YALE UNIVERSITY
LIBRARY

THE

WORKS

JOHN ROBINSON,

PASTOR OF THE PILGEIM FATHERS.

WITH
A MEMOIR AND ANNOTATIONS
BY
EOBEET ASHTON,
SECP.15TAP.V OF THE CONGIIEGATIONAI. BOAED, LONDON.

VOLUME II.

BOSTON:
DOCTRINAL TRACT AND BOOK SOCIETY.
1851.

EEED AND PARDON,
PR1NTEH.S,
lovell's court, paternoster row.

CONTENTS.

1. Editokiax Notice.
n. Preface to the Christian Reader.
HI. Introduction, containing Observations on Mr. Ber
nard's " Dedicatory Epistle."
CHAP. I.
Mr. Bernard's Counsels op Peace Debated.
(Pages 12—14.)
Sect. i. Containing First Set of Counsels, 14.
1. On Upholding the Manifest Good in the Chiu:ch of
England.
2. On Bearing ¦with Light Faults.
3. On Amending Evils Peaceably.
4. On Distinguishing between Persons and Systems.
5. On Obeying Autliority, wben not positively Sinful.
»
Srct. ii. Containing Second Set of Counsels, 19.
1. On Neglecting Divine Injunctions.
2. On Preferring Ancient Opinions to Modern Conjectures.
3. On Distinguishing between Things that differ.
4. On Present Certain Good, as Preferable to Uncertain
Future Advantage.
5. On Reproving Self before Others.
6. On Being Charitable in Judgment.
7. On Cherishing Scruples of Conscience.
Sect. iii. On Scruples of Conscience, 29.
1. Suggestions respecting their Object.
2. Rules for Settling Scruples of Conscience.
3. Queries on some Points affecting Conscience.
CHAP. II.
Mr. Bernard's Dissuasions against Separation Considered.
(Pages 42—68.)
Sect. 1. The Novelty of the System.
2. The Resemblance between its Advocates and Ancient
Schismatics.
VOL. II. A 2

X conten^.
Sect. 3. Manner of Defending the System.
4. Unganctioned by Reformed Churches. '
5. Condemned by the greatest Divines. ^
6. Divine Displeaeure against its Advocates.
7. Want of Success-. CHAP. III.
Mr Bernard's Reasons against Separation Discussed.
(Pages 69—94.)
Sect. 1. Because Separatists Disclaim all Fellowship with other
Communions.
2. Because of the Alleged Evils of the System.
3 . Because they wOl not hear their Preachers in the Church.
4. Because they wrest the Scriptures.
5. Because they persist in Schism.
6. Because they rail at the Conformists.
7. Because of the Matter of the Separation or the Schism.
errors alleged to be held bt separatists considered, and
Confuted at Large.
(Pages 94—672.)
1. That the Constitution of the English Church is False, 94.
2. That the Chm-ch of England is Idolatrous, 99. *
3. That Members of the National Church, as such, are ndt
Subjects of Christ's Kingdom, 102.
4, That all who are not united with the Separatists, are
not in the Pale of the True Church, 105. — 1 Cor, v. 12 ;
Eph. ii. 12 ;, and other Scriptures Examined.
5. That only Saints Constitute the True Church, 110.
Objections Answered. — Invisible Church. — Sins of Be
lievers.— Figurative Representations. — Saints, why so
called. — Proofs of Saintsbip : — Outwai'd Calling 
Profession — Baptism — Association with some Holy
Persons — Tokens of Divine Regard.
Scripture Proofs, that only Holy Persons are Constituted
True Members of Christ's Church. — Angels. — Paradise.
— Abraham. — Moses. — John the Baptist. — Matt. xui.
— Parable of the Tares and Wheat, and of the Net.
6. That Church Power is vested in all the Members, and not
restricted to the Officers exclusively. — How many con
stitute a Church ? — Can a Church exist without Officers ?
— The Chui-eh essentially a Popular Government. 
Analogies. — Scripture Proofs. — Old Testament.  Apos
tolic Times. — Christ's Comraission, Matt, xxviii. 19 20.
— ^The Power of the Keys, Matt. xvi. 19. — Charge of

Error, the House, Mark xiii. 34. — Apostolic Succession. — Spi
ritual Gifts. — On whom Conferred, Eph. iv. 11, 12. —
Church Officers Censured. — "Tell the Ohurch," Matt.
xviii. 17. — Superior Authority of Bishops. — Six Rea
sons against. — True Meaning of Matt, xviii. 17, in
Relation to Church Censures. — The Governors of the
Church. — The Apostles not the Church. — The Jewish
Church. — Alleged Evils of Popular Government of the
Church. — ^Figurative Use of the word Church. — Opi
nion of Reformers on Authority of the Church. — Con
fusion incident to Popular Authority. — ^The Duty of
the Church towards its Officers. — On Ministerial Dig
nity. — ^Further Objections. — Excommunication by the
Church, and not by the Officers only. — On Administra
tion of Ordinances by the Church. — Prophesying or
Preaching. — On 1 Cor. v. and 2 Cor. ii. 6, 129.
7, That Separation from a Church is necessary, if only one
man convicted of evil be allowed to remain in Fellow
ship. — On Connivance at Sin. — Separation from a
Church. — On Evils Pennitted. — The Jewish Church.
—Tit. i. 15 ; Matt. v. 24, 25 ; 1 Cor. xi. ; 2 Cor. xii.
21. — On being affected by the Sin of others. — Separa
tion in general, 256.
8. That the Parochial Assemblies are False Churches. —
The English Church includes all — Holds the Essen
tial Truths — Disallows Lay Preachiug — Enjoins the
Apocrypha — Tu fringes on the Sovereignty of Christ. —
Ou Profession of Religion. — Erroneous Sects. — The
True Materials of a Church. — Is the Church of Rome
a Tme Church? — Attempted Proofs. — Circumcision. —
Baptism in the Romish Church. — ^Rome not a True
Church. — Moral Force. — Reformation of the English
Church. — ^Was the Reformation imder Elizabeth volun
tary ? — ^The Church may include the Ungodly? 2 Thess.
iii. 15 ; 1 Cor. v. 11. — SimonMagus» — AJnalogies. — The
Visible Form of the Church. — Paul and James on Justi
fication. — Marks of Union. — No Profession in the En
glish Church. — Ungodly Persons cannot belong to the
Tme Church. — 1 John i. 6, and 2 Cor. vi. 14—18 ex
plained; Actsii.40; xix. 8, 9; John xvii. 6 — 16. — Union
¦withthe Unholy to be avoided. — ^The National Church
not under Divine Approval. — ^The Properties and Privi
leges of the Church. — God's Word true. — Sacraments.
— Spiritual Oversight. — Excommunication in National
Church. — Reasons for Excommunication in a True
Church, 272.
9. That all Ministers of the National Church are False
Ministers. — Officers of the English Church. — Is AbiUty
to Preach a Necessary Qualification for Ministering in

contents.

Error, the English Church?— Denied.— The English Clergy
not Mass Priests, yet Romish Ordination considered
valid.— The Qualification of tbe English Clergy. —
Whence and by Whom Called. — Induction Preceded
by Presentation. — Election, Probation, Ordination. —
The Choice of Ministers by the People.— Apostle's
Ad-vdce. — Patronage. — ^Reasons for the Choice of Pas
tors being vested in the Church. — Do the Clergy Preach
the Truth? — On Success in the Ministry. — Rom. x.
14, 15; 1 Cor. ix. 2. — Exceptions. — Properties of True
Shepherds. — Apostolic Succession. — Which Precedes,
the Ministry or the Church ? — Can a Church alone make
a Minister ? — ^Who Ordains Ministers ? — Who Ordains
the Pope ? — Whence has Ordination come ? — What is
Ordination? — Scriptural Ordination by the Church and
its own Officers, 370.
10. That the National Worship is a False Worship. — Preach
ing. — Prayers, Formal and Stinted. — Apocrypha. —
Choice of Ministry. — Baptism. — Simdry Minor Errors.
False Teachers to be Avoided. — Matt, xxiii. 1 — 3 ;
Phil. i. 15—18; Titus iii. 10, 11.— Christ's Appoint
ments to be Observed. — Ministers should not be re
quired to perform Marriage, nor Bury. — Tithes and
Offerings. — On the Overthrow of the Churches, 450.
CHAP. IV.
The Ministers' Positions examined.
(Pages 473—506.)
Sect. i. The Ministers' Charges. — Separatists cut off from Christ,
because separated from the National Church. — The
Church possesses the True Means of Church Fellow
ship. — Preaching and Sacraments. — Replied to in Five
Arguments. — Presumption of the Ministers in restrict
ing Salvation to Members of their own Church. —
Essential Truths. — Sincere Profession. — Foreign
Churches acknowledge the English Chiu-ch. — What
its Value as a Testimony to Truth ? 473.
Sect. ii. The Ministers' Replies to Objection of the Separatists, 485.
1. That the English Church was not gathered in a Scrip
tural Way.
2. ¦ That the Forms of Worship of the Church of England
are not Scriptural and Serviceable.

JVSTIFIOATION OE SEPAE,ATION

FROM THE

CHUKCH OF ENGLAND;

ME. EICHAED BEENAED HIS INVECTIVE,

INTITVLED

THE SEPARATIST'S SCHISME.

BY JOHN EOBINSON.

" And God saw that the light was good, and God separated between the light and
between the darkness." — Gen. i. 4.
" What communion hath light with darkness ?"— 2 Coe. vi. H.

ANNO D. 1610.

-»^'^«'?''^r*'S*^'!3P^'T •!:. j/^

EDITOEIAL NOTICE.

The following elaborate vindication of the principles
and practices ofthe Separatists, is a reply to a small treatise
by the Rev. Richard Bemard, then Vicar of Worksop, Notts,
and, subsequently, Eector of Batcombe, Somerset. The
exact title of Mr. Bernard's work is as follows : —
" Christian Advertisements and Counsels of Peace. Also
Dissuasions from the Separatist's Schism, commonly called
Brownisme, which is set apart from such truths as they
take from us and other Eeformed Churches, and is nakedly
discovered, that so the falsity thereof may be better dis
cerned, and so justly condemned, and wisely avoided.
Published for the Benefit of the Humble and Godlie Lovers
of the Trueth. By Eichard Bemard, Preacher of God's
Word. At London: imprinted by Felix Kyngston, 1608."
It is dedicated to " Sir George SaintpoU, and his vertuous
Ladie, the Ladie SaintpoU ;" who appear to have been his
early friends and patrons, and by whom he had been sup
ported during his residence in the University of Cambridge.
Dated from Worksop, in Nottinghamshire, June 18.
While preparing his " Justification," Mr. Eobinson re
ceived, at Leyden, Mr. Bernard's reply to two works which
had been written against the same publication ; one en
titled " Counterpoyson, by Henry Ainsworth, 1608;" and
the other, "Parallels, Censures, and Observations, by John
Smyth, 1609." Mr. Bernard's defence is entitled, "Plain

EDITOEIAL NOTICE.

Evidences: the Church of England is Apostolical; the
Separation Schismatical. Directed against Mr. Ainsworth
the Separatist, and Mr. Smyth the Se-Baptist : both of
them severally opposing the booke called the ' Separatist's
Schism.' By Eichard Bernard, Preacher of the Word of
God at Worksop. Set out by Authoritie, 1610."
Mr. Eobinson incorporated with his reply to Mr. Ber
nard's first publication, a reply to the second, calling them
respectively the "first," or the "former," book, and the
"second," or the "latter," book. Appended to Mr. Ber
nard's " Christian Advertisements," &c., is a tract, published
under the following title, "Certain Positions held and
maintained by some Godly Ministers of the Gospel against
those of the Separation ; and namely against Barrowe and
Greenwood." Whence these "Positions" were obtained,
and who the "Godly Ministers" that wrote them, Mr.
Bemard does not state: they were evidently " Comform-
able Puritans," and appear to have been well known to
Mr. Eobinson.
Mr. Bernard was a zealous and devoted minister of the
Gospel, and a distinguished Puritan, but deficient in the
moral courage requisite to constitute him a reformer. He
vacillated between the Church and the Separation, often
avowing his determination to leave the Establishment, and
on one occasion actually resigned the living of Worksop ;
but afterwards repented, subscribed again, was. restored to
his preferment, and continued a Churchman till his death,
which occurred in 1641. Mr. Smyth, in his "Parallels,"
page 5, describes him as "changeable as the moon, mu
table as Proteus, and variable as the chameleon."
He published numerous works, consisting of catechisms,
treatises, expositions, &c. ; but those by which he is chiefly
known are his "Isle of Man," an allegory; and "Thesaurus
Biblicus, seu Promptuarium Sacrum,"a valuable and elabo
rate compendium of Bible references and explanations;

EDITOBIAL NOTICE.
and " The Bible Abstract and Epitomie," generally bound
with the " Thesaurus," in a small folio volume.
The "Justification" is a fuU and detailed reply to the
arguments of Mr. Bernard. Exhibiting slightly the logo
machy of the age, it is nevertheless a most readable and
interesting performance. Dr. Campbell, in his "Analysis,"
thus describes it : —
" They who want logic will find it here. The writer
enters, at great length, into the kingdom of Christ in most
of its aspects, viewing it in relation to baptism, to commu
nion, to polity, and to the kingdoms of this present world.
It does admirable execution, both against the Church of
England and the Church of Eome. The ample resources
of the author upon these subjects are made strikingly
manifest. There are few points affecting the great subject
which are not more or less discussed or referred to. The
question of the keys, and the ministry of ecclesiastical law,
both as they affect the true church and the Church of
England, are most ably discussed. A perusal of this work,
from the novelty of the aspects in which many things are
presented, will be found an exercise of no ordinary interest,
and will very materially help the candid student to sound
the depths of subjects on which he may not hitherto have
thought with sufficient closeness, or attained conclusions
sufficiently clear and convincing."
In its original form, it is one unbroken chapter from
beginning to end. To render it more easy of reference,
as well as to bring out the subject more distinctly to the
view of the reader, it has been divided into chapters and
sections. A few notes have been supplied, for the further
illustration of the text.

PREFACE.

TO THE CHEISTIAN EBADEE.
Two several treatises,* good reader, have been formerly
published by several men in answer to Mr. Bernard's book,
yet have I thought it meet to add a thu-d, not as able to
speak more than they, but intending something further :
namely, an examination of the particulars, one by one, that
so in all points the salve might be answerable unto the
sore; applying myseK, therein, to such a familiar and.
popular kind of defence, as Mr. B. hath chosen for his
accusations, where the former answers only intended a
summary discovery of the insufficiency of his probabilities
to dissuade from, and reasons to disprove the things he
opposeth. The zeal Mr. B. manifesteth, here and everywhere, both
in word and writing is exceeding great, as all men know.
And surely fervent zeal in God's cause is a temper well-
befitting God's servants : neither is there any more bas
tardly disposition to be found in a Christian, than indif-
.- ferency in religion. It makes no matter of what religion
the man is that is indifferent in it : for Christ will spue
out of his mouth, as loathsome, the lukewarm, whether
wine, or water. Eev. iii. 16.
Yet as the case of religion is most weighty, so is the
affection of zeal in it most dangerous, if it be either pre
tended only, and not in truth; or preposterous and not
according to knowledge.
And, tiierefore, as there is singular use of this fiery zeal
for these frozen times of ours, so are we to .take great heed
* "Counterpoyson," by Henry Ainsworth, 4to. 1608. "Parallels,
CensTtres, and Observations," by John Smyth, 4to. 1609.
YOL. II. B

PEEFACE.

that our fire be kindled at the " fire of the altar which
came from heaven." Levit. ix. 34; 1 Kings xviii. 38. Eor
as Luke, Acts ii. 3, speaks of " fiery tongues which came
from heaven," so doth James, iii. 6, speak of " a tongue
which is set on fire of hell."
And this we are the more carefully to mind, not only
because almost all men have taught their tongues, in the
general, to speak goodly words, and that zealously also for
advantage; but more specially and with respect to the
business in hand, for that many of the weaker sort have
their tender hearts rather affrighted from the tmth of the
Lord by the deep protestations and obtestations of their
guides, than any way established in those perplexed paths,
wherein they walk with them, fcy sound reasons.
Now as the Lord is to be entreated for those people, that
he would vouchsafe them wise and stable hearts, that they
may " try all things and hold that which is good," 1 Thess./^
V. 21, and neither suffer themselves to be withheld nori
withdrawn from the truth by any such semblances of zeal,
or other passion, though never so solemn and seeming
never so sincere, so for their better direction herein, I have
thought it not amiss to commend unto their godly hearts
two or three considerations, by way of caution, in this
case. First, therefore, it must be considered that there are
some of that boisterous and tempestuous disposition that
they can do nothing calmly or a little ; their unruly affec
tions which should follow after, leisurely, do force on so
violently their understanding, will, and whole man, as there
is no stay with them ; but in all their motions they are like
unto those beasts, which for the unequal length of their^
hinder legs cannot possibly go but by leaps. Such a
stormy nature, with a very little zeal amongst, may make
a great stir in the world, but is justly to be suspected. And
that especially (whieh is the second caution) in such men,
as are suddenly carried, and as it were transformed from
one contrary to another, without either competent time or
means. A suspicious course ; for all things ordinarily
whether in grace, or nature, are wrought by degrees, and
the passage from one extreme to another without due
means, as it can hardly be sound, so can it not possibly be

PEEFACE. 3
unsuspected. Now there are many men to be found which
are violent in all things, but constant in none. And though
all things be with them as the figs in Jeremiah's two
baskets, Jer. xxiv. 1 — 3, the good, veiy good, and the evil,
very evU, yet are they ever shifting hands out of the one
basket into the other. To-day they will lift up and
advance a cause and person to heaven, and to-morrow they
will throw down both it and him to the lowest hell. It is
good to have such men in a godly jealousy, and their zeal
with them : and that chiefly (which I desire may be ob
served in the third place) when this their zeal rises and
falls as the times serve. Almost all men will, at times, ma
nifest zeal, but the most have this gift withal, that they
will be sure to take the strongest side, or that part, at least,
which hath some hope of prevailing. And so whilst there
remains hopes of bearing things over at the breast, they
are very forward and fervent in their courses; but when
that hope shaketh, their edge is off, and they turn their
backs shamefiiUy upon the truth, yea and ofttimes, their
faces against it.
And hereupon it comes to pass that many, formerly great
advancers of the cause of reformation, have of late times
not only foully forsaken, but violently opposed the same
both in us, and them also amongst themselves, which do
in any measure desire it, publishing their books unto the
world so filled with empty words and sweUing vanities, as-
they not only betray the weakness of their cause, but the
evil and corrupt disposition of their hearts; as rather
striving to manifest their servile affections for insinuations
into the favours of the mighty, than to bring anything of
weight for the conviction of the adversary. The applica
tion of this I leave to the godly and wise reader, as he
shall see just cause.
And so leaving those things which are more general, I
desire, in particular, and for the present purpose, that the
Christian reader take knowledge of this one thing, that as
the pretence of zeal in the forward ministers against all
corruptions is as a thick mist, holding the eyes of many
well-minded from seeing the truth; so the person with
whom I now particularly deal, trusts to this insinuation
above all others, conveying himself under this colour into

PEEFACE.

the hearts of the simple, and hereby making way most;
effectually, not only for his sage-seeming counsels and ad
vertisements, for the quenching of their affections towards^
the truth: but also for his idle guesses and likelihoods,
with such personal comparisons, and imputations, as where
with his book is stored, to alienate men's hearts from it.
But the godly reader is to consider that " to accept the
person in judgment is not good," Prov. xxiv. 33, especially
in the cause of the Lord, and that " the faith of our glorious
Lord Jesus is not to be held in respect of persons,"
James ii. 1 : but that the naked and simple truth is to be
inquired after, with an impartial affection. And then the
Lord which gives a single heart to seek after it, will give a
wise heart to find it out. Matt. vii. 7. Only let men take
heed they be not as Pilate, asking "What is truth?" John
xviii. 38, and turning their backs upon it when they have
done: nor having found it, as Orpah did to Naomi, for
saking her, weeping. Euth i. 14.
And for myself, as I could much rather have desired to
have built up myself and that poor flock over which the
Holy Ghost hath set me in holy peace, as becometh the
house of God, " wherein no sound of axe or hammer or
other tool of iron is to be heard," 1 Kings vi. 7, than thus
to enter the lists of contention, so being justly called to
contend for the defenee of that truth upon which this man,
amongst others, lays violent hands, I will endeavour in aU
good conscience, as before God, so to free the same, as I
will be nothing less than contentious in contention', but
will count it a victory to be overcome in odious pro'vocai
tions and reproaches, both by him and others.
And so desiring as eamestly the Christian reader, into
whose hands this my defence shall come, to manifest unto
me such errors in the same, if by the Word of God they'
may so be found, as to receive from me such truths, as are
therein contained, I leave the due trial to that alone touch
stone, and commit the blessing to the Lord who alone
giveth wisdom, and is able to make wise to salvation

INTRODUCTION.

CEETAIN OBSEEVATIONS UPON THE EPISTLE DEDICATOEV :
AND PEEFACE TO THE EEADEE.
FiEST, I desire it may be observed by the reader how
Mr. Bemard styieth the worshipful personages, under the
wing of whose protection he shroudetii his papers. Christian
professors. A title peculiar to some few in the land, which
favour the forward preachers, frequent their sermons and
advance the cause of reformation. Such persons are com
monly called amongst themselves, professors, virtuous and
religious, and, thereby, distinguished from the body of the
land, which make no such profession, and are therefore
accounted, and justly, profane, and without religion, and
that as roundly by Mr. B. as by any other in the land.
But it seemeth he had forgot both his Epistle and whom,
both he in it, and others everywhere, call professors for
distinction's sake, when he wrote his book; for in it* he
makes all the kingdom professors at a venture, and Chris
tian professors I hope he meaneth.
Thus those whom he severeth in the Epistle, he con
founds in the book. And let him well consider how he
can quit himself either from flattery in the one, or from
untruth in the other.
And where, Mr. B., in the body of the Epistle, you seat
yourself in the midst between " the schismatical Brownist,"
as you charitably term him, and " the Antichristian Papist,
the one snatching on the right hand, and the other on the
left," it is something which you say, and more belike than
you are aware of.
Fitly may you be seated in the midst betwixt both, being
indeed a minglement and compound of both, and well may
both snatch at you, and yet neither do you wrong, if neither
* pp. 112, 113.

INTEODUCTION.

require more than their own. Justly may the Papists^
challenge from you that stinted service book,_ devised?
Ministry, Antichristian Hierarchy, and Babylonish Con
fusion which you have stolen away from them, as Eachel
did her father's idols, though she covered them never so
close. Gen. xxxi. 19, 34. And justly also may we chaUenge
from you such godly people as you fraudulently detain, and
such truths of doctrine as you teach, as being the peculiars
of the true church : as the holy vessels were of the temple,
though violently, with the people, carried to Babylon and
there kept. Jer. lii. 17, 18.
But if you will still halt betwixt both, as Israel did be
twixt God and Baal, and carry in your right hand many
evangelical truths with us, and in your left many anti
christian devices with the Papists, no marvel though both
parties remain unsatisfied ; neither must you be offended,
though the Papists, for the truths you hold with us, account
you heretics, nor though we, for the devices you retain with
them, call you antichristian. 1 Kings xviii. 21. And so
JOU see your middle standing betwixt them and us more
ways than one.
And thus much of the Epistle dedicatory. In the next
place I come to the Preface; where amongst other just
complaints of the iniquities of the times, you reckon, and
that worthily, as the most dangerous, " Atheistical security
and carnal living under a general profession," to which pm--
pose you aUege 3 Tim. iii. 1 — 5 ; and so instanee in your
English people. This place of Timothy alone, had you
well weighed, and thoroughly improved, especially the
fifth verse, where separation from such persons, as having
a show of godliness do deny the power thereof, as you con
fess the English people do, is expressly commanded, it
would either have stopped your mouth from reproaching
us, as you do, for separation, or else have opened the
mouth of the most simple reader to reprove your vanity as
God did the mouth of the ass to reprove Balaam.
The next thing I observe is how vauntingly you bringJ
as challengers into the lists, Mr. Gyshop, Mr. Bradshaw *,
* Unreasonableness of the Separation made apparent by an Exami
nation of Mr. Johnson's pretended "Reasons," published anno leos"
By William Bradshaw, A.M. 4to. Dort, 1614.

INTEODUCTION. 7
Dr. AUson,* and other imnamed ministers, all which you
say are unanswered by us. And no marvel, for sundry of
their writings never came to our hands, and besides it were
a more equal and compendious way for these men to take
up the defence of their church's cause, where their fellows
have forsaken it, and left it desolate, than thus to make
new challenges, though in truth with the same weapons (it
may be new furbished over) wherewith the other have lost
the field. Yet are their books, and, by the grace of God
assisting, shall be answered in partictdar as they come to
our hands, and are thought worthy answering : though in
truth it were no hard thing for our adversaries to oppress
us with the multitude of books, considering both how few
and how feeble we are in comparison, besides other out
ward difficulties, if the truth we hold, which is stronger
than all, did not support itself.
The difference you lay down, in the next place, touching
the proper subject of the power of Christ, is true in itself,
being rightly understood, and only yours, wherein it is cor
ruptly related, and specially in the particular conceming
us, as, that where " the Papists plant the ruling power of
Christin the Pope; the Protestants in the Bishops; the
Puritans," as you term the reformed churches and those
of their mind " in the Presbytery;" we whom you name
"Brownists," put it in the " body of the congregation, the
multitude called the church:" odiously insinuating against
us that we do exclude the elders in the case of govemment,
where, on the contrary, we profess the bishops or elders,
to be the only ordinary govemors in the church, as in all
other actions of the church's communion, so also in the
censures. Only we may not acknowledge them for lords
over God's heritage, 1 Pet. v. 3, as you would make them, f
controUing all, but to be controUed by none ; much less
essential unto the church, as though it could not be with
out them; least of all the church itself, as you and others
expound Matt, xviii. But we hold the eldership, as other
ordinances given unto the chm-ch for her service, and so
* A plain confutation of a treatise of Brownism, published by some
ofthat faction, entitled a "True Description of the Visible Church,"
&c. By Dr. R. Alison. 4to. London. 1590.
t p. 101.

8 INTEODUCTION.
the elders or officers " the servants and ministers " of the
church, the wife, under Christ her husband, as the Scrip
tures expressly affinn. 2 Cor. iv. 5; Col. i. 35. Of which
more hereafter.
And where, further, you advise the reader to " take from
the jay other birds' feathers," that is, as you expound your
self, " to set us before him as we differ from all other
churches," therein you make a most inconsiderate and
unreasonable motion.
If a man should set the Church of England before his
eyes, as it differeth but from the reformed chm-ches, it
would be no very beautiful bird. Yea what could it in that
colour afford, but Egyptian bondage, Babylonish confusion,
carnal pomp, and a company of Jewish, heathenish, and
popish ceremonies? Whatsoever truth is in the world, it
is from God, and from him we have it, by what hand soever
it be reached unto us. " Came the word of God unto you
only?" 1 Cor. xiv. 36; and unto it we have good right as
the Israel of God, unto whom he hath committed his
oracles. Eom. iii. 2.
Towards the end of the Preface you do render two
reasons upon which you do adventure to deal against us
as you do, the one " confidence in your cause," the other
" the spiritual injury which some of late have done you,"
'' in taking away part of the seal of the ministiy." Touch
ing the first: as it is to us, that know you weU, no new
thing to see you confident in all enterprises; so doth
it much behove you to consider, how long and by what
means you have been possessed of this your confident
persuasion. I could name the person of good credit and
note, to whom upon occasion you confessed, and that since
you spake the same things, which here you write as confi
dently as now you write them, that you had much ado to
keep a good conscience in dealing against this cause as
you did. '
But a speech of your own uttered to myself (ever to be
remembered with fear and trembling) cannot I forget
when after the conference passing betwixt Mr. H and me'
you uttered these words, " WeU, I wiU retum home and
preach as I have done, and I must say as Naaman did ' The
Lord be merciful unto me in this thing:'" and thereupon

INTRODUCTION. 9
you further promised without any provocation by me or
any other, that " you would never deal against this cause,
nor withhold any from it:" though the very next Lord's-
day, or next but one, you taught publicly against it, and so
broke your vow, the Lord grant, not your conscience.
And for the seal of your ministry, deceive not yourself
•and others ; if you had not a more authentic seal in your
black box to show for your ministry at your bishop's visit
ation, than the converting of men to God, which is the
seal you mean, this seal would stand you in as little stead,
as it doth many others, which can show as fair this way as
you, and yet are put from their ministry notwithstanding.
And wUl you charge your bishops and church representa
tive to deal so treacherously with the Lord, as to put down
his ministers and officers which have his broad seal to
show for their office and ministry? What greater con
tumely do these vipers, these " schismatical Brownists "
lay upon your church than you do herein ?
The Church of England acknowledgeth no such seal as
this is. The bishops' ordination and licence, conformity
nnto their ceremonies, subscription to their articles, devout
singing and saying their service-book, is that which will
bear a man out, though he be far enough either from con
verting, or from preaching conversion unto any.
And here I desire the reader to observe this one thing
with me. When the ministers are called in question by,
the bishops, they allege unto them their former subscrip
tion, conformity in some measure, at least their peaceable
carriage in their places; but when they would justify their
ministry against us, then their usual plea is, they have
converted men to God, herein acknowledging, to let pass
their unsound dealing, that we respect the work of God's
grace in any, at which they know the bishops and their
substitutes, if they should plead the same with them, would
make a mock for the most part.
I do most freely acknowledge the singular blessing of
God upon many truths taught by many in the land, and do
and always shall, so far, honour those persons as the Lord
hath honoured them herein. But that the simple con
version of sinners, yea though the most perfect that ever
was wrought, should argue a true office of ministry, the

10 INTEODUCTION.
Scriptures no where teach; neither shall I ever believe,
without them.
This scripture, 1 Cor. ix. 1, 3, is most frequently aUeged-
for this purpose. But as unsomidly as commonly. For
if simple conversion should argue an apostieship, then
should a common effect argue a proper cause, an ordinary
work an extraordinary office: for the conversion of men is'
a work common to extraordinary and to ordinary officers,
yea to true and false officers, yea to such as are in no office
at all, as hereafter shall appear.
And what could be more weakly alleged by Paul to prove
himself no ordinary but an extraordinary officer, an apostle,
which was the thing he intended, than that which is com
mon to ordinary officers with him ? Might not the Corin
thians easily have replied. Nay, Paul! it follows not, that
you are an apostle immediately called and sent by Christ,
because you have begotten us to the Lord, and have been
the instrument of ©ur conversion, for ordinary ministers,
pastors, and teachers called by men, do beget to the Lord,
as well as you.
The bare conversion of the Corinthians, then, is not the
seal Paul speaks of, but, together with it, their establish
ment into a tme visible church, and that, with such power
and authority apostolical, as, wherewith, Paul was fumished
by the Lord. Of which more hereafter.
But " the father of these children," you say, " you are,
which thus unnaturally fly from you, and whereof we so
injuriously have deprived yon," in which respect also you
make this your hue and cry after us and them, for through
the gospel you have begotten them.
And have you begotten them unto the faith, as Paul did
the Corinthians ? and are you their father, as Paul was the
father ofthe Corinthians? Then it must needs follow that
before you preached the gospel unto them, and thereby
begot them to the Lord, they were in the same estate
wherein the Corinthians were before Paul preached unto
them, that is unbelievers, and without faith, and so were to
be reputed. And how then true matter of the church for
which you so much contend?
Besides, these your begotten children were baptized long
before you saw their faces, some twenty, some thirty, some

INTEODUCTION. 11
forty years. Now this their baptism was true baptism, and
so ttie true seal of their forgiveness of sins, and new birth,
as you affirm and prove, p. 119, and this, their seal of
tlie new birth hath stood good upon them all this while,
visibly and externally, and yet after all this you preach
unto them and beget them anew visibly and extemally, for
only God knoweth that which is true within. You have
begot them through the gospel.
Behold a monstrous generation, a man begetting children
twenty, or thirty, or forty years after they be bom. If Nico
demus had heard of this, he might weU have said, " How can
these things be?"
Lastly, if you be by your office the father of these
children, as Paul was of the Corinthians by his, where is,
then, that your rod of correction which Paul shakes at his
children? 1 Cor. iv. 21. Doth any law, either Divine or
human, deny a father liberty to correct his own children ?
Or, are you one of these simple fathers of whom yourself
speak, " that can beget chUdren but not bring them up"?
This rod it seems appertains to both their and your rever
end fathers the bishops, who only know how to use it.
To conclude the Preface. In acknowledging, as you do
in the end of it, " that some things in the book may seem
to the "Christian reader to be written in the gaU of bitter
ness," and yet suffering them so to pass, with an excuse of
your intent, as herein you manifest no good conscience,
choosing rather to excuse so great an evil than to reform^
it: so neither take you any likely course for the good of
tbem with whom you deal, whose recovery, if they be fallen,
you should rather have attempted in the bowels of mercy
than in the gall of bittemess.
And so, I come to the parts of your book as they lie in
order.

12 ME. BEENAED 's COUNSELS DEBATED.

CHAPTEE I.
ME. BEENAED 'S COUNSELS DEBATED.
0/ the Author's Advertisements, called b-y him Christian, a-nd
Counsels of Peace.
The subject whereof Mr. Bernard treats in this place,
being peace, is very plausible, the name amiable, the thing
both pleasant and profitable. And as God is the God of
peace, 3 Cor. xiii. 11 ; 1 Thess. v. 23, so are not they God's
children, nor born of him, which desire it not ; yea even
in the midst of their contention.
But as all vices use to clothe themselves with the habits
of virtues, that, under those liveries, they may get coun
tenance and find the more free passage in the world, so
especially, in the church aU tyranny and confusion do
present themselves under this colour, taking up the politic
pretence of peace, as a weapon of more advantage where
with the stronger and greater party useth to beat the weaker.
The papists press the protestants with the peace of the
church ; and for the rent which they have made in it, con
demn them beyond the heathenish soldiers, which forbore
to divide Christ's garment ; as deeply do the bishops
charge the ministers refusing conformity and subscription,''
and both of them, us. But the godly- wise must not be
affrighted either from seeking or embracing the tmth,
with such buggs* as these are, but seeing " the wisdom
which is from above, is first pure, then peaceable," James
iii. 17, he must make it a great part of his Christian wis
dom to discem betwixt godly and gracious peace, and that
which is either pretended for advantage, or mistaken by
error, and so to labour to hold peace in purity. Let it
then be manifested unto us, that the communion which the
Church of England hath with all the wicked in the land,
without separation, is a pure communion ; that their serv
ice book devised and prescribed in so many words and
letters to be read over and over, with aU the appurtenances
* Or bugbears.

ME. BEENAED S COUNSELS DEBATED. 13
is a pure worship ; that their govemment by national,
provincial, and diocesan bishops according to their canons,
is a pure govemment, and then let us be blamed, if we
hold not peace with them in word and deed ; otherwise,
though they spake unto us, never so oft, both by mes
sengers and mouth of peace, and again of peace as Jehoram
did to Jehu, 2 Kings ix. 22, yet must we answer them
in effect, as Jehu did Jehoram, What peace whilst the
whoredoms of the mother of fomicators, the Jezebel of
Eome, do remain in so great number amongst them ?
And I doubt not but Mr. Bernard, and a thousand more
ministers in the land, were they secure of the magistrate's
sword, and might they go on with his good licence, would
wholly shake off their canonical obedience to their ordi
naries, and neglect their citations and censures, and refuse
to sue in their courts, for aU the peace of the church which
they commend to us for so sacred a thing. Could they
but obtain licence from the magistrates to use the liberty
which they are persuaded Christ hath given them, they
would soon shake off the prelates' yoke, and draw no longer
under the same in spiritual communion with aU the pro
fane in the land, but would break those bonds of iniquity,
as easUy as Samson did the cords wherewith DelUah
tied him, and give good reasons also from the Word of
God for their so doing. And yet the approbation of men
and angels, makes the ways of God and works of religion
never a whit the more lawful, but only the more free from
bodUy danger. Whereupon we, the weakest of all others,
have been persuaded to embrace this truth of our Lord
Jesus Christ, though in great and manifold afflictions, and
to hold out his testimony, as we do, though without appro
bation of our sovereign, knowing that, as his approbation
in such points of God's worship as his Word warranteth
not, cannot make them lawfid ; so neither can his disallow
ance make unlawful such duties of rehgion, as the Word of
God approveth, nor can he give dispensation to any
person to forbear the same. Dan. iii. 18 ; Acts v. 29.
These things I thought good to commend to the reader
that he may be the more cautious of this and the like
colourable pretences, wishing him also weU to remember,
that peace, in disobedience, is that old theme of the false

14 MB. beenaed's counsels debated.
prophets, whereby they flattered the mighty, and deceived
the simple. Jer. vi. 14, and viii. 11.
SECT. I.  EIEST CLASS OF COUNSELS.*
Let us now come to the consideration of the counsels
themselves so friendly given, and so sagely set down.
And therein to approve what is good and wholesome, to"
interpret in the best sense, what is doubtful, and to pass
by unrequited such contumeUes as wherewith Mr. B. re
proacheth us, as in all places, so here in his rhyming
rhetoric, wherein he labours to roll even as may be,
betwixt the atheistical securitant and anabaptistical pu-
ritant, the careless conformitant and the preposterous
reformitant, and so forth, as the rhyme runneth, I wUl
come to those ten rules or canons prescribed by him, pp.
3 — 5, for the preservation of peace in the ehurch or state
ecclesiastical; for that alone we oppose, humbling ourselves
under the hand of the magistrate as much, and more truly
than himself.
1. " Uphold the manifest good therein."
A man upholds that which is good most naturally, by his
personal practice of it, and actual communion in it : and
thus we ought to maintain every good thing in our places,
if sin lie not in the way betwixt us and it. But since by
the confusion which is upon the face of the earth, good
and evil are ofttimes so intermingled, as that men cannot
touch that which is good, but some evil will cleave unto
their fingers, when this so falls out, then have we a dispen
sation from the Lord to forbear even that good, which
without sin cannot be practised. Eom. iii. 8. And yet
then also we must acknowledge that good thmg to be as it
is, in what person or estate soever, and so uphold it.
And, lastly, so far as possibly we can, we must sever and
select the good from the evU, and so even in our practice
also uphold and maintain that good, being so severed
whereof whilst it was commingled with the evil, we could
have no lavdiil use.
And aU these ways we uphold whatsoever manifest good
•Designed to show, "How a man ought to carry^himself ii, a
Chnstian state. ./^-—^c^iud

FIEST CLASS OF COUNSELS, 15
we linow in the Church of England : whether doctrine,
ordinance, or personal grace, to our utmost.
We do acknowledge in it many excellent truths of doc
trine, which we also teach without commixture of error,
many Christian ordinances which we also practise being
purged from the pollution of antichrist, and for the godly
persons in it, could we possibly separate them from the
profane, we would gladly embrace them with both arms.
But being taught by the apostle speaking but of one
wicked person, and of one Jewish ordinance, that " a little
leaven leaveneth the whole lump," 1 Cor. v. 6 ; Gal. v. 9,
we cannot be ignorant how sour the English assemblies
must needs be : neither may we justly be blamed though
we dare not dip in their meal, lest we be soured by their
leaven. The second and third rules foUow, which for order sake
I wiU invert, setting the latter in the former place.
3. " Bear with Ughter faults for a time, till fit occasion
be offered to have tiiem amended."
No sin is light in itself, but being continued in, and
countenanced, destroyeth the sinner. Matt. v. 19.
It is the property of a profane and hardened heart ever
more to extenuate and lessen sins.
Though the bearing and forbearing not only of smaU,
but even of great sins also, must be for a time, yet it must
be but for a time, and that is, whUst reformation be orderly
sought, and procured. Lev. xix. 17. But what time hath
wrought in the Church of England, all men see, growing
daily by the just judgment of God, from evil to worse, and
being never aforetime so impatient either of reformation,
or other good, as at this day.
A man must so bear an evil, as he be no way accessory
unto it, by forbearing any means appointed by Christ for
the amending it.
3. " The manifest evUs labour in thy place, by the best
means, to have them amended peaceably."
This is not sufficient nor enough, except our places be
such and we in such churches, as, wherein, we may use
the ordinary means Christ hath left for the amendment of
things ; otherwise our places and standing themselves are
unwarrantable, and must be forsaken. And this I desire

16 ME. bernaed's counsels debated.
may be well considered by aU such, whether ministers of
people, as know and acknowledge that Christ requireth of
them further duties, for the amendment of evils, than their
very places will give them liberty to perform.
The fourth and fifth and sixth canons,* may be received
without danger, the seventh not so.
7. " Let the corruption of the person, and his lawful
place, be distinguished : and where person and places are
not so lawful, and in the proposed end not against thee,
wisely labour to make them for thee : and make that good
of them thou canst, and wholly condemn not that ministry
which a godly man may make for good."
We may not communicate at all in that ministry, which
is exercised by an imlawfiil person or in an unlawful
place, though God may bring good out of it, lest we do
evil that good may come thereof, which is damnable. Eom.
iii. 8. ,
And if that be true, which the most forward profess and
do hold, that the approbation and acceptation of the people
give being to the ministry, it concerns the people care
fully to see unto it, that they accept not of, nor communis
cate with any unlawful person in an unlawful place, lest
thereby they set up, or give being unto his ministry, and
so be deep in his transgression.
The eighth and nine rules, f I pass over as being without
* 4. " Likelihoods of evil, make them not apparent evil, by Ul inter
pretation, where neither the state intendeth it, nor so maintains it.
5. " Doubtful things take in the better part : it is ever charity.
6. " Judiciouslydiscembetween the abuse of a thing, and that which
may be well used : lest in abhorring the abuse, thou also do utterly
condemn the thing itself and the use thereof."
t 8. " Pattern not a monarchy to an oligarchy, or any other state;
aristocracy or democracy: neither let (as thou supposest) the weU-
being of a foreign state make thee unthankful for the present good
thou dost enjoy, and to loathe thine own being, lest malcontentednes?")
break into contention, and so thou lose that good thou hast, and pro- '
cure the increase of evU, which thou dost dislike.
9. " In thy zealfor religion against corruption, let the Book of Godj
well understood, be thy warrant; and in thy hatred against wrongs
in the commonwealth, let the knowledge of the law and the equity
thereof move thee to speak : this is religion : this is reason. But
beware of superstition, for so beginning of uncertainty, thou mavest
lose the fruit of thy labours, and be condemned as a busy meddler
and contentious." '

FIEST CLASS OF COUNSELS. 17
exception. Only I see not upon what occasion the author
should thus disorderly shuffle into this controversy, which
is merely ecclesiastical, such considerations, as in the
former of these two rules and in many other places, he
dotli concerning the frame and alteration of civil states,
except he would either insinuate against us that we went
about to alter the civil state of the kingdom ; or at least,
that the alteration of the state ecclesiastical, must needs
draw with it, the alteration of the civil state ; with which
mote the prelates have a long time bleared the eyes of the
magistrates. But how deceitfully, hath been sufficiently
manifested, and offer made further to manifest the same
by solemn disputation.*
And the truth is, that all states and policies which are of
God, whether monarchical, aristocratical or democratical,
or how mixed soever, are capable of Christ's govemment.
Neither doth tlie nature of the state, but the corruption of
the persons, hinder the same in one or other.
10. " Eefiise not to obey authority in anything wherein
there is notto thee manifestly known a sin to be committed
against God : let fantasies pass : be more loth to offend
a lawful magistrate, than many private persons. Where
thou canst not yield, there humbly crave pardon ; where
thou canst not be tolerated, be content with correction for
safety of conscience."!
Authority indeed is to be obeyed in aU things, if they be
good, actively, and by doing them ; if evil and unlawful,
passively and by suffering with meekness for righteousness'
* The Assertion: — Supposed to refer to " Reasons taken out of
God's Word, and the best human testimonies, proving a necessity
of refonning our churches in England. Pramed and applied to Pour
Assertions wherein the aforesaid purpose is contained." 1604. 4to.
By Henry Jacob.
Christian Offer: — Supposed also to refer to "A Christian and
modest offer of a most indifferent conference or disputation, about
the main and principal controversies betwist the prelates and the
late silenced and deprived ministers in England. Tendered by some
of the said ministers to the archbishops and bishops, and aU their
adherents." Imprinted 1606. 4to. Also by Henry Jacob.
t The following words are in Bernard, and complete the 10th
Counsel: — ., . , ^. ^ • t ,,
" And bear what thou canst not avoid with a patient mind.
VOL. n. . ^

18 ME. beenaed's counsels debated.
sake, if pardon cannot be obtained, as is well advisedi
But where -counsel is given to obey in anything, wherein
a manifest known sin is not committed against God, this
morsel must not be swallowed down till it be well chewed.
For a man may commit a sin against God, in doing a
thing wherein there is no sin. I'he sin may be in the
person doing, and not in the thing done : as when a man
doth a good thing against his conscience or doubtingly,
and without faith. 1 John iii. 30 ; Eom. xiv. 23.
And where Mr. B. further adviseth, rather to offend
many private persons than one lawful magistrate, I doubtnot
he gives no worse counsel than he himself follows, who,
except I be much deceived in him, had rather offend half
the private persons in the diocese, than one archbishop,
though he be an unlawful magistrate.
But of the case of offence hereafter. In the meanwhUe,
let us remember our care be not to offend the Lord, and
if with the offence of a priyate person, though never so
base, be joined the offence of the Lord, better offend aU
the both lawful and unlawful magistrates in the worlds
than such a little one. Matt, xviii. 6.
Lastly, where Mr. B. concludes this decade of counsels
with that which is written, Eom. xiv. 17, 18, he mis
interprets the apostle's words, if he put them down, as it
seems he doth, for a reason of that which goes before.
For the apostle in that place hath no reference at all to
the authority of the magistrate, whose kingdom indeed
doth stand in meat and drink, and the like bodily thmgs,
wherein he may command civilly, and is to be obeyed in
the Lord : but the apostle's purpose is to admonish the
strong in faith to take heed of abusing their Christian
liberty in the unseasonable use of meats and drinks and
the like, to the offence of the weak brethren, as though
the kingdom of God stood in the peremptory use of those
things, and that they were therein to show the liberty of
the gospel.
Fm-thermore, howsoever the kingdom of God be not
meat and drink, yet is the kingdom of God mueh ad
vanced or hindered both in a man's self and in others in
the seasonable or unseasonable use of them. A man' in
using them, or rather abusing them, with offence to a weak

SECOND CLASS OF COUNSELS. 10
brother, may destroy both him, and himself also, in break
ing the law of charity. Eom. xiv. 15, 30.
SECT. II.  SECOND CLASS OF COUNSELS.*
It remains now we come to the second rank of counsels,
as they are divided by the author, for what cause I know
not, neither will I cm-iously inquire ; but will take them as
I find them.
1. " Omit no evident and certain commandment im
posed of God. If there be nothing but probability of
sinning in obeying the precepts of men, set not opinion
before judgment."
Woeful counsel, God knoweth, and in deed such as
directs a course to harden the heart of him that follows
it in all impiety. For he, that vidll at the first do that by
man's precept, which is like or which he thinks to be sin,
wUl, in time, do that upon the like regard which he knows
to be sin, and so fall into all presumption against God.
Men are rather to be admonished, especially in the case of
religion about whieh we deal, that if the Lord shall touch
their tender hearts with fear and jealousy of the things
they do, they rather suspend, in doubtful things, except
they can, in some measure, overcome their doubting by
faith, till in the use of all good means, the God of wisdom
and Father of lights give to discern more plainly of things
that differ; lest being head-strong and hard-mouthed
against the check of conscience, which the Lord, like a
bit, puts into their mouths, they provoke the Highest to
withdraw his hand, and to lay the rein on their necks, and
so they even run headlong upon those evils without fear,
upon which, at the first, they have adventured with fearful
and troubled consciences, which is ofttimes the just
recompense of such errors from the Lord. Eom. i.
27, 28.
2. "Let ancient probabiUty of trath be preferred before
new conjectures of error against it."
As this rule shows by what tenure Mr. B. holds his re
ligion, namely, by probabiUties and likelihoods of truth ;
* To show " How to avoid scrupulosity of conscience and con
tention in seeking for reformation."

20 ME. beenaed's COUNSELS DEBATED.
so if he mean that this way, wherein we by God's niercy
walk, is any new- way, or our rules, conjectures, I do hope
by the good hand of God herein assisting me, to make it
manifest, that this way is that old and good way, after
which all men ought to ask and to walk therein, that so
they may find rest unto theu- souls. Jer. vi. 16. And that
we are not guided in it by conjectures, neither go by
guesses, but by the infallible mle of Chi-ist's Testament.
3. " Mark and hold a difference between these things;
the equity of law and execution : between established
truths generally, and personal errors of some : between
soundness of doctrine, and erroneous application: between
substance, and circumstance : the manner and the matter:
between the very being of a thing, and the well-being
thereof : between necessity and conveniency : between a
commandment, and a commandment to thee : between
lawfulness, and expediency : and between that which is
given absolutely, or in some respect."
The sixth and seventh rules in the former rank, being
the same in substance, might well have been bound up in
the same bundle with this, had not the author laboured to
supply that in the number of liis counsels, which is want'-
ing in their weight.
But to the point. There is a difference indeed to be
held betwixt the laws of the Church of England, with the
ordinances and doctrines by law established, and the
personal executions, exercises, and applications of them;
and the difference is betwixt evil and worse : and the
worse of the twain by far I deem the laws and ordinances
with sundry of the doctrines. For tliough the whole
carriage ofthe courts, miscalled spiritual, be most corrupt
and abominable, and though the pulpits be made by very
many, especially in the greatest places, the stages of
vanity, falsehood, and slander, so that as the prophet said,
"What is the wickedness of Jaoob ? is not Samai-ia? And
what are the high places of Judah ? are they not Jeru^
salem? " Micah i. 5 ; so may we say, Wliat is the sink of aU
bribery and extortion ? Is not the consistory ? What is the
theatre of carnal vanity ? Is not the pulpit ? Yet in truth
the laws are worse than tliose which e.\;ecute them and

SECOND CLASS OF COUNSELS. 21
the ordinances by tliem established than those which
miaister them.
Let but the last canons, which are as well the laws ancl
doctrine of the Church of England, as the eanons of the
council of Trent are the laws and doctrine of the Church
gf Eome, be severely and sincerely executed as becomes
the laws of the kingdom of Christ, the church, all in the
land having any fear of God, would find and complain
that their bondage were increased, as was the bondage of
the Israelites under the Egyptians. Exod. v.
But what, though there were neither statute or canon
Jaw enacted, for the confusion of the assemblies coUected,
and consisting of aU the parish inhabitants, be they
atheists, adulterers, blasphemers and how evil not ? what,
though no law ecclesiastical or civil, did confirm the tran
scendent power of the bishops and archbishops for the
placing and displacing of ministers, for the thrusting out
and receiving in, both of ministers and people, and so for
innumerable other corruptions? Yet these things being
universaUy practised in the land, the church were nothing
at all the more pure, only it had the more liberty of re
formation, which now by'the laws and canons, as by iron
bars, is shut out.
What statute or canon was there, that the Corinthians
should suffer amongst them the incestuous person un
reformed? And yet for so doing, this "Uttle leaven leavens
the whole lump." 1 Cor. v. 6.
What parliament or convocation-house amongst the
Galatians had decreed the mingling of circumcision with
the gospel? And yet for so doing they are charged by the
apostle to be removed or turned away to another gospel.
Gal. i. 6.
By what law was the mystery of iniquity confirmed ? Or
antichrist's coming into the world agreed upon in the
apostles' time? And yet "the mystery of iniquity"
then wrought, 2 Thess. U. 7; " and many antichrists were
then come into the world," 1 John u. 18. And yet these
mischiefs being found in tlie churches in the apostles'
times, were as weU imputed unto them, as if a thousand
parliaments and convocations had ratified them.

