements, cōmonly called The benefit of clergy. For as by it a malefactour (if he can read vt clericus, as they speak, shall escape death which others do, & so he should without that benefit, vndergoe: so by the benefit of clergy here, the person delinquent is freed frō the dint of the spirituall sword, the cēsure of the Church, which others do, and so he should without that priveledge, vnder∣goe, as well as they. Where me thinks, it were more meet, as, that he, which can read, and so hath, or may have greater knowledge should be the more severely punished civily, so, that the officers in the Church should vndergoe (if it were to be found) an heavier cē∣sure for their sinne, as being both more scandalous, and lesse ex∣cusable: And so the Lord by Moses expresly manifests his will to be, in enioyning the Preist a greater sacrifice * 1.28 a bullock for his sin, where a goat (which was lesse) might serve in the like case for the su•• of one of the people.

And this may well serve for a seventh reason to prove that the* 1.29 officers are by the law of God lyable to as deep censures for sin, as the people, and so the Pastour, as any one of the brethren.

Yet for the further & more full opening of the iniquity of those proud and popish exemptions, and exaltations of Church officers, whereof from these scriptures alledged by Mr B. and the like, they boast so much, and by which they affright, and abuse the simple people, in all places, I will breifly, as I can, lay down certayn such different respects, and relations, vnder which the officers of the Church do come, as being rightly vnderstood, & iustly applyed, will give good light to the discovering of this mystery.

First then, the officers of the Church are to be considered in re∣spect* 1.30 of the thing, which they minister, and that is, the word, and revealed will of God, in which regard they are infinitely above, &

superiour vnto all * 1.31 men and angels, and † 1.32 in the very stead of Christ, and of God himself. And in, for, and according to this message, or am∣bassage of God, and of Christ, they are absolutely and simply to be obeyed as is the meanest officer about the King, carrying with him his warrant, and authority, by the greatest Pere in the kingdome.

In the 2. place they must be considered of vs, in respect of their* 1.33 office, by vertue whereof they do administer. And in this regard they are inferiour vnto the Church, as being by it called to a place of ministery to serve the Church, and not of Lordship to reign over it.

The 3. consideration they vndergoe, is, in regard of their per∣sons,* 1.34 and as they are brethren, saynts, christians, (for they cease not to be Christians, bycause they are Ministers, but must mani∣fest their generall calling in their speciall) partakers of the same cō∣mon graces, and subiect to the same common infirmities with the rest: and in this respect they are equall with the brethren, standing in need of the same meanes both for their edification, and refor∣mation, and so particularly, of the censures for their humiliation, if they be so farre left of God, (as they may be, and oft times are) as they will not otherwise be reclaymed. And I had as leiv you should tell me, that, bycause the Deacons are to distribute the Churches almes, therfore the Church is not to releiv them, though they be in daunger to starve bodily, as that bycause the Elders are to minister the Churches judgmēts, none must iudge them, though they be thorough impenitency in daunger to perish spiritually.

Now for the particulars, which Mr B. obiecteth: it is true, the people are sheep, but not the Ministers, but the Lords sheep. Ezech. 34. 6. 8—31. neyther are these sheep for the Ministers, as the natu∣rall sheep for their sheepheards, but for the Lord, and the sheep∣heards for them. The people are indeed an house, but not the of∣ficers house, but the Lords house, for him to dwell in. Ephe. 2. 20. 21. 1 Tim. 3. 15.

Secondly the people are sheep, yet not vnreasonable beasts, but men, Ezech. 34. 31. so to be looked to by the sheepheards, as they are also to look to themselves, Act. 20. 28. Luk. 17. 3. They are so a house, as they consist not of dead, but of living stones, 1 Pet. 2. 5. so

built vp by the Officers as they are also to build vp themselves, Iud. 20. And which is especially to be minded for the purpose in hand, the officers are so sheepheards, as they are, also themselves sheep, (if they be not goates) Math. 25. 37. Luk. 12. 32. Rom. 8. 36. They are so fathers as they are also brethren, Mat. 23. 8. Act. 1. 16. 2 Cor. 8. ••••. yea, as they are sonnes also, in a sence as the Levite was in sun∣dry respects, both Michaes father and his sonne▪ Iudg. 17. 1. 11. They are so workmen, or builders, as they are also part of the house, Ephe. 2. 22. 2 Tim. 2. 20. so seeds-men, as themselves are also seed, and a part of the harvest, Math. 13. 38.

These distinctions rightly observed, will both teach the officers how to govern, and the people how to obey, and both officers, & people how to preserve themselves, and one another, vnder the power of Christ given to his Church.

And where you demaund in this place, (by way of digression) how a few of vs become a Church, we answer in a word by cōming out of Babylon, (thorough the mercies of God) and building our selves into a new and holy temple vnto the Lord. But where you affirm the Ministery, that is the office of Ministery, or the word so ministred, to be the Lords onely ordinary meanes to plant Churches, or to vrge men to ioyn vnto them, you streyten the Lords hand, and wrong his people. When * 1.35 the woman of Samarta spake to her neighbours of Christ, and called them vnto him, they both beleeved, and came; but had you been amongst them, it seemes you would have done neyther the one nor the other, except a Minister had called you. I confesse indeed the Churches in England, were very manne••ly this way, & would not so much as forsake the Pope of Rome, till their masse∣priests went before them, who being continued in their office, did by the attractive power of King Edwards proclamation at the first, and Queen Elizabeths afterward▪ and by their statute lawes, ga∣ther heir Parish Churches vnto them, vnder their service book, as 〈…〉〈…〉 doth her chicken to be brooded vnder her wing. But the ••••formed Churches were otherwise gathered then by Popish preists continued over them: the people first separating themselves from idolatry, and fo••o••••ing together in the fellowship of the gospell, were afterwards (when they had sit men) to call them into the of∣fice

of Ministery, and so they practised, as appears in the Epistle of Melanctbon to the Teachers▪ in Bohemia▪ in D. Tile••us his answer to the Earle of Lavall: and in Peter Martyr vpon the 4. of Iudges.