32 ME. beenaed's counsels DEB.iTED.
To proceed. It is also true which is further counseUed,
that a difference must be held betwixt substance and circum
stance ; betwixt the manner and the matter ; betwixt the
being and well-being of a thing ; and so of the rest : but
withal it must be observed that the Lord hath in his Word, ^
as well appointed the manner how he wiU have things
done, as the things themselves, and that even circumstances
prescribed and determined by the Lord, are of that force,
not only to deface the well-being, but to overturn the true
being of God's worship.
The Lord commanded the Israelites by Moses to bring
their sacrifices and oblations to the place which for that
purpose he would choose, and there to offer them. Deut.
xii. 5, 6.
And did not all offerings brought to any other place,
without special dispensation, stink in his nostrils ? And
yet this was but a circumstance of place.
And wherein stands the breach of the fourth command-*
ment but in a circumstance of time ? Lastly, what was
the transgression of Uzziah the king, for which God struck
him with leprosy, but a j)ersonal aberration, a sin in the
circumstance of person? for that he being no priest, would
adventure to offer incense at the altar. 3 Chron. xxvi.
16—19. Of the same nature was the sin of Korah, Dathan and
Abiram, merely circumstantial : Dathan and Abiram being
of a wrong tribe, and Korah of a wrong family, and yet for
that their rebellion, the earth by God's judgment opened
her mouth, and swaUowed up both them and theirs.
Numb. xvi. 1, 3, 32.
And for the weU-being and right ordering of good
things, the Lord as well requireth it, as the things them
selves. He hath not left in the hands of the church a
rude matter to frame after her own fashion, but with the
matter he hath also appointed the manner and form
wherein all things must be done.
When Moses, under the law, was to make the tabemacle,
the Lord did not set him out the matter and stuff whereon
to make it, and so left the manner and form to his pleasure
and discretion, but appointed the one as the other ; and if
he had framed it, or anything about it after any other

SECOND CLASS OF COUNSELS. 23
fashion than according to the pattern showed him in the
mount, he had done abominably in the sight of the Lord.
Exod. xxv. 3—40, &c., and xxvi. 3—6, &c.; Heb. viu. 5.
When the ark of God was to be removed upon occasion,
the priests were to cover it, that no hand might touch it,
and so to carry it upon their shoulders to the place of rest.
Numb. iv. 11, 15; Deut. xxxi. 9.
Now this order of the Lord was violated, in the bringing
of it out of the house of Abinadab uncovered and upon a
cart, after the fashion of the Egyptians, 1 Sam. vi. 7, 8.
And the breach of this order the Lord punished very
severely, making a breach upon Uzzah the priest for
touching the ark, which was his personal sin, and for
carrying it upon the cart, which sin was common to the
rest of the priests with him ; he was stricken dead by the
hand of God in the same place. 2 Sam. vi.
Now both this and the former examples are left to warn
us to take heed, that we presume not against the Lord in
the least ceremony or circumstance, neither make any
transgression smaU in our eyes, or the eyes of others, as
the manner of too many is. But let us rather learn to
fear before the Highest, whose eyes are pure, and can
endure none iniquity; and let us labour to keep our
hearts tender against all sin, even against that which
seemeth the least; knowing that if the Lord should let
Satan loose upon us, to press our consciences, and should
withdraw his comforts from us in our temptations, the
least sin would prove a burden intolerable.
4 " Use the present good which thou mayest enjoy to the
utmost, and an experienced good before thou dost trouble
thyself to seek for a supposed better good untiied, which
thou enjoyest not."*
We must so enjoy experienced good things, as we stock
not ourselves in respect of other things, as yet untried.
We may not stint or circumscribe either our knowledge,
or faith, or obedience, within straiter bounds than the
whole revealed will of God, in the knowledge and obe
dience whereof we must daily increase and edify our-
* The rule in Bemard has also the following : " Dislike not things
present, as men do discontentedly; praise not things past, foolishly;
and desire not a change, hoping for a better, vainly."

34 ME. beenaed's counsels debated.
selves ; much less must we suffer ourselves to be stripped
of any liberty whieh Christ our Lord hath purchased for
us, and given us to use for our good. Gal. v. 1.
And here, as I take it, comes in the case of many
hundreds in the church of England, who what good they
may enjoy, that is safely enjoy or without any great bodily
danger, that they use veiy fully. Where the ways of
Christ lie open for them, by the authority of men, and
where they may walk safely with good leave, there they
walk very uprightly, and that a round pace ; but when the
commandments of Christ are as it were hedged up with
thorns, by men's prohibitions, there they foully " step asidcj
and pitch their tents bythe flocks of his fellows.'' Cant. i. 7.
There are many in the land very zealous and severe in
all the duties of the second table, and in the private and
personal duties of the first table, and in such public duties
also as the times will bear, and in those respects may say
as Jehu did to Jehonadab, " See the zeal which I have for
the house of the Lord," 3 Kings x. 16; but consider the
same persons in their communion, liturgy, ministry and
government, and there seemeth a most monstrous com
position. These things, in tlie same men, do agree as ill as
the ark of God and Dagon, in the same house. We ought
in no case to share our service betwixt Christ and anti
christ, nor to stock ourselves in any the least parts of thC
revealed will of God, but must grow and increase in the
whole body of obedience, and all the p'arts thereof; other
wise, as in the natural body, if one part grow andnot another,
the effectwiU be monstrous. Ezek. xvin. 11, 12; James ii. 10;
Deut. viii. 1.
The 5th, 6th, and 7th* precepts I pretermit : the Sth
followeth. * 5. "Endeavour for things which are of necessity, wish also
the well-bemg of the same for conveniency ; but for this contend not
forcibly agamst pubKc peace : lest in seeking for the bene, thou dost
utterly lose the benefit of the necessary esse.
6. "Do not trouble thyself either to take part with, or to be
agamst that thmg, the holding or denying whereof worketh nothii^
for or against religion, salvation, or damnation.
7. "In a common cause make one, but after thy own iudoment
convmced of truth, and within the compass of thy calling ; not for
company, to make up a number, or for that thou wUt be doinff
because others are so." °

second class of counsels. 25
8. " Never presume to reform others, before thou hast
¦well ordered thyself," &c.*
True zeal, it is certain, ever begins at home, and gives
more liberty unto other men than it dares assume unto
itself. And there is nothing more true or necessary to be
considered, than that every man ought to order himself
and his o^vn steps first. That is good and the best, but
not all. For if by God's commandment we ought to
"bring back our enemy's ox or ass that strayeth,"
Exod. xxiii. 4, how much more to bring into order our
brother's soul and body wandering in by-paths ?
And here Mr. Bemard brings to mind a practice usual
with many of the preachers in their sermons. They will
advance prayer, viz., their service book, that they may
extenuate preaching ; commend peace, that they may
smother ti-uth ; plead much for Csesar's due to be given
him, that they may detain from God his due ; and every
where send men back into themselves, that they may keep
them from looking upon others, and so make them careless
of such duties towards their brethren, as God's Word binds
them unto. Levit. xix. 17. 1 Thess. v. 14. As though the
commandments of God were opposite one to another, and
could not stand together, whereas they are all most holy
and good, and all helpful one to another, and all to be
practised in their places ; whether they concern ourselves
or our brethren. They of the one sort ought to be done,
and they of the other not to be left undone.
The 9th, 10th, and llth rules I acknowledge without
exception, f
* 8. " See at home, then look abroad ; redress that which is faulty
and in thy power to amend, before thou dost meddle with that which
is beyond tliy reach. Be not fair in public, and foul in private, hate
hypocrisy and avoid vain-glory."
t 9. " Receive no opinion in religion, but what the Word evidently
doth warrant ; beware of apprehensions out of thine ovra wit, but let
the Word flrst give thee sight, and so entertain it as thou art en
lightened. As thou mayest not of policy for fear of trouble, by thy
^it get thee distinctions, to lose sincerity where the Word is plain:
so mayest thou not of scrupulosity, imagine sin to trouble thy con
science and to vex thee with fear of transgression and where there is
no law: the one doth breed atheism, the other is the mother of su
perstition. 10. " Let thy own knowledge ground thy'opinions in thee, and not
in the judgment of others. See into the glass of the Word by thy

26 ME. BEENAED S COUNSELS DEBATED.
13. " Whomsoever thou dost see to do amiss, judge it
not to be of wilftilness, but either of ignorance, and so offer
to inform them; or of infirmity, and so pity them, and
pray for them. Be charitable," &c.*
•This rule as it is not universally true, for we may oft-
times discem in men's both words and actions, wilful and
wayward obstinacy, and so may judge of them, 1 Tim. vi,
5; Tit. iii. 10, 11 : so is it iU practised by him that gives
it. For amongst other sins wherewith he loadeth the
separatists in his book, " wilful obstinacy in their schism,"
is one. Here full charitably he advertiseth to judge no man
wilful in his sin, and yet there he himself so judgeth us :
either excluding us from the common liberties of mankind;
as worms and no men; or himself following the steps of
his forefathers, in laying heavy burdens upon other men's
shoulders, which himself will not touch with the least
finger. Matt, xxiii. 4.
Against the 13th direction, f I have not to oppose, and
therefore pass to the 14th and last, touching tilings in
different ; by which this author makes way into many
an impertinent and indigested consideration. The rule
followeth: —
14. " In things indifferent make no question for con
science sake, so it be that neither holiness, merit nor ne-
own sight, without other men's spectacles, and hold what thou judgest
truth, only iu love of the truth. Beware of by-respects ; so hold the
truth as never to be removed; but that which is erroneous in thee,
be vrilling both to see and to be reclaimed.
11. "Witness the truth for the truth's sake: inform others lov
ingly; desire that they may see the truth, but never urge them be
yond their judgment, neither take it grievously, if thy words do not
prevail, but wait with patience. Beware of rash judgment, neither
condemn nor contemn others that are not as thyself. Think not to
make thy gifts another's guide, nor thy measure of grace their rule,
for to every man is allotted his portion."
* 12. "So shall not his sin hurt thee, and much shall thy charity
advantage thyself in the end: and add this withal. Be slow to anger,
let uever another man's distempered passion bring thee to disorder-
liness in affection."
t 13. " Love not to be in controversies, it argueth pride and a spirit.
of contention : but if thou beest drawn into them and called thereunto
imdertake the right and choose the truth." '

SECOND CI.lAS3 OF COUNSELS. 27
cessity be put therein: nor used for any part of God's
worship, but for decency, order and edification."
For answer of this, sundry things are to be considered.
And first, that which the apostle speaks, 1 Cor. x. 25, 27,
of the common conversation of Christians in the world, and
of their Uberty that way, Mr. B. misappUeth to the case of
reUgion, and matters of God's worship, as though men
might use as great Uberty in the matters of religion or
about the same, as in their worldly affairs.
Secondly, where the apostle, ver. 25, 37, directs the faith
ful to make no conscience of eating, he further addeth,
ver. 28, 29, that for the offence of a weak brother scandaliz
ing at the eating of Idolothites,* they ought to make con
science and to forbear. This latter part which is the very
drift of the scripture, Mr. B. concealeth, and so maimeth
the sense, and frustrateth the reader; and whether, to this
end he leaves not the words unquoted, his own heart knows
best. 3. Howsoever you labour to cover your popish ceremonies,
for these you mean though you name them not, under the
title of things indifferent, of toys, trifles and the like, champ
ing them small, that they may the easier be swallowed, de
nying that either holiness or necessity is put in them, or
that they are made parts of God's worship, yet hath the con
trary been sufficiently manifested by your own men, to whose
large treatises to this purpose, I refer the reader. Notwith
standing since Mr. B. casts this consideration, as a stone
in the way to other matters of importance, I may not alto
gether overstride it, but wiU tum it over as I go, that the
reader as he passeth by, may see what worms and other
vermin lie under it.
First, then, to let pass the holiness which thousands in
the land put in the cross, surplice, kneeling at the com
munion, without which they think no service or sacrament
so acceptable to God, for which cause alone they ought not
only to be forborne, but to be abolished much rather than
the brazen serpent, 3 Kings xviii., it is evident that the
same special uses and ends are ascribed unto them, and to
the principal parts of God's worship : and so agreeing in
their ends they agree in their natures.
* "Things offered in sacrifice to idols."

38 ME. beenaed's COUNSELS DEBATED.
One main end and use of the word of God, is to teach
and signify unto us the good wiU of God, and our duty
mutually towards him and towards our brethren, and to
stir up our minds to the remembrance and performance of
the same. 3 Tim. in. 16. And what less is attributed to
the ceremonies, when " they are neither dark nor dumb,
but apt to stir up the duU mind of man to the remembrance
ofhis duty to God."*
The proper ends and uses of baptism are to initiate thes
parties baptized into the Church of Christ, and to conse
crate them to his serviee, and so to serve for badges of
Christianity, by which it is distinguished from aU other
professions. Matt, xxviu. 19; 1 Cor. xii. 13. And for what
meaner use serves the sign of the cross in baptism, by or
with which, the chUd is received into the congregation of
Christ's flock, and by it as by an honourable badge of
Christian profession dedicated to the service of Christ ?j
And so those ceremonies supposed indifferent, agreeing
with the main parts of God's worship in their ends, must
agree also in their natures with them, since fines rerum sunt
e formis, and so consequently must have hoUness in them,
or else your worship, Mr. B., is very unholy.
And what necessity is put in them, aU men see when the
purest preaching in the land -without them is thought not
only unnecessary, but even intolerable. And if necessity
be laid upon the ministers to preach the gospel, 1 Cor. ix.
16, then, that to which the preaching of the gospel must
give place, is more necessary, and so made.
Moreover, to make a thing indifferent, and yet to serve
for decency, order and edification, includes a contradiction.
For it is not an indifferent thing to minister the ordinances
of Christ decentiy, orderly and to edification; but a matter
of simple necessity. 1 Cor. xiv. 26, 40.
Yea I add, if the ceremonies make the worship of God
the more comely, orderly, and edificative, they ought con
tinuaUy and diligentiy to be used, yea though they were
forbidden bythe highest power upon earth: as on the con
trary, if they advantage not the worship of God for those
purposes, they are vain and frivolous, and to be forborne in
or about the worship of God, which abhors all such vanity,
* Treatise of Ceremonies. f Service Book, Canon xxx.

ON SCEUPULOSITX OF CONSCIENCE. 29
: Lastly, as we live in a very indifferent age for reUgion
Wherein the most are indifferent of what religion they arei
yea whether they be of any or none; so no marvel though
men stand stiffly for indifferency of tilings. And when they
have amongst them such devices, as they neither can
approve for good, nor wUl condemn as evil, they baptize
them into the name of indifferent things. But the truth
is, there is nothing simply indifferent in the use: but be it
never so base or mean a ceremony, circumstance or appur
tenance to any solemn 'action, it is either good or evU
according to the furtherance or hinderance which it afford
eth to the main. If it give furtherance to a natural action,
it is naturaUy good; if to a civil action, civilly good ; if to
a religious action, religiously good; and so to be reputed:
otherwise it is vain at the least: and vanity as it is every
where evU, so is it in matters of religion the taking of God's
name in vain. SECT. nl.  ON SCEUPULOSITY OF CONSCIENCE.
The next thing which Mr. B. undertakes, is to set down
how scrupulosity of conscience ariseth in men : for which
disease (if it arise) surely he showeth himself a physician
of no value for the healing of it: but either smothereth the
same under the authority of the magistrate, or dispenseth
with it upon good meanings, or forceth it on without
assurance, or entangleth it with new doubts.
In the first inquiry which he wUls men to make into
themselves, touching scrupulosity of conscience, amongst
other things he speais thus : —
" If the ground, viz;, of doubting, be not a judgment en
Ughtened, and convinced, it is not trouble of conscience,
but a dislike working discontentment upon some" other
" grounds," " which thou mayest easily remove, by settiing
thy judgment upon the word and sound reason."
And this, in the margin, he wills the reader to note
well, as indeed he may note it and brand it, too, for ill and
unadvised counsel.
For howsoever no man's conscience ought to scandalize
or be troubled at the use of lawful things, for the larger
conscience the better in that which is lawful, and that

30 ME. beenaed's COUNSELS DEBATED.
such doubts in the heart do arise from weakness of faith ;
and weakness of faith from want of knowledge : yet since
we all know but in part, 1 Cor. xiii. 12, and tiiat our faith
is according to our knowledge, and our conscience accord
ing to our faith, when a doubt or scruple ariseth in our
hearts touching the lawfulness of things, yea, though it be
of very ignorance, we must not pass it over lightly without
trouble, lest it prove as a thom in the heel and rankle
inwardly. Neither are such scruples always so easily re
moved, as Mr. B. makes account. ' Weak and tender con
sciences do ofttimes stick at a very straw, and there must
they stand, till the Lord give strength to step over.
The thing intended and promised by Mr. B. in the next
place, is satisfaction to the perplexed conscience, and
direction in that case : which he is so far from performing
by sound and resolved counsel, as were meet, as instead
thereof, he propounds sundry doubts and queries of his
own, which he leaves unsatisfied, to the further entangling
ofhis perplexed patient: abusing also his reader too much
in performing questions, where he promiseth answers.
WeU, howsoever it be an easier thing to tie knots than
to loose them, and that a simple man may cast a stone into
a ditch, which a wise man cannot get out again : yet are
not those questions which Mr. B. propounds and so leaves
unanswered, so dark and doubtful, that a man needs take
so long a journey as the Queen of Sheba did, for reso
lution. The first query of weight being the fom-th in order, I wiU
set down word for word, though it be large, because it is of
special consideration. The question then is : —
" Why a man should be more scrupulous to seek to have
warrant plainly for everything he dotii in ecclesiastical
causes, even about tilings indifferent, more than about
matters poUtic in civU affairs. Men in these things know
not the ground nor end of many things, which they do
yield unto upon a general command to obey authority and
knowing them not to be directly against God's wiU- 'and
yet every particular obedience in civU matters must be
1. of conscience, 2. as serving the Lord (so must every
servant his master), which cannot be without knowledge
and persuasion that we do weU even in that particular

ON SCEUPULOSITY OF CONSCIENCE. 31
which we obey in. Which men usuaUy for conscience'
sake inquire not into, but do rest themselves with a general
commandment of obeying lawful authority, so it be not
against a plain commandment of God. What therefore
doth let but that a man may so satisfy himself in matters
ecclesiastical?" Though as plain a warrant must be had from God's
Word, for the things we do in matters poUtic, as in
causes ecclesiastical; and that, obedience in the one as
weU as in the other, must be of conscience: yet notwith
standing, the same Word of God warranteth unto us clean
and another and different course of obedience in things
civil, and in things ecclesiastical.
And the gross ignorance or ungodly concealment of this
difference, is the cause of great confusion. It must there
fore be considered that this difference stands in two points :
1. The nature of the things and their proper ends. 2. The
power immediate by which they are imposed; from which
two ariseth necessarily a third difference to be made in
the conscience of obedience unto them.
First then, it cannot be denied, but matters civil and
politic do come under the general administration and
government of the world, and do respect the outward man
for his present life. On the other side, matters ecclesi
astical come under the special administration of the church,
and serve for the edification and building up of the inward
man to life etemal.
Secondly, magistrates' and men in authority, do enact
and impose their civil decrees and ordinances upon their
subjects, by a kingly and lordly power, as being kings and
lords civilly over the outward man, and his outward estate.
Matt. XX. 25; and may by their kingly and lordly power
command in their own names, and that upon occasion to
the civU hurt and hinderance of many of their people, and
are therein to be obeyed notwithstanding. Eom. xiii. 1 — 3,
&c.; Matt. xxii. 31.
But in causes ecclesiastical not so. There is no king of
the church but Christ, who is the King of saints and Saviour
of Zion, Eev. xv. 3; Isa. Ixii. 11 ; no lord but Jesus, who
is the only Lord and Lawgiver of his church. Eph. iv. 5 ;
James iv. 12. And all his laws and statutes tend to the

32 ME. beenaed's counsels debated.
furtherance and advancement of every one of his subjects
in their spiritual estate, and neither king nor Ceesar may or
ought to impose any law to the least prejudice of the same,
neither are they therein (if they should) to be obeyed.
Our civil liberty we may lose without sin, and without sin
undergo bodily damages. Matt. xxii. 31, but we are bidden,
" Stand for the liberty wherewith Christ has freed us," Gal.
V. 1, andthat is, the whole liberty of the church; and to " let
no man judge us," Col. ii. 16, that is, ecclesiasticaUy, no,
not in meats and drinks, though civilly men may com
mand and judge us in them. And upon these grounds
truly laid by the Word of God, an answer may be framed
on this manner. .,
In civil affairs we may and ought to obey for the authority s
of the commander, yea though we know not any good, but
on the contrary much harm to our bodUy estate, coming
unto us bythe same: but in matters ecclesiastical which
are subordinate to the soul's good, we must obey only for
the ends of the things commanded, and as they tend to the
edification of ourselves and others. 1 Cor. xiv. 36.
To conclude this point, since the aposties expressly
command that all things in the chm-ch be done to the-
edification of the same, I would demand of Mr. B. with
what faith or good conscience he or any other man, can do
or enterprise any one thing in the church, which he or
they are not persuaded by the Word of God, which is the
rule of faith, tends to edification ?
These things being thus, there is no eause why Mr. B.
should account it curiosity to search particularly into everyr
thing for satisfaction, the differences formerly laid do-wn
being observed ; neither doth this holy care of God's ser
vants, as he further addeth, work upon men's -wits to bring
distinctions, but, on the contrary, men of corrupt miuds and
unfaithful lest they should be reformed by the Word of
God, do get distinctions, like excuses after their own hearts.
Much less is it either truly or christianly affirmed which
foUoweth, that the more men seek in doubts for resolution,
the furtiier they are from it. For howsoever it may be
thus with Mr. B. and many others, which seek the tmth as
cowards do their enemies, with a fear to find it, lest it
trouble their carnal peaee ; yet have other men better issue

on SCEUPULOSITY OF CONSCIENCE. 33
of their labours, and by seeking have found that hid
den treasure for the purchase whereof they are content
to sell all they have, and to buy it. Matt. vii. 7, and xiii.
44. In the next place come in six rules of directions how
to settie the conscience to prevent scrupulosity, and per
plexity. " 1. Keep all main ti-uths in the Word which are most
plainly set down, and are by the law of nature engraven in
every man."
First, you are much mistaken, Master Bemard, if you
imagine that aU main truths in the Word are engraven, in
every man, by the law of nature. For the gospel is the more
principal part of the Word, which, notwithstanding, is whoUy
supernatural and above the created knowledge of man or
angel. Matt. xi. 27 ; Eph. in. 10.
Secondly, if in commending main truths and such as are
plainly set do-wn, you do insinuate that there are any traths
so mean which we may either neglect to search, or having
found them, to obey, therein you should deceive by pro
mising Uberty, and make yourself wiser than God, and
cross his ordinance and appointment. 2 Tim. iii. 16;
Deut. iv. 1, 2.
And for things left more dark in the Scriptures, they
must be unto us matter of humiliation in our natural blind
ness, and of more eamest meditation and j)rayer with all
good conscience.
" 2. Believe every coUection,ti-uly and necessarily, gathered
by an immediate consequence from the text."
This is good but not sufficient. For collections truly
made (though by mediate consequences one after another)
are to be received, though the fewer the better, and the less
subject to danger. -And we must not curtail the discourse
of reason, soberly used and sanctified by the Word, so short
as Mr. B. would have us. When the Lord Jesus was to
deal with the Sadducees, about the resurrection, he took his
proof from that which is written, Exod. in. 6 : "I am the
God of Abraham," &c., which words do no way conclude the
resurrection of the body (which was the question) by any
immediate consequence, and yet the coUection was good
and necessary. Matt. xxii. 23 — 33.
VOL. II. ^

84 ME. BEENAED 'S.COUNSELS DEBATED.
The third and fourth directions I omit as questionless,*
and come to the fifth in order.
"5. Entertain true antiquity, and follow the general prae
tice of the church of God in all ages, where they have not
erred from the evident truth of God."
It cannot be denied but that is best, which is most ancient,
and that truth and righteousness were in the world before
sin and error; but neither the one nor the other did con
tinue long, either amongst men or angels. And he that but
considers what monstrous errors and corruptions sprang up
in the church of the New Testament, wliilst the apostles
lived which planted them, will not think it strange though
almost all were overgrown with such briars and thoms, in a
few ages foUo-wing.
And what, not only unsoundness in doctrine, but uncer
tainty in story, is to be found in the most ancient writers,
no man, though but even meanly exercised in them, can be
ignorant. And yet if we would take up these weapons, it
were easy to make good our paxt against the Church of
England in the main differences. But we have the Word
of God, whieh is to us a sure testimony : and if he be only
to be heard of whom God from heaven hath testified. Matt.
iii. 17, and xxiii. 10 ; Acts iii. 32 ; as the only prophet and
doctor of his church, we are not then so much to regard
what any man hath practised before us, as what Christ hath
commanded which is before aU. And we must, in the first,
labour to have our hearts seasoned with the Word of God
and according to that taste must all men's, both persuasions
and practices, be favoured by us: taking heed of those
preposterous courses commonly held ; some, at the first,
corrupting their hearts with the thorny subtilties of the
schoolmen, and more witty than sound sayings of the
fathers, and others prejudicing and forestalUng themselves
by the present and sensible state of things before their
eyes, or by the general and partial practice of times past;
and so coming, in the last place, to the Word of God, hauUng
* " 3. Follow evident examples fit for thee, either as a Christian,
or as thy special calling requireth.
"i. Avoid that which is plainly forbidden, or foUoweth necessarily
by an immediate consequence." .

ON SCEUPULOSITY OF CONSCIENCE. 85
that in, to back and support their exalted forestaUed ima
ginations. " 6. If thou suffer, let it be for kno-wn truth, and against
known wickedness, for which thou hast examples in the
Word, or examples of holy martyrs in story, suffering for
the same or the Uke. But beware of far-fetched conse
quences," &c. *
We are to forbear evUs not only known but suspected
and doubted of. Eom. xiv. 22, 23. And he, that knows what
a heart meaneth truly softened and made tender with the
blood of Christ, had rather suffer aU extremities than ap
prove that as good, either by word, writing, or practice,
which he but doubteth to be evil, and to displease God,
except by faith he can overcome that doubt in some
measure. And for us, though we had no example either in the Word
of God, or other stoiy of any martyrs suffering in the same
or the Uke particulars with us, yet since the things we suffer
for, are parts of the general truth of the gospel, which
others before us have witnessed, we must expose and give
our bodies to the smiters, and our cheeks unto the nippers,
and must not hide our faces from reproaches and spitting
rather than we deny the least part of it. Isa. 1. 6. How
much more, then, considering how many witnesses the Lord
hath raised up, which, having finished their testimony against
the apostacy and usurpation of the man of sin, some in one
degree and some in another, have been killed by the beast,
some of old and others of late times. Eev. i'i. 3 — 7.
Lastly, where mention is made of things only " seeming
imto men just and holy :" it must be considered, that it is
all one to the conscience of the doer, whether the thing"
done be so in truth, or but in appearance. And he, tiiat-
either doth that which seemeth unto him unjust and un
holy, or passeth by that which seemeth just and holy, sin
neth against his own heart, " and if his own heart condemn
him, God, who is greater than his heart, will much more
condemn him." 1 John iii. 30.
" 7. If yet thou doest judge a thing commanded a sin,
and not to be obeyed ; for thy help herein, inquire whether
* " Or of suffering for new devices and for things, formerly unto aU
ages unkno-wn, seem they never so holy and just to men."

36 ME. beenaed's counsels debated.
that which is wrongfully or sinfully commanded, may not
yet, nevertheless, be -without sin obeyed, as Joab obeyed
David in numbering the people."
This is as much as if, in plain terms, you should counsel
a man, to consider whether he may not sin without sin :
for what else is it, to obey that commandment, which a man
judgeth not to be obeyed? A cold comforter are you to a
perplexed conscience and an ill counsellor, thus to advise
men to be bold against the Lord, and to try whether they
can blind their consciences, and harden their hearts, that
they may sin without feeling, or fear.
The example of Joab in obeying David, is impertinent.
The case was civil, and in civil affairs many things may
lawfully be undergone, which are unlawfuUy imposed. For
example : if the king, merely for his pleasure, should enjoin
Mr. B. upon some great penalty to come into the field
soldierlike, to draw a sword, shoot, march, or the like, the
magistrate might do e-ril in thus commanding, and yet not
Mr. B. in obeying : but thus to do in the church or pulpit
ill the time of God's worship, were as sinful obedience as
were the commandment sinful. All actions ecclesiastical,
in or about God's worship, are subordinate to the edifica
tion of the church and to good order ; if they tend thereto
they are la-wful in the commander, if not, they are unla-wful
in him that obeyeth.
Besides, David's commandment for numbering the peo^
pie, was no way unlawful, in itself but upon occasion, both
lawful and necessary. Numb. i. 3 and xxvi. 4. It was only
the curiosity or pride or infidelity of David's heart made
the sin, which might hurt himself, but not Joab. But had
Joab judged the thing commanded sin, and not to have been
obeyed, he had sinned in obeying, as well as David in
commanding. That which Mr. B. calls next into question, is, whether
the recusant ministers may not for the free preaching of
the gospel, yield so far to the evU disposition of the pre
lates as to subscribe, and conform unto their ceremonies,
though they cannot approve of tiiem, nor judge them
lawful. For this is the thing Mr. B. aims at, though
he carry the matter something covertly, because he would
offend neither party. And, to persuade unto this, he brings

ON SCEUPULOSITY OF CONSCIENCE. 37
in Paul, checking himself for reviling the high priest, and
observing the legal ceremonies after abolishment, to pro
cure free liberty to preach the gospel; and after, Moses grant
ing a bill of divorcement conti-ary to the law of marriage, for
the very hardness of the people's hearts.
To this I answer sundry things, as, first to preach the
gospel, upon condition of obedience, in that, wherein a man
either judgeth or suspecteth himself to sin, is nothing less
than to preach the gospel freely : though this be, in truth,
that free preaching of the gospel in the Church of England
-whereof we hear so many loud boasts. And to persuade
a man unto this, is, to persuade him to do evil that good
may come thereof, as though the Lord stood in need of
man's sin, for the publishing of his truth, or saving of his
elect. The preaching of the gospel is a most excellent thing,
and the fruits of it far better than those of Eden, and oh !
how happy were we, if with exchange of half the days of
our lives we might freely publish it to our own nation, for
the converting of sinners ; yet must no man be so far
possessed with the exceUency of the object, as were our
first parents with the goodness, beauty, and supp(Jsed
benefit of the forbidden frait, as to press unto it by un-
la-wfifl ways : and for a man to go about to persuade to
the practice of a thing, by the casual fruits and effects of
it, and not, in the meanwhile, to clear the way of fear and
scrapie of sin, in the means of attaining the proposed
good, is to go about to deceive him whom he persuadeth,
and by a bait, as it were, to tiU* his conscience, as a bird
into a snare, into most fearful entanglements.
And for Paul, as itis avery ungodly suspicion cast upon
him, that he should do anything which he doubted to be
sin, or which he did not most assuredly know was pleas
ing unto God, so is it very untruly affirmed, that he did
what he did, either, as yielding to the evU disposition of
men, or to procure free liberty to preach the gospel. He
did all things most freely and without any respect to
human authority, fulfilling the royal law of love in tender
ing f the weakness of the brethren, newly converted from
Judaism, observing with them the legal rites, and those
* To ensnare. t Yielding to, pitying.

38 ME. beenaed's counsels debated.
also made a part of God's worship by them, and that
without aU probabUity of sinning, whereof you impeach
him. Now for Moses, he did not grant, that is, approve o± the
bill of divorcement, but only permitted it for the avoiding
of a greater evil, which civil magistrates may do in some
cases, which, notwithstanding, no man used without sin,
And what doth this better your popish ceremonies ?
The last thing in question, is the case of offence,
touching which you make many doubts, where the Holy
Ghost makes none ; forgetting your own good admonition,
that men should " take heed of getting distinctions, and
other evasion througii policy or fear of trouble to lose
sincerity, where the Word is plain."
There is not a case in the whole Bible more clear;
than that the things called indifferent, may and ought to
be forborne, for the weak conscience of a brother. Eom.
xiv. 15, 30, 31 ; 1 Cor. ix. 19—23 : and x. 33, 34, 28, 29.
And yet this clear truth you labour to darken, by the
mist of man's authority, pretence of good effects, surmises
of partiality, humour, and folly in the parties offended,
raised out of your own heart. But let us hear your
advice. " Quaere, whether it be an offence justly given by thee,
or taken without just reason of others : thou, not offending
and they displeased, the fault is their own and thou not
chargeable therewith."
But you must understand, Mr. B. that in the unsea
sonable use of things in themselves indifferent, there is
an offence both given and taken, and so a double sin
committed: he that gives the offence, sins, through want of
charity; and he that takes it, through want or weakness of
faith. And so where actions simply good, do only hurt
him that takes offence ; and actions simply evil, him that
gives it ; the use of things indifferent against expediency,
hurts and harms and destroys both. Eom. xiv. 15.
Now the parts of your second inquiry, viz. "whether
men be offended in respect of what themselves know,
or but led by affection, disliking of other men's dislike,"
are insufficient. For men do ofttimes take offence at the
things done, and yet neither in respect of their own

ON SCEUPULOSITY OF CONSCIENCE. 39
kno-wledge nor of other men's dishke, but merely through
want ot knowledge and upon ignorance of their Christian
Uberty. _ And such were tiie weak brethren spoken of,
Eom. xiy., 1 Cor. viii. and ix., which how they were to be
ttendered m their weakness, let the places judge.
And for persons, partially affectionate, or foolishly
froward, which is the main point in the third qugere,
they are no way to be regarded as weak, but, on the con
trary, to be reproved as wayward and contentious, that
folly and sin may not rest upon them. Only let men
take heed they judge not imeharitably of their brethren,
because they would practise uncharitably towards them,
as Nabal revUed David and his men as renegades, be
cause he would deal churUshly witii them, and would show
them no mercy. 1 Sam. xxv. 10.
In the fourth place it is demanded,
" What authority may do, in things extemal for outward
rule, in the, circumstanees of things ? "
How colourably you carry all the abominations in your
church imder the shadow of circumstances, and of how
great moment even circumstances are, in the case of reli
gion, I have formerly spoken: let me only add thus much.
If a subject should usurp the crown, and exercise regal
authority, the difference were but in the circumstance of
person, which notwithstanding made the action high
treason. Or if a priest goming to say his evening song
should faU asleep on his desk, it were but a matter of
circumstance in respect of time and place, it might law-
ifuUy be done in another place, and at another time, yet
there and then it were a great profaning of the service-
book. What sway authority hath in the Church of
England, appeareth in the laws of the land, which make
the govemment of the church alterable at the magistrates'
pleasure : and so the clergy in their submission to King
Henry VIII. do derive, as they pretend, their ecclesiastical
jurisdiction from him, and so exercise it. Indeed, many
of the late bishops and their proctors, seeing how mon
strous the ministration is of Divine things, by a human
authority and calling; and growing bold upon the present
disposition of the magistrate, have disclaimed that former
title, and do professedly hold their eeclesiastical power and

40 ME. beenaed's counsels debated.
jurisdiction de jure divino, and so, consequently, by God's*
Word unalterable. Of whom I would demand this one
question :
What if the king should discharge and expel the present
ecclesiastical government, and plant instead of it the
presbytery or eldership, would they submit unto the
government of the elders, yea or no ? if yea, then were they
traitors to the Lord Jesus submitting to a government,
overthrowing his government, as doth the Presbyterian
govemment, that which is Episcopal; if no, then how
could they free themselves from such imputations of dis
loyalty to princes, and disturbance of states, as wherewith
they load us and others opposing them ? But to the ques^
tion itself.
As the " kingdom of Christ is not of this world," John
xviii. 36, but spiritual, and he a spiritual King ; so must
the government of this spiritual kingdom, under this
spiritual King, needs be spiritual, and all the laws of it.
And as Christ Jesus hath by the merits of his priesthood
redeemed as well the body as the soul, 1 Cor. vi. 30 ; so
is he also by the sceptre of his kingdom to rule and reign
over both, unto whieh Christian magistrates as well as
meaner persons, ought to submit themselves, and the
more Christian they are, the more meekly to take the yoke
of Christ upon them, and the greater authority they have,
the more effectually to advance his sceptre over themselves
and their people by all good means. Neither can there
be any reason given, why the merits of saints, may not as
well be mingled with the merits of Christ for the saving
of his church, as the laws of men with his laws, for the
ruling and guiding of it. He is as absolute and as entire
a King as he is a Priest, and his people must be as careful
to preserve the dignity of the one, as to enjoy the benefit
of the other.
The next quaere is, "Whether authority eommandmg
doth not take away the offence which niight otherwise bo
given in a voluntary act."
This question is answered affirmatively, by the bishops
and their adherents, and so with one voice they affirm in
their books, pulpits, and other public determinations : but
herein as palpably flattering tiie magistrate, as ever canonist

ON SCI^UPULOSITY OP CONSCIENCE, 41,
did the pope. What more was ever given to the pope,
than that he might dispense with the moral law? And
what less is given to the king when by his authority I use
things indifferent with offence to my weak brother? Is
not love " the fulfiUing of the law?" Eom. xiu. 8, and is it
not against the law of love to use things indifferent with
offence? Eom. xiv. 13, which must the more carefully be
avoided, considering the effects it draws with it, which are
not only the grief, which were too much, but even the
destruction of him for whom Christ died, Eom. xiv. 15, 20;
1 Cor. viii. 11.
Only he which can strengthen the weak faith whieh is
the cause of the offence, can take away the offence, and
estabUsh him that is weak. Eom. xiv. 4. Men may and
must use means for that purpose, and not nourish the
weak in their weakness, but bear them they must in love,
and much love wiU have much patience.
Lastly, for I pass over the fifth qutere as comprehended
in those which go before, where you advise men to study,
and, again, to study to be quiet, and to foUow those things
which concem peace, Eom. xiv. 19; Heb, xii. 14: it is
needful counsel, and again needful, considering what
unquiet spirits are to be found in aU places. Only let men
in their counsels, which you leave out, join with peace,
edification, and holiness as the Scriptures teach, and so,
separating the precious from the vile, they shall be to us
as God's mouth, Jer. xv. 19 ; Prov. xii. 30; Matt. v. 9;
and let their peace be in the word of righteousness, and the
joy of the coimseUors of peace shall be upon them, and the
blessing of peace-makers upon their heads.

43 DISSUASIONS AGAINST SEPAEATtON CONSIDEEED.
CHAPTEE II.
ME. beenaed's DISSUASIONS AGAINST SEPARATION CONSIDEEED.
The next thing that comes into consideration, is, certain
probabilities and likelihoods, as the author calls them,
consisting for the most part of personal imputations, and
disgraceful calumniations, whereby he labours to withdraw
the hearts of the simple from the truth of God, unto dis
obedience, as Absalom did the people into rebellion against
the king by slandering his govemment. 3 Sam. xv.
But if Mr. B. followed his sound judgment in this book,
as he professeth in the Preface, and so laboured to lead'
others, he would neither go himself, nor send them by
unstable guesses and likelihoods, as he doth.
The truth of God goes not by peradventures, neither
needs it any such paper-shot as likelihoods are to assault
the adversary withal. The Word of God, which is profitable
to teach, to reprove, to correct, and to instruct in right
eousness, 3 Tim. in. 16, 17, is sufficient to furnish the man
of God with weapons spiritual, and those, "mighty through
God to cast down strongholds, and whatsoever high thing
is exalted," against the knowledge of God, 2 Cor. x. 4,
5. And if Mr. B. speak according to the law and pro-
phets,_his words are solid arguments; if not, there is neither
light in him, nor truth in them: and so where trath is
wanting, must some Uke truths or images of truth be laid
in the place; like the image in David's bed to deceive them
that sought aft^r him, when he himself was wantinff:
1 Sam. xix. 13.
The first probability that our way is not good, is,
" The novelty thereof differing from aUthe best reformed
Churches in Christendom."
It is no novelty to hear men plead custom, when they
want truth. So the heathen phU6sophers reproached Paul
as a bringer of new doctrine, Acts xvu. 19: so do the
papists discountenance the doctrine and profession of the
Church of England, yea, even at this day, very many of the
people m the land, use to call popery the old law, and the
profession there made, the new law.

LIKELIHOODS VIEWED. 43
But we for our parts, as we do believe by the W^ord of
God, that the things we teach are not new, but old truths
renewed; so are we no less fully persuaded, that the
church constitution in which we are set, is cast in the
apostolical and primitive mould, and not one day nor hour
younger, in the nature and form of it, than the first church
of the New Testament. And whether a people all of them
separated and sanctified, so far as men by their fruits can
or ought to judge, or a mingled generation of the seed of
the woman and seed of the serpent, be more ancient; the
govemment of sundry elders or bishops with joint authority
over one church, or of one national, provincial, or diocesan
bishop over many hundred or thousand churches ; the spi
ritual prayers conceived in the heart of the ministers
according to the present occasions or necessities of the
chm-ch, or the English service book; the simple admini
stration of the sacraments, according to the words of insti
tution, or pompous and camal complements of cap, cope,
surplice, cross, godfathers, kneeling and the like mingled
withal; I do even refer it to the report of Mr. B.'s own
conscience, be it never so partial.
Now for the differences betwixt the best reformed
churches, as Mr. B. calls them, granting thereby his own
to be the worst, and us, they are extant in print, being few
in number, and those none of the greatest weight. But
what a volume would these differences make betwixt those
refoi-med churches, and the imreformed churches of
England, if they were exactly set down ! And yet for the
corruptions reproved by us in the reformed church where
we live, I do understand by them of good knowledge, and
.sincerity, that the most or greatest of them are rather m
the execution than in the constitution of the church.
Our differences from the reformed churches Mr. B.
aggravates by two reasons. 1. The first is our separation
-from them. 2. The second, certain terms of disgrace
uttered by Mr. Barrowe and Mr. Greenwood against the
eldership: which Mr. Bemard will have us disclaim.
For the first, it is not truly affirmed that we separate
from them. What our judgment is of them, our confes
sions of faith and other writings do testiiy ; and for our
.practice, as we cannot possibly join unto them, would we

44 DISSUASIONS AGAINST SEPARATION CONSIDEEED.
never so fain, being utterly ignorant of their language ; so
neither do we separate from them, save in such particulars
as we esteem evil; which we also shall endeavour to mani
fest unto them so to' be as occasion and means shall be
offered. And secondly, for the taxations laid by Mr. Barrowe and
Mr, Greenwood upon the eldership, or other practice in
the reformed churches, wherein they were any way exces
sive, we both have disclaimed, and always are and shall be
ready to disclaim the same. Only I entreat the godly
reader to consider, that those things were not spoken by
them otherwise, than in respect of those corruptions in the
eldership and elsewhere, which they deemed antichristian
and evil. Of which respective phrase of speech more
hereafter. Lastly, if it be likely that om- way is not good, for the
difference it hath from the reformed churches, and that the
greatness of the difference appears by the hard terms given,
by some of us, against the government there used, then
surely it is much more likely, that the way of the unre
formed Church of England is not good, which differeth
far more from the reformed churches, which difference
appears, not only in most reproachful terms used by the
prelates and their adherents against the seekers of reform
ation comparing them to all vile heretics, and seditious
persons, but in cruel persecutions raised against them, and
greater than against papists or atheists. *
The second mark by which Mr, B. guesseth our way not
good is, "for that it agreeth so much with the ancient
schismatics condemned in former ages by holy and leamed
men ;" such were the Luciferlans, Donatists, Novatians,
and Audseans.f
Can our way both be a novelty and new device, and yet
agree so well with the ancient schismatics condemned in
* Against Sooticizing and Genevating Ministers. O. O. his Pic
ture of a Puritan.
_ t L-uciferians. — ^The disciples of Lucifer, Bishop of CagUari in Sar
dinia, who was banished in the fourth century by the Emperor
Constantius, for having defended the Nicene doctrine conceming the
three Persons in the Godhead.
'Donatists. — Ecclesiastical historians differ as to the founder of this
sect, which existed in the fourth century; some considering Donatus,

likelihoods viewed. 45
former ages? Contraries cannot be both true, but may
both be false as these are.
The parties to whom Mr. B. likeneth us were condemned
not only for schism but for heresy also, as appears in
Epiphanius, Austin, Eusebius, and others. And, as we
have nothing, no not in show, like unto some of them, nor,
in truth, unto any of them in the things blameworthy
in them, so if Mr. B. were put to justify by the Word of
God the condemnation of some of them, it would put him
to more trouble than he is aware of.
The Audseans dissented from the Nicene CouncU about'
their Easter time. The Luciferlans held the soul of man
to be extraduced, and were, therefore, accounted heretics,
as indeed it was too usual a thing in those days to reject
men for heretics upon too light causes.
And for the Donatists unto whom Mr. Giffard and others
would so fain fashion us, Mr. B. and all others may see the
dissimilitude betwixt them and us in the refutation of
that supposed consimUitude. *
A third evil for which Mr. B. would bring our cause into
Suspicion is,
" The manner of defending our opinions, and proving
our assertions by strange and forced expositions of scrip
tures." Where he also notes in the margin that, " the truth
needs no such ill means to maintain it."
What the means are by which the prelacy against which
we witness is maintained, all men know. The flattering
of superiors, the oppressing of inferiors, the scoffing, re-
Bishop of Casse Nigrae; others, Donatus the Great, Bishop of Car
thage, as the author of the sectarian designation.
The Novatians derived their name from Novatian, a presbyter of
the Church of Rome, who contended for greater purity in the church,
and was excommunicated in the year 251. The origin of his sect
dated from that year, and it flourished until the fifth century. They
were the Cathari, or Puritans of their day.
The A-udesans acknowledge Audaeus as founder of their sect. He
was a bold reformer of the Church of Rome, and was first excommu
nicated, and afterwards banished into Scythia, in the fourth century.
* "A Plain Refutation of Mr. Giffard's Book, intituled 'A
Short Treatise against the Donatists of England,'" by Henry Bar
rowe, 1591 : republished, 1605.

46 DISSUASIONS AG.UNST SEPAEATION CONSIDEEED.
viling, imprisoning, and persecuting unto banishment and
death of such as oppose it, are the weapons of the prelates'
warfare, by which they defend their tottering Babel. And
were it not for the arm of flesh by which they hold, and to
which they trust, they and their pomp would vanish away
like smoke before the wind, so littie weight have they or
theirs in the consciences of any.
But let us see wherein we mislead the reader by deceit
ful allegations of scriptures.
" 1. In quoting scriptures by the way, that is for tilings
coming in upon occasion, but nothing to the main
point," &c.
And, wherefore, is this deceitful dealing, thus to aUege
the Scriptures ? Because the simple reader is hereby
made believe, that all is spoken for the question contro
verted. He is simple and careless also, that will not search the
Scriptures before he believe that they are brought to prove,
if he any way suspect it, which whoso doth, cannot be
deceived, as is here insinuated.
It were to be wished we both spake and wrote the
language of Canaan and none other, Isa. xix. 18, and not
only to use, but even to note the scripture phrase, soberly
may be, to the information and edification of the reader.
" 3. By urging commandments, admonitions, exhorta
tions, dehortatioiis, reprehensions, and godly examples to
prove a falsity."
What is falsity but that which is contraiy to trath ? and
so the Word of God being truth, whatsoever is contrary
unto any part of it, whether commandment, admonition, '
exhortation, &c. is false, John xvii. 17, so far forth as it is
contrary. The similitude you take from a natural child, who for his
disobedience is not to be reputed a false child, but no good
chUd, is like the rest of your simUitudes. The proportion
holds not. Men may have such children as ever were, are
and will be disobedient to their dying day, and yet they
remain their children, whether they will or no : but if any
of God's children prove disobedient, and wiU not be dis
claimed, he can dischUd them for bastards as they are, and
the trae children of the devil. John viii. 44.

UKELIHOODS VIEWED. 47
" 3. In aUeging scriptures not to prove that for which
to the simple it seems to be aUeged, but that which is
without controversy, taking the thing in question for
granted." For this I take to be his meaning, though he
express it Ul.
The instance he brings of one of us citing Acts xx. 31,
to prove that all truth is not taught in the Church of Eng
land, is, I am persuaded, if not worse, mistaken by him.
For who -woifld bring Paul's example to show what the
ministers of England do, and not rather what they should
do ? what they do is known well enough, and how both
they in preaching the wiU of God, and the people in obey
ing it, are stinted at the bishops' pleasure.
"4. By bringing in places setting forth the invisible
church and holiness of tiie members, to set forth the visible
church by, as being proper thereto, as 1 Pet. ii. 9, 10."
That tile apostle here speaketh not of the invisible, but
of the visible church, appeareth not by our bare affirma^
tion, which we might set against Mr. B.'s naked contradic-,
tion, yea though he bring in Dr. Alison* in the margin to
countenance the matter, but by these reasons.
I. Peter being the apostle of the Jews, Gal. ii. 7, wrote
unto them whose apostie he was, and whom he knew dis
persed through Pontus, Galatia, &c. 1 Pet. i. 1. But Peter
. was not the apostle of the invisible, but of the -visible
church which he knew so dispersed, wliere the invisible
church is only known unto God, 2 Tim. ii. 19.
2. The apostle useth the words of Moses to the visible
church of tiie Jews, Exod. xix. 6, which do therefore well
agree to the visible church unto the gospel, whose excel
lency, graces and hoUness, do surmount the former by
many degrees.
, 3. Peter writes to a church wherein were elders and a flock
depending upon them, to be fed and govemed by them,
1 Pet. V. 1, 2, 3, which to affirm of the invisible church is
not only a visible, but even a palpable error.
4. Theapostle -writes to them whichhad the Word preached
amongst them, chap. i. 25. And this Mr. B. himself, page
J18, 119, makes a note and testimony of the visible church,
* A plain Confutation of a Treatise of Brownism, published by
some of that Paction, by Dr. R. Alison, 1590,

48 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
and to that purpose quotes the former chapter, ver. 23, as he
doth also this very chapter, ver. 5, which is the same with
ver. 9, 10, to prove the form of the visible church. .And
thus I hope it appears to all men upon what good grounds
this man thus boldly leadeth us with deceitful dealing in
the Scriptures. And this instance, I desire the reader the
more diligently to observe as being singled out by Mr. B,
as a picked witness against us, and countenanced by Dr.
Alison's concurring testimony, but, especially, because it
points out the apostolic churches, clean, in contrary colours
to the English synagogues, being unholy and profane ;
and this is the cause why Mr. B. and others are so loth to
have this scripture meant of the visible church.
5. " By inferences, and references, as if this be one,
this must follow, and this Mr. B. calls a deceivable and
crooked way for the entangling of the simple."
To this I have answered formerly, page 20, and do again
answer, that necessary consequences and inferences are
both lawful and necessary.
If Mr. B. had to deal with a papist against purgatory or
with an anabaptist for the baptizing of infants, he should
be compelled, except I be deceived, to draw his arrows out
of this quiver. And what are consequences regulated by
the Word, which sanctifieth all creatures, 1 Tim. iv. 4, 5,
but that sanctified use of reason ? and will any reasonable
man deny the use and discourse of reason ? " If all the
things which Jesus did, had been written, the world could
not have contained the books," John xx. 33 : and if all the
duties which lie upon the church to perform had been
-written in express terms, as Mr. B. requires, a world of
worlds could not contain the books which should have been
¦written. Neither are inferences and references justly made,
any way to be accounted windings, but plain passages to
the trath, trodden before us by the Lord Jesus and all his
holy aposties, which scarce aUege one scripture of three,
out of Moses and the prophets, but by way of inference, as
all that will, may see.
But the truth is, Mr. B. hath so many times been driven
to so gross absurdities by a consequence or two about this
cause, as he utterly abhors the very memory of all conse-

LIKELIHOODS -VIEWED. 49
quences, and it seems would have it enacted, that never
consequence should be more urged.
To conclude, whatsoever it pleasetii this man to suggest,
the main grounds, for which we stand touching the com
munion, govemment, ministry, and worship of the visible
church, are expressly contained in the Scriptures, and that
as we are persuaded, so plainly, that as Uke Habakliuk's
vision, he that runs may read them. Hab. ii. 2.
The 4th guess against us is,
" That we have not tiie approbation of any of the re
formed churches for our course, and that where our con
fession of faith is without allowance by them, they give on
the contrary the right hand of fellowship to the Church of
England." This is the same in substance with the first instanee of
probabUity, and that which foUoweth in the next place the
same with them both. And Mr. B. by his so ordinary
pressing us with human testimonies, shows himself to be
very barren of Divine authority : as hath been truly noted
by another. Nature teacheth every creature, in all danger
to fly first and ofteuest to the chief instruments, either of
offence, or defence, wherein it trusteth, as the bull to his
horn, the boar to his tusk, and the bird unto her wing :
ri^t so this man shows wherein his strength lies, and
-wherein he trasts most, by his so frequent and usual
shaking the hom and whetting the tusk of mortal man's
authority against us.
But for the reformed churches the^ truth is, they neither
do imagine, no nor wiU easily be brought to believe that
the frame of the Church of England stands as it doth :
neither have they any mind to take knowledge of those
things, or to enter into examination of them. The appro
bation .which they give of you, as Mr. Ainsworth hath
observed, as indeed it is of special observation, is in re
spect of such general truths of doctrine, as wherein we also
for the most part acknowledge you : which, notwithstand
ing you deny in a great measure in the particulars, and
practice. But touching the gathering and goveming of the
church, which are the main heads controverted betwixt you
and us ; they give you not so much as the left hand of
VOL. n. ^ .

50 DISSUASIONS AGAINST SEPAEAIION CONSIDEEED.
fellowship, but do, on the contraiy, tum their backs upon
you. The difference betwixt you and them in the gathering
and constituting of churches, is as great as betwixt compul
sive conformity unto the service-book and ceremonies,
which is your estate, and voluntary submission unto the
gospel, by which all and every member of them is joined
to the church, and as, is betwixt the reign of one lord
bishop over many churches, and the govemment of a pres
bytery or company of elders over one.
And if you would take view of this difference nearer
home, do but cast your eyes to your next neighbours of
Scotland, and there you shall seethe most zealous Christians
choosing rather to lose liberty, country, and life than to
stoop to a far more easy yoke than you bear. Yea what
need I send you out of your own horizon ? The implacable
and mortal hatred the prelates bear unto the ministers
and people, wishing the government and ministry received
in the reformed churches, proclaims aloud the utter enmity
betwixt them, and your unreformed Church of England, of
which I pray you hear with patience what some of your
own have testified. " Those that will needs be our pastors
and spiritual fathers are become beasts, as the prophet
Jeremy saith. And if we should open our mouths, to sue
for the true shepherds and overseers indeed, unto whose
direction we ought to be committed, the rage of these
wolves is sucb, as this endeavour would almost be the price
of our lives."* And do these churches Uke sisters go
hand-in-hand together as is pretended ?
Now for us, where Mr. B. affirmeth that we published
our confession but without allowance, if I saw not his fro
wardness in the things he knows, I should marvel at his
boldness in tiie things whereof he is ignorant. We pub
lished the confession of our faith to the Christian univer
sities in the Low Countriesf and elsewhere, entreating them
* " Discovery of Dr. Bancroft's Slanders."
t "The Confession of Palth of certain EngHsh People livin-- in
Exile m the Low Countries." 1596. This work was reprinted at
Amsterdam m 1598, and subscribed by Prancis Johnson and Henry
Ainsworth It was dedicated to the reverend and learned men,
students of Holy Scnpture m the Christian Universities of Leyden

LIKELIHOODS VIEWED. 51
in the Lord, either to convince our errors by the Word of
God, if so any might be found, or if our testimony in their
judgments agreed with the same Word, to approve it either
by writing, or silence, as they thought good. Now what
imiversity, church, or person amongst them hath once
enterprised our conviction ? which without doubt some
would have done, as with such heretics or schismatics as
arise amongst them, had they found cause ?
Thus much of the leamed abroad : in the next place Mr.
B. draws us to the learned at home, from whose dislike of
us he takes his fifth likeUhood, which he thus frameth.
"6. The condemnation of this way by our o-wn di-vines,
both living and dead, against whom either for godliness of
life, or trath of doctrine, otherwise than for being their
opposites, they can take no exception."
No marvel : we may not admit of parties for judges :
how is it possible we should be approved of them in the
things wherein we witness against them ? .And if this
argument be good or likely, then is it likely that, neither
the reformists have the trath in the Church of England,
nor the prelates, for tiiere are many, and those both godly
and learned, which in their differences, do oppose, and
that very vehemently the one the other.
Now, as for mine own part, I do willingly acknowledge
the leaming and godliness of most of the persons named
by Mr. B., and do honour the very memory of some of
them, so do I neither think them so leamed, but they might
err ; nor so godly, but in their error they might reproach
the truth they saw not. I do indeed confess to the glory
of God, and mine own shame, that a long time before I
entered this way, I took some taste of the truth m it by
some treatises published in justification of it, which, the
Lord knoweth, were sweet as honey uuto my mouth ; and
the very principal thing, which for the time quenched all
furtiier appetite in me, was the over-valuation which 1
in HoUand, of St. Andrews, Scotland, of Heidelberg, Geneva and
the other like famous schools of learning m the Low Countnes,
Scotland, Germany, and Prance. .
It passed through several editions, -svith slight variations, m sub
sequent years, and was translated into Latm, and pubhshed by
Henry Ainsworth alone.

5-2 DISSUASIONS AGAINST SEPAEAl'ION CONSIDEEED.
made of the learning and holiness of these, and the lilte
persons, blushing in myself to have a thought of pressing
one hau--breadth before them in this thing, behind whom
I knew myself to come so many miles in aU other things ;
yea, and even of late times, when I had entered into a
more serious consideration of these things, and, according
to the measure of grace received, searched the Scriptures,
whether they were so or no, and by searching found much
Ught of truth ; yet was the same so dimmed and over
clouded with the contradictions of these men and others
of the like note, that had not the trath been in my heart
as a bm-ning fire shut up in my bones, Jer. xx. 9, I had
never broken those bonds of flesh and blood, wherein I
-was so straitly tied, but had suffered the light of God to
have been put out in mine own unthankful heart by other
men's darkness.
This reverence every man stands bound to give to the
graces of God in other men, that in his differences from
them, he be not suddenly nor easily persuaded, but that
being jealous of his own heart, he undertake the exami
nation of things and so proceed, with fear and trembling,
and so having tried aU things, keep that whieh is good.
1 Thess. V. 21. So shall he neither wrong the graces of
God in himself, nor in others. But on the other side, for
a man so far to suffer his thoughts to be conjured into the
circle of any mortal man or men's judgment, as either to
fear to try what is offered to the contrary, in the balance
of the sanctuary, or finding it to bear weight, to fear to
give sentence on the Lord's side, yea though it be against
the mighty, this is to honour men above God, and to ad
vance a throne above the throne of Christ, who is Lord
and King for ever.
And to speak that in this case, which by doleful expe
rience I myself have found, many of the most forward
professors in the kingdom are weU nigh as superstitiously
addicted to the determinations of tiieir guides and teachers,
as the ignorant papists unto theirs, accounting it not only
needless curiosity, but even intolerable arrogancy, to call
into question the tilings received from them by tradition.
But how much better were it for all men to lay aside
these and the like prejudices, that so they inight under-

LIKELIHOODS VIEWED. 53
stand the things which concern their peace, and seeing
with their own eyes, might live by their own faith I
And for these famous men here named by Mr. B., with
whose oppositions as witii Zedekiah's horns of iron he
would push us here and everywhere, as we do bear their
reproofs with patience, and acknowledge their worths
without envy, or detraction, so do we know they were but
men, and so through human frailty might be abused'as
weU, or rather as Ul, to support Antichrist in a measure,
as others before them have been, though godly, and
learned, as they. It will not be denied but the fathers, as
they are called, Ignatius, Irenseus, Tertullian, Cyprian,
Ambrose, Jerome, Austin, and the rest were both godly
and leamed ; yet no man, if he have but even saluted
them, can be ignorant, what way, though unwittingly, they
made for the advancement of Antichrist which followed
after them : and if they, notwithstanding their leaming and
godliness, thus ushered him into the world, why might not
others, and that more likely, though learned and godly as
the former, help to bear up his train ? especially consider
ing, that as his rising was not, so neither could his fall be
perfected at once. And for us, what do we more or other
wise for the most part, than -walk in those ways into which
divers ofthe persons by Mr. B. named, have directed us by
the Word of God, in manifesting unto us by the light
thereof what the ministry, government, worship, and feUow
ship of the gospel ought to be ? we then being taught, and
beUeving, that the Word of God is a light and a lantern
not only to our eyes, but to our feet and paths, as the
psalmist speaketh, Psa. cxix. 105, cannot possibly conceive
how we should justly be blamed by these men for observ
ing the ordinances, which themselves not only acknow
ledged but contended for, as appointed by Christ's testa
ment to be kept inviolable tUl his appearing, as some of
them have expressly testified.
To conclude, let not the Christian reader cast our
persons, andthe persons of our opposites, whether these or
others, in the balance together, but rather our cause and
reasons with their oppositions and tiie grounds of them,
and so -with a steady hand and impartial eye weigh and
poise cause wilh cause, that so the truth of God may not

54 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
be prejudiced by men's persons, nor held in respect of
And to your marginal note, viz., that none of us whom
you caU guides did faU to this course before we were m.
trouble and could not enjoy our liberty as we desired,
I do only answer this one thing, that aU and every one
of us might have enjoyed both our liberty and peace, at
the same woeful rate with you and your feUows.
The sixth Ukelihood. " The Lord's judgment giving
sentence with him and his church against us."
But wherein appears that, Mr. B. ?
" 1. By the blessing of God," you teU us, " upon your
ministry, by which people are won traly to sanctification
of life, and that we, on the contrary, work but upon the
labours of other men."
Considering the multitude of ministers in the kingdom,
and their long continuance in their ministry, there is in
the most parts of the land, no such cause of so loud boasts
as are here made.
There is nothing more cominon both in the sermons
and writings of the forwarder sort, than their complaints
how little good their preaching hath done, howsoever
with us, for advantage, they plead the contrary.
But let it be, as Mr. B. saith, that they win men to sanc
tification of life, and that we work but upon their labours,
his own words shall judge him, wherein he doth directly
overthrow that he would establish, and establish that he
would so fain overthrow.
The ministers of the Church of England do win men
to true sanctification of life ; then, the people over whom
they are set, are not truly sanctified ; then, not true saints ;
then, no true members of the church : and therefore, that,
no true body of Christ consisting of such members.
We work upon other men's labom-s ; and so true ordi
nary elders do, whose office stands in feeding, and not in
begetting. The elders which the apostles ordained were
set over them which believed in the Lord, Acts xiv. 23 ;
and the overseers or bishops made by the Holy Ghost
were over such a flock, as all whereof were purchased
with the blood of Christ, so far as men could judge.
Acts XX. 38. We do not despise the conversion of a sinner,

LIKELIHOODS VIEWED. 55
as Mr. B. odiously traduceth us, but do, with men and
angels, bless the Lord for that mercy upon ourselves and
others, only we dare not stand ministers to an unconverted
people nor dispense unto them the holy things of God, to
which we know they have no right, how bold soever Mr. B.
and his brethren make with the Lord and his ordinances
this way. And so I pass to the second proof
" 3. The blessing of God assisting us walking in our
way with the reformed churches hath from Luther's time
made prosperous om- way by him, and other glorious
instruments, and in few years spread the truth to many
nations," &c.
He that would not in the words before going work upon
the labours of other men, will now make boast of them :
but instead of proving his likelihoods, by this dealing, he
is justly to be reproved of two falsehoods.
The one is, that he will bear the world in hand that his
way, and the way of the reformed churches are one,
whereas the ways of the Church of England wherein we
forsake her, do du-ectly and ex diametro cross and thwart
the ways of the reformed churches : as appears in these
three main heads.
(1.) The reformed churches are gathered of a free
people joined together by voluntary profession without
compulsion of human laws. On the contrary the Church
of England consists of a people forced together violently,
by the laws of men, into their provincial, diocesan and
parishional churches, as their houses stand, be they never
so unwilling or unfit.
(2.) The reformed churches do renounce the ministry
of the Church of England : as she doth theirs : not ad
mitting of any by virtue of it to charge of souls : as they
speak, where on the contrary all the mass-priests made in
Queen Mary's days, whieh would say their book-service
in English, were continued ministers by the same ordina
tion which they received from the Popish prelates.
(3.) The government by archbishops, lord bishops, and
their substitutes in the Church of England is abhorred
and disclaimed in the reformed churches as antichristian :
as is on the contrary the Presbyterian government, in use

56 DISSUASIONS AGAINST SEPAEATION CONSIDERED.
there, by the Ohurch of England refused, as anabaptisticalj
and seditious.
Now if Mr. B. can at once walk in so many and so con
trary ways, he had need have as many feet as the polypus
hath. Secondly, understanding by his church s -way, such
doctrines and ordinances as wherein we oppose it, it is an
empty boast to affirm that the same is spread into other
nations. Which ai-e the nations, or what may be then-
names, which either do retainer have received the prelacy,
ministry, service-book, canons and confused commixture of
all sorts now in use in the Church of England ?
But Mr. B. having, as he boasts, God, angels, and men
on his side, proceeds in the next place to plead against us
God's judgments, who seemeth, as he saith, from the first
beginning to be offended with our com-se.
And intending, principally, in this whole discourse to
oppress us with contumelies, and by them to alienate aU
men's affections from us, he raketh together into this
place, as into a dunghill of slander and misreport, what
soever he thinks may make us and our cause stink in the
nostrils of the reader. And so forging some things in his
own brain, and enforcing other things, true in themselves,
with most odious aggravations, he presents us to the view
of tiie world, with such personal infinnities and human
frailties written in our foreheads, as the Lord hath left
upon the sons of men for their humbUng. And the world
wanting spiritual eyes, and beholding the church of Christ
with the eyes of flesh and blood, and seeing it compassed
about with so many infirmities, and falling into so many
and manifold trials and temptations, is greatly offended,
and passeth unrighteous judgment upon the servants of
God, and blasphemeth their most holy profession.
But let all men learn not to behold the church of Christ
with camal eyes, which like fearful spies will discourage
the people, but with the eyes of faith and good conscience,
which like Joshua and Caleb will speak good of the pro
mised land, the spiritual Canaan, the church of God. But
to the point.
That Mr. B. may make sure work he strikes at the head,

LIKELIHOODS VIEWED. 57
and whetteth his tongue like a sword, and shooteth bitter
words like arrows at such principal men, as God hath
raised up in this cause, whereof some have persevered,
and stood fast unto death, others have fallen away in the
day of temptation, whose end hath been worse than theu'
beginning. The first person in whom he instanceth is one Boulton,
touching whom he writeth thus : that he being the first
broacher of this way came to as fearful an end as Judas
did : adding thereupon, that God suffereth not his special
instruments called forth otherwise than after a common
course to come to such ends.
To this I do first answer, that neither tiiis man was, nor
any other of us, is called forth by the Lord otherwise than
after a common course : even that which is common to all
God's people, which is to come out of Babylon, and to
bring their best gifts to Sion for the buUding of the Lord's
temple there.
It is true that Boulton was, though not the first in this
way, an elder of a separated chm-ch* in the beginning of
Queen Elizabeth's days, and falling away from his holy
profession recanted the same at Paul's Cross, and after
wards hung himself as Judas did. And what marvel if he,
whieh had betrayed Christ in his truth, as Judas did in
his person, came to the same fearful end whicii Judas did ?
Nay rather, patience and long-suffering of God is to be
marveUed at, that others also, who either have embraced
this trath and after faUen from it, or refused to submit
unto it when they have both seen and approved it, have
not been pursued by the same revengeful hand of God.
And for llie promise of God's presence with his, Gen,
xii. 3 ; Matt, xxviii. 20 ; Josh. i. 9, it must ever be taken
conditionally, viz. whilst they are with him and do his
work faithfully as they ought, and no further.
Now touching Bro-wne it is true, which Mr. B. affirmeth,
that, as he forsook the Lord, so the Lord forsook him in
his way : and so he did his own people Israel many a
time. And if the Lord had not forsaken him he had never
* Under the care of Mr. Eitz, the pastor. Ainsworth's " Counter
poyson," p. 39, edit. 1608.

68 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
SO returned back into Egypt as he did to live of the spoils
of it, as is said he speaketh.
And for the wicked things, which Mr. B. affirmeth, he
did in this way, it may well be as he saith, and the
more wicked things he committed in this course, the less
like he was to continue long in it, and the more like
to return again to his proper centre, the Church of
England where he should be sure to find companions
enough in any wickedness, as it came to pass.
Lastly, to let pass the universal apostacy of all the
bishops, ministers, students in the universities, yea, and of
the whole Church of England in Queen Mary's time, (a
handful only excepted in comparison,) which the papists
might more colourably urge against Mr. B. than he, some
few instances against us ; the fall of Judas an apostle.
Matt. xxvi. 14—16, and 47, 48, 49, and xxvu. 3, 4, 5 ; of
Nicholas one of the first seven deacons, Acts vi. 5 ; Eev.
ii. 15 ; of Demas one of Paul's special companions in
the ministry, 3 Tim. iv. 10, do sufficiently teach us that
there is no cause so holy, nor calling so excellent, which is
not subject to the invasion of painted and deceitful hypo
crites, whose service the Lord, notwithstanding, may use
for a time till their whiting be wom off, and then leave
them to their own deceivable lusts, which will work their
most woful downfall : thereby warning his people not to
repose too much upon any mortal man in whom there is
no stedfastness, but to cast their eyes upon him alone and
upon his truth which changeth not.
OfMr. Barrowe and Mr. Greenwood's spirit of railing, as
this man raileth against them, in another place, p. 85. Only
let the indifferent rea.der judge, whether Mr. 13. in blazing
abroad the personal infirmities of his adversaries without
any occasion, neither sparing the living nor the dead, have
not come to the very highest pitch of the most natural
raUing that may be. A practice which all sober-minded
men do abhor from.
The next that comes in Mr. B.'s way are the two
brethren, Mr. Francis and Mr. George Johnson, whose
contentions he exaggerateth what he can to make both
their persons and cause odious. True it is that George

LIKELIHOODS -VIEWED. 59
Johnson, together witii his father taking his part, were ex
communicated by the church for contention arising at the
first, upon no great occasion, whereupon many bitter and
reproachful terms were uttered both in word and writing ;
George becoming, as Mr. B. chai-geth him, " a disgraceful
libeller."* It is to us, just cause of humiUation all the days of our
lives, that we have given, and do give by om- differences,
such advantages to them which seek occasion against us to
blaspheme the ti-uth : though this may be a just judgment
of God upon others which seek offences, that seeking they
may find them, to the hardening of their hearts in evil.
But let men tum their eyes which way soever they will,
and they shall see the same scandals. Look to the first
and best churches planted by the apostles themselves,
and behold dissensions, scandal, strife, biting one of
another. Eom. xvi. 17; 1 Cor. i. 11, in. 3 ; Gal. v. 15.
About two hundred years after Christ, what a stir was
there about moonshine in water, as we speak, betwixt the
east and west churches, when Victor Bishop of Eome ex
communicated the chm-ches in Asia for not keeping the
Jewish feast of Easter at the same time with the Church
of Eome ! And to come nearer our own times, how bitter
was Luther against Zuinglius and Calvin in the matter of
the Sacrament ! And how implacable is the hatred at this
* The dress of Mrs. Francis Johnson was the occasion of great
contention and strife in the church at Amsterdam over which Mr.
Francis Johnson was pastor. Govemor Bradford, in his " Dialogue "
states, that " she was a yotmg -widow wheu he (Mr. Francis
Johnson) married her, and had been a merchant's -wife, by whom he
had a good estate, and was a godly woman : and because she wore
such apparel as she had been formerly used to, which was neither
excessive nor immodest, for their chiefest exceptions were against
her wearing of some whalebone in the bodice and sleeves of her
gown, corked shoes, and other such Kke things as the citizens of her
rank then used to wear. And although, for offence sake, she and
he were -willing to refonn the fashions of them, so far as might be
without spoiling of their garments, yet it would not content them
(George Johnson and his father) except they came up full to their
size." — Vide the Dialogue in " Young's Chronicles of the Pilgrim
Fathers," p. 446. Boston. Svo. 1841. "Hanbury's Historical
Memorials," vol. i. p. 99.

60 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
day of them whom they call Lutherans against the
followers of the other parties !
Take yet one instance more, and in it, a view of the
very height of human fraUty this way. The exUed church
at Frankfort, in Queen Mary's days, bred and nourished
within itself such contentions, as that one accused another
to the magistrate of treason, whereupon Mr. Knox was
compeUed to fly for fear of trouble.*
I could also allege to the present purpose, the state of
the reformed churches amongst which we live, whose
violent oppositions, and fiery contentions, do far exceed aU
ours : but I take no delight in writing these things, neither
do I think the needless dissensions which have been
amongst us, the less evil because they are so common to
us witii others, but these things I have laid down to make
it appear, that Mr. B. here useth none other weapon
against us than Jews and pagans might have done against
Christians and papists against such as held the truth
against them, yea, and than atheists and men of no re
ligion might take up against all the professions and
religions in tbe world.
And, to go no further, the irreconcileable enmity betwixt
the prelates and reformists about cap, surplice, cross and
the Uke, which the patrons of them acknowledge trifles,
might well have stopped Mr. B.'s mouth from upbraiding
any with fiery contentions upon small occasions.
And touching the hea-vy sentence of excommunication,
by which the father and brother were delivered up to the
devU, as Mr. B. speaketh, I desire the reader to consider,
that, if excommunication be, as indeed it is, so heavy a
sentence, and that by it, the party sentenced be delivered
over to the devil ; the Church of 'England is in heavy ease
which plays with excommunications as children do with
rattles. And to allude to the word Mr. B. useth, in what
a devilish case are either the prelates and convocation
house which have i-pso facto excommunicated all that speak
or deal against their state, ceremonies, and service-book,
since the curse causeless falls upon the head of him from
* Vide " A Brieff Discours off the Troubles begonne atErartdkford
in Germany, Anno Domini, 1564." 4to. edit 1575 ; lately reprjiriied
by John Petheram, 71, Chancery Lane, London, 1846.

LIKELIHOODS -VIEWED. 61
whom it com-es, or the reformists, whereof Mr. B. would
be one by fits, and such as seek for and enterprise re
formation I And for the particular in hand, howsoever it
may seem an odious thing unto the natural man, which
savours not the things of God, nor the impartial ordi
nances of the Lord Jesus, and would be a matter of
wonder that a man should censure, or consent to the cen
suring of his father or brother, in the Church of England,
where a good word of a friend or a small bribe may stay
the excommunication of the grossest offender, yet if there
be just cause, though with extraordinary sorrow for the
occasion, Chi-ist in his ordinance must be preferred before
father and brother, yea and mother and sister also. Matt.
X. 37. Yea, and it shall be the seal of his ministry upon
that son which in the observance of the word of the Lord,
and in the keeping of his covenant saith unto his father,
mother, brother, yea and ovm chUdren, " I know you not."
Deut. xxxui. 8, 9.
The next Mr. B. objecteth is Mr. Burnet,* who died of
the plague in prison, whither he was committed by the
arch-prelate. And so did Mr. HoUand and Mr. Parker in the same
city, at the same time, as I remember : and so did Junius
and Treleatius the two divinity professors at Leyden, at
another time upon the same infection. And was the plague
God's fearful correcting rod upon these men because their
religion was false, or rather would any man knowing the
Seriptm-es, and the Lord's dispensations towards his
church argue as this man doth? "If judgment thus
begin at God's house, what shall the end of them be
which obey not the gospel of God ?" 1 Pet. iv. 17.
But if Mr. B. wUl bring against us all the persons which the
bishops have kUled in their prisons, by this and the like
means, as David did Uriah by the sword of the Ammon
ites, he may overwhelm us with -witnesses : but his argu
ment shaU be much what of the same nature with that of
the Caian heretics, which affirm that Cain was a good man,
and conceived by a superior power unto Abel, because
he prevailed against him, and slew him.
* Bomit, as -written by Mr. Bernard.

63 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
Lastly for Mr. Smyth, as his instability and wantonness
of wit is his sin and our cross,* so let Mr. B. and all
others take heed that it be not their hardening in evU.
Mr. B. in proceeding to point out the hand of God
writing heavy things against us, chargeth us, by Mr. White's
testimony, f with such notable crimes, and detestable un
cleannesses, as from whicll they in the Church of England
either truly fearing God, or but making an apparent show
thereof are so preserved by God, as they cannot be tainted
-with such evils, as some of us ofttimes fall into.
As the witness well fits the cause and person alleging
him, who, according to the proverb, may ask his fellow,
&c., so have his slanders been answered, as Mr. Bernard
knows, whereof it seems the party himself is ashamed,
and so might Mr. B. have been, had he not been shame
less in accusing the brethren.
Now for the things objected, it is first to be noted how
Mr. B. affirmeth that none with them either truly fearing
God, or making an apparent show thereof, falls into such
notable crimes, &c., wherein he acknowledgeth that a great
part of the Church of England neither truly fears God,
nor makes apparent show of it. How then are all of them
saints by calling, and where is that profession of faith for
which they are to be held true members of the Church?
And what detestable crimes the members of the Church of
England fall into, if there were none other testimony, the
very gallows and gibbets in every eountry declare suffi
ciently, upon which for treason, witchcraft, incest,
buggery,! rape, murders and the like, the members of that
Church, so li-ving and dying, do receive condign punish-
* The Rev. John Smyth, of Amsterdam, to whom frequent refer
ence is made by Mr. Robinson, in his various works.
t " A Discovery of Brownism : or a Brief declaration of some of
the errors and abominations daily practised and increased among the
English Company of the Separation remaining for the present at
Amsterdam in HoUand. By Thomas White." London. 1605. 4to.,
pp. 29. A reply to this scurrilous and malignant pamphlet was
published by Francis Johnson, entitled " An Enquiry and Answer of
Thomas White, his Discovery of Bro-wnism. By Francis Johnson,
Pastor of the Exiled EngUsh Church at Amsterdam in HoUand ''
1606. 4to. pp. 92.
t Unnatural crimes.

LIKELIHOODS VIEWED. 63
ment. Where with us if any such enormities arise, as
what temptations have befallen any we are subject unto
the same, those monsters, without their answerable re
pentance, are by the power of Christ cut off from the
body, and do for the most paxt return to their proper ele
ment, the English synagogue.
But what if aU were true which Mr. B. avoucheth, what
advantage hath he more against us than the heathen
Corinthians had against the church there, where such for
nication was found, as was not once named among the
GentUes ? 1 Cor. v. 1.
Mr. B. having thus handled, as you see, some particular
and principal persons, proceeds to set upon the whole
body in general, as if, with the accuser of the brethren, he
had obtained Uberty to strike the same from the crown of
the head to the sole of the foot with the boils and botches
of reproach ; and, therefore, -writeth, that if men be but
incUnable to this way, they judge the minister to have lost
the power of his ministry, whereas the fault is in the
alteration of their own affections; and if they be once
entered into it, they are then so bewitched, as that, where
before they were humble and tractable, they then become
proud and -wilful; where before they could with understand
ing discem betwixt cause and cause, they then lick up all
that comes from themselves as oracles though never so
absurd ; where before they could feel in themselves lively
marks ofthe chUdren of God, and so judge of others, they
then are persuaded against former faith to think, that
neither themselves had, nor others have any outward
marks of the children of God.
Let the reader here observe in the first place, that
Mr. B. accounts all them inclinable to this way, which
dislike conformity and subscription in the ministers ; for
them only Dr. Downame, whose epistle before his second
sermon* he quotes in the margin, intendeth, and they
only are the men which judge the conforming ministers to
have lost the power of their ministry. And that their
judgment is most sound, generally, of such mmisters as
having formerly refused ceremonies and subscription do
* "Two Sermons ; one commending the Ministry iu general : the
other the Offioe of Bishops." 4to. London. 1608.

64 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
afterward bow unto the same, all men of understanding do
discern. To the chaUenge of pride and -wilfulness upon them in
. this way, though before they were humble and tra<!table, I
do answer, that as true humUity is ever commendable, so is
there also a sinful subjection and submission of mind, by
which spiritual tyrants, according to their fleshly wisdom in
voluntary religion, would rule over the consciences of the
simple, of which the apostle warneth us. Col. ii. 18, which
superstitious humility or humble superstition, if th-e servants
of God begin to shake off and to stand for thatliberty,sodearly
bought by Christ, and so highly commended by the apostles
of Christ, then begin these imperious masters to rage,
thinking by reproaches, to compel them again under tha*
subjection, in which by former delusions they eould not
contain them. Thus dealt the bloody bishops with the
servants of God in Queen Mary's days, caUing them proud,
wilful, conceited, and what evil not? and very well do the
like accusations become Mr. B.'s mouth in the like case.
Whether our opinions, which we are charged by Mr. B.
to lick up as oracles, be absm-d or no, will appear in the
discussing of them in the sequel of the book: in the
meanwhile this is most true and undeniable, that a great
part of the spleen uttered against us in this invective,
grew from this very cause, that sundry of his hearers
would not lick up whatsover he poured out unto them
though bitter as gall : as " that ministers were not brethren
properly," that " the church had some power to excommu
nicate because the minister," as the official's executioner,
might read the sentence, " that the churchwardens were
elders, the midwives widows," and many the like, which to
reckon up is to confute sufficiently.
Lastly, it is a great wrong which Mr. B. offereth us in
affirming, that, " if we be once in this fratemity," as he
scoffeth at om- holy covenant, " we then dislike our former
graces, and are content to be persuaded against our former
faith and feeling in ourselves of the lively marks of the
children of God, and all because we were as a deer without
the compass of our park," as he speaketh.
We do with aU thankfulness to our God acknowledge,
and with miich comfort remember, those lively feelings of

LIKELIHOODS VIEWED. 65
God's love, and former graces wrought in us, and that one
special grace amongst the rest by which we have been
enabled to draw ourselves into visible covenant, and holy
communion. Yea with such comfort and assurance do we
call to mind the Lord's work of old this way in us, as we
doubt not but our salvation was sealed up unto our con
sciences, by most infaUible marks and testimonies, -vvhich
could not deceive, before we conceived the least thought
of separation ; and so we hope it is with many others in
the Church of England, yea and of Eome too.
And the more ample measure of grace, and fulness of
assurance that any man hath received of the Lord, the
more carefuUy is he to endeavour, in all good conscience,
the knowledge and obedience of all and every one of the
holy commandments of God, and not to satisfy himself in
his present feeUngs, thinking his salvation sure enough,
and so his obedience full enough, for this were to serve
God for wages, as hypocrites do, but rather, with the
apostle, forgetting those things which are behind, and
forcing to those things which are before, let him foUow
hard to the mark for tiie prize of the high calling of God
in Christ Jesus. PhU. iii. 13, 14. And whatsoever Mr. B.
judgeth of a deer without the park pale wherein he should
be, sure it is, that he is none of Christ's sheep, visibly or
in respect of men, which is -without Christ's sheepfold.
For "there is. one sheepfold, and one shepherd." John x. 16.
The last conjecture gathered against our cause is,
" The iU success it hath had these very many years,
being no more increased, where the increasings of God
are great," &c.
As it is always safer to proceed by the causes and reasons
of things, than by their events and success, so especially
is this rule of use in the case of religion, whose way, as it
is in itself narrow and found by few, how much more being
straitened by the fiery persecutions of the wicked world.
Indeed the Church of England hath advantage of us,
and, as I suppose, of aU the churches in the world for
monstrous speedy growth, and increase, for that of a
synagogue of Satan consisting of popish idolaters, and
cruel murderers of the saints, it grew from top to toe into
a trae and entire body of Christ, of a sudden and before
VOL. II. ^

66 DISSUASIONS AGAINST SEPAEATION CONSIDEEED.
the greatest part of it so much as heard the gospel preached
in any measure for their conversion.
But consider herein Mr. B. dealing : he spares no un
godly means in this his book, and otherwise, by slandering
our persons, by falsifying our opinions, by exaggerating
our infirmities, by incensing the magistrate against us, to
suppress us, and yet reproacheth us because we grow no
faster : dealing with us much what as the Jews did -with
Christ when they blindfolded him first, and then bade him
prophesy who smote him. Luke xxii. 64.
But let it be as Mr. B. would have it, that the cause of
religion is to be measured by the multitude of them that
profess it, yet must it further be considered, that religion
is not always sown and reaped in one age : " one soweth
and another reapeth." John iv. 37. John Huss and Jerome
of Prague finished their testimony in Bohemia, and at
Constance, a hundred years before Luther ; and Wickliffe
in England well nigh as long before them, and yet neither
the one nor the other with the like success unto Luther.
And the many that are already gathered by the mercy of
God into the kingdom of his Son Jesus, and the neamess
of many more through the whole land, for the regions are
white unto the harvest, do promise within less than an hun
dred years, if our sins and theirs make not us and them
unworthy of this mercy, a very plenteous harvest.
That we have been, here and there, up and do-wn, with
out sure footing, is our portion in this present evU world,
common to us with the more worthy servants of God
going before us, who have wandered in wildernesses and
mountains and dens and caves of the earth. Heb. xi. 38.
The same answer may serve for that other exprobation
of us, that we only have toleration in a place, where the
enemies of Christ may be as well as we. Yea, though we
Were not so much as tolerated, but on the contrary per
secuted to the death, where the enemies of Christ were not
only tolerated, but even approved, yea, the persecutors of us,
for the cause of Christ, what were this but to partake in the
feUowship of his afflictions with the holy prophets and
apostles, and other his most faithful servants? And I-wiU teU
you, Mr. B. in the presence of God what my persuasion is in
this case, that as we have only tokration in the city where

LIKELIHOODS VIEWED. 67
we Uve, where the enemies of Christ ai-e tolerated with us,
so all that truly fear God, whether ministers or private
people, have only toleration in your chm-ch, and no appro
bation by the canons and constitutions of it.
And for the leading of the people out of one nation into
another of a sti-ange language, it is our great cross, but no
sin at aU, and should rather move you and otiiers to com
passion towards us, than thus to insult over us in our exile.
But your addition, that we do this without compulsion is
most shameless, you yourself both beholding and further
ing our most violent persecution. But see your equal dealing
-with us : whUst we tarried in the kingdom you blamed us
because we got us not gone, now we are gone you find fault
we tarry not.
For your marginal note that, " Israel left not Egypt
¦without Pharaoh's leave, nor the Jews, Babylon without
Cyrus's consent." To let pass the leave which Pharaoh
gave the Israelites to depart, when to reduce them back, he
and his people foUowed them into the sea ; they could not
depart sooner, though they would, being held in bondage
by their enemies ; yet when Moses was in danger of his life
as we are, he fled as we do. Exod. ii. 15.
Besides, the Israelites had the certain kno-wn time of
their captivities Umited and prescribed by God, which they
were to tarry. Gen. xv. 13, 14 ; Exod. xii. 40, 41 ; Jer. xxv.
11, 13 ; Dan. ix. 3 ; Ezra i. 1, which is no way our case.
And what other do we in flying than the holy prophets-
and apostles have done before us, Exod. ii. 15 ; 1 Sam.
xvin. 10, xxvu. 1, 3 ; Acts ix. 35 ; and than the protestants
did in Queen Mary's reign, that fled to Frankfort, Geneva,
and other places, where they understood not the language
of other nations ? yea than the Lord Jesus himself hath
sanctified, not only by his commandment, or licence at
the least. Matt. x. 33, but also in his own person, flying
into Egypt in his mother's arms ? Matt. ii. 13, 14.
Eeason see I none, why this man should thus blame us
for our flying, except with the Montanists, he thought
flight in the time of persecution unlawful.*
Lastly, Mr. B. concludeth his likelihoods with "a cursed
* Mr. Robinson discusses this subject fully in a treatise on PubUc
Communion, vol. iii. chap. 3.

,68 DISSUASIONS- AGAINST SEPAEATION CONSIDEEED.
farewell which," saith he, " we leave in all places, like a
scorching flame singeing where it comes, so as the growth
of all things are hindered by it."
And this observa-tion he fathers upon me, though, in
truth, it be his own bastard. I affirmed indeed that
where this truth came, it left the places barren of good
things, in taking away the best sort of people, but this I
spake to no such purpose as is here insinuated.
The scorching flame, which hinders all things in the
Church of England, is the prelacy, to which, by universal
and infallible observation, no man applies himself, no nor
inclines, but with a sensible decay of the former graces
which he seemed to have. He that but once enters into
the high priest's hall to warm himself at the fire there,
shall scarce return without a scorched conscience.

ON ALLEGED DISCIAIMING OF FELLOWSHIP, ETC. 69

CHAPTEE III.
ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
^ H.iviNG formerly viewed Mr. Bemard's bare probabUi
ties, we wUl now come to debate his reasons against
separation. The first sort whereof are grounded upon
the entrance into this cause, which he makes very sinful,
and cursed, because of the great evils, which, saith he,
ensue thereupon.
sect. I.  ON ALLEGED DISCLAIMING OF FELLOWSHIP WITH
OTHEE CHEISTIANS.
And the first of these imputed evils is, " That we not
only disclaim and condemn the corruptions and notorious
-wicked, but withal forsake all Christian profession amongst
them, casting off the Word by which we were made alive,
the ministers our fathers which have begot us, yea and
all fellowship of the godly with them, and so account
them ever false Christians, and idolaters, having a false
faith, false repentance, and false baptism."
And from these e-vils, thus suggested, he both dissuades
the reader with some passionate rhyme in the margin, and
deters him by sundry bitter curses cast out against us, both
in the margin and text.
There is no trath of doctrine, nor ordinance of Christ
taught or practised in the Church of England which we
enjoy not, with far more liberty, better right, and greater
purity than any person in England doth or can, as Mr. B.
knoweth right weU ; and for the good graces of God in
many, we do both know, and acknowledge them, and it is
our great grief, though their own fault, that we cannot
have communion with the persons in whom so eminent
graces of God are : and if there be any of them which are
sorry for our departure from the assemblies, we are much
more sorry, and so have more cause, for their continuance
in the same. In which their estate, whUst we withdraw
ourselves from them, we do in no sort condemn their
persons, which stand or fall to the Lord, much less any

70 ME. beenaed's EEASOXS against SEPAEATION DISCUSSED.
good thing in them, or truth amongst them. It is one
thing, simply to condemn that which is good for evil, and
another thing to forbear the use of it, in the concrete, for
the commixture of evU, from which, in that use, it is in
separable. When Paul forbade the Corinthians to eat and drink in
the idol temples, 1 Cor. x. 30, 31, he did not condemn
meat and drink. Neither did the same apostle when he
directed the same Corinthians to excommunicate the in
cestuous person, and so to have no fellowship with him,
1 Cor. v., enjoin them to renounce the faith which that
person professed, or the baptism which they with him
had received.
And as a church excommunicating an offender for some
one scandalous sin, and so refusing all communion with him,
cannot be challenged for renouncing or rejecting the faith
which that person professeth, or any other personal good
thing appearing in him ; so neither may any person or
persons forsaking a church and all fellowship with it, for
some one or few just causes, justly be accused as renounc
ing or disclaiming the other good things there remaining.
Lastly, let me ask Mr. B. whether he disclaim one God
subsisting in three persons, and one Lord Jesus, God and
man, and withal, the Christian virtues of zeal, patience,
temperance, humility, meekness, and the like ? And why
not he, as well in refusing communion with the Church of
Eome, where these things are to be found, as we in dis
claiming the Church of England, where the same and
other the like good things are known to be ?
Thus when a man's eyes are blinded, by partiality
towards himself, and his mouth opened by malice against
his adversary, it is marveUous to see what unequal judg
ment he will pass.
But lest Mr. B. in charging our beginning, as he doth,
as accursed, uncharitable, unnatural, and ungodly, might
seem to curse where God curseth not, he annexeth certain
portions of Scripture, which he also sets down at large, as
though they made largely against us, and our separation;
and the end why he allegeth them is to prove that there is
cause of rejoicing in the Church of England. The Scrip-

ON ALLEGED DISCLAIMING OF FELLOWSHIP, ETC. 71
tui-es are tiiese, Eom. xv. 17, 18 ; Acts x. 34, 35 ; Eom.
xiv. 17, 18. To which I do answer first, in general:
There may be, and ofttimes is, cause of rejoicing in the
events and issues of things by a special hand of God de
termining them, though the secondary means and instra
ments which the Lord useth for the producing and
bringing forth of these issues and events, as of light out
of darkness, be most accursed. Wherein more, or else,
hath a Christian heart cause of rejoicing than in the death
of Christ ? And yet what can be imagined more abomin
able than the means and instruments of working it ?
But to speak nearer Mr. B.'s purpose. If some Jesuit,
or other, sent by the pope into America amongst the
pagans and infidels, should there persuade any to believe
and confess one God, and his Son Jesus Christ, made man
for the redemption of the world, and that they should also
give up theu- lives for these truths, there were cause of
rejoicing in their testimony, and yet I suppose Mr. B.,
knowing as he doth, would be loth to have communion
in the Jesuit's ministry. More particularly, the apostie,
Eom. XV. 17, 18, in commendation of his apostieship, lays
do-wn the effects of it and how great cause of rejoicing he
had, that God by his ministry had planted the churches of
the GentUes, whom he further describes by their obedience
in word and deed.
And how serves this for the Church of England ? Thus
it serves first, to exclude aU those word-saints for whom
Mr. B. pleads so much in his book.
Secondly, it serves to show what small cause there is of
rejoicing for the EngUsh Churches, being planted of such
universally and so still continuing, as are indeed abomi
nable and disobedient, and to every good work reprobate.
The second scripture is Acts x. 34, 35, " Of a truth I
perceive that God is no accepter of persons, but in every
nation he that feareth him and worketh righteousness is
accepted of him." And is it so ?
, What sacrUegious presumption, then, is it in the Church
of England to compel God to accept of persons, and to
accept for his people and servants, such as neither feair him,
nor work righteousness, but the contrary! to offer up

72 ME. beenaed's seasons against SEPAEATION DISCUSSED.
their persons and sacrifices to him in the name of Christ
in whom they have no portion ! to seal up the covenant of
his grace and peace unto theni in the sacraments, with
whom it never came into his heart to strike hand, neither
hath he peace with them !
The third scripture is Eom. xiv. 17, 18, " The kingdom
of God is not meat, nor drink, but righteousness, and
peace, and joy in the Holy Ghost ; for whosoever in these
things serveth Christ is acceptable to God," &c.
Hence to let pass the drift of the apostle in this place
elsewhere opened, thus much must necessarily follow,
that where righteousness, and peace, and joy in the Holy
Ghost are not, nor men in those things serving Christ,
there the kingdom of God is not, nor these men his sub
jects. And where God's kingdom is not, there is the
kingdom of Satan, and they that are not the subjects of
the one, axe the slaves of the other. And so I leave it to
the godly reader to judge whether the assemblies in Eng
land gathered at the first, and at this day consisting of such
persons for the most part as do not thus nor in these
things, viz. righteousness, peace and joy in the Holy
Ghost serve Christ, but the contrary, can be rightly
and by the Word of God accounted the kingdom of God
and church of Christ.; Thus the three scriptures which
Mr. B. stretched out like a threefold cord to hold men in
the assemblies, are in truth and in their right meaning as
a three-stringed whip to scourge those that fear God out
of -them. " With such a renunciation of the truth must be enter
tained much untrath," saith Mr. B., " as, first, tiiou must
beUeve their way to be the truth of God, then condemn
our church as a false church ;" when themselves have pub
lished that the differences betwixt us and them are but
corraptions. Now corruptions do not make a false church,
but a corrupt church, as corruptions in a man make but a
corrupt, but no false man.
If we bear -witness of ourselves, our -witness is not trae,
but if the Word of God bear witness with us, and against
you, it must stand. And for the advantage which you
suppose you have gained at us, where we acknowledge our
differences to be only your corraptions, it wiU nothing at aU

ON ALLEGED EVILS OF THB SYSTEM. 73
enrich you, or better your church : for there are corrup
tions essential, and in the very causes constitutive, matter,
and form, as well as elsewliere ; there are corruptions
which eat out the very heart of a thing, as well as such as
hinder the working only, or stain the work. And we may
truly say of all ¦ftie abominable docti-ines and devices in
Eome, that they are but so many corruptions of those pure
truths and holy ordinances which that church at the first
received fr-om Christ the Lord.
And for your similitude of a man, whom you say cor
raptions make not a false man, but a corrupt man, you are
deceived in it, whether you consider a man naturally or
moraUy. NaturaUy, what is death but the corruption of
the man ? as generation and corruption are opposed. And
what is rottenness but the corruption of the body ? Now
these do more than make a corrupt man, or corrupt body,
they do destroy the very being. But consider a man
moraUy, as in the case of religion he must be considered,
and then moral corruptions and vices do either make a
false man ; or else a traitor, a thief, a cozener is a true
man, which patronage I hope Mr. B. -will not undertake.
SECT. II.  ON ALLEGED EVILS OF THE SYSTEM.
The second rank of reasons which Mr. B. brings against
us are "certain grievous sins" wherewith, he saith, all in
our way are poUuted, for which according to our own prin
ciple no man may join himself unto us.
The sins he nameth are, "a renunciation of Gods
mercy," and of aU good things, and men with them, " un
thankfulness to God and the church," " spiritual un
charitableness," " audacious censuring," " a desire to
hinder, yea to extinguish aU the spiritual good they pub
licly enjoy, and a wish of destruction unto tiie people, and
tiie like."
Grievous accusations certainly, but if to accuse be to
-con-vince, who shall be innocent ? not the Lord Jesus him
self, not his holy aposties : whose examples in undergoing
the like reproaches, and in patient bearing of the same at
the hands of wicked men, if we had not before our eyes,
either our hearts would break in us for sorrow, or we

74 ME. beenaed's seasons against SEPAEATION DISCUSSED.
should be provoked to render reproach for reproacli, and
so sin against God.
Our first supposed sin is " that woeful entrance before*
named," for which I refer the reader to that which hath
been before answered.
" But they in England," saith Mr. B., "enter by baptism,
renouncing the devU and sin." So do the papists as loud
as they, and with as many godfathers and godmothers,
crossing and blessing themselves against the devil, and all
his works as much as they do. And for the renimciation
of God's mercy and all good men, and good things in them
in the Church of England, because we refuse communion
there, it is a foul charge laid upon us, but to which we
are no more liable, than were the Levites when they for
sook Jeroboam's church and repaired to Jerusalem, "the
place which the Lord had chosen." 3 Chron. xi. 13, 14.
For in Israel, which they forsook, were to be found both
good persons and things. 1 Kings xiv. 13, xix. 18.
Now where in the last place Mr. B. chargeth us not to
make unclean what God hath cleansed. Acts x. 15, we on
the contrary advise him not to account that clean, which
sin and antichrist doth defile.
Let him or any other man on earth show unto us, by
the Word of God, that a ehurch gathered and consisting of
persons for the most part defiled with all manner of im
piety, is cleansed by God ; or that the daily sacrifice, fhe
ser-vice-book, is as a lamb without spot ; or that the spiritual
courts, so miscalled, are sanctified of God for the govern
ment of his kingdom on earth ; or that the court-keepers,
the arch-flamins and flamins, the provincial and diocesan
bishops with their chancellors, commissaries, archdeacons,
and other officers, are his holy ones upon whom he hath
put his Urim and Thummim, and then, let us bear our
rebuke, if we do not retum to the Church of England and
humble ourselves under her hand, as Hagar did herself
under the hand of her mistress. Gen. xvi. 9.
The second sin wherewith Mr. B. chargeth us is " our
great unthankfulness, 1. to God that begat us by his
Word, either by denying our conversion or else accounting
it a false conversion ; 3. towards the Church of England
our mother, whom we desire to make a whore before Christ

ON ALLEGED EVILS OF THE SYSTEM. 75
her husband, condemn her," &c. And this accusation he
shutteth up with most bitter execrations against us as
unworthy to breathe in the air.
For the thankfulness of our heai-ts unto the Lord our
Ood for his unspeakable mercies, we leave it unto him
that knows the heart, and for the manifestation of it unto
men, we refer them to our entire, though weak, obedience
to the whole revealed wUl of God, and ordinances of Christ
Jesus, which we take to be the most acceptable sacrifice of
thankfulness, which by man can be offered to the Lord.
And for our personal conversion in the Church of Eng
land we deny it not, but do, and always have so done,
judge and profess it true there : and so was Luther's con
version trae in the Church of Eome, else could not his
separation from Eome have been of faith or accepted of
God. The same may be said of aU the persons and churches
in the world which have forsaken Eome.
Our third imagined sin is "spiritual uncharitable
ness " appearing in om- deep censures upon all, at least, not
inclinable unto us, condemning such as know not our way
as blinded by the god of this world, the devU : such as see
it, and yield not unto it, as worldlings, fearful, convinced
in conscience, and going on in presumptuous sin : such as
forsake it ha-ving formerly inclined unto it, apostates, and
if they oppose it, godless persecutors, hunters after souls,
such as shall certainly grow worse and worse, so as men
shall say, God is revenged on them, kc.
1. If any one man have thus peremptorily defined either
in word or writing, as Mr. B. witnesseth, it was that one
man's fault, and is not to be imputed to the rest of us, more
than Mr. B.'s most malicious and hateful accusations in this
book, to aU the ministers, and people in the Church of
England, whereof I doubt not but thousands are ashamed,
and to which they would be more unwilling to subscribe,
than he, to the bishops' canons.
I, for mine own part, only exhort aU men in all places,
as they look to be approved at that day when the secrets
of all hearts shall be disclosed, that they deal faitiifuUy in
the Lord's business, and take heed they neither forbear
through partial prejudice or fleshly fear to inquire after

76 ME. beenaed's seasons against SEPAEATION DISCUSSED.
the trath nor withhold it in unrighteousness, if they haye
found it; especially that they oppose it not, either in
hatred or contempt of the persons professing it, or in
flattery of the prelates and others of their train, whom
most directly it impugneth. And for the rest whose hearts
are upright before the Lord, mine hearty prayer is that
according to their integrity their comforts may be, and
that together with myself they may find mercy with the
Lord for all those ignorances and infirmities wherewith
the sons of men are compassed about in the days of their
flesh. And for you, Mr. B., where you " take God to witness,
and the Lord to judge, that you do not oppose us of hatred
or malice, nor of purpose to vex us, or to increase our
afflictions," knowing as you do the terrors of the judg
ments of the Lord, I would seriously advise you, consider
ing what you have spoken and threatened upon some
personal provocations, to take heed you be not too bold
with such deep protestations as these are, nor please your
self too much in them, because you find them sometimes
profitable to serve your tum upon simple people.
3. The second point of our uncharitableness spiritual Mr.
B. makes, "a most ungodly desire, as ever was heard of,
to have the Word utterly extinguished amongst them, and
Egyptian darkness to come over them, rather than it
should be preached by such as do not favour our cause."
And, thereupon, he enters into a large commendation
of preaching the gospel, as though we either despised it or
undervalued it : and on the otlier side, into a most base
extenuation of the constitution of the church, and of
orderly proceeding in preaching, as things little or nothing
regarded by the prophets, apostles, and other holy men of
God. For this man thus to accuse us, as if we desired that the
light of the gospel might be put out in the land, and that
darkness might cover all, is a most ungodly and impious
slander, as ever was heard of ; and in truth, one drop of
that gall of bittemess, which the Christian reader, he con
fesseth in the preface, is like to find in his book.
We are glad and do rejoice for every spark of knowledge
kindled in the heart of any person in the land, beseeching

ON ALLEGED EVILS OF THE SYSTEM. 77
him, which is both tiie Author and Finisher of all grace,
that the same may break out into a perfect flame. But,
because we are taught, that the least evil may not be prac
tised for the greatest good, Eom. iii. 8, nor a lie told for
God, Job xiii. 9, who needs not man's sin for the accom
plishment of his righteousness, we advise all men to take
heed how they adventure to tread the maze of their own
good meanings witiiout warrant of God's Word, or to do
that which is good in itself, without a lawful calling unto
it, pleasing themselves in the uncertain events of things,
which are only in the hands of God : and rather, to tum
their feet from every evil way into the steps of righteous
ness, commending by faith tiie issues and events of things
unto the Lord, whom alone they concem, and rather to
choose neither " to buy nor sell, than to receive the cha
racter or mark of the beast, or the number of his name,"
Eev. xiii. 17, knowing that " he which worshippeth the beast
and his image," and receives his character in his forehead
or in his hand, shall drink of the wine of the -wrath of God,
of the pm-e wine poured into the cup of his wrath, and
shaU be tormented with fire and brimstone in the sight of
the holy angels, and before the presence of the Lamb..
Eev. xiv. 9, 10.
And for the concluding of this point, I would only de
mand of Mr. B. whether those godly ministers whom he
brings in, page 130, to bear down all before them, be not
pf that company which rather choose to be silenced by the
- prelates, yea and so persuade others also, than to submit.
to their ceremonies and subscription. I think he wiU not
deny it, if he be asked the question. And do these godly
ministers there, or others in England, minded as I speak,
desire that the Word may utterly be extinguished in the
land, and that Egyptian darkness may come over aU ? In
deed the prelates so charge them as the cause of all pa
pism and atheism in the land ; but Mr. B., I know, judgeth
otherwise of them : and so would he do of us, if the beam
of malice did not blind his right eye, when he looked
towards us.
Now for the preaching of the Word and gospel of salva
tion, as Mr. B. doth but worthily and according to the
excellency of it, magnify and advance the same ; so doth