It is true indeed, that the Lord Iesus sent forth his Apostles in∣to the world, for the first planting of Churches: (though even in their times Ch: were planted & men turned to the Lord by the preaching of private brethrē, Act. 8. 1. 4. & 11. 19. 20. 21. & there∣fore Barnabas cōming among them, is not said to have ioyned thē vn∣to the Lord, but to have exhorted them, which were ioyned, to cō∣tinue with the Lord. vers. 23. and to have perswaded others to ioyn themselues unto the Lord also: vers. 24.) but that this course or∣dinary set by Christ, should be held in the replanting of Churches after the vniversall apostasie of Antichrist, is a thing impossible. There were then no Ministers, but popish Priests▪ and are they the Lords meanes Mr Bernard? Shall * 1.36 the man of sin be consumed by him∣self, or by the breath of the Lords mouth? Are false Ministers the Lords ordinary means of planting Churches? Or are popish massepreists, or the popish Bishops from whom they have their authority, and so the Pope himself from whom they have theirs, true Ministers? And is the Church of Rome a true visible Church? For it is not possible there should be a true Ministery in a false Church. These are the inconveniences, and discommodities, Mr Bernard speaks of, & by which he sayth we would wring the truth from him. But it is certayn, they are such playne demonstrations, as do evince his pre∣tended truthes of popish and popular errours.

And for the gathering of a Church M. B. I do tell you, that in what place soever, by what means soever, whether by preaching the gospell by a true Minister, by a false minister, by no minister, or by reading, conference, or any other meanes of publishing it, two or three faithfull people do arise, separating themselves frō the world into the fellowship of the gospell, and covenant of Abraham, they are a Church truely gathered though never so weak, a house and temple of God rightly founded vpon the doctrine of the Apostles and Prophets, Christ himsef being the corner stone, against which the gates of hell shall not prevayl, nor your disgracefull invectives neyther.

Indeed *the Pharisees thought bycause they had Abraham for their father, and did descend of him by ordinary succession, & were the formall Teachers of the Church, that therefore God could not possibly cast them off, or have a Church without them: even so it is with the Pharisaicall formall clergy in Rome, and England▪ they think that Christ hath so tyed his power and presence vnto their ceremony of succession, that without them he knowes not how to do for a Church, but must needs have it passe through their fingers. But as Iohn Baptist told the old Pharisees▪ † 1.37 that God was able of the stones to raise vp children vnto Abraham, though they all, & every one of them, like vnfruitfull trees should be cut downe and cast into the f••r••: so say I vnto their children, the Pharisees of our ••yme, that though the Lord reject them, and every one of them for their apostacy, and rebellion, yet can he by the seed of the word (cast with what hand soever) rayse vp vnto Abraham children, vnto himself a Church. They that are “ 1.38 of the faith of Abraham, they are the children, and seed of Abraham, and within the covenaunt of A∣braham* 1.39 (though but two or three) and so of the same Church with him, by that covenaunt.

Notes

• * 1.1

  Mr B.
• * 1.2

  Ans.
• * 1.3

  Prov. 14. 15.
• “ 1.4

  Gal. 1. 9. Deut. 7. 26
• † 1.5

  Col. 4. 17.
• “ 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  I.
• * 1.8

  II.
• “ 1.9

  Ezek. 44 10. 12. 13.
• * 1.10

  III.
• * 1.11

  Mat. 23. 8.
• † 1.12

  Lev. 1••. 17.
• “ 1.13

  verse 4.
• * 1.14

  pag. 92.
• † 1.15

  Col. 4. 1••.
• † 1.16

  Cor. ••. 12. 13.
• * 1.17

  IIII.
• * 1.18

  V.
• “ 1.19

  Rom. 1. ••7.
• * 1.20

  1 Cor. 5. 4. 5.
• * 1.21

  VI.
• “ 1.22

  2 Thes. ••. 4.
• † 1.23

  2 Chron. 35. 3.
• * 1.24

  Num. 16. 9 Eze. 44. 11. 2 Cor. 4. 5.
• * 1.25

  Exo. 19. 6. 1 Pet. 2. 9. Rev. 1. 6.
• †† 1.26

  •• Cor. 11. 7. 5. 9.
• “ 1.27

  Math. 23. 17. 19.
• * 1.28

  Levit. 4. 3••-2••. ••••.
• * 1.29

  VII.
• * 1.30

  I.
• * 1.31

  Gal. 1. 8.
• † 1.32

  2 Cor. 5. 19. 2••.
• * 1.33

  II.
• * 1.34

  III.
• * 1.35

  ••••h. 4. 28 29. 30 40.
• * 1.36

  2 Thes. 2. 3. 8.
• † 1.37

  vers. 9. 10.
• “ 1.38

  Rom. 4. 12. 18.
• * 1.39

  Gen. 12. 3▪ Gal. 3. 6. 7. ••. 15. 16. 17.