78 ME. beenaed's seasons against SEPAEATION DISCUSSED.
he most injuriously, and deceitfully oppose it unto the
holy order, within which the Lord hath ranged it ; and to
the true constitution of the church, and other the ordi
nances thereof, with which it consorteth, necessarily, by
the Lord's appointment, and so they make together a most
heavenly harmony. -And thus to set the ordinances of
Christ at jar amongst themselves, and in the commenda-
ation of one principle to bury the rest as -vile and unneces
sary, is a most effectual delusion, and deep deceit, by which
the mystery of iniquity is much advantaged in the false
assemblies, and the hearts of the simple fast held in the
snares of error and impiety.
The bishops and those of their sect do in their sermons
and writings extol prayer. But to what end ? That they
may depress preaching, and oppress preachers, and so
establish their service-saying priests in the ministry.
Mr. B. here, and so the forward sort commonly will
magnify preaching : but as he, here, so they, ofttimes, with
an evil eye to the right gathering, la-wful government, and
orderly administration of the holy things of and in the
church. Well, the Lord sees this halting on both sides,
and will avenge the quarrel of his very meanest ordinance
and least commandment upon all these deceitful workers,
Matt. V. 19. " Who is -wise that he may understand tiiese
things, and pradent that he may take knowledge of them ?
for the ways of Jehovah are righteous, and the just shaU
walk in them, but the rebels shall faU in them." Hosea
xiv. 9.
And, for the preaching of the gospel would Mr. B. but
turn his eye a little upon himseK, and his national church,
he might find that every text brought by him for the ad
vancement of preaching, is as a sworn evidence both
against himseK, and the church for which he pleads.
The more needful vision is, for which he quotes in the
first place Prov. xxix. 18, " where -vision is not, the people
perish," or is made naked, the more desperate is the
estate of the Church of England, wherein the greatest part
of the parishes by fax have dark midnight for vision : the
more unlawful and ungodly is the ministry of that church,
to which preaching is but an accident, and no way essen
tial or necessary ; the more accursed is the prelacy of the

ON ALLEGED E-VELS OF THE SYSTEM. 79
same church which for indifferent things and so not neces
sary, as themselves acknowledge, blind the eyes and stop
the mouths of the best seers, and painfuUest preachers in
aU places. And if the order which Christ hath left in his
ehurch be so vile in Mr. B.'s eyes in comparison of his
unorderly preaching, what can he say for his lords, the
bishops, which for the orders de-vised by themselves and
by their forefathers of Eome, thrust out of so many churches
the ordinance of preaching? A man would think Mr. B.'s
zeal shotfld find room enough at home and in his own
church, and not thus pursue beyond the seas a poor com
pany of despised and dispersed people.
But to the very point which Mr. B. drives at. There is
not one scripture alleged by him whieh justifies the preach
ing of the gospel out of a tiue, much less in a false, consti
tution. They do all and every one of thefli, necessarily
presuppose tiie same, howsoever he "would separate the
things which God hath joined together. Take one for
example and,that, such a one, as he makes a pillar in his
buUding. It is -written and so by him alleged, Psa. cxlvii.
19, 20, " He showed his word unto Jacob, his statutes and
his judgments unto Israel : He hath not so dealt with every
nation," &c.
"Here," saithMr.B., " the Lord prefers his word before a
constitution, as a testimony of his special love." But un-
traly. For, in this very place, the Lord prefers a constitu
tion before his word, statutes, and judgments, as the cause
why he gave them. For wherefore did the Lord show his
word unto Jacob, his statutes and judgments unto Israel,
but because of their constitution ? that is, because Israel
was the Lord's pecuUar people separated from all other
nations, and received by the Lord into covenant, as no other
nation was. Lev. xxvi. 12, 14 ; Exod. xtx. 5,6; Deut. xxix.
10^12, &c.; with Eom. iii. 3, ix. 4; Acts ii. 39, in. 25.
How profanely soever tkiis man doth debase and vilify the
trae constitution of the church, which he is Uke never to en
joy, as Esau did the birthright, wherewith the Lord never
meant to honour him. Gen. xxv. 33, 33.
And amongst other debasements of the constitution of
the church he affirmeth, page 55, that though " an orderly
proceeding" ought to be had, yet that at no hand for want

80 ME. beenaed's seasons AGAINST SEPASAi;lON DISCUSSED.
thereof preaching ought to be left off, and to this end, pages
53 and 54, he violently haleth into the same guilt with
himself the brethren of the dispersion, Acts viii. 1, 4, 13,
whom he chargeth in preaching the Word, " not to have
stood upon every special point in entering so orderly unto
the work."
But as their entrance was most orderly, for that being
of a true constituted church at Jerusalem and dispersed by
persecution, they published the gospel in every place where
they came, as any member of the church may do, as grace
is ministered, and occasion offered, so it is on the other
side a Babylonish presumption for any man under any pre
tence whatsoever, to enterprise the preaching of the gospel
or any other work disorderly. 1 Cor. xiv. 40.
The apostle, speaking especially of prophesying, ex
pressly commands, that aU things be done according to
order : how then dare any petty pope, or proctor of Baby
lon dispense with or plead for disorder in this or any other
ministration in the church ?
3. The last and highest degree of our uncharitable
ness he reckons this, that " we are sorry and envious that
the good things of God do prosper with them, and that the
more religious men be, in their way, the more are we
grieved," and to this end he pretends Mr. Barrowe's abusing
and scoffing at the graces of God, and holy exercises in
such persons.
As we hold ourselves bound to acknowledge all good
things in all men and to honour them accordingly, 1 Pet.
ii. 17, so must I here demand of Mr. B. as another hath
done before me, what those good things are which so pros
per ; only the prelates prosper in the kingdom, who with
their ceremonious horns and canons beat and batter down
all that stands in their way. Of their prosperity against
the trath we are sorry, but not envious, being. taught not
to envy the works of iniquity, considering what sudden,
and certain desolation shall fall upon them. Psa. xxxvii. 9 10.
And, by the way, where Mr. B. takes it for granted, that
the reformists are the most religious in the way of the
Church of England, it is clean otherwise. The most ab
solute formalists, and most- strict urgers of conformity are
the most religious in the way of the Church of England :

ON ALLEGED EVILS OF THE SYSTEM. 81
and as for the reformists their zeal, to speak as the truth
is, and as shall hereafter more fully be manifested, is not
in, nor for the way of the Church of England, but a by-path
from it, which the Chm-ch of England, considered in the
formal constitution of it, accounteth schism, and rebellion :
but, rather, the same way in effect which we walk, if they
were trae to their otn-u grounds, and durst practise what they
have professed in their suppUcations, and admonitions to
the Prince, and Parliament, and other their underhand
passages, wherein they do plainly condemn the prelacy for
antichristian, the service-book as superstitious, the mixture
of aU sorts of people as confused, and so of the rest. And
this, Mr. B., justffieth the objections which you would so
gladly prevent, page 57, made by your bretiiren in the
faith, for so are the worst of them, the profane and secure
worldlings, and atheists, that men painful and conscionable
in their ministry and their lives, do breed and further, as
you speak, Bro-wnites and Brownism. For proof hereof, I
will here insert a few things -written and published both in
former and latter times by such men, as I dare say Mr. B.
reckons amongst the painful and conscionable ministers.
Their words are these : —
"We have an antichristian and popish ordering of
ministers, strange from the Word of God, never heard of
in the primitive church, but taken out of the pope's
shop, to the destruction of God's kingdom." — Second Ad
monition to the Parliament, hy Thos. Cart-wright.
" The names and offices of archbishops, archdeacons,
lord bishops, &c., are, together -with their government, drawn
out of the pope's shop, antichristian, devilish, and con
trary to the Scriptures. Parsons, vicars, parish priests,
stipendiaries, &c., be birds of the same feather." — Ibid.
"The calUngs of archbishops, bishops, with all such,
be rather members and parts of the whore and strampet
of Eome, than of the pure virgin and spouse of the im
maculate Lamb." — Mr. Chaddertons Sermon upon Bom. scii.
"The calUng of bishops and archbishops, does only
belong unto the kingdom of antichrist."— PtscoiJarj/ of Dr.
Bancroft's Slanders, page 30.
" Our diocesan and provincial churches, using diocesan
and provincial government and officers, are contrary to
VOL. n. <*

83 ME. beenaed's seasons against SEPAEATION DISCUSSED.
God's Word, and simply unlawful." — Reasons, dc, for
Reforming our Churches in England, Ass. 1, by Henry
Jacob. " There is no true visible church of Christ, but a par
ticular congregation only." — Christian Offer. Prop. 4.
" Every true visible church of Christ, or ordinary assem
bly of the faithful, hath, by Christ's ordinance, power in
itself, immediately under Christ, to elect, to ordain, de
prive, and depose their ministers, and to execute aU other
ecclesiastical censures." — Ibid. Prop. 5.
" The visible church of Christ, wheresoever it be, hath
the power of binding and loosing annexed unto it, as om-
Saviour Christ teacheth, Matt, xviii." — Discovery of Dr.
Bancroft's Slanders, Preface.
" We must needs say as foUoweth, that this book (viz.
the Communion Book) is an unperfect book, culled and
picked out of that popish dunghill, the mass-book ; full
of all abominations." — Admonition to Parliament, Treat. 3.
" Amongst us, the holy sacraments are communicated
with the papists, the holy mysteries of God profaned, the
Gentiles enter into the temple of God, the holy things are
indifferentiy communicated with the clean and unclean,
circumcised and uncircumcised." — A Plain Declaration of
Ecclesiastical Discipline, page 172.
Now let the indifferent reader judge, whether these say
ings, with many more of the like kind, do not most neces
sarily conclude, yea and naturally beget a separation from
the govemment, ministry, worship, and communion of the
Ohurch of England; and whether these men, in thus
writing, have not opened the door imto us, by which
themselves enter not.
4. To the further charge of uncharitableness laid
against us, as being glad when they contend amongst
themselves, never praying for the peace and welfare of the
ministry, &c., I do answer, that we rejoice for all peace in
truth amongst all men ; but for peace in iniquity, which is
a wicked conspiracy and a fearful judgment of God, we
rejoice not, we pray not. Let Mr. B. ask the godly
ministers, with whose supply he backs his book, whether
they rejoice in his and other men's peaceable subscription
and conformity ? or, whether they could not rather have
wished they had contended against the same ? Yea, let

ON ALLEGED EVILS OF THE SYSTEM. 83
me ask Mr. B. himself, whether he rejoice in the peace of
the representative Church of England, the Convocation
House, and in their unanimous consent in framing and
imposing their canons and constitutions ? or, whether he
would not rather clap his wings and crow for joy, if the
two arch-prelates, with the rest of their homed clergy
there, would oppose and cross one another? And let me
ask him, yet further, for the weKare of which order of
ministry he would have us pray ? or whether he himseK
prayeth for the weKare of the bishops, except it be some
times before their faces. And for us to pray for the in
ferior ministiy and not for the prelacy, is to dally with
God, and to bless the branch and not the root.
And in aUeging, as you do. Acts xi. 80 — 24, to prove
that holy men have rejoiced for the people receiving of
the gospel, and not at their standing in a constitution, you
do injuriously separate things to be conjoined. For the
same persons that received the gospel, joined themselves
in a constitution, or constituted church, as appeareth, verse
36. And it is expressly said, Acts ii. 41, that they that
received the Word were added to the church, and being
baptized they must needs be of a church, for baptism is
not -without, but -within the church, and an ordinance
given unto it.
And how profanely bold soever you, Mr. B., are to blas
pheme the tabemacle of God which he hath pitched
amongst men, or visible church framed according to the
pattem given by a greater than Moses, yet is it good for us
to consider what the Holy Ghost noteth, in the last verse
of the forenamed chapter, that " the Lord added to the
church from day to day such -as should be saved." Neither
can you possibly produce one example or other proof in
the Scriptures, of one man teaching the gospel, but he was
a member of a true church; nor receiving it, but he joined
nnto one. And for the man that cast out devils in Christ's
name but followed him not, Mark ix. 39, he can no way
help you for what purpose soever you aUege him.
For first he was a member of a true constituted church,
the church of the Jews, which was yet undissolved ; second,
he had no office, but a gift ; third, his gift and calling to
use it, were extraordinary and miraculous.
Now for our love towards you, wherein you blame us

84 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
defective, it is the. same, in general, which we bear towards
all men, and more special, according to the special bonds
betwixt us and you, and towards many very "great, both for
the many good things we know to be in them, and under
the hope also of their further progress.
And for our prayers, as it is true that we cannot pray
for you as visible members of God's church, for God never
gathered church of the visible and apparent inembers of
the devil, as the greatest part of yours were and are : so is
it unjustly insinuated against us that we pray no other
wise for you than for papists, atheists and the like. We
pray for the perfecting of God's work in you, and that, as
we think many of you his people in Babylon, so you may
come out of her.
5. Our next brand of uncharitableness, is our accustom-
ary excommunications, even for light offences in some,
albeit others, obstinate, can be let pass. And to prove
this, he quotes Mr. George Johnson, and Mr. White, the
former an excommunicant himself, whom Mr. B. also,
page 35 of his book, calls " a disgraceful libeUer:" the
other an ungodly apostate, whose accusations have been
answered one by one. A fit evidence for such a plea and
plaintiff. But if Mr. B., knowing the fashions of the Church of
England, had but once remembered the saying of the
Lord Jesus, Matt. vii. 3 — 5, he would never have accused
other churches of uncharitable and rash excommunica
tions, whicll, if they be a mote in the Church of Amster
dam, are a beam in the Church of England, wherein there
is more danger of excommunication to them that fear God,
than to any other flagitious persons whomsoever.
Indeed no man can challenge Mr. B. and his church of
Worksop, for any such heady and rash excommunications ;
they are very moderate this way, and can bear in com
munion -with them any graceless person whomsoever tfll
his dying day, and then commit full charitably the body
of their deceased brother to the grave, with a devout
prayer for his joyful resurrection : so charitable are they
both to the living and the dead.
But the thing which most grieves Mr. B., and at -vYhich
he hath greatest indignation, (sect. 3, page 63), is, that

ON AILEGED EVILS OF THE SYSTEM. 85
we will not hear his sermons, though he preach nothing
but the true Word of God. And so he desires to hear
of us, " where the hearing of the true Word of God only
preached, is sin, and forbidden by Christ, or the prophets
or apostles." For answer hereof I would know first,
whether Mr. B. speaking here and in many other places
ofthe trae Word of God, do mean, that God hath a trae
Word and a false Word, or rather betray not an accusing
conscience, that they in England have not the Word truly
taught, that is in a tiue office of ministry.
Now for the demand, referring the reader for more full
satisfaction, to that which hath been published at large by
others, I do answer, that as it was unlawful to communicate
with Korah or with Uzziah, though they bumt true in
cense ; or -vrith Jeroboam's priests, though they offered true
sacrifices. Numb. xvi. ; 3 Chron. xxvi. ; 1 Kings xii., so is it
unla-wful to communicate with a devised ministry, what
tmth soever is taught in it.
Secondly, The Lord hath promised no blessing to his
Word, but in his own ordinance, though by his superabun
dant mercy he ofttimes vouchsafe that, which no man can
chaUenge by any ordinary promise.
Thirdly, No man may partake in other men's sins,
1 Tim. V. 22 ; Eev. xviii. 4, but every ministry either de-
-vised or usurped is the sin of him which exerciseth it.
And as no good subject would assist or communicate with
any person, in the administration of civil justice to the
king's subjects, no not though he administered the same
never so equally and indifferently, except the same person
had commission from the king so to do : so neither ought
the subjects of the kingdom of Christ to partake -with any
person whomsoever in the dispensation of any spiritual
thing, though in itseK never so holy, without sufficient
warrant and commission from the most absolute and sove
reign king of his church, Christ Jesus.
And where Mr. B. speaks of hearing the true Word of
God only preached, he intimates therein, that if we would
hear him preach it would satisfy him well, and so teacheth
us, with himseK and others, to make a schism in the church
in using one ordinance and not another.
It is all one, whether a man communicate with the

86 MS. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
minister in his pulpit or with the chancellor in his con
sistory, both of them minister by the same power of the
bishop. The chancellor may judge justly, and who knows
whether or no the minister will teach truly ? And if he do
not, but speak the vision of his o-wn heart, what remedy
hath the church or what can they that hear him do ? May
they rebuke him openly according to his sin, and so bring
him to repentance ? 1 Tim. v. 20, or must tiiey not bear
his errors, yea, his heresies also, during the pleasm-e of
the bishops, even their lord, and his ?
And would you, Mr. B., be content your people should
hear a mass priest or Jesuit, though he professed as loud
as you do, that he would teach the true Word of God ? And
think not scorn of the match, for you have the selfsame
office -with a mass priest though refined. If he be or
dained by a bishop, though it be the Bishop of Eome, he
may minister in any Church of England,- by virtue of that
ordination. And besides mass priests preach some, and
those the main truths, and the ministers in England
neither do nor dare preach all, no nor some which, it may
be, the others do.
Is it not better then for tiie servants of the Lord Jesus
to exercise and edify themselves, according to the model of
grace received, though in weaker measure, than to be so
simple as to come to your feasts, though you cry never so
loud imto them, thinking that because your stolen waters
are sweet, and your hidden bread pleasant, that they have
no power to pass by, but must needs become your guests?
Lastly, Mr. B., even to make up the measure of his
malice, as he formerly reproached us by the oppositions
and dissensions which he hath heard of amongst us, so
doth he here by the unity and love which himself hath
seen in us, comparing it, page 64, to the love of famUists and
papists, and otiier wretched and graceless companions. So
that belike, whether we love or hate, whetiier we agree oi;
disagree, this man will be sure to find matter of reproach
unto us, and of stumbling to himseK, as the Jews did both
from John's austerity, and from Christ's more sociable
course of life. Matt. xi. 18, 19. ,
Our fourth sin is abusing the Word, of which all are
guUty, by misalleging and wresting places of Scripture,

ON ALLEGED EVILS OF THE SYSTEM. 87
&c., and this Mr. B. proves, because some have accused
some of the principal of us with it.
If accusation be conviction, • Mr. B. needs not speak of
some or any other, hehunseKhath most mightily convinced
us, for he hath most hatefully accused us of any man
alive. The fifth sin (supposed) is our "wiKul persisting in our
schism, Ughtiy regarding reverend men's labours, and
scornfuUy despising weaker means," &c.
It is well known that Mr. B., how earnestly soever he
pleads with us for the contrary-, doth himseK as much
neglect, save for his own purposes, the judgment of other
men, as any other: neither is there one minister in the
'land, I am verily persuaded, -with whom he suiteth; but a
right Ishmael is he, less or more, ha-ving his hand against
every man, and every man's against him.
WeU, I deny our separation to be schism, as we take the
word ; much less do we persist wilfully in it. And for the
judgment of other men, as we despise not the meanest,
so neither do we pin our faith upon the sleeves of the
most leamed.
The other exceptions of shifting and evading the Scrip
tures, and of perverseness of spirit in conference, I pre
termit, as being both frivolous and despiteful ; only, some
thing must be answered before we pass this point, to the
charge laid upon us, page 68, touching "corraptions in
the churches apostolical," and reformed. And first, " ob
ject to them," saith he, "the corruptions of the churches
apostolical, and their answer is, either that we maintain
our corruptions by the sins of other churches, or else they
were in a true constitution."
And how can you -with modesty reject this answer? You
say " we misconstrue your intendment, which is that cor
ruptions make not a false church." We grant it, except
they be essential; but this, is that we say, that, what
church soever allegeth the corraptions of other churches,
with a purpose to continue in the like themselves, which is
your estate, that church maintains her corruptions by the
sins of other churches. And for the second point, I do
affirm, that, merely by virtue of a constitution, there may
be a trae church of God, though abounding, for the pre-

88 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
sent, in sin and iniquity ; and yet another assembly, not
rightly constituted or gathered into covenant with God, no
true church, though less impieties be to be found in it.
The prophet Jeremiah complains. Lam. iv. 6, that the
iniquity of the daughter of his people, namely Jerusalem,
was become greater than the sin of Sodom; and the pro
phet Ezekial affirms, Ezek. xvi. 46, 47, 51, 53, that Jerusalem
was more corrupt by half than Sodom and Samaria. And
yet was Jerusalem the true church of God, which neither
Samaria nor Sodom were ; no, nor yet any other place in
the world, where not half the wickedness was wrought
that was to be found in the better of them. This point I
will further exemplify by a similitude. A woman free and
separated from all other men, and joined in civU covenant
to a man, is his wife, yea though she prove very stubborn
and disobedient, yea and dislionest also, till the bill of
divorcement be given her ; but another woman, the wife of
another man, or not contracted to that man, is not his wife,
nor can be so reputed, though she be never so obedient
and buxom unto him ; so the Church of England, tiU it be
separated and free from the world, and prince of the world
that reigneth in it, and so from Antichrist, his eldest son,
in his hierarchy, priesthood, and other ordinances, and be
taken into covenant with the Lord, cannot possibly be the
true church of Go3, or wife of Christ ; no, not though the
good things in it were many more than they are. Which
we do not allege, as is craftily insinuated against us, to
justify any man's continuance in a church full of wicked
ness ; but to prove that the constitution of the church,
that is the collection and combination of saints, as matter
in and into covenant with God as the form, is that which
gives trae being unto a church, and nothing else, how vUely
soever men judge or speak of it.
And for corruptions in the apostolical churches, it is true
the apostles mentioned them, but always with utter dislike,
severe reproof, and strait charge of reforming them.
Eom. xvi. 17; 1 Cor. v. 1, 6, 7, 11—18; 1 Thess. v. 14;
2 Thess. in. 6 ; 1 Tim. vi. 6 ; Eev. U. 14-16, 20.
But how do these things concern you ? Though Paul,
and all the apostles of Christ with him, yea though Christ
himseK from heaven should admonish any of your

ON ALLEGED E-TILS OF THE SYSTEM. 89
churches to put away from among themselves any person,
though never so heretical or flagitious, you could not do
it, neither could you reform any abomination otherwhere,
though the same be as consp'icuous as the leprosy of
Uzriah, whieh brake forth in his forehead, 3 Chron. xxvi.
20. And this want of the power of the Lord Jesus for
reformation, which another man would think were an in
tolerable slavery, Mr. B., page 68, tums to good advantage,
and thinks himseK and his church half excused of all the
evUs which are amongst them, because they want power to
use the remedy ; thus pleading for a privUege the mark of
the beast, from which the servants of God ought to abhor,
herein being passing witty, above other men, in making an
advantage of that evU, which the most have enough to do
to excuse.
And for true churches not using aright the power they
have for reformation, they are like true bodies which
through some obstructions, or stoppings for a time cannot
void things noxious, and hurtful tiU there be a remedy :
but the church without this power is as a monstrous body
wanting the faculties and instruments of evacuation and
expulsion of excrements, or other noisome things, and
therefore is never appointed of God to live, but devoted to
death and destruction.
Of the reformed churches and our carriage towards
them I have spoken elsewhere ; * and for your Turkish
argument in the margin, wherein you incense the magis
trate against us, as othervrise incorrigible, it well becomes
the rest of your book, joining violence to slander. But
are you yourself whoUy conformable, Mr. B. ? If not, why
do you incense the magistrate against us, being yourself
obnoxious to his displeasure? Or do you not hope to
escape persecution yourself by persecuting us ? This is
too ordinary a practice amongst you. But the Lord seeth
your halting, and rewardeth you in your bosoms, as you
have served us. And when you and others, more forward
than you, do consider and feel in what hatred you are with
the king and state, methinks your hearts should smite you,
as the hearts of Joseph's brethren did them in their trou
ble, for their barbarous cruelties towards him. Gen. xlii.
Vide pp. 43, 44, supra.

90 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Our sixth sin, by retail Mr. B. makes our railing
and scoffing, and, in particular, H. Barrowe's blasphemies,
&c., whose repentance he would have us publish to the
world. If I should answerably require of you the publication of
the repentance of your clergy, not only for the cruel speak
ings, but even for the wicked deeds, which ungodlily they
have committed against Christ, in his servants and ordi
nances, it were an hard tax put upon you. Yea to spare
you for other men, do you but publish your own repent
ance for the same sins, wherein you are deeply set, and
without doubt your godly example shall provoke many to
the like.
And for Mr. Barrowe, as I say with Mr. Ainsworth, that
I will not justify all the words of another man nor yet mine
own, so say I also with Mr. Smyth, that because I know
not by what particular motion of the Spirit he was guided
to write in those phrases, I dare not censure him as you
do : especially considering with what fiery zeal the Lord
hath furnished such his servants at all times, as he hath
stirred up for special reformation. Let the example of
Luther alone suffice, whom- into what terms his zeal car
ried, his writings testify. And yet both in him, and in
Mr. Barrowe there might be, with true spiritual zeal, fleshly
indignation mingled.
And though this, in general, might be sufficient, yet
for the stopping of your mouth, Mr. B., and for the
satisfying of others, I will descend a little to the very par
ticulars, which you have culled out against Mr. Barrowe as
most odious.*
First, then, you fault him, that he caUs your bishops
antichristian proud prelates, and the tail of the beast, &c.
And what are they but antichristian, if their office be
against Christ, and his ordinances in the visible church ?
And what else do all the reformed churches abroad and
* A Brief Discovery of the False Church. Ezekiel xvi. 44. As
¦the Mother such the Daughter is. Printed in 1590.
Mr. Barrowe pubUshed various others treatises and pamphlets,
chiefly in -vindication of this work, and in opposition to " George
Giffard, Minister of God's Word," who attacked the "Bro-wnists"
and Barrowe iu particular.

ON ALLEGED EVILS OF THE SYSTEM. 91
reformists at home judge, speak, and write of them ? And
what thought you, Mr. B., otherwise of them, when even
since you dealt against this cause of separation, you affirmed
before many witiiesses, that there was not a place in the
New Testament against Antichrist, but you could apply it
against them ?
And because you are come to this height of boldness
and depth of dissembUng, I wiU here insert briefly, cer
tain reasons which I received from yourself in writing, to
prove the bishops antichristian, and that word for word as
I have reserved them by me to this day.
" 1. The fruits of the hierarchy are contrary to Christ.
" 3. It forbids many good means of religion, as prophesy
ing, &c.
"3. It keeps in and nourisheth offenders against painful
labourers. " 4. It excommunicates the godly, yea for a word, andthat
ipso facto.
"5. It is lordly and tyrannous, contrary to 1 Pet. v. 1 —
3; Luke xxii. 35.
" 6. It rules by popish laws and by the power of man,
which are carnal weapons.
" 7. It remits the offender for money, though he repent
not. " 8. It establisheth an universal bishop as well as a
diocesan, or provincial bishop."
And as I remember at the same time you brought . forth
Dr. Downame in his.first book pro-ving the pope Antichrist,
chap. 4, affirming, thatthe hierarch in the Eomish Church was
antichristian, whereof I am sure the bishop's office is a part.
These reasons I thought good to set down not because
they are aU, or some of them of the best, that can be
brought, but because they are yours, which, notwithstanding,
I am persuaded neither you nor any other can satisfy.
And if Mr. B. himseK thus -write and speak in private,
why blames he us for our public testimony ?
Now if the bishops be antichristian and so the spirit of
devUs, Eev. xvi. 14, why might not Mr. Barrowe affirm their
ministry and ministration to be of and by the devil? and
-what are they but either the tail, or some other limb of the
beast? , .

92 ME. beenaed's EEASONS AGAINST SF"AEATION DISCUSSED.
And for their excommunications byname, it is evident by
this they are not of God, for that the most religious in the
kingdom make least account of them.
For their Luciferian pride, whereof Mr. Barrowe accuseth
them, it is apparent they burden the earth, and threaten
the heavens with it; for their hateful simony, both in giving
and receiving, they are so notorious, as the best service Mr.
B. can do them in this case is, to tum men's thoughts from
those evils which every eye sees, and every heart abhors.
Touching the Holy Ghost, the bishop gives in his blas
phemous imitation of Christ, John xx. 22, except contrary
to the rule in nature, nihil dat quod non habet, he can give
that he hath not, it is not very likely he should give the
Holy Ghost : why then might not Mr. Barrowe call it an
unholy Ghost ?
And for the Bible in the bishop's hands which he gives
his priests in ordination, Mr. Barrowe calls it " the libel,"
not in contempt of the book, but in reproof of the cere
mony, and that justly, since the Lord never appointed the
Scriptures for any such use, nor any such ceremony in
ordination of the '"-"ministers. Christ, and the apostles,
would have such ministers ordained as have the Bibles in
their hearts : the bishops of England to supply this want,
give it into the hands of their priests, which they think
sufficient, though, in truth, the most of them are more used
to handle a pair of cards upon an ale-bench, than the Holy
Bible. Your patrons, Mr. Barrowe calls great Baals and lord-
patrons ; and justly, in respect of that lordly power they
use in obtruding their clerks upon the parish assemblies :
your ministers, yea aU and every one of them priests,
which is their proper name given them both in your book
of ordination, and common prayer : your deacons, half
priests according to the nature of their office, betwixt which
and the deacon's office in the New Testament, Acts vi.
1 — 4, there is no consimUitude.
For the other more harsh terms, wherewith he entertains
such persons and things in the church as carry with them'
most appearance of hoUness, they are to be interpreted
according to his meaning, and a distinction used hy Mr. B.,
in another place, page 79, is hereto be appUed. Which isi

ON ALLEGED EVILS OF THE SYSTEM. 93
that Mr. Barrowe speaks not of these persons, and things,
simply, but in a respect, and so considered, and so no
one term given by Mr. Barrowe to my knowledge, but
may, at the least, be tolerated.
The ministers, as they receive the wages of unrighteous
ness, or counsel to spiritual fornication, are Balaamites;
in respect of their office, vowed to destruction, Canaan
ites ; as they plead for confusion, Babylonish divines ; as
they endeavour to stay God's people in Egypt, spiritually
so called, Egyptian enchanters ; as they are members of
the hierarchy, limbs of the devil, by virtue whereof he
bears great s-way, as the reformers amongst you have ex
pressly testified.*
And for your very divine exercises of prayer, preaching,
sacraments, and singing of psalms, howsoever they be
good and holy in themselves, or at least have much good
in them, yet in respect of the unhallowed communion,
forged ministry, and superstitious order wherein these
and aU other things with you are ministered and exercised,
they are liable to the heaviest censure Mr. Barrowe hath
put upon them.
And for the most forward preachers in the kingdom, con
sidering their unsound and broken courses in denying that,
in deed and practice, which in word and writing they profess
to be the revealed wUl of God, and in-riolable testament of
Christ, binding his church for ever; yea, and practising the
contrary in the face of the sun, committing two evils, for
saking the Lord, the fountain of living water, to dig them
selves broken pits which -wiU hold no water; yea, not only
refusing themselves to enter into the kingdom of God, the
church, but also hindering them that would, and perse
cuting them that do; and, lastly, considering them in their
imconscionable defence for their own standings and prac
tices, as that only the godly in the parish are of the church
•with them : that they hold and use their ministry by the
acceptation of the people, and not by the bishops; that
they obey the bishops in their citations, suspensions, ex
communications and absolutions, as they are civil magis
trates, and the like, they do deserve a sharper medicine,
than happily they are wiUing to endure.
* Preface to the Discovery of Dr. Bancroft's Slanders.

94 MS. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
Yea, the very personal graces of knowledge, zeal, patience,
and the Uke manifested in many, both ministers and
people, are most unjustly perverted, and misused to the
obduration and hardening both of the persons themselves,
and others in most deceivable ways, wherein the deepest
mystery of iniquity, and most effectual delusion of Satan
that can be, worketh, as is by Mr. Barrowe and others clearly
discovered. But that Mr. Barrowe should say, that the preaching of
God's Word, and the Spirit's effectual working should make
men the children of hell and twofold worse than before, is
a great slander, and could not possibly enter into his or
other godly man's heart.
-And so I leave these, and the like more unsavoury-
seeming speeches of Mr. Barrowe to the wise and Christian
reader's charitable interpretation.
The last rank of Mr. B.'s reasons followeth, which
respect the matter of our separation, by him caUed
schism, which how material they are shall appear in then-
place. First Error.
Our first error according to his reckoning is :
" They hold that the constitution of our church is a false
constitution." And let us see how strongly your answer forces us from
this our hold.
1. Arg. " They cannot prove this simply by any plain
doctrine of Scripture, and that which they would prove is
but only respectively," and so may anything, and their
church also be condemned.
3. Arg. "It is against the evidence of the Scriptures
which maketh the Word, external profession, and sacraments
the visible constitution," &c.
That you then affirm in the first place, is, that we cannot
prove this simply by any plain doctrine, wherein you do
half confess that we do it by just consequence, though not
by plain doctrine, and wholly, that respectively, and so
and so considered, as you speak, your constitution is false.
And thus, you say, anything may be condemned.

ON AILEGED EVILS OF THE SYSTEM. 95
But first, it is not true that anything may be condemned
after this sort. The constitution of the church apostolic
could, in no consideration, be condemned, neither could
ours, to our knowledge being according to that pattem,
how weakly soever we walk in it.
Secondly, The constitution even of Eome, as now it
stands, is not simply false, but only in this and that respect.
So far as it separates from heathenish idolatiy and idola-
tors unto the trae God, and retains any truths of God and
remainders of Christ's testament, so far it is not false, ,
or feigned, and yet is her present constitution false, and
she incapable of the Lord's covenant.
To come nearer the matter. The constitution of the
church is the orderly coUection and conjunction of the
saints into and in the covenant of the New Testament:
wherein the saints, are the matter ; the covenant, the form,
from which two concurriug, the church ariseth, and is by
them constituted. Now for the Word, it is an outward
instrument preparing and preserving the matter, but no
more the constitution of the church, than the axe is the
constitution or frame of the house : and, for external pro
fession, it manKests the fitness of the matter for the form,
and by it the saints enter covenant; which covenant also
the sacraments confirm as seals annexed to that end.
And where Mr. B. affirmeth, we cannot prove their
church constitution false by any plain doctrine of Scripture,
we wUl consider the scriptures he himself allegeth, and the
doctrine of them, which, as so many touchstones, do dis
cover the counterfeit constitution of the same.
The Word, saith he, is the constitution of the church :
his meaning is, or should be at the least, that the Word is
the ordmary outward means for the collecting, and consti
tuting of the church of God. I grant it. But how con
sidered? Not the Word in men's Bibles alone, for then all
the heretics in the world are true Christians, nor yet the
Word preached simply, for Paul preached the word to the
scoffing Athenians, Acts xvii. 22, 33—33, and to the blas
phemous Jews, Acts xix. 8, 9, yet I think he wiU not say,
that either the one or the other, were churches truly consti
tuted. How then ? The Word published, understood, be
lieved, and obeyed outwardly at the least, as the spiritual

96 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
sword, or axe, hewing the stones in the rock, and trees in
the forest, and preparing them to be the Lord's spiritual
house. 1 Pet. ii. 5. And thus much the very places pro
duced by Mr. B. like Goliath's sword drawn out to cut
off his own head, do evidently declare.
Matt, xxviii. 19, which is the first place, shows that such
as by preaching of the Word were made disciples, for so
much the word lutdrjTeva-are importeth, were to be gathered
into the church and baptized. Mark xn. 15, shows the
same, especially if you add verse 16, inferring that men by
preaching must believe, and so believe, as they have the
promise of salvation, which I note the rather to show the
vanity of that verbal profession in a profane conversation,
which elsewhere Mr. B. makes so much of
The places, 3 Cor. v. 19, and xi. 2, cited by you do prove,
that the Word of reconciliation and ministry of the gospel
believed and obeyed to the forgiveness of sins and to the
preparation and sanctification of the church to Christ, is
the means of gathering and building up the same, to which
that of Job xxxiii. 23, 34 consorteth.
The two places, Acts u. 14, 37, 38, 41, xvi. 33—34,
are of the same nature with the former, and do prove that
sundry of the Jews at Jerusalem, by Peter's preaching, and
that the jailor's household at Philippi, by Paul's preaching,
were brought to repentance, and faith in Christ, and so
added to the church.
But what will be the conclusion of all these premises ?
The proposition is this. The true apostolic churches
having a true constitution, were gathered and constituted
of such men and women, as by the preaching of the gospel
were made disciples, had faith and repentance wrought in
them to the obtaining of the forgiveness of sins, and pro
mise of life eternal, and to sanctification and obedience.
Now though my logic be not much better than yours,
Mr. B., yet since my cause is, I will help you with an
assumption, or second proposition.
But the Church of England was not so gathered after
popery, but, on the contrary, without preaching of the
gospel, and of men and women for the most part ignorant,
faithless, impenitent, disobedient, to whom no promise of
the forgiveness of sins, and life etemal appertains: where-

ON ALLEGED EVILS OF THE SYSTEM. 97
upon the conclusion necessarily foUoweth, that the consti
tution of the Church of England is not true or apostolic,
but false, counterfeit, and apostatical.
Secondly, The Scriptures, saith Mr. B., make external
profession the visible constitution of the church. His
meaning must be, that profession of faith is required of
such persons of yeai-s before they be admitted into the
visible church. Which truth the place cited by him.
Acts viii. 13, 37, 38, doth justify, to which one place many
others may be added for the same purpose, as Acts x. 46,
xvi. 14, and xviii. 8.
But what is the church of Worksop* better for this?
what profession of faith did the particular members make,
when, at the first, of an antichristian synagogue, as in
popery it was, it became or was constituted a true Christian
church? was not the house built, at the first, as it is at this
day repaired ? Let a man but hire a house within the pre
cincts of yom- parish, and he is a joined member in your
ehurch, ipso facto, though he cannot rnanifest the least
kemel of faith, or repentance, yea though he profess him
self an atheist, heretic, sorcerer, blasphemer, or that which
is worse, K worse can be. All you do, is to use the wooden
dagger Mr. Barrowe teUs you of, to suspend him from the
Lord's Supper, and it may be to get him excommunicated
by the official, if he have neither friends nor money. And
this very excommunication shows him to have been a
member of you, for only a brother is to be excommunicated.
Matt. xvUi. 15 — 17, and only he that was within, may be
east out, 1 Cor. v. 1 3, 13.
And here, as before, I will help to form your argument.
The members of the Apostolic Church, which were truly
constituted, were admitted by their personal profession of
faith, and confession of sin. Matt. iii. 6; Acts viU. 37, 38,
X. 46, xvi. 14, xviii. 8, xix. 1 8.
But the members of the English assemblies neither
were nor are so admitted, but according to the parish
perambulation, whatsoever impiety they profess.
Therefore their constitution is proved false, by the evi
dence brought to justify it.
* The parish church of Worksop, Notts, of which Mr. Bemard
was the incumbent.
VOL. II. H

98 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Lastly, for the sacraments, as they are not the constitu
tion of the church, but do necessarily presuppose a church
constituted, unto which they are committed as the oracles
and ordinances of God unto Israel, Acts vii. 38; Eom. ix. 4,
so is not the Church of England the Israel of God, the
seed of Abraham, a pecuUar people unto the Lord, but a
mingled seed, as Ezra ix. 1, 3, incapable of the sacraments, the
seals of the covenant of grace. And the places Mr. B. brings
forth are so far from justifying the constitution of the Church
of England by the sacraments, as they do, most notably,
evince the profanation of the sacraments by the church.
The two places are Matt, xxviii. 19 ; 1 Cor. x. 16. In
the former, the Lord Jesus sends his aposties first to
teach, or make men disciples, and then to baptize them,
including the children in the parents, according to th«
covenant made with Abraham, into which the Gentiles were
in their time to be gathered, Eom. ii. 17; Eph. ii. 1, 2, 18, 14,
andiii. 6. But, onthe contrary, the LordBishops inEngland,
having found a readier way, send out their parish priests
to baptize all before them, that are bom in tiieir parishes,
whether their parents be taught or untaught, the disciples
of Christ or of Antichrist, and the devU, not passing by the
children of recusant papists and others, refusing all com
munion with them whose children they use to baptize by
force, and against the will of their parents, as I could prove,
if need were, by sundry instances. And is not here an
orderly constitution, and a church truly gathered by the
sacrament of baptism?
Now 1 Cor. X. 16, the apostle teacheth, that the bread
and wine in the Supper are the communion of the body
and blood of Christ, that is, effectual pledges of our con
junction, and incorporation with Christ, and one with
another : and in the 17th verse that all, which eat of one
bread, or one loaf, are one mystical body. This place
alone, if Mr. B. and his feUow ministers would seriously
consider and set themselves faithfully to observe, they
would rather offer tiieir own bodies to be tom in pieces by
wild beasts, than the holy mysteries of Christ's body to be
profaned, as they are.
And here, as formerly, I wiU help the arguments raised
from the Scriptures produced by Mr. B. and some other
of the same kind into form thus :

on ALLEGED EVILS OF THE SYSTEM. 99
The sacrament of baptism is to be administered by
Christ's appointment, and the apostles' example only to
such as are, viz. extei-nally and so far as men can judge,
taught and made disciples. Matt, xxviii. 19, do receive the
word gladly, Acts ii, 41, believe and so profess, chap. viii.
13, 13, 37, have received the Holy Ghost, chap. x. 47,
and to their seed. Acts ii. 39 ; 1 Cor. vii. 14.
But baptism in England is ministered by a far larger
commission than Christ's : though there be in the parents,
neithfer appearance of faith nor holiness, if instead of them
they can procure godfathers and godmothers to carry the
children to the font, yea, wiU they, nill they, the parish
priest hath commission to make them Christian souls,
every mother's chUd of them, born -within his parish
precincts. And, tiierefore, the baptism in England is not
Christ's baptism in the administration of it.
For the Lord's Supper the apostle saith, 1 Cor. x. 16,
that the bread and wine sanctified to that purpose, is the
communion, that is, an effectual symbol or pledge of that
communion which the receivers have with Christ. Where
upon I do tum the point of this scripture into the bowels
of the Church of England thus :
That which joins such men in communion with Christ,
as by his express word he excludes from all communion
with him, that is so far from being the trae constitution of
the church, as it shows both an unholy confusion in the
church and a violent profanation of the ordinance by it.
But the Supper, as it is ministered in the parish assem
bUes, as they were at the- first, and still are clapped
together, joins them with Christ -with whom he expressly
disclaims all communion and fellowship, as their practice
compared with these scriptures doth make manifest to all
men. 3 Cor. vi. 14, 15 ; 1 John i. 6.
Ergo.
So that baptism and the Lord's Supper are amongst you,
Mr. B., and in your hands and handling, but as the holy
vessels of the temple in Babylon, and there, together with
the Lord's people, detained by fraud and violence.
Second Error.
Our second supposed error is thus laid down :

100 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
" They hold our constitution a real idol, and so us
idolaters." If the constitution of your church be false and forged,
like the month which Jeroboam forged in his own heart,
1 Kings xii. 33, as hath been formerly proved in part, and
shaU be more fully, in the traversing, of the eighth error,
then it is an idol ; if an idol, a real idol ; for it is not
nierely mental, or notional, but that which hath being and
existence, without the mind or understanding.
And where Mr. B. affirms this to be contrary to the
course of Holy Scriptures, never taking idol in this sense,
because neither he nor Marlorat finds the word idol so
used, he must know it is as impossible for either him, or
Marlorat, or any other man to enumerate or reckon up all
the idols whereof the Scriptures speak, though not in ex
press terms, yet by just consequence and proportion, as to
number all the creatures in heaven and in earth, yea all
the works of man's hands, yea all the thoughts of their
hearts, for all these may and do in some abuse become idols.
And that we may better discern whether there be a like
truth and boldness in this assertion, " that the Scriptures
never take idol in this sense," let us consider and compare
together a few places.
The Lord commanded Moses, Exod. xxv., xxvi., and
xxvii., to make tiie tabemacle and sanctuary of the Lord for
the place of his dwelling and worship, and to this end did
appoint both the matter and form of the whole work, even
to the least pin : and if Moses had framed it, eitiier of
other matter, or of the same matter after anotiier fashion,
had not this forgery and device for the worship of God
been a real, sensible, and palpable idol, a sin against the
second commandment which forbids nothing but idolatry?
It cannot be denied. Hence it followeth that the consti
tution or frame of the tabemacle or temple of tiie new
testament, whicii is the visible church, 3 Cor. vi. 16, if it
be other, either in matter or form, as yours is in both, is a
real and substantial idol. Secondly, Antichristianism is
idolatiy, and is in that respect called Babylon, Sodom, and
Egypt, spiritually, Eev. xi. 8, and xiv. S, so Antichristians
are said to worship the beast, chap, xiv, 9 : now a devised
constitution, frame and fabric ofthe church, is apart of Anti-

ON ALLEGED EVILS OF THE SYSTEM. 101
christianism, and of the apostacy of Antichrist, and,
therefore, a real idol : and as Mr. Smyth truly affirmeth, a
greater idol than either the antichristian ministry or
worship. As " the temple which sanctifieth the gold, is
greater than the gold, and the altar which sanctifieth the
offering, greater than the offering," Matt, xxiii. 17, 19, so
the temple of the new testament, the church or people of
God, by whose faith all the ordinances of the church are
sanctified, is greater than the ministry worship or any other
ordinance : and so, on the contrary, being idolatrous, a
greater idol than they. And lastly, the church being the
end of the ordinances, Mark ii. 37, 38, is more excellent
than they being true, and being false a more detestable
idol than any of them.
Lastly, Neither your bolstering out of a false consti
tution as a new sin shall excuse you for not submitting
unto a true, nor your profane scoffing at a true constitution,
as at the Diana of the Ephesians, discourage us from re
joicing in our portion.
It is with you, in this case, as it was sometimes with
Eehum and Shimshai, who making' a show as though
they would have built the temple -with Zerubbabel ; but
not being the men to whom this work appertained,
laboured afterwards to hinder and discourage him, and
the Jews with him whom it did concern. Ezra iv. 1, 3, 3,
8, 9.
Once you know, Mr. B., you did separate from the rest
an hundred voluntary professors into covenant with the
Lord, sealed up with the Lord's Supper, to forsake all
known sin, to hear no wicked or dumb ministers, and the
like, which covenant long since you have dissolved, not
shaming to affirm you did it only in policy to keep your
people from Mr. Smyth. WeU, Mr. B., be not deceived,
God is not mocked, neither wiU he hold them guiltiess
that so take his name in vain, but as you have sown so
shall you reap.
To conclude, you would have no man blame you for your
contumeUes against the planting of the Lord's vineyard,
Isa. V. 7, the buUding of God's house, 1 Tim. iii. 16 ; the
composition of Christ's body, the constitution ofhis church,
Eph. n. 33. And wherefore? " because Mr. Eobinson held

102 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
as much before into separation." And if it were so,
should mine iniquities excuse yours ? But it is most untrue
you affirm. There never entered into my heart a thought,
nor passed a word out of my mouth so contumelious against
the true and orderly constitution of Christ's chm-ch :
though I have, and that worthily, disliked, as I stiU do,
that hard and rash censure passed by some upon the
persons of such as of whom the Lord, by the evident work
of his Spirit, gives a better testimony.
And for the point in hand, I am persuaded and so profess
before aU men, that I see not by the revealed wiU of God
in his Word, how to judge otherwise of any ordinance of the
church, or exercise of communion out of a true constituted
church, than of the sacrifices out of the tabemacle or
temple, within whose circle they were concluded by the
Word of God. Third Error.
The third error is thus set down :
" That such as are not of a particular constituted church,
to wit such a one as theirs is, are no subjects of Christ's
kingdom." And since our church is a particular congregation sepa
rated from Antichristianism, into covenant with God by
voluntary submission unto the gospel, we do avow it for
trath that " such as are not of a particiflar" &c.
For since the visible ehurch, is the visible or extemal
kingdom of Christ, Matt. xxi. 43; John x. 16; 1 Cor.
XV. 34 ; which he as Mediator coUecteth, protecteth, and
administereth, he, that is not a member of the visible
church, is not in this regard a subject of Christ's kingdom.
Neither are your exceptions against this doctrine of any
force. The Scripture, you say in the first place, never sets
forth any of God's people by this mark. Yes that it doth,
and that ofttimes without any other mark.
How oft doth Moses, and the other prophets with him,
entreat the Lord to spare Israel when they sinned, for their
constitution, that is, for the covenant of -his mercy into
which he had admitted them, with their forefathers Abra
ham, Isaac, and Jacob !

ON ALLEGED E-VlLS OF THE SYSTEM. 103
The Lord protesteth, Isa. i., that Israel did rebel against
hini, that they did not understand, but were a most sinful
nation, yea as Sodom and Gomorrah, and yet he calls
them chUdren and his people, ver. 1 — 4, 10, yea passing
Sodom in iniquity, and yet the daughter of his people, and
daughter of Zion, Lam. iv. 6, 33. And what do these and
infinite other the Uke places, but conclude, that where
there was Uttle or nothing else to be seen, the Lord
marked out his people by this, that he had established
them a people unto himself by covenant, Deut. xxix. 12, IS,
which though they, for their part, had broken by their
iniquities, yet -was for the present on his part undissolved?
And where is it granted by Mr. B. that the godly ought
to join with the -visible church K possibly they can, why
doth he blame us which intend no further ? If men truly
desire it, but cannot possibly accomplish it, the Lord in
this, as in other cases, accepts the will for the deed.
And so I answer your third exception, in order, touching
the martyrs in Queen Mary's days and other godly persons
there named, that some of them were members of the true
visible church actually, others actually separated from the
false ehurch, and in will, which God accepteth, joineth
with the true church, and others walking faithfully according
to their knowledge, whether living or dead, are and were
God's people, though in Babylon.
Your second exception is, certain scriptures to which,
you say, this doctrine is contrary. The first is Gal. iii. 7, 9.
And how to this ?
They that are of the faith of Abraham separate them
selves, by faith, from the world into covenant with ths
Lord, as Abraham did. Gen. xii. 1 — 3 ; Heb. xi. 8.
To the second place, which is 1 John iii. 14, I do answer
that John speaks of such as were of the trae visible"
church ; neither can any other, according to the trae visibility
and manifestation' of the love, which the Lord requireth,
love his brother, which is not of a true visible church.
He that doth not admonish his brother, if he offend,
after that order and in those degrees, which the Word pre
scribeth, doth not love his brother. Lev. xix. 17.
But only, he that is of a true visible church and that
fumished with the power of Christ, the keys of the king-

104 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
dom for the censures, can admonish his brother in that
order and those degrees, which the Word prescribeth.
Matt, xviii. 16 — 17. And so this scripture, Mr. B. over
throws both your opinion, and standing.
The third scripture is 1 Cor. i. 1.
Paul -writes there only to visible churches, to the church
of Corinth primarily, and so, by proportion, to aU other
visible churches in the world, for to them alone the cen-
sm-es, sacraments, prophesying, and other matters there
handled, do appertain. 1 Cor. v. 1 — 5 ; xi. 30 ; and xiv.
4,6. The brother spoken of in the fourth and last place,
which is 3 Thess. iii. 15, was a member of the visible
church and subject of Christ's kingdom, though walking
inordinately in his calUng, as appeareth, ver. 11, and,
therefore, to be discountenanced and made ashamed by
the church, that he might the more faithfully apply him
self to his business.
These scriptures, then, do none of them wash this mark
from off God's people, but some of them, if not aU, print
it far more deeply upon them.
Lastly, you ask whether Christ's kingdom be not spi
ritual, and invisible also ? John xviii. 36, x. 16.
No man will deny it, though the places you allege do
not so necessary prove it. But as Christ's kingdom is
spiritual and invisible also, so is it spiritual and visible
also. The man which hath received the Spirit, 1 Cor. ii. 15,
is spiritual, and not the soul only. So external things may
be spiritual and are in their relation and use, and you err
if you think otherwise. The word, sacraments, and other
ordinances of the church are spiritual, Eom. i. 11,
XV. 37 ; 1 Cor. x. 3, 4 ; Eom. xii. 1 ; Heb. xiii. 15 ; 1 Peter
ii. 5 ; yea all the sacrifices of the faithful are spiritual, and
more specially, as the Lord Jesus is the priest both of the
soul and body and hath paid a price for both, 1 Cor. vi. 30 ;
so is he also the king both of soul and body, and sways the
sceptre ofhis kingdom, not only internally by his Spirit ia
the soul, but externally and visibly also by this Word in
the outward man, guiding the same by his lawful officers
deputed thereunto.
But what is the cause why Mr. B. should move this
question ?

ON ALLEGED EVILS OF THE SYSTEM. 105 '
Is it not for that himself and his church, not having
Christ to rule over them by his laws, but other kings and
lords by their canons, he would insinuate that Christ
exerciseth none external regimen over his church, nor is
the king over the bodies of his subjects at all, thus rather
labouring to aboUsh that part of Christ's kingdom, than to
submit to it ? But as our principal care at all times must
be, to have the throne of our Lord Jesus erected in our
hearts, that he may reign there, so that we may give him
his own entire, and that, which he hath so dearly bought,
we must rank our bodies also under the regimen he hath
established for the weU ordering and preservation of his
kingdom for ever both in soul and body, and not like
Nicodemites,* or Familists-t- presume, to submit the out
ward man we care not to whom, or what.
Fourth Error.
Our fourth supposed error is :
" That all not in their way are without, and do apply
against us 1 Cor. v. 12 ; Eph. ii. 13."
And since the way is one, as Christ is one, and we
assured, that our way is that way of Christ, we doubt not to
affirm, that all not in our way are without, in the present
respect; provided always that we do judge that other
churches may be and are in our way, and we in theirs,
and both they and we in Christ's, though there be betwixt
them and us sundry differences both in judgment and
practice. And that we do fitly apply against you the scrip
tures above-named, I do thus manifest.
The apostie, 1 Cor. v., reproves the church for tolerating
amongst them the incestuous person uncensured, charging
them to use the power of the Lord Jesus given unto them,
for that purpose, and that, as upon him for the present so
upon other notorious offenders at other times. Now, lest
they should mistake his meaning, he shows how far this
his advertisement extends, viz. : to such offenders as were
in the church, and to aU, and only them. And this limita
tion of tiie power of Christ to the proper object, he sets
* Nicodemites.— PaxXies holding the principles of the Reformation,
but fearing to abandon their connexion with the Romish Church _
J-amffisS.-Adherents of the " Family of Love. -Vide vol. i.
p. 390. Note.

1 06 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
do-wn in this 13th verse, affirmatively, to them that are
within, and negatively, to them that are -without. From this
place then I do thus reason.
They that are within, are subject to the power of excom
munication by the church gathered together in the name of
Christ ; they, without, not.
But you, Mr. B. and so of the rest, are not subject to the
judgment of the church thus gathered together, but to the
Archbishop of York, who is not the chm-ch of Worksop.
Therefore, you are not within but without, in the apostle's
meaning. The second place we apply against you is, Eph. u. 12,
whence I reason thus : —
They that are aliens and strangers from the common
wealth of Israel, are without.
But such are you, and your whole parish.
Ergo.
The first proposition is the apostle's words: for to be
without Christ, as there he speaks, and to be a stranger
from the commonwealth of Israel, is all one.
The second proposition is thus confirmed :
The commonwealth of Israel was a religious poUcy, con
sisting of a peculiar people, of whom every one was, by the
Word of God, separated into the covenant of his mercy, Deut.
xxix. 10—13: Nehem. x. 1, 28, 29.
But to affirm that every person in the Church of England,
or in any parish church, is admitted by the Lord into the
new covenant or testament, is both against the express
word of God, Heb. viii. 8 — 12, and his own conscience, T
am persuaded, that affirmed it.
And thus, so long as you keep your standing, you must
be content to stand without, in the meaning of the apostle
in the places forenamed, neither can you -writhe in your
self, or corrupt these places to get in by them, though you
give sundry attempts, as
" 1. These places axe meant of such as never made so
much as an outward profession of Christ Jesus at aU."
What better are men for professing God in word, when
in deed they deny him ?
They are never a whit the less, but the more abominablei
Tit. i. 16. And might not any papist or other heretic

ON ALLEGED EVILS OF THE SYSTEM. 107
make this exception? For they make a kind of profession
of Christ Jesus. And when you, Mr. B., in your pulpit
thunder the judgments of God, out of the prophets and
aposties against atheists, papists, blasphemers, proud and
cruel persecutors, might not a man serve you, as you do us,
and teU you that the most of the threatenings you denounce
were directed against the heathen, which did not so much
as make an outward profession of Christ ?
Lastiy, The Holy Ghost terming Antichristianism, Baby
lon, Sodom, Egypt, spirituaUy teacheth us to apply against
it, spirituaUy, what the prophets have, civiUy, spoken against
them. " 2. They cannot prove us without, by the scripture, ex
pounding this phrase, without, by the Scriptures, laying
•aside the forgeries of their own brains."
The cause is plain, that whosoever is not a free denizen
of the commonwealth of Israel, and under the judgment
of the church, is without, and there must stand by God's
-appointment. And that this is your estate, is as plain.
:^d both these -we have proved by the Scriptures, without
forgeries of our o-wn brain ; all tiie brains you have will
find no forgeries in our proofs.
" 3. God Almighty hath -witnessed that we are his
people." ¦" 1. By giving us his word. Psalm cxlvii. 19, 30, and
sacraments." This scripture proves, that God gave his word to Jacob,
and statutes to Israel; but prove yourselves the Israel of
God, show us from the Word of God the charter of your
corporation, and that your national, provincial, diocesan,
imd parochial churches are that new Jerusalem, and your
inhabitants the right citizens of that city enfranchised
with her heavenly liberties, and answer the proofs brought
to the contrary ; otherwise, though you be never so shame
less a beggar of the question in hand, we may not grant
it you. " 3. By God's effectual working by his Word, Jer. xxiii.
22, therefore heard is the voice of the Son of God, John v.
35, and the words of etemal life."
God forbid I should deny, either the trutiis of Christ you
iave amongst you, or any good effect, which God hath

108 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
wrought by them, but this I deny, that either they are or have
been so effectual as to make'^any one of your parish assem
blies, the church of Christ truly gathered and constituted.
And for the place of Jer. xxiu. 32, which as here to prove
a true church, so everywhere to prove a true ministry by
the effectual work thereof, is so frequently alleged, I desire
it may be well considered; and it will appear, that the
prophet speaks not at all of the effect of prophesying, but
of the drift and intent of the prophets, which, had they
taken counsel of the Lord, would not have flattered the
people in their sins, by preaching peace, peace, as they
did, thereby hardening their hearts and strengthening their
hands vin their disobedience and rebellion, but would, on
the contrary, by denouncing against them the judgments
of God, have endeavoured their repentance, as the true
prophets did.
And if we must thus judge of true and false prophets
by the effects of their ministry, certain it is that neither
Ezekiel nor Jeremiah himself stood in God's counsel, but
were false prophets, for neither of them were effectual for
the people's conversion. Jer. xx. 7, 8 ; Ezek. iii. 7, 11.
And yet a wonder it is to hear what a noise Mr. B. and his
people do make with this scripture of Jeremiah, as though
it did without contradiction justify both church and ministry
by some ministerial effect, where it is most plain to all that
but read the chapter with any observation, that the prophet
speaks not a word of the effects of their ministry, but of
the drift of the ministers, the false prophets desperately
flattering the people to their destruction.
" 3. By God's most strange and miraculous deliverance
of us from the enemies of his Gospel : a promise of God to
his people. Lev. xxvi. 7, 8; Deut. xxviii. 7."
These deliverances do no more justify your estate before
the Lord, than the deliverance of Samaria out of the hands
of the Aramites did, the ten tribes in their apostacy. 1 Kings
XX. 13—15.
The Lord doth promise victory and deliverance unto his
people in their just quarrels, and use of good means, but
ever with condition, of his glory, and their good. And they,
thus walking, and being thus delivered, take experience of
the truth of his promises, and have cause of rejoicing in the

ON ALLEGED EVILS OF THE SYSTEM. 109
God of their salvation; but besides this, there are many
other causes of deliverance and victory which, witii all other
things of the same kind, come alike to all men good and
bad, Eccles. ix. 2 ; and thus to measure the Lord's love by
morsels bewrays too carnal a mind in any man : and Mr.
B.'s neighbour minister, if he have a fatter benefice than
he, may as well avouch himself a better minister, for the
quoted scriptures do as weU promise plenty and abundance,
as deliverance and victory.
And where in the last place you lay to our charge, that
though " we like it well that you should call us brethren,
yet we will not so acknowledge you, nor do we hold our
selves bound so to admonish you," I do answer, that as we
find at your hands, Mr. B. little brotherly deaUng, traduc
ing us in all places as Brownists, schismatics, anabaptists,
and persons obstinate in sin, so neither indeed can we
acknowledge any of you for brethren in that visible commu
nion of saints, which is the church, notwithstanding the
lo-\-ing and respective remembrance, wherein we have very
many amongst you, severally considered, for your personal
graces. Our reasons are these :
1 , We cannot admonish any of you according to the rule
and order of Christ, Matt, xviii., to which duty towards
every brother in communion we are absolutely bound.
2- We cannot acknowledge you for om- brethren, but
we must also acknowledge your prelates for our reverend
fathers, under whose blessings we mean not to come.
3. We cannot acknowledge some of you brethren, but
we must acknowledge aU amongst you for such: for there
is but one brotherhood of all amongst you, as your own
rhyme teacheth, "and makest us all one brotherhood."*
Now by the Scriptm-es we have not leamt to enter any
such fraternity, where we must acknowledge brother priest,
brother haK-priest, brother dumb-priest, brother atheist,
brother epicure, brother drunkard, brother blasphemer,
brother wizard, brother conjuror, and, lastly, brother recusant
papist, if not living yet dead, for so you must bury him as
your dear brother, committing his soul to God, and his
body to the earth. * The Lord's Prayer in rhyme.

110 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
And for these causes among others, we cannot acknow
ledge you, as we desire, in that special fellowship of the
gospel, and communion of saints.
But disclaim you, the fatherhood of the prelates.'the bro
therhood of the unhallowed multitude, and feast your
selves in the family and household of God, and we wUl
acknowledge you in word and deed.
We will not, -with that ungodly brother, grudge your com
ing into our Father's house, but will help with our own hands
to kill the fat caK, and will make aU spu-itual melody -with
you in the Lord Fifth Error.
The fifth error reputed is ;
" That only saints, that is, a people forsaking all known
sin of which they may be convinced, doing all the known
will of God, increasing and abiding ever therein, are the
only matter of the -visible church."
This position, which you account error, rightly un
derstood, and according to his exposition from whom you
received it, is an undoubted truth. For of such only,
externally, and so far as men can judge, the true church
is gathered, whether out of Paganism, Judaism, Antichrist
ianism, or any other idolatrous or adulterous estate what
soever, and of them alone framed, as of the subject mat
ter: which is only true, whilst it continueth such, and
false when it degenerates from this disposition, and so as
rotten and putrefied stuff to be cast out of the church.
We will, then, come to your aUegations to the contrary.
And first you say, " This is a proper description of the
invisible members of Jesus Christ, secluding even hypo
crites from being trae matter of the visible church."
All the true and faithful meinbers of the -visible church,
are to me members of the in-visible chm-ch, to me, I say,
which am bound to judge them to be in truth, as out
wardly they appear, and so I am taught by the apostle
himself, who accounts the whole -visible church and
every member of it, elect, redeemed, justified, sanctified,
Acts XX. 38 ; 1 Cor. i. 3 ; Eph. i. 3 — 5 ; Gal. Ui. 37 ;
Phil. i. 4 — 7, which are conditions competent to the in
visible church.

ON ALLEGED E-VILS OF THE SYSTEM. Ill
And for hypocrites, as they may perform all the condi
tions here required, visible or to us, as Mr. Smyth hath
answered, so do we take knowledge of none such in the
church in the particular, till tiiey be known in their day by
the outbreakings of sin ; and being so discovered, they are no
longer to be retained in the church, but to bear their sin,
except they repent, and then who can repute them hypo
crites ?
You object secondly, "that this makes that David,
Jehoshaphat, and the church of God in their days were
no true matter of a church, for there was marrying many
wives, the continuance of the high places, the brazen
serpent worshipped, Joab's murder permitted, the bill of
divorcement allowed by Moses : so after Corinth and the
church of Asia, being admonished, repented not." 2 Cor.
xii. 31 ; Eev. U. 30, 21.
To let pass here Mr. Smyth's erroneous and anabaptisti
cal answer, wherein he makes the constitution of the
Jewish church, the constitution ofthe old testament ; when
as the church of the Jews was constituted, in Abraham,
four hundred and thirty years before the law or old testa
ment was given. Gen. xvii., Eom. v. 20, Gal. iii. 17, 19, which
was after added clean for another end, than to constitute
a church : the ordinances and communion he makes
merely ceremonial and camal, which the Scriptures ex
pressly call spiritual, 1 Cor. x. 4, whereof, also, prayer
and prophesying were parts ; neither are our ordinances
more^ spiritual remembrances of Christ come, Luke xxu.
19, than were theirs in their true and natural relation,
spiritual shadows of Christ to come. Heb. x. i.
I do answer to the exception, first, that you cannot prove
the holy men you name to have sinned in all the particu
lars where-with you charge them, as Moses, in tolerating
the biU of divorcement, which you injuriously affirm he
allowed, much less can you prove they were convinced of
sin in suffering these things, and yet suffered them. Nay
is it not your own doctrine, that grage, and continuance in
sin without repentance cannot stand together ? But what
countenance does the infirmities of these holy men give to
the profane and graceless multitude against whom we
deal ? and whom alone we cast out of the account of saints ?

112 MS. beenaed's seasons against SEPAEATION DICSUSSED.
W^ith what conscience or colour can any man bring in the
infirmities of Moses, David, and Jehoshaphat to plead
the saintsbip of all that godless crew in the EngUsh
. assemblies ?
And for the churches of Corinth, and Thyatira, either
they did repent upon admonition, though not at the first,
or else the Lord in his time dischurched them, as he
threatened in the same, and the like cases. Eev. ii. 5, 16,
31, 22, andiU. 15, 16.
The third exception is that " the Scriptures we bring
are places speaking of invisible members properly, of
visible figuratively, as they are judged to be, or in hope
they may be, or showing what men ought to be, but show
not that men are so, or else are not God's people."
It cannot be manifested that we bring one scripture
meant of the invisible church, to prove the holiness of the
visible church. The vanity of this objection hath been
discovered in the exposition of that your picked instance,
] Pet. ii. It is true indeed that the scriptures we cite
speak of men as they are judged to be, and if you would
grant, that only they are true members of the church which
by the Word of God, which must be the rule of our judg
ment, may be judged saints, it would end this contro
versy. And even for them -without, though never so profane,
they ought to be holy, and there is hope they may be
holy, but God's people must be such as they ought to be
in some measure, and so are all they whom he receives
into covenant with him, and if they fall from their right
eousness and will not be reclaimed, they are to be put out
and to be delivered to Satan, 1 Cor. v. 4, 5, whose vassals
they are, and not God's people any longer.
In the fourth place, you come to speak of this saintsbip
in question negatively, and affirmatively. First, you deny
" men to be called saints in Scripture, either for soundness
of knowledge," for proof of which you allege the ignorance
of Christ's disciples and others. Acts xix. 1, 2, or " for
internal pure affections, for then, say you, Paul had been
no saint, Eom. vn. 18, 31, or for holy practice of their
duty always :" for which you quote Eccl. vii. 13. Which
is all one as if you should say, the Scriptures do not call

ON ALLEGED EVILS OF THE SYSTEM. 113
men saints because they are saints, but for some other
causes kno-wn to you. For what is to be a saint, but
to be holy ? And what to be holy, but to be of a sound
judgment, pure affections, and unblameable conversation ?
And here, Mr. B., you speak both injuriously and weakly;
injuriously, in insinuating against us, as if we held no
men saints but such as are free from all human frailties ;
weakly, in affirming the disciples of Christ had not found
knowledge, because they were ignorant of many things :
that Paul had no pure affections, because he had some
flesh yet dwelling in him : and that there cannot be the
constant practice of holy duties, notwithstanding such
frailties as to which all men are subject. Whereas to all
men of understanding, soundness of judgment is one
thing, and infallibility another: purity in affection one
thing, and perfection in purity another : and so a holy
conversation one thing, and a life without all human
fraUty another thing, imattainable in this life.
The apostle Paul knew but in part, 1 Cor. xiii. 13 : how
small then is our pittance in knowledge ! and yet our
affections come short of our knowledge, and our practice
of our affections, and desires : and yet we doubt not, by
the riches of the grace of Ged, but we have all attained
to soundness of knowledge, purity of affections, and
holiness of conversation, how small and weak soever our
measure be.
Thus having considered of the exceptions against such
marks of saintsbip, as we set down, we will come to view
the badges, by which the author will have saints descried
and acknowledged.
First, say you, men " are called saints because of their
outward calling to Christianity, as 1 Cor. i. 1, which is holy
and to an holy end." 1 Thess. iv. 7.
If your meaning be, that men because of their extemal
calling on God's part, or that the gospel is preached unto
th«m, are therefore saints, whether they believe the gospel,
or believe it not, you mistake too much, for then all the
persecutors and blasphemers to whom Paul preached,
should be saints : yea, it is an error to think that Paul
styles any saints, by calling in that place but such as were
VOL. II. I

114 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
truly sanctified, so far as he could discern. For the same
persons he terms saints, by calUng, he acknowledges in
the same as sanctified in the Lord Jesus, which implies
both justification and sanctification. «
And where you add, that the endof the church is holiness,
1 Thess. iv. 7, as the thing you affirm is true, so the truth
of it is sufficient to manifest the unholy constitution of
your church, and your as unholy defence of it. For if
the end of the calling of the church be sanctity and holi
ness to the glory of God, which is the supreme end. Matt.
V. 1 6 ; then the constitution and gathering of the Church
of England, which at the first was, I mean after the Eomish
apostasy, and still is of persons for the most part appa
rently unholy and unsanctified, as it is most prejudicial to
the glory of God, so doth it not only frustrate but most
directly cross and oppose the end for which the Lord in
great mercy, wisdom, and holiness, separateth his church
and people unto himself from the rest of the profane
world. And as it is a certain sign that a minister is not called
into his place, if he be not in some measure quaUfied with
such holy gifts and graces as serve to the ends of the
ministry to which he is called, which you both affirm, and
confirm undeniably, pages 133 and 133 of this book, so is
it also in just proportion a certain and infallible argument,
that the national Church of England, and so of the
churchlings under it, is not called into covenant and
communion with God; being gathered of such persons,
in the body of it, as are only utterly tmanswerable but
clean contrarily affected to the ends of the true church,
which are holiness and the glory of God.
And where you, Mr. B., would fasten the name of saints
upon people unworthy of it, by a similitude drawn from " a
minister at the first rightly called to his office, but after
showing himself unworthy of it, whom you will still have
called a minister : " I answer, that if he were kno-wn to be
unworthy of it at the first, or not known to be worthy, he
was not rightly caUed either to the office, or by the name :
and if he afterwards show himself unworthy, he is to be
censured accordingly, and so with the office, to forfeit the
name, though he hold both with you; and so it is with men in

ON ALLEGED EVILS OP THE SYSTEM. 115
the general calling of Christianity ; they that are unworthy of
it axe never called of God to take it upon them, and if they
prove unworthy afterwards, they are to be deprived of
Christian society.
2. " Because of the profession of faith in Christ who
maketh all true believers and holy saints."
It is true you say that " Christ makes all true believers
holy and saints, but I deny that every profession of faith in
Christ argues a true believer. A false dissembler is he,
and no true believer, that in word pretends faith in Christ,
and in deed denies him.
3. " In respect of baptism, by which externally, the party
baptized, is to be judged to have put on Christ, Gal. iii. 37,
to have remission of his sins. Acts ii. 39, to be partaker of
Christ's death, Eom. vi. 3, 4 ; Col. ii. 31, and to have
assurance of salvation, 1 Peter iii. 31.
AU persons baptized neither do in truth, nor are by us to
be judged to have put on Christ, to have remission of
sins, &c., but only such as to whom by virtue of the
covenant of grace, baptism appertaineth. We must not
conceive of baptism as of a charm, or think it effectual to
aU it is put upon, but must judge it available and of use,
according to the covenant of promise which God hath
made to the faithful and their seed;, and none other
wise. Gen. xvii. 7, xxvi. 4; Acts ii. 38, 39, iii. 36;
1 Cor. -vii. 14.
And baptism, administered to any others, is so far from
investing them with any saintsbip in that estate, as it makes
guilty both the giver and receiver of sacrilege, and is the
taking of God's name in vain.
4. " In respect of the better part, though the fewer by
many, for thus the Scripture speaks, ascribing to all, that
which is due properly but to some," Deut. i. 33, 34;
1 Cor. V. 1, vi. 11 ; 3 Cor. xu. 21.
The Scriptures never ascribe holiness to a people for
some few's sake, if the rest be unholy and profane. I read
in the Scriptures that unclean persons and things do
pollute and unhallow clean persons and things. Lev. xiv,
46, 47 ; XV. 4, 11, 13; Hag. U. 13—14; and that a "littie
leaven leavens the whole lump," 1 Cor. v. 6, 7; but that
clean persons or things should hallow persons or things

116 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
which are unclean, or that a little sweet meal should
make sweet a sour lump, that read I not, but the con
trary confirmed by the forenamed scriptures. And for
the Church of the Jews and of Corinth in which you
instance, as they were holy, omitting other respects, for
the holy covenant into which the Lord had assumed
the body of them, Eom. xi. 16, so were the desperately
wicked amongst them no true members of the body, but
as putrefied and rotten parts to be cut off, and cast out
from the rest. And where Paul writes to the church at
Corinth, styles them saints, and advertises them to excom
municate the incestuous person, what can be more un
reasonably affirmed than that the incestuous person was
one of these saints? as though Paul had written to him to
cast out himself, which must needs follow by Mr. B.'s asser
tion and proofs of it.
5. "In respect of the visible signs of God's favour,"
promise, and presence to be with his, &c., as Jerusalem
was called the holy city. Matt. iv. 6.
But we deny your national church to be that " holy city,
the new Jerasalem coming down from God out of heaven."
Eev. xxi. 2. It is rather Babylon, though much purged
and repaired. And Babylon cannot be Jerusalem, nor was
ever holy, notwithstanding the spoils of Jerusalem, and of
the temple also be found there : as were in the civil
Babylon many Israelites captived, and with them the holy
vessels, the holy instruments, yea, the holy -writings of the
prophets, and their persons also, 2 Chron. xxxvi. 18 ;
Psa. cxxxvii. 1, 2; Dan. ix. 1, 2.
6. "In respect of God's good pleasure who looks not upon
his church, as the particular members thereof are, but as
he accepteth of them : therefore it is said, " He saw none
iniquity in Jacob, nor transgression in Israel." Numb.
xxiii. 21, and yet Israel was then "an unbelieving and
stiffnecked people."
Here you say and unsay with one breath. You grant
Israel to have been an holy people and without iniquity,
as Balaam spake, in the Lord's acceptance according to
His good pleasm-e, and yet to have been at the same time
an unbelieving and stiffnecked people, which affirmation
as it contains in it an apparent contradiction, so doth it

ON ALLEGED EVILS OF THE SYSTEM. 1 ] 7
lay upon God an unsufferable imputation, as though he
took pleasure in the wicked, or did accept of them.
It cannot be denied but the people, ever and anon, rose
up in rebellion against the Lord : and for instance in the
chapter next but one before going, through impatience of
their ordinary food, they murmured against God, and
against Moses. Numb. xxi. 4, 6.
But did things so continue ? No verily, " for the Lord
sent fiery serpents amongst them, and destroyed many of
them, and by his correction brought the rest to repent
ance : " ver. 6, 7. And now, as at other times, when they
provoked him, smit them with grievous plagues and pun
ishments, and so causing them to pass under the rod and
picking out the chief rebels, and sifting out the sinners
to destruction, and brought them again into the covenant.
Exod. xxxii. 27; Numb. xi. 1, 3; Psa. Ixxviii. 17 — 19, 31,
31, ifcc; Ezek. xx. 37, 38; Amos ix. 8—10.
And thus much of your respects of saintsbip, whereof
some are not true in themselves, others impertinent to
your estate, and the most, flatly condemning it.
And though you, Mr. B., say it never so oft, and all the
divines in world with you, and as here you speak, that the
-visible church is a mixed company, as your very own book
of articles affirms the contrary, describing the church to
be a company of faithful people, yet d.o the divine Scriptures
speak otherwise, which I will clearly manKest, and therein
also free the parable. Matt, xiii., which you bring in for
proofs, from that violence, which you and others offer
them : forcing Christ clean against his will to plead for
antichrist. And with the Scriptures I do affirm against
you, that the church of Christ is no such mingled meslin, *
or monstrous compound, but a body simple, unKorm, and
one, proportionable in every member unto the head, in
formed by one Spirit, and caUed in one hope. Eph. iv. 4.
. And for wicked and ungodly persons, so far are they
from being the true natural members, whereof the body
consisteth, as the whole of the parts, as they serve indeed
for no other purpose than to infect and corrupt the rest,
and if redress be not had in time, to eat out the very heart
of the whole.
* Meslin., The flour of dififerent kinds of grain, or wheat, rye, &c.,
mixed together.

118 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
But before I come to the point in confroversy, I will lay
down two cautions for the preventing of error in the simple,
and of cavilling in such as desire to contend.
First, it must be considered, that where the question is
about the visible or extemal church which is by men
discernible, and not of that church which is intemal and
invisible, which only the Lord knoweth, we speak here of
visible and external holiness only, whereof men may
judge, and not of that which is within and hid from man's
eye. For we doubt not but the purest church upon earth
may consist of good and bad in God's eye, of such as are
truly faithful, and sanctified, and of such as have only for
a time put on the outside and vizard of sanctity, which
the Lord will in due time pluck off, though in the mean
while man's dim sight cannot pierce through it.
Second, I desire it may be remembered that the question
betwixt Mr. B. and me, is about the true and natural
members whereof the church is orderly gathered and
planted, and not about the degenerate and decayed estate
of the church and members ; for we know that natural
children may become rebellious, the faithful city an harlot,
the silver, dross, and the wine corrupt with water : the
noble vine so planted whose plants were all natural, may
degenerate into the plants of a strange vine, Isa. i. 3,31, 23 ;
Jer. ii. 31. But as it were fond philosophy, in the de
scription of wives and children, and their true and natural
properties, to make rebeUion a property of a child, because
many children prove rebels against their parents, or to
make whoredom a property of a wife, because many wives
prove unfaithful that way, so is it as profane divinity to
make ungodly persons the true matter of the church, and
their profaneness a true property of the same, because
many seeming saints at tiie first do so creep in, and do
afterwards discover their own shame, and are ofttimes
through want of zeal too long tolerated in the church, to
the dishonour of God and prejudice of the gospel.
And so I come to manifest, by an induction of particulars,
that all the visible churches gathered and planted by the
Lord's line and level from the beginning of the world were
in their collection and constitution, simple, uniform, and
unmixed, consisting of good alone in the respect in hand.

ON ALLEGED EVILS OF THE SYSTEM. 119
And first, the Lord created a church of angels in heaven,
which were all good and holy without mixture, tiU some
by sin feU from their first and original estate, and so
lea-ving their own habitation were cast do-wn to hell.
2 Pet. ii. 4 : Jude vi.
After that, God created a church of mankind in Para
dise, consisting of two persons both holy and good. And
thus, the churches of creation were gathered of angels and
men without mixture.
Now if any man object that, in these instances, I fetch
my beginnings too far off, my answer is, that the Lord had
and hath the same ends and respects in the creating and
restoring of his church, which are his own glory and their
happiness. And, if it were the will of the Lord that
persons notoriously wicked should be admitted into the
church : then should he directly cross himself and his own
ends, and should receive into the visible covenant of grace,
such as were out of the visible estate of grace, and should
plant such in his church for the glory of his name, as
served for none other use than to cause his name to be
blasphemed. Hereupon I frame an argument thus : —
That order for the gathering of churches, which directly
crosses the main ends for which the Lord would have his
church gathered, is not of God.
But the order, for which Mr. B. pleads, which is, that
apparently profane persons may with the godly be gathered
into the visible church, crosses the Lord's ends of gather
ing churches : and therefore is not of God.
The former proposition is -vrithout controversy, the latter
is thus manifested : —
The main ends for which the Lord gathereth and pre-
serveth his church upon earth, are that he might have a
peculiar people, separated unto himself from all other
peoples, to call upon his name in faith and to glorify him
their heavenly Father in their holy conversation, whom he
also might glorify in the end of their faith, the salvation
of their souls. But for wicked and ungodly persons in
the church, as they serve no way for these ends, but the
contrary, causing God's name to be blasphemed, and his
wrath to come upon their disobedience, so to gather or
admit them into the church is utterly to frustrate God's

130 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
ends, and to gather for Satan rather than for God. Levit.
XX. 36 ; Gen. iv. 36 ; Matt. v. 16 ; 1 Pet. U. 13 ; Acts ii. 47 ;
1 Pet, i. 7, 9 ; Eom. U. 24 ; Eph. v. 6.
To proceed. In the restoring of mankind and planting
the first church in the covenant 6f grace established in
" the seed of the woman," Gen. iii. 34, 35, there were only
saints, without any such mixture as Mr. B. makes. Now
as all true churches from the beginning to the end of the
world are one in nature and essential constitution, and
the first, the rule of the rest, so the first being gathered of
good matter not bad, declares both Mr. B.'s church and
opinion to be bad, and not good.
And when in process of time, Cain which was of the evil
one, 1 John iii. 13, betrayed himself, he as a degenerate
branch was broken off, and driven out of the visible pre
sence of God, Gen. iv. 14; it is further imputed by Moses
for sin to the sons of God that they married with the
daughters of men. Gen. vi. 3. Now if it were, and still be,
unlawful for the godly to contract with tiie wicked, in the
civil covenant of marriage, how much more in the religious
covenant of the church and communion of saints ! 1 Cor.
vU. 39.
To descend lower. God gave unto Abraham and his
family the covenant of circumcision. Gen. xvii. 10, which
the apostle, Eom. iv. 11, calls "the seal ofthe righteousness
of faith." Now to affirm that the Lord would seal up with
the visible seal of the righteousness of faith any visibly
unrighteous and faithless person, were a bold challenge of
the Most High, for the profanation of his own ordinance.
And the same covenant which God, at the first, made with
Abraham, and continued with Isaac and Jacob, he after
renewed -with the whole church, sundry times, upon their
repentance, in regard whereof the Scriptures give very
honourable testimony of all and every one of them : as
that they were the Lord's pleasant plant, and vineyards
hedged in, planted with the best plants, yea a noble vine,
whose plants were all natural, yea natural branches, though
they did ofttimes degenerate into the plant of a strange
vine, Isa. v. 1—5 ; Jer. ii. 31 ; and were therefore ofttimes
forsaken of God, and in the end for their infidelity quite
broken off. Eom. xi. 16, 17.

ON ALLEGED EVILS OF THE SYSTEM. 131
Lastly, when John Baptist the forerunner of Christ,
Christ himself, and his apostles were to repair tiie desola
tions of Sion, and to plant the GentUes into the root of
the Jews, and to make them one inheritance, and one body
with them, they did not by the co-active laws of men
shuffle together good and bad as intending a new monster
or chimera, but admitted of such, and none other, as con
fessed their sin and justified God : as were not of the
world, but chosen out of it, and hated of it : as did receive
the word gladly, and communicate all of them in all things,
as every one had need, and that in gladness and singleness
of heart : as received testimony by the Holy Ghost himseK
that they were such as should be saved : as were all of them
purchased -with the blood of God : as for all whom there
was cause to thank God : as whom the apostle did remem
ber in his prayers with gladness, being persuaded that
God could perfect his good work begun in them, as became
him to judge of them all, being all partakers of the grace
of God with him in the confirmation of the gospel, and
after aU whom he longed from the very heart-root in
Christ ; as for aU whom he gave thanks, always making
mention of them in his prayers without ceasing, remem
bering theu- effectual faith, diligent love, and patient hope
in the Lord Jesus, which did grow in every one of them.
Eom. xi. 17 ; Eph. in. 6 ; Matt. iii. 6 ; Luke vii. 29, 30 ;
John XV. 18, 19, xvii. 16; Acts ii. 41, 42, 46, xx. 28;
Eom. i. 8 ; PhU. i. 3—8 ; 1 Thess. i. 3, 3 ; and 3 Thess. i. 3.
Here is no such mingle-mangle as Mr. B. would make
of good and bad, but aU good, and so avowed by the Holy
Ghost, though without doubt many of these were masked
and hollow-hearted hypocrites, whose goodness was but as
the goodness of Ephraim and Judah, like the morning
cloud, and like the dew which falls in the morning, and
fades away. Hos. -vi. 4.
And now I -wiU come to the two parables. Matt. xiii.
with which, as with two mighty engines, Mr. B. and others
wUl needs push over the partition wall of separation of
the saints from the world, of righteousness from unrighte
ousness, of light from darkness, of Christ from Belial, of
the believers from the unbelievers.
And for ingress into the exposition of these two parables

133 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
of the field, and draw-net, I do desire it may be con
sidered, that for the attaining of the right sense of the
Scriptures, we must remember to interpret the more dark
and obscure places, by places more plain and easy : and so
parables being dark speeches, and more hardly understood
without express exposition, Matt. xiii. 10, 11 ; Mark iv.
11, 13, are not to expound plain rales, but to be expounded
by them. Which proviso alone being observed might
stand instead of all answer to whatsoever, out of these
perverted parables, could be objected.
The point is, Mr. B., foUowing, I confess, the most
beaten way, makes the field the visible church, and the
tares scandalous offenders, seen and discovered. Where
upon it must follow, that as the Lord forbids the servants
to meddle with the tares, or with the plucking them up,
but will have them and the wheat to grow together in the
field till the harvest, so both ministers and people are
straitly prohibited and forbidden any way to admonish and
censure wicked and scandalous persons in the church, but
must let theni there remain without disturbance, till the
last judgment.
The venomous weeds, the noisome tares, idolaters,
heretics, covetous persons, blasphemers and all, whose
nature is to overspread and choke the wheat, must be
suffered still to grow with it. And thus, at once, by this
one profane gloss, all the texts of scriptures, and com
mandments of Christ, both for admonitions, and excom
munications, are utterly voided and annihilated. The
brethren, nay the ministers themselves, may not meddle
with the tares, the wicked, to admonish or reprove them,
they must be let alone ; tiie sword of the censures so gra
ciously given to cut off rotten members, must no more now
be dra-wn out, but must rast in tUe sheath of this exposi
tion, notwithstanding all the plain scriptures to the con
trary. Lev. xix. 17 ; 1 Thess. v. 14 ; 1 Tim. v. 30 ; 3 Tim.
iv. 2 ; Matt, xviii. 15 ; 1 Cor. v. 4, 5. All the power of om-
Lord Jesus Christ given to his church, for the rooting out
of obstinate offenders, and casting do-wn of everytiiing
exalting itself against the knowledge of God, is not only
weakened, but even disannulled by this unreasonable ex
position, that tares, that is, notorious offenders must still
be suffered to grow in the field, the church.

ON ALLEGED EVILS OF THE SYSTEM. 123
And if the parable be thus meant, how can it be defended
that any church should cast out any offenders whomsoever ?
How dare the prelates in England, with their substitutes
take this forbidden weed-hook into their hands, and use it
against any tare amongst them ? If any tares be to be
plucked up, why not all ? and if all be to be let alone, why
meddle they with any? Indeed, I must needs acknowledge
and will not wrong tiiem, that if they should execute their
own canons, as they have framed them, they should not
very oft practise against this exposition, nor gather the
tares from among the wheat, but the wheat from amongst
the tares. But to proceed. It may be some will answer,
that Christ doth not here absolutely forbid his disciples
the use of the censures against the wicked, but rather
acquaints them beforehand what will be the estate of the
church : and how the wicked wiU be suffered to continue
in it uncensured. And if this were so, it made nothing
against me, nor for Mr. B. : it were the church's sin so to
suffer them, and I deny not but churches usually are too
negUgent and remiss, tiirough want of zeal and faithful
ness to the Lord in this duty. But it is plain the Lord
Jesus lays a flat prohibition against the weeding out of these
tares, and expressly commands to let them alone : and
this commandment also he backs with two substantial
reasons, the first, lest they pluck up the wheat with the
tares, ver. 29 : the second, because the Lord hath appointed
another time, the time of the harvest for the plucking them
out, ver. 30. Now some being ashamed of the grossness,
and indeed of the iniquity of this exposition, would fain
moderate and qualify tiie matter, by turning it off to these
and these sins, and sinners. Some say that by the tares
are meant the ministers only, and that they are not to be
meddled with, though they transgress, lest the wheat be
plucked up -vrith them : as though the Lord would have the
persons of men respected in judgment : yea verily there
is more need to look to them in such cases, than to any
private members whomsoever, as whose sins are more dis
pleasing unto God, more scandalous to them without, and
more pemicious to the church than of any others. Some
again will have this prohibition only to take place, when
the multitude of the offenders is so great, as that they
cannot be censured without danger of schism, and distrac-

124 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
tion, as though the multitude of offenders should privUfege
the offenee, and as though the Lord Jesus by his power
given to his church, ¦ 1 Cor. v. 4, should fear to meddle
with them for their multitude, and might, as Darid feared
to meddle with the sons of Zeruiah, because they were too
hard for him. The apostle saith, speaking of the incest
uous man, that a little leaven leaveneth the whole lump :
1 Cor. V. 6 : how much more a great deal, which makes all
more sour !
And for answer to both, it is apparent the Lord here for
bids the rooting out of any tares, whether fewer or more in
number, whether of high or low growth.
Let men then cease to draw in by the hair of the head
these parables for the tolerating of the wicked in the
church : an intolerable wickedness, as most prejudicial to
the name of God, which is by this means blasphemed, to
the parties' salvation, who by this connivancy is hardened
in his sin, where by due censuring, he should be humbled :
to the health and safety of the body which is hereby cor
rupted and defiled, and to the conversion of them -without,
who by the holy conversation of the church should be pro
voked to the love of thetruth. Isa. lii. 5; Eom. ii. 34;
1 Cor. V. 5; Heb. xii. 15; Matt. v. 16; 1 Pet. ii. 12; 3
Pet. in. 1.
These things being thus cleared, I come in the next
place to the true and natural exposition, which, I doubt
not, these scriptures will well bear.
I do then find two interpretations, either of both, I am
assured, more agreeable to the truth, than this forced gloss
by nie confuted, and neither of them containing in it any
thing which the words of the parable will not bear, or which
is dissonant to the analogy of faith or any other scripture.
First, admit the field be the church, which Christ ex
pounds the world, then say I, by tares in the field are
meant, not notorious offenders, but hypocrites, not so
thoroughly discovered, which by the en-vy of Satan are
foisted into the church. It will be said that tares are
easily discerned from wheat : I answer, not always so,
though oaks may, as one of your own hath spoken upon
this scripture : * and it is eertainly reported by such
as have travelled in Judea, and those parts, to which the
* Vide Cartwright Com. in loco.

ON ALLEGED EVILS OF THE SYSTEM. 1 25
Lord hath reference, that the weeds we call tares, are
there very hardly discerned from the true wheat. If it be
further pressed, that the tares are espied, I do further
answer, that it is in parables both curiosity and danger to
labour to make all parts meet in every particular : and
since this particular of spying the tares is omitted by
Christ in the exposition we may well be modest in it. But
let it be that tiie tares are seen, as the words are, the
question is-, who those servants are espying them, and so
desiring to have them rooted out. These servants may
weU be some special persons in the church endued -vrith a
singular spirit of watchfulness and discerning, by which
they do discover in some persons this tarish disposition
under the veU of holiness : so Paifl spied out that bitter
root of envy and pride, by which some were set a-work to
preach Christ, PhU. i. 15, 16: such persons notwithstand
ing must be bome till their sins be ripe, and the Lord
lead them forth amongst the workers of iniquity. Psa.
CXXV. 5. Or, by the servants may be here meant the
angels, who by conversing much -with the church, both
can and, without doubt, do through the subtUty of their
nature, and long experience spy out in the church much
cloaked wickedness, and impiety, which as the zealous
ministers of God's justice they are ready to revenge.
But since the Lord Jesus, who best knew his own meaning,
caUs the field the world, ver. 38, and makes the harvest, ver.
39, which is the end ofthe field, the end ofthe world, and not
of the church, why should we admit of any other interpreta
tion ? Neither is it likely, that Christ would in the expound
ing of one parable, speak another, as he should have done,
i£ caUing the field tbe world, he had meant the church.
As God, then, in the beginning made man good, and placed
him in the field of the world there to grow, where by the
en-vy of the serpent he was soon corrupted, so ever since
hath the seed of the serpent, stirred up, by thefr father the
deril, snarled at the heel of the woman's seed, and like
noisome tares vexed and pestered the good and holy seed,
which though the chUdren of God both see and feel to
their pain, yet must they not, therefore, forgetting what
spirit they are of, presently call for fire from heaven, Luke
ix. 54, 56, nor prevent the Lord's hand, but wait his leisure,

136 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
either for the converting of these tares into wheat, which in
many is daily seen, and, then, how great pity had it been
they should so untimely have been plucked up : or for
their final perdition in the day of the Lord, when the
church shall be no more offended by them.
And that the Lord Jesus no way speaks of the tolera
tion of profane persons in the church doth appear by these
reasons : —
First, because, as hath been observed, he doth not con
tradict himself, by forbidding the use of the keys in one
place, which in another he hath turned upon impenitent
offenders. Matt, xviii. 15 — 17.
Second, in the excommunication of sinners, apparently
obstinate, with due circumspection and in the spfrit of
wisdom, meekness, and long-suffering, with such other
general Christian virtues as with which aU our special
sacrifices ought to be seasoned, what danger can there be
of any such disorder, as the plucking up of the wheat with
the tares, which the husbandman feareth ? ver. 29.
Lastly, the Lord Jesus speaks of the utter ruinating and
destruction of the taxes, the gathering and plucking them
up by the roots, ver. 38, 39, and to this end they are
reserved by the husbandman, ver. 30, ever presupposed
they so continued, but excommunication rightiy adminis
tered is not for the ruin and destruction of any, but for
the salvation of the party thereby humbled. 1 Cor. v. 5.
But to conclude, admit of Mr. B.'s exposition, and that
the field here is the visible church, the good seed, the good
and godly, the tares, wicked and ungodly persons, I am
contented, that the difference in this place betwixt him and
me be tried at the tribunal of this very scripture, even thus
expounded, and I doubt not but it -will pronounce a clear
sentence on my side in the thing for which I contend : and
that is, that the church, in the right gathering of it out
of Antichristianism, or Paganism, out of Babylon, Egypt,
Sodom spiritually or civilly so called, or out of any other
society or synagogue, which is not the trae, -risible body of
Christ, must be and is constituted and compact of good
only, and not of good and eril.
The Lord's field is sown only with good seed, ver. 24, 37,
38, his " vine noble, and aU the seed true," Jer. ii. 21 ; his

ON ALLEGED EVILS OF THE SYSTEM. 127
church "saints and beloved of God," all and every one of
them, Eom. i. 7, 8; though by the maUce of Satan, and
negligence of such as should keep this field, and vineyard,
and house of God, adulterate seed and abominable persons
may be foisted in, yea and suffered also, whieh the Scrip
tures affirm, and we deny not. But our exception in this
case is, first, that the Church of England was never
touly gathered, the Church of England I say, that is, the
National Church, consisting of tUe provincial churches,
and those of the diocesan churches, and the diocesans of
the parochial churches, according to their parish precincts
with their governors and government correspondent. That
•there were true visible churches in the land, gathered out
of Paganism at the first, I wUl not deny ; but that ever the
whole land, in the body of it, was a church is an affirmation
of them, which consider not what is either the matter
whereof, or the manner how the church of the New Testa
ment is to be gathered. Second, grant that the way of the
kingdom of Christ, the church, were now so wide that a
whole nation might walk abreast in it, and that England
had been sometimes that Canaan, the holy land, wherein
none uncircumcised person dwelt ; yet in the apostacy of
Antichrist it could not be so accounted, but was, in the body
of it, divorced from Christ with Eome, whereof it was a
member, except you, Mr. B., will affirm, as many do, that
Eome remains stUl a true visible church, and that Anti
christianism is true Christianism, Antichristians true Chris
tians, the body which hath the Pope the head, the true body
of Christ: and so, except the Church of England had been
sown with good seed without tares since that general
apostacy, it cannot be the Lord's field.
The Jews were forbidden by God under the law to " sow
their field -with divers seeds," Lev. xix. 19, and will he sow
his own field with divers, yea with contrary seeds, wheat,
and tares ? What husbandman is either so foolish, or care
less, as to sow his field vrith tares and wheat together ? And
yet this fair field of England, of whose beauty all the Chris
tian world is enamoured, is so sown, this pleasant orchard
so planted, this flourishing church so gathered. A few ker
nels of wheat scattered amongst the tares here and there, a
few good plants amongst the wild branches, a small sprink-

128 ME. beenaed's EEASONS AGAINST SEPAEA'HON DISCUSSED.
ling of good men amongst the great and retehless rout* of
wicked and graceless persons. And was this field sown,i this
orchard planted, this church gathered, by the Lord's hand ?
And as was the root, so are the branches ; as were the
first-fruits, so is the whole lump.
To conclude this point, thus I reason: — The Lord's field
is sown with good seed only, though tares may, in time, be
conveyed into it by the devil's malice and man's negligence.
But the English National Church was not so so-wn, but
with tares and wheat together.
Therefore it is not the Lord's field.
And thus I hope the indifferent reader will easily see
what succour Mr. B. finds amongst those tares, under
whose shadow he would so fain shroud all the atheists,
papists, and other flagitious persons in the church.
Now for the parable of the draw-net. Matt. xiii. I con
fess the bad fishes may be wicked persons in the church,
but undiscemed, as fishes under the water, between which
and the good no difference is seen. If the fishers and they
that drew the nets did know of the bad fishes in them, and
had means of voiding them, they would never burden them
selves, and the net -with them, except you will have as
foolish fishermen here, as you had husbandmen before; but
till they do discern them to be as they are, they must take
them, as they hope they are ; though, with you, aU be fish
that come to the net, yea good fish too, till the commis
sary's court judge otherwise.
And lastly, to your saying, " well it were that all were
saints: but that is to look for a heaven upon earth," I
answer that the church is heaven upon earth : and if you
were not a stranger to the true church and to such scrip
tures as speak of it, you should find as, in many other
places, so especially in the Eevelation, the church visible
oft dignified -with the name of heaven and with no name
oftener. Yea to seek no further than these two parables
brought in by you to speak against heaven, that is, against
the true and natural constitution and conservation of the
visible church, Christ himself and that with his own mouth
gives the church no worse name than " heaven," and "the
kingdom of heaven," and the only ordinary beaten way
* Careless multitude.

on alleged evils of THE SYSTEM. 1 29
which Christ hath left to heaven in heaven, is heaven on
earth, which way soever you please to guide men. Eev.
iv. 1, 2, and vi. 13, 14, and riii. 1, 10, 13, and xi. 6, 19, and
xu. I, 3, 7, &c. ; Matt. xiii. 24—47.
Sixth Eiror.
The sixth insinuation against us is that we hold, —
" That the power of Christ, that is, authority to preach,
to administer the sacraments, and to exercise the censures
of the church, belongeth to the whole church, yea to every
one of them, and not to the principal members thereof." —
p. 88. Explanations.
If Mr. B. were but as able to confute us by just reason,
as he is wiUing to bring us into hatred by unjust and odious
accusations, we should then have as much cause to fear his
skiU, as now we have to complain of his malice. Only
herein his skiU is to be commended, that where he finds
not our opinions such as he thinks will be disliked by the
simple multitude, he makes them such, and so deals against
them. Here eome in many things of great weight to be dis
cussed : and although it were in itself the readiest way to
reduce things to some heads, and so to prosecute them in
order, yet since I have taken this task upon me to trace Mr.
B. in the particulars, therefore I purpose to follow him
step by step, notwithstanding all his unorderly wanderings
and excursions.
And first, Mr. B. charging us with error for giving au
thority to preach, minister the sacraments, exercise the
censures to the whole church, and not to the principal
inembers thereof, plainly insinuates that the authority to
do all these things amongst them is in the principal mem
bers of the church. But the truth is otherwise in the
parish church of Worksop, and in all other the parish
churches in the land. You have one only member that
hath power, and that under the ordinary, to any of these
things, and that yourself the parish priest, though, perhaps,
the parish clerk may by special indulgence be licensed to
bury the dead, church women, read service on light holy-
days, and do some such-like drudgery in your absence.
VOL. u. K

130 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
But for the exercising of the censures, that belongs not to
the whole body, or to any member thereof principal, or less
principal, but to the bishops and his substitute, which are
foreigners and strangers, as in thefr office from the true
church, so even in their persons from yours. All your
portion in the censures, Mr. B., is to do the executioner's
office, when the official hath played the judge, whieh K you
should be so bold as to refuse, besides the punishment of
your contumacy, the church door would do your office, for
the bull of excommunication hanged up there by the sum
ner* binds the offenders both in heaven and earth. And
for the position itself, howsoever we do indeed maintain
the most of the particulars against which Mr. B. intends
his refutation, yet as he sets it down, we do utterly dis
claim it with all the errors in it.
First, for teaching in the church we do not use it promis
cuously, nor suffer it to be used but according to the order,
as we are persuaded, which Christ and his apostles have
prescribed. Secondly, for the sacraments, the contraiy to
that which you affirm is to be seen of all men in our " Con
fession of Faith," Article 34, wherein it is held that "no
sacraments are to be administered until pastors or teachers
be ordained in their office :" neither have we practised
otherwise ? And this Mr. B. knew, when he writ this book,
as well as ourselves.
Thirdly, touching the censures we do expressly confess
that "the power, as to receive in, so to cut off any member
is given to the whole body together of every christian con
gregation, and not to any one member a part, or to more
members sequestered from the whole, using the meetest
member for the pronouncing the censures." Article 24.
And answerable to our profession is our practice : -with what
conscience then or credit Mr. B. can father upon us those
bastardly runagates, let God and men judge.
These things being thus, the untruths which he saitii we
buUdupon this opinion are his and not ours; as the gi-ound-
work is his, so is the whole building raised from it. But
touching interpretation of Scripture by private brethren,
and pollution by sin unreformed in the church, and sepa-
• Summoner or apparitor, citing parties to appear in Ecclesiastieal
Courts.

HOW MANY MAKE A CHUECH, ETO. 131
ration from it for the same, we shall speak in their places.
Only I desire it may be observed, tiiat rather than Mr. B.
¦wUl forbear to accuse us that we hold it lawful for one per
son to excommunicate the whole church, he will back this
most odious calumniation with as fond and false an asser
tion : and that is, that " separating from a church and
excommunicating of it is all one in substance, though
caUed less odiously." But the contrary is manifested by
these two reasons.
First, excommunication is a sentence judicial, presup
posing ever a solemn and superior power over the party
sentenced : but no such thing is inferred upon separation.
Seeond, excommunication is only of them which are
-within and of the church, 1 Cor. v. 13, 13 ; Matt, xviii. 15,
17, 18 ; but separation may be from them -without. And I
would know of Mr. B. whether a person, though never so
mean, might not separate from the assemblies of Pagans,
Turks, Jews, Papists, and other heretics, and idolaters ? I
hope he wouldnot draw such a man within his separatists'
schism : and yet for the same person to excommunicate
such an assembly were a sinful profanation of God's ordi
nance. And though we held (as we do nothing less) that
-one man might excommunicate the whole church, yet were
it not more, as you affirm, than your church allows to any
bishop in England, no nor so much by a thousand parts :
for one bishop -with you may excommunicate a thousand
churches ; every diocesan bishop, all the churches in his
diocese ; the two prorincial bishops, their two provinces, so
UveUly do the reverend fathers the bishops resemble the
holy father the pope, which may judge all men, but be-
judged by none.
How many make a Church, and can a Church exist
-withovi Officers ?
The next coUection made against us is that we hold,
" tiiat two or three gathered together must be a church
-^ch hath the whole power of Christ, and may presently
make them officers and use the discipline of Christ."
No such haste, Mr. B., of making officers presently : we
make no dumb ministers : neither dare we admit of any
man either for a teaching or goveming elder, of whose

133 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
ability in prayer, prophesying, and debating of church
matters we have not had good experience, before he be so
much as nominated to the office of an elder amongst us-:
remembering always the deep charge ofthe apostle "to lay
hands suddenly on no man, nor to be partakers of other
men's sins." 1 Tim. v. 21, 32.
But this we hold and affirm, that a company, consisting
though but of two or three, separated from the world,
whether unchristian, or antichristian, and gathered into
the name of Christ by a covenant made to walk in all the
ways of God kno-wn unto them, is a church, and so hath
the whole power of Christ. And for the clearing of this
truth I will propound, and so prove by the Scriptures
these two heads.
1st. That a company of faithful people thus covenant
ing together are a church, though they be without any
officers among them, contrary to that your, Popish opinion
here insinuated, (page 99,) and elsewhere expressed, that a
company is nowliere in all the New Testament caUed a
church. Christian families excepted, but when they have
their officers, and that otherwise they are called believers,
disciples, but not a church but only by anticipation, as
heaven and earth are so called before they were. Gen. i. 1,
and that the officers give them the denomination of a church.
3nd. That this company being a church hath interest in
all the holy things of Christ, within and amongst them
selves, immediately under him the head, without any foreign
aid, and assistance. Of which holy things in particular we
shall consider as they come in our way.
These two grounds, by the grace of God, I will prove in
order : and for the confirmation of the former take these
reasons :
The first is gathered from the author's o-wn words, that a
company of holy persons, without officers, are called believers,
disciples, but not a church which is all one, as if he said, that
a church is not called a church, for the word chm-ch, IkkXtjo-io,
is no more than a company or assembly howsoever gathered
together, Acts xix. 33 — 40 : and so a set company of visible
believers must needs be a constituted visible chm-ch:
and to manifest the vanity of that distinction, that one
place shall serve, Acts xi. 36, where in the same verse the

HOW MANY MAKE A CHUECH, ETC. 135
same persons are called the church, disciples, and Chris
tians. Two or three or more people making Peter's confession.
Matt. xvi. 16, are the chm-ch. But two or three or more may
make this confession without officers. Therefore such a
company is a church.
The former proposition is evident by that promise Christ
made "to buUd his church upon the rock" of Peter's con
fession. Matt. xvi. 16 — 18.
The second, namely, that men without officers may pro
fess their faith, is without question, except we will hold
that without officers no men can be saved. Eom. x. 10.
Thirdly. If the New Testament speak of ordaining
elders in the church, then doth it necessarily conclude,
yea expressly affirm, that there were churches before elders
were ordained in them.
But the first is manKest, Acts xiv. 23, therefore the
second. Neither can Mr. B. shift off the place by saying
such assemblies are called churches by " anticipation," any
more than the Papists can the scripture, 1 Cor. xi. 26,
against transubstantiation, by aUeging that the apostle
speaks by posticipation. For why may not the papists as
well answer that Paul calls Christ's body bread, not be
cause it is bread, but because it was bread before the
words of consecration, as Mr. B. : that Luke calls the
assemblies without officers churches, not because they
were so, but were so to be after the elders were ordained
amongst them ; neither is it frue which you affirm for con
firmation of your distinction, that heaven and earth were
so called before they were. Gen. i. 1 ; the meaning of
Moses only is, that God created heaven and earth first, and
when before they were not.
If yet it be further answered by any, that the church.
Acts xiv., had apostles over them, it must be remembered,
¦that Luke in that place and action of ordination notes out,
three distinct orders of people, the apostles ordaining
elders, the elders ordained, and the churches in which the^
apostles ordained elders.
Fourthly. Of the same nature is the fourth argument
-grounded upon 1 Cor. xii. 28, where God is said to have
.appointed or set in the church apostles, prophets, teachers.

134 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
necessarily implying a church before, wherein they -wer©
appointed : as a sheriff appointed in a shire, a mayor in a
city, a constable in a parish, a steward in a family, do
necessarily presuppose the shire, city, parish, family,
wherein they are appointed, And indeed where should the
Lord set his stewards but in his family ? Is any society
capable of the Lord's officers but his corporation ? Is not
the eldership an ordinance given to the church ? and so
the elders called the elders of the church. The church is
not an ordinance given to the elders, nor ever caUed thefr
church in the whole New Testament. Acts xx. 38.
Fifthly. They with whom the Lord makes his covenant
to be their God, and to have them his people, to dwell
amongst them as in his temple, which have right to the
promises of Christ, and to his presence, they are the ehurch
of God, and of Christ. Gen. xvii. 7; Lev. xxvi. 11, 13;
Mat. xviU. 17—30 ; Eev. i. 11—13 ; Heb. viU. 16.
But a company of faithful people, though they have no
•officers amongst them, may be received into covenant with
God, may be his temple, and have him dweU amongst
them, may have right to Christ and to his promises, and
presence ; except we will say, they may not be gathered in
Christ's name, may not be called, may not come out from
among unbelievers nor separate themselves and touch none
unclean thing ; except they have ministers going before
them. Matt. xvui. 17—20 ; Acts ii. 39 ; 3 Cor. vi. 16, 17.
For they that may separate themselves from unbelievers,
may be the temple of God, that is the true visible churcb,
which the temple typed out. 3 Cor. vi. 16.
Men are not to come out of Babylon, and there to stand
still, and remember the Lord afax off, but must resort to
the place where he hath put his name, for whieh they need
not go either to Jerusalem, or to Eome, or beyond the seas ;
they may find Sion the Lord's mountain prepared on the
top of every hill. If they as lively stones couple them
selves together by voluntary profession and covenant, they
are a spiritual building, the Lord's temple. 1 Pet. ii. 9.
Sixthly. Jf a company of faithful people without officers
be not a church, then if all the officers of a church should
die or fall away, the church should be nullified, and be
come no church : and to come nearer home, (granting for

HOW MANY MAKE A CHUECH, ETO. 135
a while the parish of Worksop to be a company of faithful
people,' K Mr. Bernard should leave his vicarage for a
better, then the church of Worksop should be dischurched,
and remain a church no longer: and thus an assembly
might be churched and unchurched, and churched again
every week in the time of persecution or plague, by having
and losing, and recovering again her officers : and thus
the officers should not be the eyes or tongue of the body,
for the body remains a true, though an imperfect, body
without them, but the head of it : yea the Pope though he
hold himseK the head of the church, yet acknowledgeth it
a church without him, and in the time of vacancy.
We read, Eev. ii. 5, that the Lord threatens to remove
the candlestick from the Ephesians except they amend.
Now the candlestick is the church, chap. i. 30, and to
remove the candlestick is to dischurch the assembly, or to
wipe it out of the bead-roll of churches. Here is sin, the
discharging ofan assembly: but that the death of the officers
should do it, is nowhere found. We will acknowledge the
ministers to be the lights, stars. Matt. v. 14 ; Eev. i. 30, and
candles in the candlestick of the church, and that the
miiuster's death or fall is the removing of the light in a
great measure, but we may not grant them to be the
candlestick : that is the church, wherein they are set, as
1 Cor. xii. 28, which may stand still, though they fall.
Seventhly. If a company of saints, where no officers are,
be not a trae visible church, then may they have no risible
communion together, either public or private ; the reason
is, because the communion of saints is an effect, or pro
perty of the church, and the church a cause of it : the in
visible church, of inrisible communion, and the visible
church, of visible communion. And as we can have no
fellowship -with Christ in his merits, and other works of
mediation, tUl we be in our persons joined unto him by
faith, and grafted in him, as the " branches in the rine,"
John XV. 1, 2, 4 : so neither can we have communion one
with another in any spiritual grace, or work, till we be
imited one to another in love, as the members of the body
under the head. Communion in works, whether natural,
civU, or religious, doth necessarUy presuppose union of
persons. Yea, if such a company be not a church, I see

136 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
not how their seed can have right to baptism, no, nor how
their own baptism can be accounted true in the right ends
and uses of it. For, first, baptism is within, and not with
out the church. Eph. iv. 4, 5. Secondly, It is the seal of
the covenant, which is the form of the church to the faith
ful and their seed. Acts U. 38, 39. Thirdly, It is of the
members into the body of Christ. 1 Cor. xii. 13, 13.
Lastly, where the essential causes of a church are to be
found ; viz., matter and form, there is a church. But this
may be in such assemblies as have no officers, ergo,
"The former proposition is evident in itself, for the
essential causes give being unto the thing, and it hath the
being from them.
The second proposition I gather from Mr. B.'s o-wn
grant, where treating of the causes and properties of the
church, he makes the " true matter such as profess Christ
Jesus their only Saviour," p. 113: and the "form tobe
the uniting of men to God, and one to another visibly."
p. 116. Now, except he wUl say, which God forbid, that
none may make profession of faith, and be united to
Christ without officers, he cannot deny but there may be,
and so be called, a church without them. For aU united
unto Christ the head, are members of the body, which is
the church: and so the whole assembly jointly considered
is a wbole and entire body and church. So that to deny
an ordinary assembly or communion of Christians to be a
Christian church, is an unchristian opinion. And here I
entreat the indifferent reader to consider whether thesa
men's ways be equal, or no. When we deny their assem
blies to be true visible churches, though they consist for
the most part of profane and ungodly persons, under the
govemment of a provincial, or diocesan bishop, and the
ministry of a dumb or profane priest, as the most do, (to
which also the best is subject -vrithin one month,) they
complain of us, as most injurious detractors, and yet wUl
not they acknowledge any assembly of faithful and holy
people only, K unfurnished for a time of officers, to be a
true church, or capable of that denomination. Bet let not
the hearts of God's servants be discouraged; he is no
accepter of men's persons, he hath not tied his power and
presence to any order, or office in the world, but accepted

HOW MANY MAKE A OHUSCH, ETC. 137
of them that fear him, and work righteousness, hating the
assemblies of the -wicked, and all their sacrifices.
Upon this point I have insisted the longer, partly
because it is the ground of the other frutiis to be handled
in thefr places, and partiy in detestation of the unsuf
ferable pride of this prelacy, and priesthood, which will
have the very IKe of all churches to hang on the breath of
their nosfrils ; yea, I may safely say, on their lusts ; if they
die, yea, or forsake their charges in never so fleshly
respects, their churches are dissolved, at least during the
vacancy, and so the brethren dismembered from being ofthe
risible body of Christ. But so far are the ofiicers from
being the formal cause ofthe church, as is intended, as they
are, in truth, no absolutely necessary appurtenance unto it.
The power, indeed, to enjoy them is an essential property
seated in the body which may branch out itself, as God
gives fit means, into officers accordingly, which, if they
prove unfruitful, it may also accordingly lop, or break off.
And so far is the Holy Ghost from giving countenance to
this opinion, that the officers make the church, as when he
speaks distinctiy of the body, and officers, and considers
them severally, he calls the body the church, excluding the
elders, as appears in these, amongst many other scriptures.
Acts xiv. 33; xv. 4; xx. 17, 38; 1 Tim. in. 5, 15. And
the reason is, because the church is essentially in the
saints, as the matter, subject, formed by the covenant,
unto which the officers are but adjuncts, not making for
the being, but for the well-being of the church, and fur
therance of her faith, by their serviee.
The second point now comes to be manifested, which is
that two or three faithful persons joined unto the Lord in
the feUowship of the gospel, have immediate interest to
Christ in all his ordinances.
Now, lest any should stumble at these words, " two or
three joined or gathered together," as it seems Mr. B.
would hereby take advantage to discountenance so small a
number, it must be considered, that two or three thus
gathered together have the same right with two or three
hundred. Neither the smaUness of the number, nor
meanness of the persons, can prejudice their right.
When the Lord did choose one nation from all other

138 ME. beenaed's seasons against SEPAEATION DISCUSSED.
nations, he chose the smaUest amongst them, "fewest in
number." Deut. vii. 7 ; Psa. cv. 13. -And though now Christ
have opened a way for aU nations, yet is it a narrow way
and which few find. Matt. rii. 14, especially in the first
planting or replanting of churches, of which Christ speaks
most properly : in -which regard also he likens the king
dom of heaven, or church, to a grain of mustard seed,
which is the least of all seeds. Matt. xiii. 31, 32, but yet
hath virtue in it to bring forth a free, in whose boughs the
birds of heaven may build their nests. And against this
exception of discouragement Christ himseK hath prorided
a comfortable remedy, in speaking expressly of two or
three, Matt, xriii. 19, 20, to whom he hath given his power,
and promised his presence.
I. Now, for the point itself: the trath whereof is suffi
ciently manifested by that which hath been formerly laid
down. If a company of faithful people, though -without
officers, be the true church and body of Christ, and Israel
of God, then to that company appertains the covenant
of promise, the oracles of God are committed unto them,
and to them are given his word, statutes, and judgments :
and so they may freely enjoy them amongst themselves in
the order by Christ prescribed, without any foreign minis
ters, for mediators. Eom. iii. 2;ix. 4; Psa. cxlvii. 19, 30;
Acts U. 39.
II. They that have received Christ have received the
power of Christ, and his whole power, for Christ and his
power are not divided, nor one part of his power from
another. But every company or communion of faithful people
have received Christ, John i. 12 ; Eom. viii. 33 ; Isa. ix. 6,
and with him power and right to enjoy him, (though aU the
world be against it,) in all the means, by which he doth
communicate himseK unto his ehurch.
III. When the Scriptures would give us to understand
the near union betwixt Christ and his church, and the
free and full title which he hath given her in himself, and
aU his most rich and precious benefits, they do teach the
same by [resemblances of most strait and immediate
conjunction, as of that between the vine and the branches,
the head and the body, the husband and the -wKe ; and so as

THE POPULAS CONSTITUTION OF THE CHUECH. 139
the branches do receive and draw the sap and juice imme
diately from the vine, and as the body receiveth sense and
motion from the head unmediately, and as the wife hath
immediate right to, and interest in her husband's both
person and goods, for her use, though she may and ought
to use the service of her husband's and o-wn servants, as
they can be had, for convenient purposes, so hath every
trae visible church of Christ direct, and immediate interest
in, and titie to Christ himseK, and the whole New Testa
ment, and every ordinance of it, without any unnatural,
monstrous, and adulterous interposition by any person
whatsoever, betwixt the vine and the branches, the head
and the body, the husband and the wife : which are Christ,
and his church, though but two or three gathered together
in his name, as hath formerly been manifested. John xv.
1, 5 ; Eph. i. 33, 33 ; iv. 15, 16 ; v. 3, 3 ; Cant. iv. 8—10;
Matt. xxii. 3, 3 ; Eph. v. 35, 39, 30 ; Eev. xxi. 3.
If aU things be the church's, even the ministers them
selves, yea, tiiough they be Paul, Cephas, and Apollos, and
the church Christ's, and Christ God's, then may the
chm-ch use and enjoy aU things immediately under Christ,
and needs not go to Eome to fetch her power, whither
Mr. B. would send her, but may have and enjoy the
ministers and ministrations, as her own, of aU the holy
things which are given her. But the first, the apostle
expressly affirms, 3 Cor. iii. 21 — 33, and so the conclusion
necessanly foUoweth, which wiU also be more manifest in
the particulars as they come to be handled in their places,
as occasion shaU be ministered by Mr. B.'s reasons laid
down against " popularity," as he terms it, which in the
next place come to be considered of.
The Popular Constitution of the Church.
The first and second whereof are, that it is " contrary to
the order which God estabUshed before the law, under the
law," and since Christ, or in the apostles' days ; during all
which times, he affirms, that the power of goveming was
in the chief; in the first-bom before the law, in the
Levites under the law, and in the apostles in thefr days.
And for confirmation of these things, he brings sundry
scriptures from the Old and New Testament, and for ths

140 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
exposition of them, and clearing of his assertion, inter
mingles sundry other observations.
For entrance into the answer of which his refutation, I
desire it may be considered, that the visible church being
a polity ecclesiastical, and the perfection of all polities,
doth comprehend in it -whatsoever is exceUent in all other
bodies political, as man being the perfection of all crea
tures, comprehends in his nature what is excellent in them
all : haring being with the elements, life with the plants,
sense with the beasts, and -with the angels reason. Now
wise men having written of this subject, have approved as
good and lawful, three kinds of polities; monarchical,
where supreme authority is in the hands of one ; aristo
cratical, when it is in the hands of some few select
persons ; and democratical, in the whole body, or multi
tude. And all these three forms have thefr 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.
T'he Lord Jesus is the king of his church alone, upon
whose shoulders the govemment is, and unto whom aU power
is given in heaven and 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. Isa. ix. 6 ;
Matt, xxviii. 18; 1 Tim. vi. 15, And as he is "anointed
by God -with the oil of gladness above his fellows," Psa.
xiv. 6, 7 ; Heb. i. 9, so doth he communicate this anoint
ing with his body, 2 Cor. i. 21 ; 1 John ii. 20 ; Gal. ii. 9,
which being poured by the Father upon him, the
head, runneth down to the skirts of the clothing, per
fuming vrith the sweetness ef the savour, every member of
the body, and so makes every one of them severally kings
and priests, and all jointly a kingly priesthood, or commu
nion of kings, priests, and prophets. Eev. i. 6 ; Exod. xix.
9 ; 1 Peter ii. 6. And in this holy fellowship by virtue of
this plenteous anointment, every one is made a king,
priest, and prophet, not only to himseK but to every other,
yea to the whole. A prophet to teach, exhort, reprove,
and comfort himself and the rest; a priest, to offer up
spiritual sacrifices of prayer, praises, and thanksgiving, for
himself and the rest; a king, to guide and govem in the

THE POPULAS CONSTITUTION OF THK CHUECH. 141
ways of godliness, himself and the rest. But all these
always in that order, and according to those special deter
minations which the Lord Jesus, the King of kings, hath
Jirescribed. And, as there is not the meanest member of
the body but hath received his drop or dram of this
anointing, so is not the same to be despised, either by any
nther or by the whole, to which it is of use daily in some
•of the things before set do-wn, and may be in all, or at
least in the most of them. So that not only the eye, a
special member, cannot say to the hand, a special member,
I have no need of thee ; but not the head, the principal
member of aU, unto the feet, the meanest members, I
have no need of you. 1 Cor. xii. 31.
And yet as if a mifltitude of kings should assemble
together, to adrise and consiUt of their common affairs,
some one or few must needs be appointed over the assem
bly, both for order and special assistance of the whole,
which should go before the rest in propounding, dis
cussing, and determining of aU matters, so in this royal
assembly, the church of Christ, though all be kings, yet
some both most faithful and most able, are to be set
over the rest ; and that in office, not kingly but ministerial,
Tsecause the assembly is constant, wherein they are both
deeply charged and effectuaUy encouraged to minister ac
cording to lie testament of Christ, and that not only for
comeliness and order, as Mr. B., page 90, slandereth us to
hold ; but for the profit, edification, yea and salvation of
the church, 3 Cor. i. 34 ; Eph. iv. 11—13; 1 Tim. iv. 16,
by the ministration of such holy things as to the church
appertain, by the free, absolute, and immediate donation
of Christ.
This premised, I come to Mr. B.'s reasons and refutation.
And, first, I do freely acknowledge the thing which he
would charge us to deny, and seem to prove by many
scriptures : and that is, that "the govemment of the
church before the law, under the law, and in the apostles'
times," was, and so stiU is, not in the multitude but in the
chief In the first-bom before the law, in the Lerites
under the law, in the apostles in their times, and so in
the ordinary officers of the church ever since, and
^that the Lord Jesus hath given to his church a presbytery,

143 ME. beenaed's seasons against SEPAEATION DISCUSSED.
or college of elders or bishops, for the feeding of the
same. Acts. xiv. 33 ; xx. 17 — 20, that is, for the teaching
and goveming of the whole flock according to his -vriU;
and these the multitude jointly and severally is bound to
obey, all and every one of them, "submitting themselves
unto their govemment in the Lord." 1 Thess. v. 12 ; Heb.
xiii. 17. And this it never came into our hearts to deny.
Cease, then, Mr. B., to suggest against us, tmto such as
are ignorant of our faith and walking, that we deny the
officers to be the govemors of the church, or thepeople to be
governed by them. But this I desire the reader here to take
knowledge of, and ever hereafter, to bear in mind, that it is
one thing for the officers to govern the church, which we
grant, and another thing for them to be the church, which
Mr. B., in expounding Matt, xriii. would needs make them;
where he would have the officers .alone to admonish and
censure. As if because "the watchman is set up to blow
the trumpet, and to warn the people when the sword
cometh," Ezek. xxxiii. 3, 3, 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 tiiere
fore alone to do aU things ? They, if there be any of them
in the church, are to govem in every election and choice of
ensuing officers : are they therefore alone to choose, ex
cluding the church? They are to govern in preaching,
prophesying, and hearing the word, and receiving the
sacraments, singing of psalms, distributing unto the neces
sities of the saints : are they therefore alone to prophesy,
to sing psalms, to contribute to the poor, and the rest ?
With as little reason can it be affirmed, that they alone
are to have communion in the censures, to admonish, and
judge, because they are to govern in the carrying and ad
ministering of those matters.
These things thus cleared, it wUl be very convenient for
the purpose in hand, and wiU give much furtherance to the
truth, in a few words to consider of the natm-e of ecclesi
astical government, and govemors, which whilst politic
men, through either ignorance or contempt of the gospel's
simpUcity, do neglect; they labour to transform the
church into a worldly kingdom, and to set over it a kind

ANALOGIES. 143
of kingly and lordly government ; and such scriptures as
give liberty and power unto kings, and other civU officers
over thefr subjects and people, for the making and altering
of laws, and for the passing and ordering of judgments,
these they pervert and misapply to church governors and
government, than which nothing is more monsfrous. Matt.
XX. 25—28 ; 1 Peter v. 3. Analogies.
1. For, first, civU officers are, and are caUed in the
Word of God, princes, heads, captains, judges, magistrates,
nobles, lords, kings: them in authority, principalities,
powers, yea, in their respect, gods ; and according to thefr
names, so are thefr offices : but on the contrary, ecclesias
tical officers are not capable of these or the like titles,
which can neitiier be given without flattery unto them, nor
received by them without arrogancy ; neither is their office
an office of lordship, sovereignty, or authority, but of
labour and service, and so they the labourers and servants
of the church, as of God. Num. rii. 2; Deut. i. 15, 16;
Matt. XX. 35 ; Eom. xiU. 1—3 ; 1 Tim. U. 3 ; Titus iii, 1 ;
Psa. kxxU. 1—6 ; 1 Tim. ui. 1 ; Acts i. 17 ; 1 Tim. v, 17,
18 ; Matt. xx. 26, 27 ; 2 Cor. iv. 5.
2. Magisfrates may pubUsh and execute their own laws
in thefr own names, Ezra i. 1, 2, &e. ; Esther viii. 8 ; Matt.
XX. 25. But ministers are only interpreters of the laws of
God, and must look for no further respect at the hands of any
to the things they speak, than as they manifest the same to
be the commandments of the Lord. 1 Cor. xiv. 37.
3. Civil adminisfrations, and thefr forms of govemment
may be, and ofttimes are, altered for the avoiding of in
conveniences, according to the cfrcumstances of time,
place, and persons, Exod. xvui. 13 — 17, &c. But the church
is a " kingdom which cannot be shaken," Heb. xii. 28,
wherein may be no innovation in office, or form of adminis
tration from that which Christ hath left, for any incon
venience whatsoever.
4. Ciril magistrates have authority, by tiieir offices, to
judge offenders, upon whom they may also execute bodily
Yengeanee, using tiiefr people as their servants, and
ministers forthe same purpose; but in the church, the
officers are the ministers of the people, whose serviee the

144 ME. beenaed's seasons against SEPAEATION DISCUSSED.
people is to use for the administering and executing of
their judgments, that is, for the pronouncing of the judg
ments of the church, and of God first, against the obsti
nate, which is the utmost execution the church cau
perform. And what difference can be greater? In the
commonwealth the people, fewer or more, yea sometimes
whole armies, the ministers of the officers ; in the church,
the officers the ministers of the people.
5. In ciril govemment, obedience must be performed for
the authority and will of the commander, who is lord over
the bodies and goods of his subjects. Matt. xx. 25, 36 ;
1 Pet. V. 3, yea though his commandments bring with them
bodily damage, yea be they never so unjust and imholy,
yet must obedience be given in meek and patient sufferance,
though not in active performance, 1 Pet. ii. 13, 14 ; iii.
14 — 16, but in church matters not so. The officers may
neither exact obedience, nor the people perform it further
than the goodness, profit, and edification of and by the
thing commanded doth enforce, 1 Cor. xiv. 36 ; Gal. i. 8 ;
Col.u. 16, 18.
And the reason is because civil magistrates have authority
annexed to their offiee, and order ; and though both they
and their commandments be most unjust, yet do they still
retain their authority, which their subjects may not shake
off: but ministers and church governors have no such
authority tied to their office, but merely to the Word of
God. And, as the people's obedience stands not in making the
elders their lords, sovereigns, and judges, but in listening
to their godly counsels, in following their wise directions,
in receiving their holy instructions, exhortations, consola
tions, and admonitions, and in using their faithful service
and ministry, so neither stands the elders' govemment in
erecting any tribunal, seat, or throne of judgment over the
people, but in exhorting, instructing, comforting, and im
proving them by the Word of God, 1 Tim. in. 15, 16, andin
affording the Lord and them their best service.
But here it will be demanded of me, if the elders be not
set over the church for her guidance, and government ? yes
certainly, as the physician is set over the body, for his skiU
and faithfiilness, to minister unto it, to whom the patient,

sceiptuee peoofs. 145
yea though his lord, or master, is to submit : the lawyer
over his cause, to attend unto it ; the steward over his
family, even his wife and children, to make provision for
them : yea the watchmen over the whole city for the safe
keeping thereof. Such, and none other, is the elders' or
bishops' govemment. Scripture Proofs.
Now to conclude this point. AU the scriptures which
Mr. B. brings, as the reader may see, serves to prove that
the govemors of the church must be in and of the church
they govem : but the govemors of the church of Worksop
are not of it, neither would Mr. B., I dare say, be well
pleased they should. But where it is further affirmed,
that "dm-ing aU the aposties' days, the body of the congre
gation attempted nothing of themselves, but that always
church matters were begun, govemed, and composed by
the apostles," as it made nothing against our matter,
though it were even so, as is said, since we hold that where
there are officers in the churches, and those faithful in all
things, as the apostles were, there things are not to be at
tempted without them, so is it not true which is affirmed,
neitiier do the scriptures alleged prove any such thing.
The three first places. Acts i. 15 ; 23 — 35 ; vi. 3, 6 ;
xiv. 21 — 33, do only prove that the apostles being general
men, and officers of aU churches, did when they were pre
sent with the churches govem and assist them faithfully in
aU things, which we also affirm to be the duty of all elders
in their particular charges, whom the people are accord
ingly to obey. More particidarly. The two former places
speak of the church at Jerusalem, where some of the
apostles were ever present : what marvel then if the con
gregation attempted nothing without them ? But touching
file last scripture which speaks of the churches of and
amongst the GentUes, and of the ordination of elders there.
Acts xiv. 23, the case is otherwise. Of these churches some
were converted to the Lord by the apostles, and other, by
private brethren scattered thither, and there pubUshing the
gospel, Acts riu. 12; x. 36—44, 47, 48; xi. 19—33 ; xiU. 2, 12,
48; xiv. 1, 2, and that, some certain years before any
ordination of elders amongst them.
VOL. u. L

146 MS. beenaed's seasons against separation discussed.
And can it be conceived with any reason, that all this
long space, dm-ing the apostles' absence, these churches
never assembled together for their edification and comfort,
in prayer, prophesying, and other ordinances ? Were there
no other converted aU the whUe which desfred to be ad
mitted into their fellowship ? or had they no use of excom
munication for the preserving pure of their communion for
sundry years? But to let pass these more general things
and to come to the special business mentioned. Acts xiv.
23. The same rules which were after left in -writing to
Timothy and Titus for the choice of bishops or elders,
were then in use amongst the churches : and amongst
other qualifications, it was required of them that they
should be apt to teach, 1 Tim. iii. 2, 4, 6, able to convince.
Tit. i, 6, 7, 9, as also to manage the public affairs of the
churches, which were to depend on them, whether in
cases of controversy, or otherwise, and sueh they both then
were, and now ^are by good trial and experience to be
known to be : and those also no young plants, 1 Tim. iii. 6,
for such fruits. And as it did most specially concern the
brethren to know certainly, and by good experience,
that those officers were so quaUfied, whom they were to
set over them, and unto whom they were to commit
their souls to be fed unto life eternal, so could they only
take sufficient trial of them, their gifts, and faithfulness for
the public ministry by due experience. The aposties came
but occasionally to visit the churches, and to comfort them,
making (in many, very small or no continuance) and finding
, fit men for officers in the churches where they came, and
the same known, testified and commended to be such by
the people's election, .they ordained bishops or elders over
them, and so departed.xActs xiv. 21 — 33.
And what rea.son can be given, why the apostles did not
at the first planting of the churches, but so long a space
after, ordain officers, as also that Paul did not perform
that business himself in Crete, but left Titus the evangelist
for that purpose. Tit. i. 5, save only that men of gifts
might be trained up in prayer, prophesying, and carrying
of such other church affairs as feU out, and so due trial
made of their gifts, and good knowledge taken of their
faithfulness in and by the churches whereof they were, and

sceiptuee peoofs. 147
over which they were to be set, being found fit for that
service? Now the fourth scripture, which is 1 Cor. v., doth
dfrectly oppose that for which it is brought. It was the
church's fault not to have purged out that sour leaven, the
incestuous person, before they either heard from Paul, or
he, of that evil amongst them : and for their negligence
herein the apostie reproveth them, as aU men see that are
not wUlingly blind. And for Paul, he, in general, as a pen
man, of the Holy Ghost -wrote scriptures for the direction of
the Corinthians and all other churches to the world's end,
and, in special, as a chief officer of that church, by deter
mining for himseK discharged his own duty, ver. 3 : but
did neither begin, govem, or compose the action being at
PhUippi, or rather at Ephesus for the present, from whence
he -wrote the epistle to the church, unto which he com
mended the business in hand, both for the beginning, and
ending of it.
But what of all these, and many other the like scriptures
to be alleged ? Because the churches are in all things to be
guided by their officers ministering faithfully, and according
to the Word of God, and their duty, that therefore if either
there be no officers, or if they be absent, or fail in their
duty, the chm-ch may do nothing either for information or
reformation ?
The Scriptures record, that after Stephen's death " all
the church at Jerasalem was dispersed, save the apostles,
and that they which were dispersed wentto andfro, preaching
the Word," the effect of whose preaching amongst the
Gentiles was " the faith and conversion of a great number
unto the Lord." Acts viii. 1 — 4; xi. 30, 31.
Here were not only church matters, but even churches
begun, preaching to and fro, tuming and joining of multi
tudes to the Lord, and that, where neither apostles nor
other officers were present, for this is too gross to affirm,
that during all the apostles' days nothing was begun but
by them. And what if the Lord should now raise up a
company of faithful men and women in Barbary, or Ame
rica, by the reading of the Scriptures, or by the writings,
conferences, or sufferings of some godly men, must they
not separate themselves from the filthiness of the heathen
to the Lord? nor tum from idols to the trae God? nor

148 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
join themselves unto him in the fellowship of the gospel?
nor have any communion together for their mutual edifica
tion and comfort, till some vagrant priest from Eome or
England be sent unto them to begin their church matters
with his service book ? And yet this would not serve the
tum neither, for he would be unto them a barbarian, and
they barbarians unto him, 1 Cor. xiv. 11. Some years
must be spent, ere each could understand other's language.
Nay if this were a true ground, that church matters might
not be begun -vrithout officers, it were impossible that such
a people should ever either enjoy officers, or become a
chm-ch, yea I may safely add, that ever there should be in
the world, after the universal visible apostasy of Antichrist,
either any true church, or officers ; and so we must hold
with the Arians, that except there should come new apo
stles to gather the churches, and so a new Christ to call
those apostles, that there can be to the world's end neither
true churches nor frue officers. The reason is, because
" no man takes this honour unto himself, but he that is
called of God as Aaron." Heb. v. 4. Now God caUs no
man ordinarily but by the church ; for I suppose you -wiU
not deny but that the choice of officers is a church matter,
and not a niatter of the world. And the church must
choose none but such as of whose knowledge, zeal, and
utterance they have taken trial by the exercise of his gKts,
as you truly affirm, elsewhere in this book, page 138, and
you will not say but this exercise of his gifts after this
manner and for this end is a church matter. Whence it
foUoweth, that both church matters, yea and churches also,
may and in cases must be begun -without officers. Yea,
even where officers are, K they fail in thefr duties, the
people may enterprise matters needful, howsoever you -triU
have the minister the only primum movens, and wUl tie aU
to his fingers. And to let pass the godly kings of Judah
which were no church officers, about whom the question
is, which sundry times set the priests a-work, and other
with them in church matters, as 3 Chron. xvii. 7 — 9 ; xxix.
1 — 5, &c., and other instances in the Old Testament, which
in the handling of the particulars vriU faU into considera
tion, Peter himself was called by such as were no apostles
or other officers, to render a reason of his going in to men

SCEIPTUEE PEOOFS. 149
uncircumcised, which he also did to God's glory, and the
church's satisfaction Acts xi 2, 3, 18. Now howsoever
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 unlawful for them to have
propounded and begun a matter of that kind, Peter would
have reproved and broken off their disorderly course, and
not have partaken with them in their sin, by undertaking
the answer of the matter, which in the general he doth
approve, by his orderly and satisfactory answer.
Furthermore, where the Lord Jesus, Matt, xviii. 19,
directs a brother in case, and order, to tell the church of
his brother's offence, what can be more plain than that he
enjoins a private brother to begin a church matter? Yea
though fhere be elders in tiie church, yea though the elders
alone, yea the chief of them only, as Mr. Bernard would
have it, be the church, yet must the matter be brought to,
and begun in the church by him that is offended, and his
witnesses. To press this yet a little further : if any pub
Ucly scandalous or notorious sin be committed in the
church by a brother, and the elders neglect all means of
redressing it, yea put the case, the elders themselves be in
the transgression, and by name, that they preach heresy,
or both preach and practise notorious idolatry, and that
Hie body of the church also be corrupted by them, and
join hands with them in their mischief, what now must
a private brother do in this case, whose heart the Lord
estabUsheth in the truth, and whom he plucks as a brand
out of the fire? Must he go on, and join with that idola
trous assembly in their wickedness? God forbid. And
leave them he may not, tiU he have dealt with them about
this church matter, and convinced them of this church
sin : for if Christ would not have a brother east off his
brother tUl he have dealt with him, nor the whole church
to cast off a private member, tiU he refuse to hear it. Matt.
xvni., much less -wUl he have one brother to forsake all the
brethren, and officers also, or a private member to disclaim
¦the whole church, tiU he have by the best means he can
afford in himseK, or procure otherwise, and after the bestman-
ner, convinced, admonished and exhorted both the officers
and people, and so found them obstinate and irreclaimable.

150 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
To proceed. The apostle Paul writes to the church at
Eome, to observe such as caused divisions, and scandals,
contrary to the doctrine they had leamed, and to avoid
them : and to the church at Corinth, to deliver to Satan,
or excommunicate the incestuous person, and again that
upon his repentance they would forgive him, and confirm
their love towards him, and again to the same church, that
they would have ready their collection for the saints at
Jerusalem and gather it on the Lord's-day, desiring further
that they might abound in that grace, as in faith, love, and
the like : to the Colossians that they should say to Archip-
pus. Look to thy ministiy which thou hast received of the
Lord, that thou, fulfil it : so writes John to the church at
Pergamos that they should not suffer the Balaamites and
Nicolaitanes to teacli and to deceive, as they did : and to the
church of Thyatira likewise not to suffer the woman Jeze
bel, calling herself a prophetess, to deceive God's servants.
Eom. xvi. 17 ; 1 Cor. v. 1, 4, 5 ; 2 Cor. U. 7, 8 ; 1 Cor. xvi.
1, 3; 3 Cor. vin. 7; Col. iv. 17; Eev. U.'l4, 16, 30.
Now it seems by Mr. Bernard's doctrine that if the
officers withdraw in these things, and wiU not endeavour
the reformation of them, or if they die or fall away, that
the siUy multitude must bear all evil, and forbear all good ;
they must not mark and avoid heretical and schismatical
whether teachers or others, they must not put out the old
leaven, that they may become a new lump : nor confirm
their love to an}' penitent person, or forgive him, though
his repentance be never so full or public : nor make any
coUection in the church for thefr brethren the saints, nor
have any part in that grace : nor put their minister in
mind of his office that he fulfil it : nor meddle with false
prophets for their conviction or restraint, but may suffer
them to deceive without gainsaying ; these are aU church
matters ; apostles only, and apostolic men must meddle in
them, both to begin and end them. And thus the church,
without the officers' help, though it cannot possibly be had,
as a deaf, a dumb, a blind, a lame, yea a IKeless and sense
less body : it must both have the eyes put eut, and the
ears stopped, and neither see nor hear ; it must be tongue-
tied from speaking, and fast bound hand and foot from
doing anything for the general, and joint good, yea it must

scsrPTUEE peoofs. 151
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 use of the ordinances, which Christ hath
given unto his church.
It is the steward's duty to'make provision for the family,
but what if he neglects this duty in the master's absence ?
Must the whole family starve, yea and the wife also ? or is
not some other of the family best able, to be employed for
the present necessity ? It is the pilot's office to guide the
ship, but what if he ignorantiy, or negligently, or despe
rately wUl run the same upon the rocks, or sands, must
the rest of the marinexs forbear to intermeddle, and so
perish ? It is the captain's office to lead the army, but
what K he or they perfidiously wiU 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, using the best means they have
for their present dy-ection ? Yea, even in the most peace
able and best governed commonwealths, a private man
may in a case of necessity become a magistrate for a main
work, and that which ordinarily is the magistrate's peculiar.
The Lord hath given the sword into his hand for the good
of him that doth well, and to take vengeance on him that
doth evU, Eom. xiu. 3, 4, and to him it appertains to defend
the innocent. But if this innocent person be assaulted by
a thief, mm-derer or other enemy, when the magistrate is
absent that should defend him, God puts the sword into his
hand, and he may as lawfuUy use it now, as wear it before,
and rather kiU than be killed.
So may the church as the -wife of Christ, if the steward,
the minister, neglect the provision, use the help and ser
vice of another the fittest in the family to proride food ;
the multitude, as the mariners, if the minister, the pUot be
desperate, set another the most skilful at the stem : the
body of the ai-my of the church, if the officers, as the cap
tains, be perfidious, use the help and guidance of some
other the most expert: so may, as a private citizen, a ma
gistrate, a private member become a minister, for an action
of necessity to be performed, by the consent of the rest.
These first things even nature, and tiie Ught of it teacheth
.the natural man; the latter, grace, and the Spirit of grace

153 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
the spiritual man. Of these things the more largely I have
spoken in the general, I may be the briefer in the parti
culars. Only for conclusion I must demand of Mr. B.
this question : If church matters be to be performed only
by ministers, 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
material, there is small church matter in the most churches
in the land.
Now the last thing I have to observe touching this first
reason, is, that so fax as the author speaks the truth in it,
so far he speaks most plainly against himself. In that he
grants, as he doth, page 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 congregation were
made acquainted with that which concerned them, yea and
had liberty to choose their officers, and to present them to
the apostles, therein he overthrows both his own, and all
other the ministries in England, as by the laws both ciril
and ecclesiastical they are constituted. For the law, with
you, Mr. B., allows not only ministers ordained at large,
without any certain congregations, but entitles them also
to their special cures, without so much as the people's
knowledge : many parishes never seeing the faces of their
ministers till they come to ring their bells in sign of
victory : much less doth the law provide, they should be
approved, least of all that they should be chosen, and pre
sented by them.
As the truth you speak in this place makes against you,
so had you spoken more fuUy, you had brought more elear
testimony against yourself ; you do therefore take up your
seK in time, and mingle some untruths among, like dark
ness with Ught, lest the light should shine too clearly in
the eyes of the reader.
Where you then affirm, that the people did only approve
of the Levites at the Lord's appointment when they took
their charge, Numb. in. 6. 13; Lev. viu. 3, 36; and that
the body of the congregation was only made acquainted
with the choice of Matthias, Acts i. 15, you speak unfaith
fully: but where you add, that only the liberty waS
* Or, probably, " parish clerk," by special license, or, under sanc
tion of Canon 49 of the Church of England. Vide p. 129, supra.

SCEIPTUEE PEOOFS. 153
granted them by the aposties then to choose officers, &c.,
it is both false and fond. False, as the former, for tiie
Lerites were not only approved by the people, but given
by them : they were the people's gift, and therefore theirs,
for they gave nothing but tiieir own, and by them given
to minister unto the Lord instead of the first-bom. Exod.
xUi. 2, 12, 13, and xxu. 29; Numb. iU. 12. The Levites
are expressly caUed the people's shake offering. Numb. viu.
9, 10, 11 ; and so were not only approved, but given by
them as their offering, even the offering of the whole con
gregation, and that by solemn ordination and imposition
of hands by the people. Men may approve the things
done by others, but the people were principal doers them
selves : the offering was thefrs, and by them as their gift
presented, and so by Aaron offered unto the Lord in thefr
name. And as shameless an untrath is it, which you avouch,
touching the calling of Matthias, Acts i., that the body
of the congregation was ordy made acquainted with that
which concerned them all. For howsoever the ministra
tion were extraordinary, being an apostieship, to which he
was called, and therefore the Lord reserved to himself the
prerogative royal of immediate designatiqp. of the very
person. Gal. i. 1, yet would he have the liberty of the
people so inviolably preserved, as that by dfrection, they
were to present two, and after to acknowledge, by common
consent, that particular person which by the Lord was
immediately singled out, and designed to that work.
Verses 23, 36.
Lastly, the liberty granted to the people for the choosing
both of deacons and elders, Acts vi. and xiv., was not by
any courtesy of the apostles, as by the pope's indulgence
for that time, as Mr. B. would cunningly bear the simple
reader in hand, but it was an ordinance eternal, and per
petual, never reversed but by Antichrist, even a part of
that counsel of God wherewith the apostles acquainted the
churches, and one of these commandments which they
were to teach aU churches to observe, which they also did.
And so I come to the thfrd reason against this imputed
popiUarity, taken from the commission of Christ to his
aposties and their successors.
This is something generaUy set down, but the thing, I

164 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
perceive by his proofs, which Mr. B. intends is, that the
use of the keys and power of binding and loosing was com
mitted by Christ to his apostles, and to those which suc
ceeded them.
And first here, I do grant with Mr. Bernard, that look
to whom the power of binding and loosing was primarily
and immediately committed, in their successors it resideth
for ever : so that the only point in question is, into whose
hands the Lord Jesus hath properly and immediately given
the keys of the kingdom of heaven, the power of loosing
and binding sins.
For the better understanding then of this point it must
be considered, that the kingdom of heaven is compared to
a great house into which some are admitted, and others
denied entrance : the door into this house is Christ : the
key that opens and shuts this door, is the gospel : the
opening of it, which is the loosing of sins, is the publish
ing, opening, manifesting, and making known of the
gracious promises of the forgiveness of sins, and Ufe eternal
to such as believe and repent. The shutting of this door,
which is also the binding of sins, is the declaration and
denunciation of the wrath of God against sin, and of con
demnation upon persons impenitent, and unbelievers : and
both these according to the pleasure of the Master of the
house, though the latter of them be not of the nature
ofthe gospel, which is in itself "the ministry of life, and
ofthe Spirit which giveth life," 3 Cor. iii. 6, but accidental
unto it, by men's own fault, which through their unbe
lieving and impenitent hearts turn this key, as it were,
the wrong way upon themselves.
Now by the evidence ofthe former general trath approved,
I doubt not, to the conscience of every indifferent man,
which is, that a company of faithful people united together
in the feUowship of the gospel, though -without officers, is
a church. This specialty in hand will be cleared. And
wheresoever the promise of forgiveness of sins, and life
etemal is to be found, there hangeth the golden key of
heaven's gates, there sins are loosed in heaven : for what
else is it to loose sins, but to publish, proclaim, or declare
in the Word of God and righteousness of Christ, the for
giveness of sins to them that repent ? But of these things
hereafter.

SCEIPTUEE PEOOFS. 155
I wiU in tiie first place consider of Mr. Bernard's proofs,
and of his coUections from them.
The places aUeged are. Matt, xxviu. 19, and xvi. 19 ;
John XX. 21 — 23 ; Mark xiii. 34, which scriptures are not
aU of one natm-e, nor serving to the same end. Yet this,
in general, I do answer to aU of them, that we deny not
but that the public ministers are by commission from Christ
to pubUsh the gospel, administer the sacraments, bind and
loose sins, watch and ward the house of God, and the like,
which for us to deny were wickedness, and for you to prove is
lost labour. But the points in controversy betwixt us are,
first, whether these things and all of them, and with them
aU other church affairs not here mentioned, be so appro
priated to the officers, as that none other may meddle with
them : and second, whether this power be committed to
them immediately from, and by Christ, or mediately from
Christ by the church : which consideration whUst you
neglect, you err yourseK, deceive such as follow you, and
injure them you oppose. But to the particulars.
The first and thfrd scriptures. Matt, xxviii. 19, and John
XX. 21 — 33, axe meant orUy of the apostles ; and in them
they receive the commission apostolic, which, to speak pro
perly, is incommunicable to any other officer in the church.
For as none are to succeed them in the office of apostles,
so neither is the commission, pecuUar to the apostles, con
veyed, or intended to any others, which also further
appears thus.
Thefr charge was to "teach and baptize aU nations,"
Matt, xxviii. 19, and to "go into aU the world, and to preach
the gospel to every creature," Maik xvi. 16 : but ordinary
ministers have no such commission, but are tied to their
particular flocks. Acts xiv. 33 ; xx 38.
Secondly, their commission was extraordinary, and
miraculous, whether we respect the inward qualifications of
the parties by the immediate inspiration of the Holy Ghost,
wherewith they were at the first sprinkled as it were, John
XX. 33, and afterward replenished, Acts ii. 4, or whether we
respect the mfraculous confirmation of the doctrine both by
them that taught it, and by them that believed it. Mark
xvi. 17, 18, 30.
Thirdly, the very outward order and manner of convey
ing it was extraordinary, and by Christ's immediate voice,

156 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
and as it were with his own hands : where ordinary
ministers have their commissions from Christ indeed, but
by men. Gal. i. 1. And the consideration of this very dif
ference doth minister sufficient matter of answer, that
though Christ did transfer unto the apostles their office,
and power to exercise it immediately, yet for ordinary
ministers, the case is clean otherwise.
Lastly, the disciples of Christ did not then first receive
power to teach, when they were possessed of their apostie
ship, but long before they were admitted into office, as did
others also besides them without office as well as they.
Matt. X. 5 — 7 ; Luke x. 1 — 3, 9, 10, which scriptures alone,
as they are sufficient to justify against Mr. B. that the keys
of the kingdom were given into the hands of men without
office, yea before any office or officer was in the church, so
do they manifest the notable falsehood of that his peremp
tory affirmation, page 93, that " it is as plain as the shining
of the sun of the firmament of heaven, to such as are not
blind, or wilfully shut not their , eyes from seeing, that
Christ never said to the body of the congregation," that is,
to any out of office, for that is the point, " Go preach."
The apostles, by Mr. B.'s own grant in this place, and by
these scriptures, and at this time, and not before, had tiieir
commission of apostieship granted them from Christ, and
I hope he will not say they entered their office without a
commission, aiid yet both power and charge were given them
long before to preach the kingdom of God, as the fore-
quoted scriptures manKest.
The next place is Matt. xvi. 19, where express mention
is made of the keys of the kingdom of heaven, and of the
power of binding and loosing given to Peter : by which
scripture rightly interpreted I desire the difference betwixt
Mr. Bernard and me may be determined.
That by tbe keys is meant the gospel of Christ, opening
a way by him, and his merits, as the door into fhe king
dom, I have formerly declared, and we must take heed of
that deep delusion of antichrist, in imagining that this power
of binding or loosing sins, of opening or shutting heaven's
gates, is tied to any office, or order in the church; it
depends only upon Christ, who alone properly forgiveth
sins, and hatii the key of David which opens, and no man

SCEIPTUEE PEOOFS, 157
shuts ; and shuts, and no man opens, Markii, 7; Eev. iU. 7:
and this key extemaUy is the gospel, which with himseK
he gives to his church, Isa. ix. 6 ; Eom. iii. 3 ; ix. 4, and
not to the officers only for them, as Mr, Bemard in his
last book,* page 178, come to mine hand in the pubUsh
ing of this mine answer, doth insinuate, because the ma
terial book was given into the hands of the priests and
elders to be kept, Deut. xxxi. 9, whence I do by the way
gather thus much, that since the keys of the kingdom of
heaven is the gospel, and that the gospel is given to the
whole church, and to every member of it, whether there be
mirUsters or no, it therefore foUoweth, that the keys are
given to aU and every member alike, as the gospel is,
tiiough not to be used alike by aU and every one, which
were gross confusion, but according to the order prescribed
by Christ.
Now for the place in hand, which is Matt. xvi. 18, 19, it
is granted by all sides that Christ gave unto Peter the keys
of the kingdom, that is, the power to remit and retain sins
declaratively, as they speak, as also that in what respect
this power was given to Peter, in the same respect it was
and is given to such as succeed Peter : but the question is,
in what respect or consideration this power spoken of was
delegated unto him. The papist affirms it was given to
Peter, as the prince of the aposties, and so to the bishops
of Eome as Peter's successors, and thus they establish the
pope's primacy : the prelates say, nay, but unto Peter an
apostie, that is, a chief officer of the church, and so to us,
as chief officers succeeding him, which is also Mr. B.'s
judgment, page 94. Others affirm it to belong to Peter
here as a minister of the word and sacraments and the
Uke, and so consequentiy to belong to all other ministers
of the gospel equaUy, which succeed Peter in those and
the like administrations. But we for our parts do beUeve
and profess that this promise is not made to Peter in any
of these forenamed respects, nor to any office, order, estate,
dignity, or degree in the church, or world, but to the con
fession of faith, which Peter made by way of answer to
* " Plain Evidences :" the Church of England is Apostolical and
the Separation Schismatical : Directed against Mr. Ainsworth and
Mr. Smyth, &o. 4to. 1610.

168 ME. beenaed's seasons AGAINST. SEPAEATION DISCUSSED.
Christ's question, who demanding ofthe disciples, ver. 15,
whom, amongst the variety of opinions that went of him,
ver. 14, they thought him to be, was answered by Peter in
the name of the rest, " Thou art Christ, the Son of the
living God," ver. 16. To this Christ replies, ver. 17,
" Blessed art thou, Simon, the son of Jonas," &c. ; and
ver. 18, " Thou art Peter, and upon this rock I will build
my church, and the gates of hell shall not overcome it ;
and ver. 19, "I will give unto thee the keys of the king
dom of heaven, and whatsoever thou shalt bind upon earth
shall be bound in heaven, and whatsoever thou shalt loose
on earth shall be loosed in heaven."
So that the building of the church is upon the rock of
Peter's confession, that is, Christ, whom he confessed :
this faith is the foundation of the church : against this
faith the gates of hell shaU not prevail : this faith hath the
keys of the kingdom of heaven : what this faith shall loose
or bind on earth, is, bound- and loosed in heaven. And
thus the Protestant divines, when they deal against the
Pope's supremacy, " do generally expound this scripture,
though Mr. B. directly makes the pope and his shavelings,
Peter's sp-ccessors in this place, as hereafter will appear.
Now upon the former ground it foUoweth, that whatsoever
person hath received the same precious faith with Peter,
as all the faithful have, 3 Pet. i. 1, that person hath a part
in this gift of Christ: whosoever doth confess, publish,
manifest, or make known Jesus to be that Christ the Son
of the living God, and Saviour of the world, that person
opens heaven's gate, looseth sin, and partakes -with Peter
in the use of the keys.
And hereupon also it foUoweth necessarily, that one
faithful man, yea, or woman either, may as traly and
effectuaUy loose 'and bind, both in heaven and earth, as
all the ministers in the world.
But here I know the lordly clergy, Uke the bulls of
Bashan, will roar loud upon me, as speaking things in
tolerably derogatory to the dignity of priesthood, and it
may be some others also, either through ignorance, or
superstition, will take offence at this speech, as confound
ing all things : but there is no such cause of exception.
For howsoever the keys be one and the same in nature,

SCEIPTUEE PEOOFS. 159
and efficacy, in what faithful man's or men's hands soever,
as not depending either upon the number or exceUency of
any persons, but upon Christ alone, yet is it ever to be
remembered, that the order and manner of using them is
very different.
These keys in docfrine may be turned as weU upon
them, which are without the church, as upon them which
are within, and their sins either loosed or bound. Matt.
xxviii. 19, but in discipUne, as we speak, not so, but only
upon them which are within. 1 Cor. v. 13, 13. Again the
aposties by their office had these keys to use in all
churches, yea in all nations upon earth : ordinary elders
for their particular flocks. Acts xiv. 33 ; xx. 28.
Lastly, there is an use of these keys pubUcly to be had,
and an use privately : an use of them by one person
severaUy, and an use of them by the whole church jointly,
and together : an use of them ministeriaUy, or in office,
and an use. of them out of office : but the power of the
gospel, which is the keys, is stUl one and the same, not
withstanding the divers manner of using it.
And this distinction well observed will stop the hole, by
which Mr. Bemard in his reply, sundry times escapes out,
where otherwise he should be unavoidably taken in Mr.
Smyth's arguments, by taking advantage at, and perverting
of a phrase used by Mr. S., which is the ministerial power
of Christ. This ministerial power Mr. S. makes that ex
temal communicated, and delegated power of Christ -with
and to the church, serving only for manifestation and
declaration of the remission, or retention of sins, op
posing ministerial power in the creature, to that power
essential and ineommimicable which is inherent in Christ
and God the Creator : but Mr. B. on the other side, either
ignorantiy or deceitfuUy misinterprets the term minis
terial, as meant only of the power in office, opposed to
that which is out of office, and so creeps out at this
cranny. But with what reason can it be either conceived
or suggested that Mr. Smyth should affirm, that the body
of the church, or a private brother out of office, should
have this power spoken of in office ? Thus much to prove
that all the precious promises. Matt, xvi., were made to
Peter in respect of his confession of faith, and so conse-

160 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
quently to all others, which succeed him in the same con
fession, and amongst the rest, the use of the keys, though
not in the same order or office with Peter, which was
peculiar unto him -vrith some few others. It foUoweth :
1. If the keys of the kingdom of heaven be appro
priated unto the officers, then can there be no forgiveness
of sins, nor salvation without officers : for there is no
entrance into heaven but by the door, there is no climbing
over any other way ; without the key the door cannot be
opened : so then belike if either there be no officers -in
the church, as it may easily come to pass in some extreme
plague, or persecution, howsoever in England a man may
have a priest for the whistling, and must needs be in the
churches of Christ in our days either in their first plant
ing, or first caUing out of Babylon : for antichrist's mass-
priesthood is not essentially Christ's true ministiy, or if the
officers take away the key of knowledge, as the scribes and
Pharisees did, and vriU neither enter in themselves, nor
suffer them that would. Matt, xxiii. 13, then must the
miserable multitude be content to be shut out, and perish
etemally, for aught is known to the contrary. They have
no remedy in this case, no redress may be had of this e-vU,
no means used to avoid it. Though the pope carry with
him thousands to hell, no man may say unto him. Sir,
why do you so ? To admonish the officers of their sin,
(it were against common sense as that the father should be
subject to his children, the work domineer over the work
man, the seedsman be ordered by the corn ;) and to ex
communicate them and call new, were intolerable usurp
ation of the keys, this power is given to the chief officers
only, pp. 94, 96, and to separate from them is as in
tolerable, p. 88 ! Miserable were the Lord's people if these
things were so ! but the truth is they are miserable guides
that so teach.
2. They which may forgive sins and sinners, save souls,
gain, and tum men unto the Lord, to them are the keys of
the kingdom given, by which they open the door imto
such as they thus forgive, gain, and save : but all these
things such as are no ministers may do, as these scriptures,
which I entreat the godly reader to consider, do most
clearly manifest, Matt. xviu. 16 ; 2 Cor. ii. 5, J-— 10 ;

SCEIPTUEE PSOOFS. 161
Acts viii. 1, 4, with xi. 19, 20, 21 ; James v. 19, 20 ; 1 Pet
111. 1 ; Jude 23, 33. Erroneous, therefore, and derogatory
nu . .u °^*.''''^ °^ *^^ g°^P^l' a°d free donation of
onnst, thus to impropriate and engross the keys, which
lie common to all Christians in their place and order
3. Lastly I do affirm, with Mr. Smytii, that the twelve
were as yet but disciples, and not actually aposties De
signed indeed they were to tiie office of aposties, but not
possessed of it. A man may caU such a woman his wife,
before they be actually married, and such a child his heir'
though he be not for the present possessed of a foot of his
inheritance, nor like to be before the testator's death : and
that this was the condition of the twelve, I prove by these
reasons :
If the twelve were caUed to the office of aposties, Matt.
xvi., then Christ caUed men to an office for which they
were altogether unfit and unfurnished, which to imagine
were impious against Christ.
Now that they were utterly unapt to this office, appears
in these particulars :
First, they wanted that Christian fortitude, and courage,
which was most needful for that office.
Secondly, they were ignorant of the nature of Christ's
kingdom, not forecasting his death, not believing his re
surrection, unfui-nished also with the gift of tongues, and
so, utterly unable to teach the Gentiles, for whose sake
they received their commission in a special manner. Matt.
xvi. 31, 33; xx. 20, 31; xxvi. 51; Mark xvi. 11, 14;
Luke xxiv. 31 ; Acts u. 1 — 4; Matt, xxviii. 19; Eph. iii.
5, 6.
When Christ ascended on high he gave gKts to men,
viz. apostles, evangelists, &c., Eph. iv. 8, 11. And then,
and not before then, was the church capable of the office
of apostles, who were to preach the gospel to all nations,
when the partition wall was broken down betwixt the Jews
and Gentiles, that the Gentiles also which were formerly
strangers and foreigners, might now be made citizens with
the saints, and ofthe household of God. Eph. ii. 13, 19.
And as this particular I have now in hand, seemeth to
receive confirmation from the last scripture, Mr. Bemard
bringeth for the apostles' commission, which is Mark
VOL. n. M

' 162 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
xiii. 34, where Christ at his departing into a strange
country sets his house in order, gives his servants au
thority and appoints them their work, so doth the expo
sition and application of the same scripture to the general
purpose, if we compare with this place that which he
affirmeth in another, argue him that brings it of a mind
very unsound and unstable.
Here, as all men see, Mr. B. allegeth it to prove that the
chief officers only are by commission from Christ to
meddle in the public affairs of the church, and in par
ticular to redress things amiss, and to censure offenders :
but in his second book,* being pressed by an argument by
Mr. Smyth taken from this scripture, he fairly and flatiy
denies, " that the Lord in this place intends to set out any
govemment of the church at all:" and thus compared
with himseK, he is like nothing less than himseK.
Now since Mr. B. disclaims this scripture as not in
tended at aU of the government of the church, and that, in
his second and better thoughts, I have no reason to spend
much time in answering him. Only I cannot pass by one
frivolous exception, in his reply, against Mr. S., and
another absurd collection of his own. Where Mr. Smyth
affirms, that every servant or disciple in the church hath
authority, (and that truly if he have the word of God, he
hath authority, for the word carries authority with it
wheresoever it goes,) Mr. B. excepts first, that by servants
are meant officers : which as it is trae sometimes, so is it
otherwise for the most part, especially in the parables of
this kind, Matt. xxv. 14 ; Luke xix. 12, 13, to which this
parable seemeth well to consort ; wherein since all have
received some good thing, or substance from Christ, to be
dispensed for the good of the rest, all should diligently
and faithfully employ their labour in the same, ever ex
pecting the return of the Master; and all and every one of
them watching, and the porter especially, according to that
special charge laid upon him to watch, ver. 34, 35, 37; but
the exception I mean is, that by servants cannot be meant
the church, because the house is the church, and the
authority not given to the house, but to the servants in the
house, who are to look over others. Mark here, in the case
* " Plain Evidences."

APOSTOLIC SUCCESSION. 163
of government, the house must needs be the church, the
church and house are both one, and Christ speaking of the
house or church, means the people, excluding the officers :
and yet. Matt, xviii., in the case of government, the
officers are in Christ's speech, the church or house, (for they
are all one,) excluding the people. But to the point, as the
officers axe both the Lord's servants in his house, Eom.
i. 1 ; Heb. iii. 6, and parts of the house and household
also, Heb. iu. 6; 1 Pet. ii. 5; Gal. vL 10; Eph. ii. 19;
so are the people not only the house, or of the house
and household, as in the forenamed scriptures, but the
Lord's servants in his house also. Matt. xxv. 14 ; Luke xix.
12, 13 ; Eom. vi. 16, 23 ; Eev. i. 1 ; vii. 3.
The idle and senseless exposition Mr. B. gives, is of the
porter's watching. Where the Master at his departure
appoints every servant his work, and commands all to
watch, and the porter speciaUy, lest he come suddenly and
find them sleeping, Mr. B., to join all together for the
holding out of Mr. Smyth's argument, makes the porter
God's Spirit, as if the Holy Ghost were one of the servants,
and had a commandment from Christ to watch, lest it
should be found asleep at his coming. And by this, I
hope it appeareth in the general, contrary to Mr. B.'s
affirmation, that the power of Christ, or keys of the king
dom, is not delegated or committed primarily, much less
solitarily or alone, to the officers of the church, howsoever
they as the govemors are to direct, and as the ministers to
execute in the use of this power, or of these keys. Of the
particulars hereafter. Apostolic Succession.
That which comes next into consideration is, that " the
Apostles committed that their power received from Christ
not to the body of the people, but to the chief ministers of
the gospel, and chief officers ofthe church."
First, here let the reader observe how Mr. B. interests
these chieftains only in the power of Christ, as the apostles'
successors, excluding himself and the rest of his rank, that
he may advance the throne of antichrist in his chief mi
nisters, the lord archbishops and bishops, whose chair he
thus stoutly labours to uphold with both shoulders.

164 MS. beenaed's seasons against SEPAEATION DISCUSSED.
Secondly, I deny, that either the evangelists, such as
were Timothy and Titus, succeeded the apostles in their
office, or that any other ministers in the church did or do
succeed either the apostles, or evangelists, as they were
such, as we speak. 'They were extraordinary officers in the
first planting of the faith amongst the Gentiles, their qua
lifications extraordinary and miraculous, as the gift of
tongues, and the like, and so their offices were determined
in tlieir persons. And yet I deny not but the trae ministers
of the gospel, the bishops or elders, in their particular
churches do succeed the apostles, though not in office, yet
in their ordinary ministration of the word, sacraments,
censures, prayer, ordination, and all other ordinances of
the church whatsoever, according to the order Christ hath
left; but that the apostles and evangelists have, by any
order, committed their power or any part of it to any such
chief ministers or rather lords, yea spiritual tyrants as the
lord-bishops and archbishops in England are, that I deny
with all my power. There are no such chieftains in the
church of Christ, or communion of saints. The apostles
did, by the church's free choice, ordain in every particular
assembly a company of elders or bishops, whom they
charged with the particular flocks, in and to which they
were to minister the holy things of God, and none other.
Acts xiv. 33; xx. 17, 38; 1 Tim. iu. 1, 3, 4; Tit. i. 5;
1 Pet. V. 1, 3. Much less are the great antichrists of
Eome, the popes and cardinals, the apostles' and evan
gelists' successors in any right by the Word of God, or
capable in that their estate of apostolical or other minis
terial power of Christ, as you, Mr. B., will make them, of
which your popish error more in place.
Now for the scriptures cited, they serve well to prove
that which no man denies, in which kind of disputing
Mr. B. hath a special faculty.
The scriptures are, 1 Tim. i. 3, and in. 14, 15, and
V. 21, 22; Tit. i. 5; which places prove thus much in
effect, that Timothy was to see false doctrine suppressed in
Ephesus ; that men gifted according to the Word of God
should be chosen into the office of bishops and deacons :
that he should deal impartiaUy in all things : that he
should not partake in the sins of other men by laying

APOSTOLIC SUCCESSION. 165
hands suddenly upon any : and that Titus was left in Crete
to redress things amiss, and to ordain elders in the
churches. And what follows upon this ? I know weU what Mr. B.
infers: namely, that the chief ministers alone in the
churches, whether pure or impure, by which latter he
means the Church of Eome, as he expounds himself, p. 145 ;
that is, that popes, cardinals, archbishops, bishops, suffra
gans, chancellors, and the rest of the triumphant clergy,
and they alone, should meddle with suppressing error, rec
tifying things amiss, caUing and ordaining ministers, and
that all others are absolutely inhibited any meddling with
these things. Well, to let pass your fearful retiring, Mr. B.,
into the battered bulwarks of the papists for succour, and
the discharging of yourself, and all the inferior ministry,
that these chief ministers might reign alone, the Scriptures
do not debar the members of the church from meddUng in
those things in their place, and order, nor impropriate
them to the chief lords, as is pretended ; only they declare,
that the officers are to do their own duties in those busi
nesses, and to put the brethren in remembrance of theirs,
to command, teach, and speak those things, exhorting and
rebuking with all authority by the Word of God as occasion
serves. 1 Tim. iv. 6, 11; Tit. U. 15. And if Mr. B. wiU
conclude anything for his purpose by the Scriptures he
aUegeth, he must take this position for granted, that what
soever Paul -writes to Timothy, or Titus, touching the
church, about that only, they and their successors the chief
ministers are to meddle, which presumptuous affirmation
is sufficiently refuted by the very recital of it. He that
reads over the Epistles but with a piece of an eye may see
the contrary. There is no greater force in this collection
than in that, Mark xiii. 34, because the porter is to watch,
therefore he alone, and not the rest also, which is contrary
to the express words immediately following, where all are
commanded to watch, ver. 37. And thus the conclusion,
which Mr. B. would make, that the place, 1 Oor. v., though
generaUy spoken, must be understood of the chief officers
of the church, is without premises. It must be understood
as it is spoken, though both he and the pope say nay to it,
and of the meaning of it, we shaU speak hereafter at large.

166 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
when we come to handle the censures of the church, as also
of your pretended proof. 3 Cor. ii. 6.
Only I must needs take knowledge of that part of the
truth, which Mr. B. being set upon the rack of his con
science in reading this, 1 Cor. v., is compelled to confess ;
and that is, that from ver. 5 it may be gathered for the body
of the church, that the offender must be delivered to Satan
-with their knowledge publicly, when they meet together in
the open assembly.
Touching which his grant I observe these three par
ticulars :
First. It overthrows the practice in the Church of Eng
land, where the offender is excommunicated by the chancel
lor, or official, it may be, forty miles off from the body of the
congregation whereof he is a member, and that, most- what,
without tbe presence of any one of the body, yea or their
privity either, till sueh times as either the parish priest or
church door signify the matter unto them.
Second. If the officers must judge, and excommunicate
in the open assembly, then can they alone in no sense be
the church. For the church, %KKkqa'la, is nothing but the
assembly. And it is all one to say the officers in the
assembly, are the church, as to say the officers in the
assembly, are the assembly: which is a senseless affirma
tion. And if the officers alone be the church, to which
complaint is to be made, and whicii is to reprove the
offender and judge him, they must do it in a distinct
assembly from the body, and not in the asserably com
pounded necessarily of the officers and the body : as your
court-keepers do in their consistories, and the elders in the
reformed churhes in their private chambers.
Third. It is most untrue which you say, that no more
can be gathered from this place, but that excommunication
was performed in the presence of the body of the church,
and with their knowledge, being gathered together : it is
apparent that they whicli were gathered together, were by
the power of Christ to deliver to Satan the offender, to
purge out the old leaven, to judge, and to put out from
among themselves that wicked fornicator; ver. 6 — 7, 12,
13', of which more hereafter.

SPlEITUAL GIFTS. 167
Spiritual Gifts.
And so I come to the fourth reason against popularity (as
you term it), but in truth against Christian Uberty ; which
is grounded upon Eph. iv. 11, 13. Your words are these :
" It is most apparent that Christ ascending up gave gifts
for preaching, administration of sacraments, and govern
ment unto some sorts of men, who are set out there and
plainly distinguished from the other saints, the body of the
church." p. 93.
Against this, hitherto, I take no great exception: though
the apostle's meaning may be better laid down thus, that
Christ Jesus, the King and Lord of his church, hath set in
it certain sorts and orders of officers, rightly fitted, and
fumished with graces for the reparation* of the saints, and
edification of his body to the world's end.
This we affirm as loud as you, and with more comfort.
And, therefore, after I have observed in a few words, how
little this scripture serves for your present purpose, I will
in as few more make it appear, how directly it serves
against you in many other main matters, and that you in
bringing it have only lighted a candle whereby to discover
your own nakedness.
This, then, is that which you would conclude, that be
cause Christ hath given power and charge to the sorts of
ministers here set down for the reparation of the saints,
and edification of the body, that therefore no brethren out
of office may meddle with the reparation and edification of
the saints, or church.
I do acknowledge that only apostles, prophets, &c. by
office, and as works of their ministry, are to look to the re
paration and edification of the body : but that the brethren
out of office, are discharged of those duties, I deny, any
more than the rest of the servants were of watching,
though out of office, because the porter alone was by office
to watch. Mark xiU. 34, 37. Yea look what is laid upon
the officers in this place, after a more special manner, by
virtue of their office, that, also, is laid upon the rest of the
brethren elsewhere in the same words to be performed m
* "Perfecting" the character.

168 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
their places as a duty of love, for which they have not only
liberty but charge froni the Lord.
The officers are here charged with the reparation or
knitting together of the saints : the same duty, KaTafn-i^ere,
Gal. ri. 1 , in the same words is imposed upon every brother
spiritual, and I hope you the ministers wiU not be the only
spiritual men in the church.
Secondly, the officers are here given to edify the body:
the same duty in the same terms is laid upon every one of
the brethren in their places, 1 Thess. v. 11, and unto these
few might be added a hundred places of the same nature.
Why then should the ministers of the Lord, or any other,
for their sake envy unto the Lord's people either thefr
graces or liberty, Numb. xi. 39; 1 Kings xxii. 34, or thus
arrogate all unto themselves, as though all knowledge were
treasured up in their breasts, all power given into their
hands, and as though no drop of grace for edification or
comfort of the church could fall from elsewhere than from
their lips ? Moses, in the place of Numbers beforenamed
wished that all the Lord's people were prophets, and that
the Lord would put his Spirit upon them : and Paul gives
liberty to the whole church, and to all in it, 1 Cor. xiv. 3,
33, 31, 36, (women excepted, ver. 34,) to prophesy one
by one for the instruction, edification and comfort of aU:
but with Mr. B. and his church, I perceive, neither Moses'
prayer, nor Paul's grant, nor God's Spirit must be avaU
able, or find acceptance for edification by any save the
ministers. The subjects of kings used to complain much
of monopolies, but the subjects of the Lord .Jesus have
greater cause of complaint, that he himself, his power,
presence, and graces wherewith he honoureth aU his saints,
are thus monopolized and ingrossed.
The similitude which here you borrow from the body of
mau, wherein, you say, the special members have their
special virtues in themselves given of God and not be
stowed upon them by the body, as the eyes to see, the
tongue to speak, &c. for the confirmation of the power of
the Lord Jesus, or liberty to teach, admonish, and censure
in the hands of the officers alone, is faulty in both parts of
it, and contains in it sundry errors, both theological and
philosophical.

SPISlTUAL GIFTS. 169
And, first, I do here most justly except against your
shuffling together and confounding of the personal gifts,
graces, and virtues of the ministers, and their ministerial
power or office. The first, indeed, they have from Christ,
and not from or by the church at all, as their knowledge,
zeal, utterance, wisdom, holiness, and the like: with which
the church finds them furnished, and so appoints them
under Christ to use these gifts in office of ministry, whereof
out of office tiiey have erst given knowledge ; and this power
or appointment, which they have from or by the church
thus to use these gifts is another thing than their personal
gifts and qualifications themselves, which you, Mr. B., do
very fraudulently confound.
Secondly, it is ignorantiy affirmed, that God endues cer
tain members of the body with special virtues and proper
ties, as the eye vrith seeing, and the like: and that they
have these properties not from the body but from God.
For, first, the very rirtue or faculty of seeing, is not in the
eye, but in the soul, which useth the eye only for the
instrument of seeing, and so other parts in their kind.
Oculus non videt, sed anima per oculum. And tbat not im
mediately neither, but with the help of the spirits, natural,
vital, and animal, diffused throughout the body, -which the
soul useth most immediately as the instruments of all life,
sense, and motion. And so it comes to pass not only in
death, where the soul and body are separated, but in sundry
diseases also of the body, that the eye faileth in seeing,
and so other members in their service.
Thirdly, as the elders of the church, I confess, may be
compared to eyes in the body, and the deacons to hands,
in a respect, so I deny the similitude to hold absolutely.
Similitudes, as they say, do not ran upon four feet: and to
strain them above that which is intended by the Holy
Ghost in using them, is a course full both of vanity and
error. The deacons are the hands of the church for the
distribution of her bodily things to them that need, and
yet I trow, you would not have the church suffer the poor
to starve, where the deacons are wanting to minister, or
failing in thefr ministration: so are the elders, the eyes
and mouth of the church for her government, and minis
tration of spfritual things, and yet must not tiie church

170 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
perish spiritually for their want, or negligence: no, the
Lord is more merciful to his people than so, and doth not
tie them so short in the means of their edification and
salvation, how strait and hard-hearted soever you, Mr. B.,
are towards them, or contemptuous of them: they may,
and must use in cases of necessity their best helps, for the
distribution of things simply necessaiy to the body. And
dare you say, as you have done in both your books, that
the officers are absolutely to the church, as the eyes to the
body? and that there is no spiritual light in the rest of
the members save only in them? and that aU the body be
sides and without them is darkness? Indeed such a blind
beetle, your spiritual lords and you make your churches,
and so you lead them. But, oh you people of God, yet in
Babylon, partakers of the heavenly illumination, trust not
these your seers too much ! They will be thought all eye
from top to bottom, and would make you believe, that you
the multitude are stone blind, and cannot possibly without
them see one step before you, that so they might lead you
by the lip, whither they list: but open your eyes more and
more, and you shall see more and more clearly that the
ways of your national church, are not the ways which
Christ hath left for his risible churches to walk in, but a
very by-path : and take heed that these men, who would
be thought all and only light, cause not a fog of earthly
ordinances to rise upon you, and a dark mist to cover
you. To proceed. This one scripture, Eph.iv. 11, 13, truly
expounded, and according to the apostle's meaning, serves
at one blow to overthrow the whole ministry of your Church
of England, and all communion with it.
Your whole plea for your ministry is, that you teach the
Word of God, and the true Word of God, and therewith you
invite all your guests unto your banquet. But now if your
ministry be not the ministry which Christ hath set up in
his church, nor of the gifts which he hath given unto his
church, but of another sort and foundation, then it follows
that no fellowship or communion is to be had with it
under any plausible pretence, nor upon any experimental
profit neither.
The officers, then, which Christ hath given for the edifi-

SPlEITUAL GIFTS. J 71
nation of his church to the world's end, are, apostles,
prophets, evangelists, pastors, and teachers. Eph. iv. 11,
12. Now the first three sorts of these above-named were
exfraordinary, and extraordinarily endued, for the first
publishing of faith, and planting of churches, and so as
temporary are ceased, with their endowments, and this you
grant in effect, p. 184 of your last book.* And for the
pastors and teachers here spoken of, you, Mr. B., and the
ministers of your order would be thought the men. Of
what sort then, I pray you, are your grand metropolitans,
your archbishops, bishops, suffragans, deans, archdeacons,
chancellors, officials, and the residue of that lordly clergy?
They must needs be of some other order than is here
named, and the gifts of some other chief lord than of
Christ, when he ascended on high, and gave his gifts, and
that is anticlirist, whose gifts they were when he ascended
on high, even to the throne of his apostasy.
And now for you which are set over the particular
parishes to teach the people, as I confess you of all the
rest to be likest unto the true pastors, so by your own
confession are you excluded from that rank. The officers
which Christ hath appointed, when he ascended, have
received power, by your own assertion, not only for preach
ing and administering the sacraments, but for government
also, page 92. The want then of the power of government
bewrayeth you to be another's gift than Christ's, even his
and none other's which hath devised another order and
distribution of gifts, than ever came into Christ's heart to
appoint. Lastly, as it is true you affirm, that Christ never said to
the body of the congregation, viz., in express terms, Go
preach, so is it most untrue which you intend, viz., that he
never gave Uberty and charge to any out of office to teach
in the exercise of prophecy. This point I have touched
formerly, but will more fully handle hereafter. The same
I also affirm, in the second place, touching the power of
government not opposing your words well interpreted, but
your meaning, which is, that none but men in office have
* " Plain E-vidences," &c., firectuently referred to in subsequent
parts of Mr. Robinson's work, under the title " The Second Book,"
or "last book."

172 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
power, either to reform any abuse in the church or to
perform any other necessary church duty without them.
And for shutting up of this fourth argument, let it be con
sidered, that here is a great difference in administration of
doctrine by teaching, and of admonition and excommunica
tion in the order of discipline. Only one man in the church
doth teach at once, and all the rest both elders and people
are taught by him, but the whole church may admonish, or
excommunicate one or more at once, or by one act : and so
though Christ never said to the church. Go teach, yet, he
saith to the church. Admonish, and excommunicate. Matt.
xviii. 17 ; 1 Cor. v. 4, 5. In doctrine, one man teacheth the
whole church, and the whole church is taught : in disci
pline, the whole church reproveth and excommunicateth
one man, and him censureth.
And thus your light, Mr. B., which you boast is as clear
as the sun in the firmament of heaven, is darkened : your
sun is gone down at noon- day. Amos viii. 9.
Church Officers Censured.
The fifth reason is thus laid down:
" It is never to be found in all the Old Testament that
the people, but princes and ecclesiastical governors, men
in authority, were repi-oved for suffering holy things to be
abused. Ezek. xxii. 36 ; 1 Sam. U. 37 ; 1 Kings xni. So
in the New Testament, Matt, xxiii. ; Eev. ii. 1—8; xii. 18,
and ui. 1, 7, 14, no mention in these places is made of the
people." It seems Mr. B. hath leamt of them which give counsel
to affirm all things peremptorily, under hope to find some
men with whom a confident affirmation will go as far as a
modest proof.
But here, as always, I do except against, as a corner-stone
of Babylon, your unequal yoking of ecclesiastical officers
and ministers in the government of the church, with
princes and magistrates in their civU authority : there is no
proportion betwixt them. A lion and an ox will pair better
than these two kinds of governors and govemments. Nei
ther can it be rightly said of church officers that they are
men in authority: they are men in service and charge.

CHUECH OFFIOESS OENSUEED. 173
whether we respect God, or the church. 2 Chron. xxxv.
3; Numb. xvi. 9; Eom. xvi. 31; 2 Cor. iv. 5. They have
power, I grant, for they have the gospel to preach and
minister, which is the power of God to salvation: thev
are to speak witii authority, and that also in the order
of office, and by special commission. Eom. i. 16 ; 1 Cor.
in. 4, 5 ; Tit. ii. 15. And so the evangehsts testify of
Christ, that he " taught as having authority, and not as
tiie scribes;" Matt. vU. '28, 29 ; Mark i. 23 ; the reason was
that where the manner of teaching amongst the scribes was
very corrupt, and degenerate, affecting the people's hearts
with no reverence of God, Christ on the contrary did mani
fest in his teaching such virtue and vigour of the Spirit, as
did draw even the profane hearers into admiration. There
are, indeed, in the commonwealth kings, and magistrates
in authority under them, partakers of their kingly power by
subordination, by which participation they properly and
effectually, even as the king himself, bind and loose, save
and destroy, exact and procure obedience civilly both in
church and commonwealth, and that by a kingly and lordlv
power over the people, whose kings, lords, and masters
they are : but the officers in the church are in no such
autliority by participation of Christ's kingly power," neither
can they properly and effectually bind and loose, save and
destroy, exact and procure obedience, as Christ doth :
neither are they, as civil magistrates, though the king's
servants and ministers, yet the people's lords and masters,
but both Christ's and the people's servants and ministers.
Now let any judge that hath in him either religion or
reason, conscience or common sense, if it be not irreligious,
unconscionable, unreasonable, and senseless that the body
of the church should have no more liberty and power in
the employments of their servants and ministers in their
office, than the body of the commonwealth in the employ
ments of their lords and masters in their office. To this
also I may add, that there are many civil ordinances and
constitutions in the commonwealth which concern not one
of a thousand of the king's people, many magistrates and
officers chosen, the inferior by the superior, without the
people's privity or consent, many administrations used,
judgments passed, and executions done, which the greatest

174 MS. beenaed's seasons against SEPARATION DISCUSSED.
part of the people do not, nor are bound, so much as once
to inquire after : much less are they bound to complain of
the breach of every civil ordinance, to see it reformed, to
charge every magistrate to look to his office, to admonish
him if in anything he deal corruptly, or wickedly, and if he
will not be reclaimed, but go obstinately on, in the spirit of
an heretic, idolater, or atheist, to disclaim or depose him :
but in the church, all and every ordinance concerns every
person, as a part of their communion, without the dispen
sation of necessity, for their use, and edification : all the
officers to be chosen by suffrages and consent of the multi
tude : the brethren are to admonish their brethren of eveiy
violation of God's commandment, and so in order to tell
the church, and to see the parties reformed : to observe
and to take notice of the officers' carriage and ministration,
and to say to Archippus, as there is need, " Take heed to thy
ministry that thou hast received of the Lord, that thou
fulfil it :" and if the ministers will deal corruptly, and so
persevere in the spirit of profaneness, heresy, idolatry, or
atheism, to censure, depose, reject, or avoid them; other
wise they betray their own souls, and salvation. 1 Cor. iii.
22; xiv. 36; Acts i. 15, 23, 36; vi." 1, 3, 3. 5; xiv. 33;
XV. 3, 3; 3 Cor. vin. 19—33; Matt, xviii. 15, 17, 18; Col.
iv. 17 ; Matt. xviu. 17 ; Eom. xvi. 17, 18 ; Gal. v. 12 ; 1 Tim.
vi. 3—6; 2 Tim. iU. 1—5; Tit. iii. 10, 11.
'These things I thought good upon this occasion further
to annex, touching the difference and dissimilitude of civil
and ecclesiastical govemors and govemment, not doubting
for conclusion to affirm, that there is no one error in popery
serving more directly to advance antichrist to the highest
step of his throne, or there to establish him, than thus to
confound these two estates in their authority, and manner
of government ; though, alas ! too many will need transform
ministers into magistrates, servants into lords : and as "the
kings of the earth have given their power and authority
unto the beast, and arrayed the great whore that sitteth
upon the beast with purple, and scarlet, and gilded her with
gold, precious stones, and pearls, Eev. xvii. 3, 4, 13, so do
they still help her to hold her kingly and lordly authority,
and to bear up her pompous train, and that, specially, by
enforcing those scriptures for ecclesiastical government, and

CHUECH OFFICESS CENSUEED. 176
the manner and order -of it, which were left for direction in
civU govemments, and their administrations.
And yet for more special answer unto you, Mr. Bemard,
it follows not that, because the people are not interested in
the reformation of abuses by the scriptures you cite, there
fore it is never found, either in the Old or New Testament,
that any such duty lies upon them. The Scriptures do not
intend to speak of aU things at once, but that charge which
is omitted in one place, is ofttimes supplied, and prescribed
in another. And to this purpose, I do desire that these
few scriptures amongst many others may be considered of:
Numb. V. 1, 2; Josh. vu. 1, 11, 12, 24, 25 ; xxu. 11, 12,
16—18, 20; Judg. xx. 11, 13; 2 Sam. xx. 22; Ezek. xliv.
5—7, 9; Luke xvU. 3, 4; Gal. vi. 1; 1 Thess. v. 14;
1 Cor. v., whole chapter; and all these, and many other of
the same nature will manifest, that the people are charged
-with the refomiation of abuses for the keeping pure of their
communion, as weU as the officers, though not in the same
order or degree. But what need we seek further ? as all
the scriptures brought forth by Mr. Bernard do charge the
govemors with reformation, and none of them exempt the
people, in their rank and order ; so are there some of them
so pregnant against him in the point, and by which he
hath been so oft sUenced to his face, that, if he had not set
himself in opposition, without all measure, or modesty, he
would never offer his cause to be tried by that evidence in
writing, by which in speech he hath been so oft cast and
convinced. The scriptures I especially mean are Eev. ii. and iii.
And the thing which he would prove from those scriptures
is, that, because John in the verses named by him, speaks
to the angels of the particular churches, that therefore it
concems the angels, that is, the chief officers alone, and
no way tlie people, no, nor any of the officers but one in a
church by Mr. Bernard's exposition, to see to the reforma
tion of such abuses, and disorders, as in those churches
are reproved. But if in these scriptures he thus sever, and
sejoin* the officers and people, why might not the officers
be excluded, by as good consequence, by other verses of
these chapters, where mention is made of the churches,
* Separate.

176 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
and not of the angels, as the people in these, where the
angels only, and not the people are mentioned ? and both
alike. The answer, and truth then is, that John writes
and sends these epistles or this book, to the seven churches
in Asia, Eev. i. 11, as he is expressly directed by Christ :
and so willeth all men to hear, and take knowledge what
the Spirit saitli to the churches ; chap. ii. 7, 11, 17, 29 ; iii.
6, 13, 33 : but because the matters were public, and he
absent from the churches, it was both most convenient and
necessary he should direct his letters to the officers for the
whole churches, as being not only most fit for their
knowledge, but most bound by their places to provoke the
churches unto, and to direct and go before them in the
reformation of such evils as were found amongst them.
As, if the king at any time write his letters to any cor
poration in the land about some such public business as
wherein every freeman hath a hand, he directs them to
the mayor, bailiff, or some other chief officer, by whom
they are to be published to the whole body, and the matter
managed, which they contain, though, as I formerly
said, every freeman be to speak to, and consent in the
business. And here it is too much Mr. B. should say, as he doth,
that no mention in these places of the Eevelation is made
of the people, but of the govemors only, where Christ
expressly enjoins John to write his vision, and to send
it unto the seven churches, ver. 1 1 ; where John expressly
salutes them with grace and peace, as Paul and others do
them to whom they write in the beginning of their letters,
ver. 4. Where he also calls those candlesticks he saw
in his rision, the churches, though distinguished from the
officers, or angels whom he calls stars, or lights, ver. 12, 13,
20 ; and lastly and specially, where after his both com
mendations and reproofs, promises and threatenings, he
wills men to listen what the Spirit saith not of, but unto the
churches. Ch. ii. 7, 11, 17, 39, and iU. 6, 13, 33, which do
necessarily include the people in them.
But to let pass generals, and to come to such particulars
in these chapters, as wherein the suffering of evils in the
churches is reproved. Only I must needs show Mr. B. his
gi-eat oversight, that, where he should prove, that only the

CHUECH OFFICESS CENSUEED. 177
angels of the churches were reproved for suffering evUs unre
formed, he points us to sundry angels, and churches, where
there is no mention at aU made of suffering evils, but aU of
doing, as weU by the angels, as churches ; as in Ephesus,
Sardis, andLaodicea: and whichis worse, unto other angels,
and churches, where there were no evils at aU worthy reproof
either done or suffered : as in Smyrna and PhUadelphia.
And is not this sound deaUng? The Lord Jesus finds nothing
in the churches of Smyrna and Philadelphia worthy of
taxation, but all of commendation; ergo, the chief governors
only in these churches are reproved for suffering evils un
reformed. I now come to the particular scriptures in
number two, where mention is made of evils suffered un
reformed, and reproof laid upon them which suffered
them in the two churches of Pergamos and Thyatira.
And that John directs his reproofs against the churches,
and not against the officers alone, I do thus manifest :
1. Them, whose works Christ commends, for that
dwelling where Satan's throne was, they kept his name,
and denied not his faith, &c., them I say he reproves, and
against thera he deals, for suffering them that maintain
the doctrine of Balaam, and of the Nicolaitanes, ver. 13,
14-16. 3. They which are commended by Christ for their works,
love, service, faith, patience, and increase in works, they
are also reproved by him for suffering the woman Jezebel,
the false prophetess, to teach and to deceive, ver. 19, 20.
But it were senseless to affirm, that the angel alone, and
not the people with him, was commended for dweUing
where Satan's throne was, keeping Christ's name, and not
denying his faith in persecution ; that the angel alone was
commended for his works, love, service, faith, patience,
and the like ; and as senseless, as to affirm, that only " some "
of the angel of the church of Smyrna was to be cast into
prison, ver. 10, and therefore, as the faithful, the brethren,
the saints, the people, had their portion in these Chris
tian virtues, and in the commendations given unto them,
so also do they bear their part in the reproofs due to the
toleration of such evils as were found amongst them, and
are exhorted to repentance, ver. 16.
And this the two adversative conjunctions, but and
VOL. II. N

178 MS, beenaed's seasons against sepasation discussed.
notwithstanding, or nevertheless, ver. 14, 30, do evidently
declare. In many graces these churches did abound, and
faithful they were in great trials, but, or notwithstanding
in this they failed, that they were not zealous enough
against such deceivers as crept in amongst them, but
suffered them, to others' hurt, and their own danger also.
ver. 34.
Of these things I have spoken something the more at
large, to discover the bold injury which Mr. B. offereth
unto these scriptures : which may also serve to manifest
both the liberty and duty of the people for the reforming
of abuses in the churches, against the usurpation of the
English or other clergy whatsoever,.
Now to that which is inferred by way of conclusion,
" that 1 Cor. V. must be expounded by other places, and
by the whole course of Scripture-," and the Uke, and that
"tell the church," Matt, xviii. 17, must be understood,
" tell the chief officers of the church ;" these severals must
be answered.
First, let it always be remembered, that we believe, and
confess that the elders which Christ hath left in his church,
are to govern the same in all things, provided always the
nature of ecclesiastical government be not exceeded, ac
cording to the laws by him prescribed, and that so doing,
the brethren are most straitly bound to obey them, without
disturbance, intrusion, or opposition, under pain of Gods
wrath for their rebelUon against him and them. Heb. xiii.
17. But as elsewhere is observed, itis one thing to be the
church, another thing to govern the church ; one thing for
the officers to direct, and go before the brethren in all
things as guides, and another matter utterly to exclude the
brethren from any part of the communion, as neither
being the church, nor any part of it, as this exposition
doth. These things Mr. B. ignorantiy blunders together, and
so he and others raise odious clamours against us of ana
baptism, popularity, and the like, as if we confounded all
persons and things, and made the church a very chaos, or
Babel, without form or order.
Second, I acknowledge that one scripture must be ex
pounded by another, but ever the more dark and obscure,

tell the chuech. 179
by that which is more plain and lightsome : now so plain,
clear, evident, and perspicuous are the two scriptures in
hand for excommunication, the former Matt, xviii. 15 — 17,
for the order and degrees of proceeding, the other 1 Cor. v.
for the persons interested in the business, as that to bring
in other scriptures for the expounding of them, is in truth
as needless, and lost a labour, as to Ught, for the sun and
moon, a candle. Tell the Church.
Now for the places, severally, and first for Matt, xviii.
17, where, saith Mr. B., teU the church, is, teU the chief
officers of the church : and so must be expounded.
V/eU, the words are clear as the sun, " tell the church,"
that is, the congregation or assembly whereof the offender is
a member. But where you make the church, not the
officers simply, but the chief officers, therein you deal
both wisely and dutifully. Wisely, to let pass other re
spects, in preventing a question, which otherwise you
could not possibly answer ; for if you had said the offi
cers simply, it would have demanded of you where your
and your fellow-ministers' power of excommunication had
been : dutifully, and as an obedient child in giving the
rod of discipline into the hands of your reverend fathers
alone, and their substitutes. WeU, Mr. B., whomsoever the
Lord Jesus meant by the church, Matt, xviii., he never
meant, that the Archbishop of York, the Archdeacon of
Nottingham, the official of SouthweU, were the church of
Worksop : and for this I wiU spare all arguments, and
send you to your own guUty conscience for conviction,
which as it condemns you in yourself, which is also the
case of many thousands in the land, so do I earnestly
wish both you and them to remember with fear and
frembling the condemnation of him that is greater than
your conscience. 1 John iu. 20. So far are tbey from
being the church of Worksop, as they are not so much as
members of it, nor of any other particular church in the
kingdom: they are neither the pastors, so caUed, nor
under the pastors of any particular church, but with their
transcendent jurisdiction in their provincial and diocesan
churches, take their scope without orb or order : and as

180 ME. beenaed's seasons against SEPAEATION DISCUSSED.
clouds without rain, carried about with the wind of ambi
tion and covetousness for the greatest part.
To leave them, and come to your reasons, Mr. B., by
which you would prove, that " tell the church," is teU the
govemors. But here behold the fruits of an unstable
mind. This man in his former book laboured by many
scriptures and reasons, to lay down the nature of the
church's government, and in special to prove, that the
church, Matt, xviii. 17, to which complaint of sins was to
be made, was the chief officers only, and this he affirms
also to be the judgment, and the practice of all reformed
churches, page 98. But lo ! now in his second book, pages
211, 212, he devours the hallowed thing, and labours with
all his power to persuade young divines, and silly country
people, as he speaks, (and as in truth they had need be both
young and silly that are persuaded by him) that the points
of discipline and church govemment axe not so apparent
by the Scriptures, as that they can rightly judge of them.
And to this end, he brings in the variety of judgments,
and contradictions of leamed men, some holding no
government atall, others that an external government is to
be had, but of these, some holding it alterable, others
constant and perpetual, and of these some to be in the
pope, and cardinals ; others in the body of the congrega
tion; some in the presbytery, with the people's consent;
and others, which he puts last, as best, and for which he
brings sundry reasons, referring the reader to the treatises
written to that end in the bishops, his lords. And again,
touching the punishment of offenders, some he brings in
holding excommunication, but not suspension; some hold
ing both, and some neither. And particularly for Matt.
xviii., he musters in thick and threefold reasons and
persons so reasoning, and proving, that the place, and so
of Lev. xix. 17, doth nothing at all concei-n discipline, or
ecclesiastical censures, but that Christ's meaning there
was only to direct the Jews how to carry things before the
Sanhedrim, in cases of bodily injury. And thus he brings
men's contrary opinions to darken the Scriptures, which
are most plain, like so many foul feet to trouble the pure
fountains of living water, that the thirsty may not drink of
them. And as a leamed man in our age, and nation, to

TELL THE CHUECH. 181
discover the vanity of prognosticators, gathered together
their contrary guesses of the weather, and so presented
them : so this man to make the government of Christ's
church as uncertain as an almanac, sets together, and so
offers to the view of the world the contrarieties of opinions
conceming it. Now if other men should take this course
Mr. B. doth, in other points of religion, and one lay down
the differences that are about predestination and the points
depending upon it, some utterly denying it, others affirm
ing it, and of these some grounding it upon God's mere
grace, others upon man's faith or works foreseen : another
about baptism, some denying it to all infants, others
ministering it to all, others to such only as are of Christian
parents in a sort, and others only to them that are of be
lieving parents, at the least on the one side : a third about
the Lord's supper, in which point some hold transubstan
tiation, others consubstantlation, others only a sacramental
union, which some also will have merely rational, others
real also : there could not be a plainer way beaten for all
atheism to come into the world by, nor a course devised
by the devil more pregnant to persuade the multitude,
that there were no certainty nor soundness in the Scrip
tures. But let God have the glory of his truth, and of the
clearness in it, and let men bear the just blame, and shame
of their natural blindness : and in special let Christ have
the honour of being as faithful in his own house, as Moses
was in his master's, Heb. iii. 5, 6, in setting orders and
officers in it, and let not vile flesh dare to flatter princes
and prelates, to mislead silly souls, and to preach liberty
and licentiousness to the world, make Christ Jesus an
idol king, having a kingdom upon earth without laws, or
officers, for the administering of it ; nor to make his re
deemed, idol subjects, as whom it concerns little or
nothing, whether they be under Christ's laws, and officers,
or under Antichrist's, his professed adversary. Now though
I will not frouble myself and the reader about every stone
that Mr. B. idly casts in the way, yet such as may stumble
the weakest passenger, I wUl remove, and so return to' my
former task.

183 ME. beenaed's EEASONS AGAINST SEPAEA-nON DISCUSSED.

Superior Authority of Bishops.
And in the first place I will answer certain reasons in
number six, brought by Mr. B. for the superiority of his
lord-bishops : but those not backed with the Scriptures,
as in other points, when he thinks he speaks the truth, his
manner is.
The first is taken from the succession of James at Jeru
salem, of Peter at Antioch, of Peter and Paul at Eome, and
of Mark at Alexandria.
I answer, first, that these were not bishops set over cer
tain churches, here and there, though upon occasion they
tamed some good space in some certain churches, but
general men, apostles, and evangelists, without successors
in their offices ; and so the Protestants do generally answer
the Papists instancing them, as you do now.
Second. I deny the very apostles used any such lordly
and papal authority, as to exclude either the inferio'r
officers or people in church affairs : the contrary is most
evident in the choice of officers. Acts i. 15, 33, 26 ; vi. 1 — 3,
5, censuring of offenders, 1 Cor. v., and debating of
other church matters. Acts xv. 3 — 4, 6, 7, 22, 23, 30 ;
xxi. 33.
The second argument is taken from 1 Cor. xii. 38, where,
say you, three degrees are reckoned up, the first of apostles,
the second of prophets, the third of teachers. But since
the two former orders, which are apostles and prophets,
are ceased as being temporary, how can there be superiority
in the third, which is but one ?
Your third and fourth arguments you draw from the
superiority ordained by God in the Old Testament, amongst
ecclesiastical persons : and the consequence of this argu
ment you prove two ways : first, because this order is not
forbidden in the New Testament: second, because the
ground of superiority is alike in the New Testament as
in the Old, which is to preserve order.
But do you not consider, Mr. Bemard, that the Old
Testament, or law, is abrogated and disannulled, as hav
ing the shadow of good things to come ? Heb. riii. 13;
X. 1. ; and so every order, and ordinance in it, which is

SUPESIOE AUTHOEITY OF BISHOPS. 183
not plainly renewed by Christ in the New ? And where you
seem to make the chief priests besides the high priest, a
superior order to the other formally differing, it is more, if
I be not deceived, than can be proved by the Word of
God. I know no diversity of administrations amongst
them, but that any of the priests might in their course
and order offer sacrifice, and perform other the most
solemn duties of priesthood.
But where you further add that only the high priest did
type out Christ, and not the otiier priests so, Heb. vii. 11,
you are much mistaken. The whole priesthood of Aaron,
under which the law was established, Heb. x. 1, was a type
of Christ's priesthood, though the high priests in a special
manner, and their sacrifices, of his : and being a part of
the law, which was a shadow or first draught, o-Kid, where
of the gospel is the lively portraiture, elKav, it must needs
be ceremonial, and so a type : and to affirm otherwise is a
gross Je-wish error. Lastly, as I grant one end of the sub
ordination of ministries to have been the preserving of
order, so I deny, thatthe same order is to be preserved in the
New Testament, and in the Old. The order of the Old
Testament was the order of a national church, but the
order of the New Testament is the order of a particular
church, wherein there needs no such subordination of
ministries as in the other, which was national : the eye of
common sense sees this difference.
The law of nature, whether written in the heart of man,
or to be seen in the workmanship of the world, from which
you draw your fifth argument, doth not prove superiority
amongst officers in a particular assembly, but only that
there must be govemment in all societies, which may well
be, though the govemors be of one order and rank.
Lastly, they against whom you deal, do maintain, as you
say, an inequality in their govemment, in making the
pastor superior to the teacher, &c., and if they do so, why
deal you against them ? and why do you labour so carefully
to prove against them their own practice to be lawful ?
though if they had not better warrant than you bring, they
were ill-bestead. But this is the point, Mr. B., which you
never touch: do they which hold two kinds of offices,
teaching, and goveming elders, or they which hold three

184 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
orders, pastors, teachers, and goveming elders, either of
them both hold such a superiority, as gives the superior
jurisdiction over the inferior ministers ? do they make a
bishop of bishops, or a shepherd over a flock of shep
herds ? or do they set up any such ravenous creature as
devours the liberty and power, both of the people and
other officers, as your bishops do, even as the lean and evil-
favoured kine which Pharaoh saw in his dream, ate up the
fat kine, and well-favoured. Gen. xli. 18 — 30. And for
the erroneous exposition of Luke xxii. 35, 36, by Dr.
Downame, and Dr. Dove, of which you boast, it hath been
confuted both before and since they gave it.
On Matt, xviii. 15—17, in relation to Church Censures.
Now, howsoever, I purpose not the refutation of every
particular in Mr. B.'s second volume, which he might have
drawn into as few lines well-nigh as he hath done leaves,
had he not rather desired to have uttered many words,
than many things : yet seeing how he labours, even till
sweating, to trouble the minds of his young students, and
silly countrymen, especially about the government and
discipline of the church, not caring how absurd expositions
of scriptures he admits of, nor how contrary one unto
another, so he may weaken the faith of any that way, I
will not therefore altogether hold off mine hand, but will
open as I go his unsound dealing in this case, especially
about Matt, xviii. 15 — 17, which he will no way have meant
of the discipline or censures of the church, and the order
of proceeding therein, but that Christ's meaning there, is
to direct the Jews how to prosecute their suits in matter
of injury before the heathenish magistrates. And this he
labours, pages 218, 219, and so on, to prove by many
objections and answers, yet as borrowed from other men's
books, so put out as other men's sayings, that by this
means he hirtiself may avoid some part of that just hatred,
by the better sort of people, which he knows will lie upon
this odious and ungodly gloss.
First, then, Mr. Bernard grants, page 212, that Christ
hath left a government in his church, and so consequently
an order for the censuring of offenders, and he accounts
the contrary opinion but a familistical conceit, and yet

CHUECH CENSUSES. 185
this truth he cannot let pass without some unfruth at the
end of it, and therefore he adds, " that to this familistical
conceit the silly Brownists are drawn by force of their
own .grounds, which are because they will have all in the
church to be voluntary professors ; where voluntariness is
taken away by being under any government: to be subject
and ruled is an estate far from freedom : Christians lose
thereby Christian liberty," &c. And say in good sooth,
Mr. B., would you have men involuntary professors against
their wills ? Their profession must either be voluntary,
with their wills ; or involuntary, and against them. Noah
prophesying the calling of the Gentiles of Japheth's line,
foretells that God will allure or persuade them to dwell
in Shem's tents. Gen. ix. 27. And the Scriptures do
expressly affirm, that the churches were gathered by
persuasion, and voluntary submission unto the gospel.
Acts xxriii. 24; 2 Cor. ix. 13. And it is a strange thing,
even above wonder, that any man should have preached so
many years, and written so many books about religion, and
yet not know, that the nature of religion is' not to be con
strained, but persuaded.
And tell me, Mr. B., did you subscribe the last time
unto your bishop's government sponte and ex animo, accord
ing to the canon, yea, or no ? Or if you think that too
curious a question, answer me, whether you be under the
king's government voluntarily, or against your will ? If
against your will, it is a treacherous disposition in you : if
voluntarUy, or wUUngly, how sillily then do you (which
are thus rife in imputing silliness unto others) argue, that
voluntariness is taken away by being under any govern
ment! as though all government were tyranny, and all
obedience slavery : but reason why Mr. B. should thus
speak, know I none, except it be, because in the Church of
England, the ecclesiastical government of and canonical
obedience unto the prelates is such as he speaks of; by
which Christians indeed lose Christian liberty : but in
the easy yoke of Christ it is not so. And if Christians
must be subject to princes in civil affairs, for conscience'
sake, Eom. xiii. 3, 5, 6, than which nothing is more volun
tary, how much more is the subjection of the saints unto
the government of Christ, most free and voluntary, yea.

186 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
by how much more full and entire Christ's govemment is
over the saints, whether within or without, by so much
more voluntary, and free, is their obedience both ways.
And so pass on to the thing I chiefly intend, and that is to
show, that if there be a government left for the church,
and order set for the punishment of offenders by Christ
the Kingthereof, that then thisxviiith of Matthew is the place
where that order is to be found. Let Mr. B.. that I may
use his own words, pages 224, 226, " declare where else is,
not a more perfect rale, but, any rule for it left by Christ,
or not any supply, but any mention made elsewhere," &c.
The reasons now follow, in the next place, bywhich Mr. B.
would prove that Christ Jesus, Matt, xviii. 15^17, speaks
not of church admonitions and censures, but of private
injuries, and the civil managing of them.
His first reason is taken from the coherence of these
verses with "that which goes before in the chapter: where
Christ admonisheth his disciples to take heed both of the
offences that should be given, as also of offending others."
True, Mr. B., for the meaning of Christ was not only to
prepare them against the manifold scandals, and stumbling
stones of offence, especially in the new kingdom to which
he prepared them, which Satan would cast before them every
step they took, either to tum them out of the way of life,
or to stop them in it : but also to lay strait charge upon
them, that they for their parts cast no stumbling blocks
before others : admonishing them very severely 'neither
easily to take nor to give offence. And, because through
pride in ourselves, and contempt of others, we are em
boldened to give offence, especially to them in whom we
behold any great infinnities, our Saviour Christ proceeds
to show what great care the Lord takes for the meanest of
his, and what account he makes of them, teaching them
all moderation and compassion towards them in their
infirmities. But lest any should then say. If it be so, the
best way is to let men alone in their sins, Christ prescribes a
remedy for this evil, even that golden mean, verses 16 — 17,
that we should neither be bitter nor rigorous towards them,
to cause them to scandalize, nor yet so remiss, as by con
nivency to flatter them in their sins.
For the occasion of the words, and the argument taken

CHUECH CENSUSES. 187
from it, because the author puts it do-wn, not as he proves
it to be, but as it is thought, I pass it by as one of the
thoughts spoken of by the wise man, in the Proverbs, and
with it the scope, which he tells us, is held to be a mode
rating of the Jew's passion for private injuries offered, as
being both together, and with them the exposition also in
the fourth place, as being only so many beggings of the
question in hand. The sum of whicii exposition is, for to
relate all Mr. Bemard's words were too tedious, that " if
one Jew offered another injury, and would not satisfy him
when he required it, either privately or with a -witness or
two, the party injured was to complain to the Jewish
Sanhedrim, and if that would not serve the tum, he might
if he would proceed with him, and bring him before the
Eoman power, and sfte him at Csesar's bar, as if he were
a publican or heathen." The reasons now to prove this
interpretation follow. And the first is because Christ
spake according to the time, as Matt. v. 33, 36. It follows
not that because Christ so spake that one time, and in that
one place, that therefore he so speaks bere. "Wbat is less
forcible? Second, as Christ in that place spake both
ecclesiasticaUy and civiUy, as you expressly affirm, so, if
you grant in proportion, that he speaks here both civilly for
injuries, and ecclesiasticaUy for sins, you speak truth
enough at the least to overthow yourseK.
Your second and third proofs, taken from Peter's under
standing of Christ, and Christ's answer again in the parable,
though it were no strange thing for Peter to understand
that civilly which Christ spake spiritually, nor for Christ to
reply according to the present understanding, do not show
that Christ's speech is to be restrained to personal injuries :
the contrary shall appear by and by. And the same answer
may serve to the fourth and sixth arguments.
"The fifth argument is taken from the propriety of speech
in the text: as first because Christ saith, against thee,
which, say you, shows the offence to be private, &c. I grant
it, and that Christ there fetches his beginning from private,
or rather from secret offences and sins, which being known
unto one only, may by one be remitted. Your second
argumentis drawn from this term" brother," which shows, say
you, that Christ meant the Jews, whom alone both the Jews

188 ME. beenaed's seasons against SEPAEATION DISCUSSED.
and disciples of Christ did account brethren. If Christ
meant only Jews, what makes it matter, if the Jews only
were brethren ; that is, of the church ? but it is not true, you
say, that only Jews were accounted brethren by the disciples
of Christ at that time : Christ shows that they which
believe, and obey his words, are his, and so his disciples'
brethren, as did amongst others, Matt. xii. 49, 50, many
of the Samaritans, which were no Jews, long before this
time. John iv. 39, 41, 43. That these words, "thou hast
gained or won thy brother," show an alienation of mind in
the party that doth the injury, is idle, as the former. For
the alienation of mind will rather be in him that hath
received the injury, which a man may do of ignorance,
self-love, covetousness, or other by-regards, without any
change of his affection towards the person injured : the
words in truth show, that the lost sheep is found, the
sinner converted. The next words are, " let him be to thee,
which," you tell us, " show such a church as the offender
might not regard, and so the plaintiff unremedied might
seek further." If you mean by these words, "might not
regard," that he might lawfully not regard it, you err ; if
that he might be so wicked, as not to regard, it is no new
thing for wicked persons to disregard the church of Christ.
Your addition of dismissing to further proceedings, is your
own, and so I leave it to you. And the reason why Christ
saith, " let him be to thee," is, because the brother spoken to
was the first and principal in the accusation : as under the
law, the accuser of the false prophet must " first have his
hand upon him," Deut. xiii. 9, whom the rest of the people
must follow in putting him to death.
The last words, publican and heathen, do not declare
that Christ speaks of the Jews at that time either only or
civilly, but serve for other purposes, as I shaU presently
manifest, taking arguments from these words, as from all
the rest, to prove, that Christ here speaks of sin, and of
excommunication for sin.
My first reason I drawfrom the coherence, wherein Ihave
formerly manifested, Christ speaks not of private injuries
only, but of all such scandals as are to be found in that
strait way to heaven, no, nor of injuries at all as they hurt the
outward man, but as they are sins, and hurt and hinder the

CHUECH CENSUSES. 1 89
soul in the way of godliness : and so by the consequence
of coherence, if Christ's words hang one upon another, he
speaks, ver. 15, 16, 17, of sin and the carrying of it.
3. I reason from the term, brother, which, since it
appertained at this time from tbe disciples, to many
which might not be brought before the Jewish Sanhedrim,
as to the believing Eomans, Samaritans, and the like,
cannot be meant as is pretended, but speaks of a religious
fellowship to which any brother may be brought, of what
country or condition soever.
As the word ay.apTa.va, tumed offend, is of general sig
nification by your own grant, and so cannot be re-
sfrained to that particular kind of offence : so is it most
properly used for sin, and that usually by this evangelist,
Matt. iii. 6 ; ix. 2 ; xii. 31 ; xxvi. 28, and which is
specially to be observed, when Luke would speak of tres
passes or offences as sius against God, he useth this
word; but when in the same place he speaks of them as of
injuries against men, he useth another word, ch. xi. 4.
And see how soundly Mr. B. deals, when he should show
that the word tumed, "offend," is not meant of sins, but of
injm-ies ; he brings in four principal writers varying, as he
saith, about the word : and yet the unadvised man con
siders not, that all four of them, as he himself alleges
them, understand it of sin, and not one of them of injuries,
and so speak against him.
K Christ here spake of injuries where he saith, " If he
hear thee, thou hast won or gained thy brother," he would
have said, Thou hast won or gained thy goods, or good
name wherein he injured thee.
If these words be meant of injuries and wrongs, then
Christ commands his disciples not to suffer wrongs at
their brethren's hands, but to deal -with them in the order
here prescribed, for Christ expressly commands to tell the
church ; and so Christ's doctrine, and Paul's teaching the
suffering of wrong, 1 Cor. vi. 7, should contradict the one
the other.
By this exposition one Jew might account another as a
heathen, which was utterly unlawful : he might not refuse
religious communion with him in the temple, into which
no heathen might come; he might not deny him a portion

190 ME. beenaed's seasons against SEPARATION DISCUSSED.
in the land of Canaan, the type of the kingdom of heaven r
he might not account or call him other than a brother,
whatsoever he were, till the time came of the Jews
defraction or breaking off for unbelief. Aets vii. 2; xxii. 1 ;
xxiii. 1 ; Eom. xi. 17.
This interpretation confirms a point of anabaptistry,
namely, that it is not lawful for brethren so remaining, to
sue at Csesar's bar, where it is most evident, that brethren
always might, and may, yea, and such a case may fall out,
ought to sue, without any alienation of affection, or such
heathenish thought one of another, as Mr. B. would have
Christ in this place to commend unto them : for even
these last words, " Let him be to thee as a heathen and
publican," are a commandment, as " Let your speech be
yea, yea ; nay, nay," Matt. v. 37, and hundreds of others
delivered in the Scriptures under the same form of words.
And to conclude, Christ our Saviour in these words
describes excommunication by the effects of it, which are,
withdrawing from the brother obstinate in sin, both in re
ligious and ciril fellowship and familiarity, as the Jews did
withdraw both from the heathens and publicans in both.
John iv. 9 ; Luke xv. 2. And this very phrase Paul most
clearly expounds, when he directs the church, 1 Cor. v. 11,
not to be commingled with obstinate offenders, nor to eat
with them : this ever provided, that no excommunication
or other act in religion whatsoever, may dissolve either
civil or natural society.
The next reason is drawn from verse 18, where Christ
ratifying in the hands of his church this his power, speaks
in express terms of binding and loosing, not only in
earth, but in heaven also ; which word, methinks, alone
should satisfy the conscience of any godly-rninded man,
yea and stop the mouth of the most shameless, that Christ
speaks of sin, and sin only. Yet is Mr. B. neither satisfied
nor silent, but replies, that binding and loosing in this
place is not properly, or only to be understood of Christ's
ministers : but is allowed to private persons, and for this,
page 223, he brings sundry reasons. Consider, reader',
this severe censurer of Mr. Smyth's unstableness : Mr!
B. in his former book, page 95, will have this power of
binding and loosing spoken of in this place to be in the

CHUECH CENSUSES. 191
officers of the church, two or three, and at no hand in
private persons : and for this there he brings sundry
reasons : in this his next book, this power is fiitted to two
or three private persons, and must not be drawn to the
ministry only, and for this, he brings as many reasons.
Observe, furtiier, the very sum of Mr. B.'s answer is, that
Christ speaks not here of binding and loosing in the
office of the ministry. So we affirm, and that by two or
three having this power cannot be meant two or three
ministers, considered severally from the body, which alone
are not the chm-ch for any public administration, but the
officers of the church : but by two or three are meant the
meanest communion or society of saints, whether with
officers or without officers. And is this a sufficient answer
ing of an adversary to bring sundry reasons to prove the
ve^y thing which he affirms ?
Add to all tiiese, that when the injuries offered to
Christ's disciples, and such as would respect his direction,
were usuaUy for the profession of Christ, it had been a
most idle course to have complained either to the Jewish
Sanhedrim, or Eomish magistracy, which would have
added injury to injury.
Lastly, where Christ, ver. 33, in his answer to Peter's
question, makes the protasis or first part of his com
parison, "the kingdom of heaven," whicii is the church, he
shows plainly, that all the while he hath spoken of church
affafrs, and the carrying of them. And thus much to
prove that the Lord Jesus, the King of his church, hath
left in this xviiith of Matthew a rule and order for the punish
ment of offenders in it. But this tedious matter is not yet
ended. For Mr. B. marshals in eight fresh reasons, to
force all the reformed churches in the world with us, to
give over this hold of Matt, xviii, pp. 224 — 236 of this
his last book : the best is they are of no great strength.
The first is a bare affirmation that the former exposition
by me confuted is trae.
His second reason is because Christ hath erected no
govemment in his church ; for why he should add, by
public doctrine, I see not, except he would insinuate, that
Christ taught this point privately, and in a corner, but for
this brings he no one scripture or reason : as if his bare

192 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
word were enough to stablish an idol king in his church,
without officers or laws. Where, notwithstanding in his
former book, pp. 90 — 93, he proves by many scriptures
that Christ hath given officers for the government of his
church : which no man denies but himself.
In the third place he affirms, that Christ by the church
means not the Jewish Sanhedrim, wherein I assent unto
his saying, for reason brings he none.
Touching the nature of the church's government, which
he gropes at in the fourth place, I have spoken elsewhere.
'The fifth reason followeth, which comprehends under it
many petty reasons, and amongst other the sixth, seventh,
and eighth in order : which, save for the show in the margin
of eight distinct numbered reasons, might well enough have
been spared. The sum is that this xviiith of Matthew is no
perfect rule of discipl'me : the reasons are because neither
all sorts of sins are here brought in, nor all the parts of
discipline here comprehended. And how do these things
appear ? First, because a man is here to proceed only for
trespasses, or as it is better tumed, for offences, against
himself, but not for sin against God, against the magis
trate, or against another. But here you should have re
membered, Mr. B., that sin, being the transgression of the
law, 1 John iii. 4, is only against God, to speak properly,
and therefore David, notwithstanding his defiling of Bath
sheba, and murdering of Uriah, confesseth that he had
sinned against God only. Psalm li. 6. But as the same
transgression is so committed, as man scandalizeth, or takes
offence at it, so it is a sin against him; whether the deed
done respect God or man, yea man or beast, public or
private person, a man's self, or others in the object: and
so he may forgive it after the order prescribed by Christ.
And where by way of exception you demand how one man
can remit trespasses done against another, it is trae it
cannot be, if by trespasses be meant personal injuries : but
considering the same trespasses, as they are sins against
God, at which a brother takes offence, so the brother
offended may forgive them upon the offender's repentance.
And asking how men can forgive rebellion against God,
you seem to have forgotten yourself: for in the very leaf
next before going, you both grant and prove, that not only

CHUECH CENSUSES. 193
ministers by virtue of their office, but private persons also
may bind and loose sins. The thing itself you grant, and
for the manner of it, it is as they say, by manifesting, and
making known, outwardly, salvation, and the forgiveness of
sins. To your third objection concerning the keeping secret
of public crimes against the magistrate upon the offender's
repentance, you answer yourself, for if they be public, or of
public nature, they may not be kept secret, neither are they
capable of the order of secret dealing in them.
And here falls into consideration your seventh reason,
which is, that if discipline be grounded upon Matt, xviii.
then the church must judge in civil affairs, and enter upon
the bounds of the magistrate.
And axe you ignorant, Mr. B., that civil actions, as they
draw scandalous sin with them, may be censured ecclesi
astically, as may also religious actions be punished civilly
by the magistrate, whicii is the preserver of both tables,
and so to punish aU breaches of both, especially such as
draw with them the riolation of the positive laws of king
doms, or disturbance of common peace? Take your own
instance of murder. The magistrate is to punish it civilly
iu all his subjects, whether the parties repent or no; the
church is to censure it ecclesiastically in hor members, yea
though the magistrate pardon or pass by it, except the
parties delinquent repent, for then they are to be forgiven.
And what usurpation is here upon the magistracy ? you to
suppress God's ordinance do flatter the magistrate, and
accuse the innocent.
Next you except, that this of Matthew is a rule for sins
private, and more secret, but not for public and open sin.
You might as well say that the pattem of prayer prescribed
by Christ, Matt, vi., is not perfect, nor a rule for private
prayer, or for things conceming ourselves only, because it
teacheth us to say. Our Father, and forgive us our sins.
But who knows not, that generals include their specialities
under them ? The Lord Jesus in teaching his disciples to
say, forgive us our sins jointly, teacheth them in the same
place to ask forgiveness either of their own sins, or the sins
of others severaUy, as occasion serves : so in teaching here
all the degrees of admonition jointly, he implies also the
VOL. II. o

194 MS. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
dealing in any one of them severally, if there be occasion.
And this exposition of Mr. B. can I not fitlier resemble
than to the practice of some silly pursuivant, that, being
sent to attach some fraitor, or other malefactor dwelling in
Berwick, and so to bring him to the court, if he should
meet the party by the way, would refuse to meddle with
him, and would say, that he was sent to Berwick to fetch
him, and would either bring him from thence, or would let
him alone. And it seems, if Mr. B. might construe his
commission, he would so advise him. But would not com
mon sense teach a man, that the nearer he met with the
party he sought, the more labour were spared, and that he
were to apprehend him where he found him? So where
Christ sends his disciples to deal with sin afar off, as it
were, and in the first, and .utmost degree, but if it be come
nearer, and be found in the second or third degree, it is to
be taken where it is found. If it be secret, and yet rest
betwixt the brother offending, and offended, it must tiiere
be dealt with:: if it be eome nearer the court, and be wrought
before two, or three, or mare, it must there, and in that
order be undertaken, the first degree is over, and that labour
spared : if it be of puhlic nature, orpiublicly committed, the
two former degrees are past, and the lal)Our in them spared:
the sin must be dealt with accordingly. And the church
either by information from any brother or brethren, or
by immediate notice taken, may convent or call for the
offender, that he which sinned publicly, may publicly be
rebuked. And this may serve for answer to the eighth and
last exception.
Now for allowing of the plaintiff to seek further xemedy,
and of the referring of the party obstinate unto him, which
is the sum of the sixth argument, as also of tiiese terms,
"Let him be to thee as an heathen and publican," which is
another exception, together with that consideration, that
the party offended is the principal in all the degrees of pro
ceeding, I have formerly spoken in the exposition of the
words, to which the reader is to look back for answer, if
such idle conjecture give any cause of doubt to any. One
only blow more is to be warded, by which Mr. B. would
disable this 18th of Matthew from being any rule of disci
pline, and that is, because it provides not for suspension ;

GOVESNOES OF THE CHUECH. 195
we grant it doth not, and you yourself half grant, that
no such thing is to be found in the New Testament. And
what reason have you, or any other man to put us to prove
your corruptions and devices, which you know we neither
practise, nor allow of?
On the Governors of the Church,
These things thus ended, and the received exposition of
Matt, xviii. confirmed, riz. that Christ in it prescribes a rule
of discipline in the church, I come to your reasons Mr. B.
in your first book, by which you would prove that this
church is the chief govemors.
The first whereof is, that " Christ could not be understood
either then, or now, except he spake as the practice was
then, or took some order afterward, and so you go about to
prove unto us, that the chief govemors only had authority
to excommunicate, both in the synagogues and in the
church of Corinth."
To this I answer sundry things. First, It follows not,
that Christ was not then, or cannot now be understood,
except he spake with some such reference as you note.
The words are so plain, the order so equal, the state of the
church under the New Testament, which is not, as before,
national, but a particular assembly, so capable of such an
ordinance, as that laying aside prejudice, and politic re
spects, there can be nothing more plainly spoken or more
easily understood.
2. It doth no way prejudice the exposition we give,
though the disciples for the present understood it not:
they understood little, no, not touching the death and resur
rection of Christ, or nature of his kingdom when they were,
at the first, taught them, till either by their own experience,
or by the extraordinary gift of the Holy Ghost, or some
other means, the things formerly taught them were brought
to their remembrance. Matt. xvi. 21, 33; xx. 30, 81;
Mark xri. 14; Luke xxiv. 30—35, 36—44. And it is
expressly affirmed. Acts i. 3, that the Lord Jesus did the
forty days before his ascension instruct them in such things
as concemed the kingdom of God, which is the church.
The next thing to be considered is your proofs from
Scripture, that the power of excommunication was in the

196 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
chief governors. But the places prove no such thing.
John ix. 33, xii. 43, and xvi. 3, do only prove an agreement
amongst the Jews, that such as confessed Christ should
be dissynagogued: but that this authority was only in the
hands of the chief govemors, cannot be thence coUected.
I know there was at Jerusalem a representative church for
the whole nation, of which we shall speak hereafter, but
that there was sueh a church representative in every syna
gogue, furnished with sueh power can never be concluded
from these scriptures. They rather indeed prove the con
trary. It is said, John ix. 33, that the Jews had ordained,
that such as confessed Christ, should be dissynagogued :
which words do rather interest the people in the business
than otherwise. If you think, that because there is mention
made of the Pharisees, John ix. 13, 15, 16, and xii. 43, the
officers only are meant, you are deceived. For Pharisaism
amongst the Jews was not an office, but a sect. There
were no other lawful officers ecclesiastical amongst them,
but the Levites whom the Lord took from among the
children of Israel, instead of the first born, for his service,
Lev. viii.; Numb. iii. 13, 18, and vui. 14, 16, 17: but many
ofthe Pharisees, were of other tribes. Phil. iii. 5.
Besides, I see no sufficient reason to persuade me, that
this casting out of the synagogue was any ecclesiastical
censure, but rather a violent rejection or extrusion out of
the place: as nothing was more common than such tumul
tuous outrages in those days. And the veiy same word
that John useth, chap. ix. ver. 35, Luke useth, chap. iv.
38, 29, for the violent extrusion of Christ himself by the
Jews, upon the like occasion, both out of the synagogue,
and city. The same also doth John himself use, chap. ii. 15
(eK^aXXm), speaking of Christ's casting the money-changers
out of the temple. And yet neither the Nazarites excom
municate Christ, nor Christ the money-changers.
But if there were amongst the Jews at that time any
such distinct ordinance of excommunication ecclesiastical,
it was a Jewish device, I am persuaded, and without ground
of the Scriptures ; and that for these causes :
First, Every blasphemer, or worshipper of imkno-wn
gods was by the law of Moses to die the death without
redemption, that so evU might be put from Israel. Exod
xxn. 20; Lev. xxiv. 16; Deut. xiii. 6—9, 13 — 15. ^

GOVERNOES OF THE CHUSCH. 197
And so the Jews reputing this blind man such a one,
were to put him to death; but being deprived of this power
by the Eomans, through the just judgment of God for their
sins, they devised this other course of dissynagoguing, or
excommunicating offenders by them so deemed.
Secondly, The several synagogues were not distinct
churches, but members of that one national church, which
was both representatively, and originally at Jerusalem:
neitiier could any of them excommunicate out of the
temple, which was a higher communication than theirs :
and so it is very probable that Christ found this blind man
afterwards in the temple, John ix. 38, compared with x. 22,
into which (had he been ecclesiastically excommunicated) he
might not have entered: neither hangs it together, that any
rejected in the communion of the synagogue, might be
received in the communion of the temple.
Thirdly, The Lord did choose the whole nation of the
Jews to be his peculiar people, and took all and every one
of them into covenant with himself, gave them the land of
Canaan for an inheritance, as a type of the kingdom of
heaven, erected a policy over them, civil, and ecclesiastical,
in the judicial and ceremonial law, called the Old Testa
ment, making the same persons and all of them, though in
divers respects the church, and the commonwealth, where
upon the church is also called the commonwealth of
Israel. Exod. xix. 5, 6; Lev. xx. 24, 26; Deut. iv. 6, 7;
xxix. 3, 10—13; Josh. i. 3—6; Eom. ix. 4; Eph. u. 13;
Hence it followeth, that except a man might enjoy one
type ofthe kingdom of heaven, as was the land of Canaan,
and not another, as was the temple, or tabemacle, Heb.
ix. 34, except he might be under one part of the Old Tes
tament, or covenant of God, namely the judicial law for the
commonwealth, and not under another part of it, the cere
monial law for the church, it cannot be that any such
ordinance as excommunication eould be used lawfully in
the Jewish Church.
Yet do I not deny but that the lepers and other persons
legally unclean, were for a time debarred from the commu
nion of the church, and from all the sacrifices, and services
thereof, but this inhibition, say I, was no way in the nature
of an excommunication.
For first, It was for ceremonial uncleanness, issues.

198 ME. beenaed's seasons against SEPASATION DISCUSSED.
leprosy, and the Uke, which were not sins, but punishments
of sins at the most.
3. It did not only exclude men from the communion
of the church, but of the commonwealth also, and the
affairs thereof
3. It did not agree in the end with excommunica
tion. The end of excommunication is the repentance of
the party excommunicated, 1 Cor. v. 5, but the person
legally unclean, whether he repented, or no, was to bear
his shame till the date of his time were out, yea to his
dying day, if his disease continued so long. Lev. xii.
xiii., xiv.; Numb. v. 3—4; xn. 10, 14; 3 Chron. xxvi. 19—31.
A type I confess it was of excommunication, as legal poUu
tion was of moral sin : whence I also conclude that the
type, and thing typed outwardly could not both stand
together. But here it will be demanded of me, did not the Lord
require in the Jewish Church true, moral, and spiritual
holiness also ? God forbid I should run upon that despe
rate rock of Anabaptistry. The Lord was holy then as now,
and so would have his people be then holy, as now.
Lev. xi. 44; 1 Pet. i. 15, 16. Yea so jealous was the Lord
over his people that he took order tiien as well as now,
that no sin should be suffered unreformed, no obstinate
sinner uncut off. Some sins were of that nature, as he
that committed them was by the law to die the death
without pardon, or partiality, and so to be cut off from the
Lord's people. Lev. xx. And when other sins not of that
nature were committed, whether of ignorance, or other
wise, the party offending was to be told, and admonished
of his offence, and so to manifest his repentance by the
confession of his sin, and profession of his faith in the
Mediator, by offering his appointed sacrifice, and so his sin
was forgiven him. Lev. iv. 13—15, 30, 31 — 33, 36 —
38, 36; V. 1—10, and xix. 17; Numb. v. 6, 7. But now
if there were with the least sin joined obstinacy, or pre
sumption, the party so sinning was to be cut off from his
people. Numb. xv. 30—33, 3"4, 36; Deut. xrii. 13, and
for this cause the Jews were so oft admonished to desfroy
the workers' of wickedness, that there should be no wick
edness amongst them, that they should take away evU

GOVESNOES OF THE CHUECH. 199
from Israel, and from forth of the midst of them. Lev. xx.
14; Deut. xvii. 12, xix. 19. And upon this ground doth
David as the chief magistrate, whom this business chiefly
concerned, vow his service unto God in this kind, and that
he would even betimes destroy all the wicked of the land,
that he might cut off the workers of iniquity from the city
of the Lord, Psa. ci. 8 : though he afterwards failed in the
execution of this duty. And to the very same end did
" Asa the king with all the people enter a covenant of oath,
to seek the Lord God of their fathers, with all their heart,
and with all their soul: and that, whosoever would not
seek the Lord God of Israel should be slain, whether he
were smaU or great, man or woman." 2 Chron. xv. 12 — 15.
To end this point, upon which I have insisted something
the longer for sundry purposes in their place to be mani
fested: as the Lord usually conveyed spiritual both bless
ings, and curses unto the Jews under those which were
bodily, so here was the spiritual judgment of excommuni
cation comprehended under this bodily judgment of death,
by which the party delinquent was whoUy cut off visibly
from the Lord's covenant, and people.
That which you add of Chloe's coinplaint made to the
chief govemor the apostle, is true, but misapplied. You
make an erroneous collection from it out of your own
lamentable experience. Because your church of Worksop
can reform no abuse within itself, but must complain to
your lord's grace of York, or his substitute, therefore you
imagine the Church of Corinth to have been in the same
bondage, wherein you are : and Chloe to have complained
to Paul's court. But it is plain, Mr. B., to them that do
not shut their eyes, and harden their hearts against the
truth : that the Church of Corinth was planted in the
liberty of the gospel, and had this power of Christ to
reform abuses, and to excommunicate offenders, without
sending to Paul from one part of the world to another, and
that the Corinthians, chap, v., are reproved for failing in
this duty. And had Mr. B. but taken this course in his
writing, that two of his leaves had hung together, he might
have spared this objection, considering what he wrote,
page 92, that the same persons have the power to preach,
administer the sacraments, and excommunicate: for that

200 ME. beenaed's seasons against SEPAEATION DISCUSSED.
he means by govemment. Now he cannot be ignorant, that
both the power, and practice of preaching, and administer
ing the sacraments were in the Church of Corinth in Paul's
absence. 1 Cor. xi. 20, xiv. 1, &c. And so by your own
grant the Church of Corinth had power to excommunicate
though Paul were absent. 'Whereupon I also infer it was
their sin not to use it.
Now for the practice of Chloe's family, we know Paul was
an apostle, and general officer, and so entitled to the
affairs in all the churches in the world : whereupon Chloe
complained unto him of such abuses in the church as were
both of public nature, and which the church would not
reform : otherwise it had been both slander, and folly to
have complained. And what corn doth this wind shake ?
Do we make it unlawful for any member to inform the
officers of public enormities in the church, that they ac
cording to their places might see reformation of them ?
Yea if the pastor, or other principal officer of the church
were absent necessarily, we doubt not but it were the duty
of any brother, or brethren in the like case, to entreat
their help for tbe direction, reproof, and reformation of
the church, for any public enormities there done, or
suffered : who might also judge, and condemn the same
themselves, and for their parts, exhorting, and directing
the whole church in their public meeting to do the like as
Paul did. The Apostles not the Church.
Your three next arguments to prove that " TeU the church"
is Tell the officers, are idle descants upon the forms, and
phrases of speech scraped together to fiU your book with.
First, You affirm that " Christ having spoken in the third
person, Tell the chm-ch, when he comes to ratify the autho
rity to be committed to his apostles, turns his speech to
the seeond person, not saying, what it, but what you shall
bind, and loose, &c."
In so saying you give the cause, though you presently
eat up your own grant. For you affirm, that by the church,
ver. 17, is meant the whole body, of which Christ speaks
in the third person : and what say we more ? But where
you add that the authority is not given tiU verse ] 8 and

THB APOSTLES NOT THE CHUECH. 201
that then Christ tums his speech to his apostles, it is your
own devised gloss.
For first. It is evident, that Christ establisheth the power
of binding, and loosing in the hands of the church, speak
ing in the third person, ver. 17, and that so firmly, as
what brother soever refuseth to hear her voice is to be
expelled from aU religious communion. Unto this the
18th verse is added partly for explanation, and partly for
confirmation. For whereas the party admonished might
say -with himseK, Well, if the church disclaim me I shall
disclaim it, if it condemn me, I shall condemn it again,
the Lord doth here back the church's censures for her
encouragement, and for the terror of the refractory, des
pising her voice, and that under a contestation, that what
she binds, and looseth upon earth, namely after his will,
he also will bind, and loose in heaven.
And for the change of persons in the 17th and 18th verses,
it is merely grammatical, and not natural. It is common
with the Holy Ghost, sometimes for elegancy, sometimes
for explication, sometimes for further enforcement of the
same thing, to, and upon the same persons, thus to vary
the phrase of speech in the first, second, or third person
grammaticaUy, as the reader may take a taste in these par
ticulars. Psa. Ixxv. 1; Isa. i. 2—6, &c. ; Matt. v. 10—12,
&c. ; and in this very chapter, ver. 7, 8 ; Eom. 'vi. 14 — 16;
viU. 4, 5, 12, 13, &c.
Your third reason, that, " because Christ speaks of a few,
two, or three gathered together, therefore he means the
officers of the church, and not all the body," is of no force,
if the body consist but of two, or three, as it comes to pass
where churches are raised in persecution, as the most true
churches are. Yet K Christ do speak of two or three
officers of a church, gathered together in his name, he
speaks against you, where aU the power of the keys over
many thousand churches are in the hands of two arch-
prelates, and from them delegated and derived to their
several imderlings.
But the truth is, that gracious promise, whicii Christ
here lays down, for the comfort of all his saints, you do
engross into the hands of a few elders. You might as
well affirm, that only two or three officers gathered

202 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
together, have a promise to be heard in their prayers, and
not a communion of two or three brethren, for Christ, ver.
19, 30, speaks principally, and expressly of prayer, though
with reference to the binding, and loosing of sin, which,
as all other ordinances, are sanctified by prayer. The
very scope of the place, and reason of the speech is this.
The Lord Jesus had, ver. 18, enfranchised the ehurch,
with a most excellent, and honourable privilege : now the
disciples did already see with their own eyes, and were
more fully taught by their Master, that "the church should
arise from small, and base beginnings, and that it was also,
by reason of persecution, subject to great dissipation. Matt.
vU. 14; X. 17, 18, 83, 38; xiu. 31, 33, lest therefore their
hearts should be discouraged, and they, or others, driven
into suspicion, that the Lord would any way neglect them,
or his promise towards them for their paucity and mean
ness, he most graciously prevents, and frees them from
that jealousy, and tells them and all others, for their com
fort, that though the church, or assembly consist but of
two or three, as such beginnings the true church of God
had and have, though your English Church begun with a
kingdom in a day, Acts xvi. 14, 15 ; xvii. 34 ; xix. 7, yet
that should no way diminish their power, or prejudice the
accomplishment of his promise. And the reason hath
been formerly rendered, because this power for binding,
aud loosing, being given to the faith of Peter, depends
not upon the order of office, multitude of people, or dignity
of person, but merely upon the Word of God. And hence
is it that Christ thus graciously descends even to two or
three, wheresoever assembled in his name, yea though it
be in a cave, or den of the earth : of which most gracious
and necessary privilege you would bereave them.
Now in your fourth reason out of ver. 19, you do most
ignorantiy err in the grammatical constraction : for you
make a change of the person again, where there is no
change at all. Christ speaks only in the third person, as
the original makes it plain, though the English tongue do
not so distinctly manifest it to an ignorant man. Christ
saith not. Whatsoever you two shall agree of, shall be given
to them, that is to the church, but Whatsoever two of you
shaU agree of, or consent in, they two that so agree shall

THE JEWISH CHUSCH. 203
obtain it of God. "Which words, Mr. B., you do most un-
sufferably pervert, to the seducing of the ignorant : as if
Christ had said. If two, or three of your officers, or you two
or three officers, shall agree together of a thing, whatso
ever they, that is the church shall desire, namely of the
officers, for so you expound the words, it shall be given
them, where it is most evident that they which are to
agree upon the thing, they are to ask it, and that of God,
who will give it them. And where the scripture saith, that
the brother offended, speaking indefinitely of any brother,
and so of the officers themselves, must complain to the
church, Mr. B. on the contrary, as if he would even beard
the Lord Jesus, tells us the church must complain to the
officers. Your fifth reason follows with many little ones in the
womb of it, which you bring forth in order, to prove, that
Christ speaks here figuratively, and that by the church he
means the govemors.
The first is, " It agrees witb the practice of the Jewish
Church from whence it is held, that the manner of govern
ing in the church is fetched."
And is this the necessary proof you speak of? whatso
ever is so held, is so in trath. And yet in your second
book, as hath been showed, you bring in sundry men
holding contrary things, as if contraries could be true.
WeU, I confess it is so held, and that by many, with whom
I would gladly consent, if the Scriptures taught me not to
hold otherwise. It had been good here the author had
showed us, what the government of the Jewish Church
was, and not thus slightly to have passed over things of
this moment. For the purpose in hand thus mueh.
The Je-wish Church.
The church of the Jews was a national church, the Lord
separating unto himself the whole nation, from all other
nations, to be his people, and that he might be their God.
Exod. xix. 5, 6 ; Lev. xx. 24, 36 ; Deut. xxix. 10-15. And,
as one of the Lord's ordinances suits with another, and
depends upon another, so from this national church doth
necessarily arise a representative church. For where
communion together in the holy things of God is an act,

304 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
and operation of the church, for the mutual edification of
the parts, and that it was impossible, that the whole body
of a nation should in the entire, simple, proper, or per
sonal parts, and members communicate together, the Lord
so ordered and disposed, that that communion should be
had, and exercised after a manner, and in a sort, and
that was by way of representation.
-And to this end the Lord made choice of one special
place in the land, which he gave his people to possess, at
the first alterable, but afterwards constant, and unchange
able, where he would have his tabemacle pitched, and his
temple built, where he would put his name, and dweU, and
which he would honour above all places, with his glory and
presence. There was also one only tabernacle or temple, one high
priest, one altar, unto which the whole national Chm-ch had
reference, thither must they bring all their sacrifices, tithes
and offerings, thither were causes, hard and difficult, to be
brought, that the people might be showed the sentence of
judgment, informed, and taught the law, by the priests of
the Levites. There was the daily sacrifice offered for the
whole national church, morning and evening continually,
there the Lord appointed with the children of Israel, sanc
tifying the place with his glory, binding himself by his
promise, to dwell amongst them, and to be their God.
There was the high priest to carry graven upon two onyx
stones, as the stones of remembrance of the children of
Israel put upon the shoulders of the ephod, the names of
the children of Israel according to their tribes, for a remem
brance: and again, the names of the children of Israel,
according to their twelve teibes in twelve stones set upon
the breastplate of judgment upon his heart, for a remem
brance continually before the Lord. There was also set
upon the pure table of Shittim wood in the tabernacle, twelve
loaves of shew bread continually before the Lord, according
to the twelve tribes of Israel for a remembrance. Deut. xii.
5 — 7; Josh. xviU. 1 ; 1 Kings viU. 10, 39 ; Deut. xvu. 8 — 13 ;
8 Chron. xix. 8 — 11 ; Exod. xxix. 38, 39, 43, 43, 45 ; Exod.
xxviU. 9—15, 30, 39, 30 ; Exod. xxv. 30 ; Lev. xxiv.' 5—8.
Now all tiiese were ordinances representative, in a church
representative: and other church representative amongst

THE JE-WISH CHUBCH. 305
the Jews, I neither know, nor acknowledge. And the
ground of this representation was the necessary absence of
the people represented. Necessary, I call it, whether we
respect the ordinance of God inhibiting the people's en
trance into the place, where the most of these representa
tions were made, or whether we respect the impossibility
of the whole nation's ordinary assembling, and communi
cating together.
And hereupon it comes to pass, that all other churches
since, so framed, and of such quantity, as that they cannot
ordinarily assemble together, and keep communion, have
also as thefr images, or shadows, their churches represent
ative. The catholic risible church of Eome hath her
visible church representative, the pope's consistory, or
coUege of cardinals, or the general council gatiiered by his
authority. The national Church of England hath her
national chui-ch representative, the convocation house : as
have also the provincial and diocesan churches their repre
sentations, the archbishops, and bishops' consistories. But
as the bodies of these churches are monstrous devices of
men's brains, there being no other churches under the New
Testament but particular assemblies, so are their shadows,
the churches' representative, mere devices of devices.
And to apply this nearer the purpose. Since the church
now consistetii not of one nation severed from all other
nations, but of particular assemblies of faithful people,
separated from all other assemblies, which like so many
distinct flocks, do ordinarily herd together, and so com
municate in the word, prayer, sacraments, and censures.
Acts XX. 38; 1 Pet. v. 3, 3 ; 1 Cor. v. 4; xi. 17, 30; xiv.
33 ; and that where the church grew sometimes greater
by the sudden, and extraordinary conversion of more than
could well so assemble, then was there presently a dis
persion of the former and a multiplication of more parti
cular assemblies. Actsu. 41, 43; viii. 4 — 6; ix. 31; xiv. 23,
27; XV. 22, 30; Eev. i. 4, 11; this rases the foundation
pi all representative churches, as either politic devices,
or at the best, preposterous imitations of the Jewish
church, and polity. For, as I have formerly said, and
common sense teacheth it, the foundation of representation
is the necessaiy absence of that which is represented.

306 MS. beenaed's seasons against separation DISCUSSED.
whether person, or thing. Artd so, since there is no neces
sity, that the body ofa particular church should be absent,
but on the contrary a necessity, that the same be present,
at and in all the public administrations, and actions of
communion in the church's holy things, we do therefore
disclaim as superfluous, and feigned, all representative
churches whatsoever.
Secondly, If the outward form of church govemment now
be fetched from the Jewish church, then as in that repre
sentative church there was an high priest set over the rest,
in whose person, and administration, the representation of
the whole church was most eminent, so must there now be
also in this representative church one officer over the rest,
and as it were their high priest. And so the catholic
representative Church of Eome hath an universal bishop,
the pope over it: the national, provincial, and diocesan
churches representative, national, provincial, and diocesan
bishops over them. And so in all equity should the synods,
and presbyteries, accounting themselves properly churches,
or bodies ecclesiastical, have their officers over them : and
so there should always be one, or more ministers over the
church of ministers, and whose charge these synods and
presbyteries should be, to be fed by them. And the truth
is, this reason fetched from the Jewish church, as it far
better fits the prelates in England, than the consistorians,
so fits it the papists better than either of them both : for
there is one bishop over the catholic visible church, as they
speak, as there was one high priest over the whole visible
church then.
Add unto this, that if the representative church at Jeru
salem be a pattern for a representative church unto us,
then as there not only hard causes were opened, and de
clared according to the law, but also the sacrifices offered,
and most solemn services performed day by day, without
the presence of the body of the church, so now in this our
representative church consisting of the officers only, there
must be not only the use of the keys for admonition, and
excommunication, but there must also be the preaching of
the Word, and ministering of the sacraments, which are our
most solemn services, whether the people be present or no.
And to imagine a power of Christ in the church of the

THE JEWISH CHUECH. 307
officers for the use of one solemn ordinance out of the
communion of the body, and not for another, hath no
ground from the Jewish church.
Lastiy, To fetch the form of govemment for the church
now from the Jewish church, were to revive the Old Testa
ment, which so long since, is abrogated, and disannulled.
Heb. viii. 13. For, to speak properly, the Old Testament is
nothing but that extemal policy instituted by Moses in the
judicial and ceremonial law, for the dispensation of the
typical kingdom and priesthood of Christ, shadowed out
by that of Melchisedec king and priest, represented by the
administrations of Moses and Aaron, and after continued
in the priesthood of the Levites, and kingdom of Darid
and his sons, till Christ, in the dispensation of those
worldly and carnal ordinances. Heb. v., vi. ; Numb.
xviii. ; 2 Chron. xiii. 5. Now as the judicials, which were
for the government of the congregation civilly, are dead,
and do not bind any civil polity, save as they were of
common equity: so are the ceremonials, which were for
the church's polity, deadly, and may not be revived by any
church, save as any of them have new life given by Christ.
For though we now be made citizens of the commonwealth
of Israel, and one body with them, yet is that in respect of
the everlasting covenant confirmed of God with Abraham
through Christ, " I will be thy God, and the God of thy seed,"
four hundred and thirty years before the law was given, or
the polity and govemment of the Jewish, either church, or
commonwealth, in it established: Eph. ii. 12; iii. 6; Gen.
xvii. 7 ; Gal. iii. 1 7 : and as we are the sons, and daughters
of Abraham by faith, but no way in respect of those Jewish
ordinances in the Old Testament, or the order of dispensing
them. And yet if it were granted which you would have,
that the Church govemment now is to be patterned by the
govemment of the Jewish church, then it would nothing
avail you for the purpose in hand. For the church officers
the priests, and Levites unto whom the charge of the whole
congregation, for the service of the tabernacle did appertain.
Numb. iii. 6, 7 ; had no authority by the order of their
office to infiict any censure spiritually upon the people, as
had the civil magistrates to punish them bodily. The
priests and Levites were only to interpret the law, and in

208 MS. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
cases extraordinarily difficult, to fiiid out the estate of the
person, or thing, and to show what in such a case the law
required : and if you will say, they gave judgment it was
none otherwise, than as a physician gives judgment of the
body, or state of his patient by his faculty, or skill in his
art: but to sit upon them formally in judgment, and eccle
siastically to punish them, that they might not do : neither
are they called in the Scriptures, judges, as the civil magis
trates are. Yea the Scriptures do make a plain difference
where the civil elders are to sit, and judge the people, but
the priests to stand before the congregation, and to minister
unto them. Deut. xvii. 9; 2 Chron. xix. 5, 6; Exod. xviii.
13; Euth iv. 2; Numb. xvi. 9; 2 Chron. xxxv. 3. Now
before we pass over this business in hand, I deem it not
amiss upon this occasion, to observe a few things by way of
answer to a scripture usuaUy brought out for the foundation
of these representative churches and their power, and
especially for these national, and provincial synods, and
the like. And the scripture is, Acts xv.
1. There was no synod, or assembly of the officers of
divers churches, but only certain messengers sent from the
church of Antioch, to the church of Jerusalem about the
controversy there specified.
2. Neither the church of Antioch which sent the mes
sengers, nor the church at Jerusalem whither they were
.sent, was a representative church, consisting of officers,
much less of chief officers only. For first it is said, ver. 1,
2, that the brethren of Antioch, which chap. xiv. 37, are
called the church, and ver. 28, the disciples, and in this
chapter ver. 3, t-he church, and ver. 33, the brethren sent
their messengers with Paul and Bamabas to Jerusalem :
and it will most evidently appear by whom the messa c^e
was sent, if we consider to whom the answer was returned,
ver. 30, where the messengers did not deliver the epistle
till they had assembled the multitude. And secondly, it is
apparent that at Jerusalem, not only the chief officers the
aposties, yea and inferior officers the elders also, met
together about it, and sent answer, but the brethren with
them, ver. 4, 13, 82.
And these scriptures alone in this chapter, are sufficient
to challenge the liberty of the brethren in the discussing

THE JEWISH CHUECH. 209
of public confroversies out of the hands of all officers what
soever. 3. Paul and Barnabas, went not to Jerusalem either for
authority, or direetion ; for being apostles, they had both
equal immediate authority from Christ, and equal infallible
direction from the Holy Ghost, with the rest of the apos
tles. Only they went for countenance of the truth in
respect of men, and for the stopping the mouths of such
deceivers as pretended they were sent by the apostles,
ver. 34.
4. Their decrees were absolutely apostolical, and divine
scripture by infaUible direction from the Holy Ghost, and
so imposed upon all other churches of the Gentiles, though
they iiad no delegates there, ver. 33, 38 ; chap. xvi. 4.
But it will be said. May not the officers of one, or many
churches meet together to discuss and consider of matters
for the good of the church, or churches, and so be called a
church, synod, or the like? I deny it not, so they infringe
no order of Christ, or liberty of the brethren, they may so
do, and so be called in a sense : but the question now is about
such a church, as is gathered for the public administration
of admonition, excommunication, and other the like ordi
nances of Christ, which Mr. B. in his 1st book grants
" must be done with the knowledge of the body of the
church, and in the open assembly." Page 92.
And here falls into handling certain borrowed stuff in
Mr. B.'s 2nd book about this matter, page 178.
As first, that Paul called the elders of Ephesus, and con
ferred with them without the people. Acts xx. 27, which
who denies, but they which set up a lord bishop to rule
alone without advising with either the inferior ministers, or
people. But that, which he adds in the next place, hath almost
as many errors, as words in it, and that is, that the elders
sat in a consistory, -with James their bishop at Jerusalem,
without the people, and did decree a matter, -without asking
their voice. Acts xxi. 18.
First, You err in calling it a consistoiy, or judicial court,
for the justification of your own : where it was only an occa
sional meeting for advice. 2. In making James a bishop
whom Christ had made an apostle. The elders were
VOL. II. P

210 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
bishops. Acts xx. 17, 28; PhU. i. 1; Tit. i. 5, 7. And so
if you would have held any proportion you should ha-ve
made James an archbishop. 3. That you make him their
bishop, where bishops, or overseers, are set over the flock,
not over the ministers. Acts xx. 28. 4. And most ignorantiy,
where you will have James and the elders to make a decree
for Paul, as if the elders had authority over the apostles,
for that is the drift of your argument, or one apostle over
another: or as if Paul were subject to consistorian decrees.
It was only a matter of advice, that passed amongst them,
as all men may see.
Another observation Mr. B. hath in this place, as idle as
the rest : and that is, that the elders are superior unto the
people, because they are set Ipefore them. Acts xv. 23, 33,
where if the bold and inconsiderate man had but read the
fourth verse of the same chapter he should have seen the
people set before the officers ; the very same alteration
appears ver. 3, 13, so if his argument was of force, two
contraries niight be true, which is a repugnancy in nature.
Yet deny we not but the officers are above the church, in
respect of the word, and doctrine they minister, and teach:
but we deny the order of elders to be superior to the order
of saints, since it is not an order of mastership, but of
service. But I will from this place, Mr. B., if I be not much de
ceived, take a better argument to prove the contrary to
that you say, namely, that the church is an order superior
unto the officers. And the reason is, because the churches
have authority to send the officers, as their messengers,
ver. 3, 3, 32, 32. Now they that send are ever in that
respect, superior unto them that are sent.
That which you add in the last place, to wit, that the
apostles and elders did acquaint the people with the niatter,
who consented, but had no authority to make the authority
of the apostles and elders nothing, is drawn out of the
same cask with the former. In which speech, there is
imperfection, contradiction, and ignorance. Imperfection,
where you give the people no further liberty than to con
sent to the matter, being made acquainted with it. For in
that it is said, ver. 13, that the multitude kept silence when
they had heard James speak teuly, and sufficiently, and

SUPPOSED MISCHIEFS OF AUTHOEITY IN THE CHUECH. 311
that they held their peace, ver. 13, when they heard Paul
and Bamabas speak, it shows they had also liberty of
speaking in the matter, had they seen cause. Contradic
tions you speak, iu affirming the people were to consent
to the elders, and yet in denying they could prejudice their
power, and authority. For howsoever this he true for the
aposties, which were infallibly, and immediately directed
by the Holy Ghost in their determinations, unto which all
were bound absolutely to condescend, as are all the saints
at the last day to the judgment to be passed by Christ
upon the reprobate, yet is it not so for the elders ordinary,
then, or now, which may err, and be deceived. And so
where there is liberty of consenting conditionally, and if
men see cause, there is also liberty of dissenting, upon the
contrary occasion ; and so this dissent of the body must
either hinder the action, or else it is a mere mockery.
Ignorance it is, in the last place, to make equal the autho
rity of the apostles, and elders in this decree. For the
decree was merely apostolical, to speak properly, and framed
by infaUible direction of the Holy Ghost, whieh the elders
in themselves considered had 'not, as appeareth, ver. 38,
and was, and is, in the right end, and equity of it, a part of
the canonical scriptures, in penning whereof the elders
had no hand : and so is imposed upon the churches of the
Gentiles everywhere, ver. 33, with whom the elders of
Jerusalem had nothing to do, but only the apostles, which
were general men : so that neither brethren, nor elders
did more than consent to the decree itself, and that neces
sarily, as unto a dirine oracle.
These things thus ended, I retum to the arguments in
Mr. B.'s first book to prove by the church ; to be meant
the chief officers.
Supposed Mischiefs of Authority being solely in the Church.
The second and third whereof being but needless boasts
of his former doings, I pass over.
The fourth is, " For order sake and to prevent confusion,
for that which is all men's, is no man's;" "whereupon
ariseth great carelessness in seeing unto such things, as are
aU men's in public :" " and by it pride, yea thereupon con
tention ensueth."

313 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
We do stand for the order of Christ against the confu
sion of Antichrist in Babylon, which is incapable of all
right order: as we also enjoy the right disposition of
things, and persons in their places, which is order. And
if you call it confusion in an assembly, wherein all have
equal power, and voice in the determining of things, some
one or few going before the rest in guiding, and directing
them, you do, though you consider it not, strike through
our sides, the highest and most honourable court or
assembly in the whole land, and which is the rale and
fountain of all the rest, and that is, the court of Parliament,
where all thing pass by voices, all, or the most : the pro
locutor being only chosen to propound, and moderate
actions : which is also the order in general councils, and,
if I be not deceived, in your representative Church of
England, your convocation house. Which order also is
observed for the main determinations to be made in the
privileged cities and corporations in the kingdom. And
what greater confusion is there like to be in the determin
ing of other church affairs by voices, than in the caUing of
ministers ? the order of whose election by the suffrages of
the multitude, guided by the officers, Acts xiv. 33 ; vi.
1 — 5, was both established by the apostles, and continued
in the primitive churches, many hundred years.
Now the inconveniency of carelessness in all, where
matters concern all, is a strange allegation. Methinks it
should make all more careful, the matters especially being
of conscience and the persons conscionable, whom they
concern. And I see not but you might as well say, it
makes all men careless of the knowledge of God, and
Christ, and of salvation, and of the Scriptures, because
these things concem all. And why do you not with the
papists deprive the multitude ofthe use ofthe Scriptures
in the mother tongue, that you the careful clergy alone
might look unto them? But, what though this incon
veniency do arise sometimes, through man's corruption,
it should be otherwise: and we must ever consider of
the nature of God's ordinances in their right use, and
when men are exercised in them as they should be, and
not according to frail man's aberration, and abuse in,
and of the same : and if men be sometimes careless of

SUPPOSED MISCHIEFS OF AUTHOEITY IN THE CHUECH. 313
their duties, we must not therefore deprive them of their
rights. And in this plea, Mr. Bernard, methinks you very natu
rally resemble the mighty oppressors in the world, which
under this very pretence, do inclose all the commons of
their poor neighbours : for common things, say they, are
commonly neglected : and they can make one acre of
ground, thus inclosed, worth two in common. But if the
Lord denounce such heavy judgments against the inclos-
ers of earthly things, Isa. v. 8, 9, what will be the end of
those spiritual engrossers and oppressors, if they repent
not ? and for pride and contention, as they and a thousand
worse evils could not but faU out in a church gathered as
yours is, of aU the profane rabble in a kingdom, so when
they do arise in a true church, there is power to void them
out, and the persons with them, in whom they reign. But
if the unlawfulness of a church govemment might be
proved by the pride, contention, and the like evils arising
in it, then surely, Mr. B., you that know so well how these
and other mischiefs reign in your own, should lay your
hand on your mouth for shame, and be afraid to provoke
any man to meddle in that matter. Besides it is apparent
both in the Scriptures, and ecclesiastical writers, that not
only pride, and contention, but heresy, and almost all other
erils have sprang from the officers, and govemors in the
church. And surely nothing hath more in former days
advanced, nor doth at this day more uphold the throne of
Antichrist, than the people's discharging themselves of the
care of public affafrs in the church, on the one side : and
the priests, and prelates arrogating all to themselves on
the other side.
Lastly, The word church, you say, must be " expounded
figuratively to avoid the absurdities, which else would
necessarily follow out of the text, viz. : that the whole
church must speak jointly, which were confusion contrary
to 1 Cor. xiv. 40, that women must meddle in church affairs,
which the apostle forbids, ver. 34, that children must speak,
which were impossible : so then it must needs be taken
figuratively, the part for the whole, and if one part must
be left out, why not another, till the chief of the congrega
tion be taken, who are chosen by the rest as their mouth."

314 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Touching the exception of confusion, I desire the reader
to remember what hath been formerly answered : adding
further, that Mr. B. herein doth not oppose us but the
apostles, and apostolical churches governed by them, yea
the Holy Ghost itself propounding their examples for our
imitation. The apostle Peter, Acts i. 15, &c., standing up
in the midst of the disciples, which were about an hundred
and twenty, spake to them about the choice of one to suc
ceed Judas : and it is said, ver. 23, that they, that is, these
brethren to whom he spake, presented two : as also that the
whole multitude. Acts vi. 5, presented the seven for deacons
to the twelve apostles, who are said, ver. 2, to have called
the multitude, and to have spoken unto them, and ver. 6,
to have prayed, and laid hands on the elect deacons.
Now might not any profane spirit take up Mr. B.'s words,
and insult over the Holy Ghost himself, and say : What !
did all the disciples that were in the place, an hundred
and twenty, present Joseph, and Matthias ? They must
needs speak in presenting these two, and spake they jointly,
or all at once ? this were confusion contrary to 1 Cor.
xiv. 14 ; did the women speak ? they must not meddle in
church matters, ver. 34 ; did children speak ? it is impos
sible. So for Acts vi., did all the twelve apostles speak at
once, ver. 2, and pray at once, ver. 6 ; did the whole multi
tude speak jointly, when they presented the seven deacons
ver. 6, here were the like confusion ; and besides here
were women, and children in the church also. Now let
the indifferent reader judge, what Mr. B. hath said more
against us, than any Lucian or scoffing atheist might
object against the Spirit of God himself, and his holy
penman the evangelist.
Yea, further, by these and the like consequences, women
and children are utterly excluded from the church, as no
parts of it.
Luke saith, Acts xv. 33, that the whole church sent
messengers to Antioch ; and Paul, 1 Cor. xiv. 23, speaks
of the whole churches coming together in one to exercise
themselves in prayer, prophesying, and the like parts of
church communion ; but children neither could send
messengers, nor pray, nor prophesy, nor the like, and
women might not speak in the church; and therefore

SUPPOSED MISCHIEFS OF AUTHOEITY IN THK CHUBCH. 315
both they must be left out of the church, and if one part
why not another, and so till we come to the chief of the
congregation, that _they alone may be the church, and all
in aU ? and as it is just with God, that he which opposeth
the truth, should oppose himself also, so doth Mr. B. in
this very place entangle himself in the same absurdities,
wherein he would ensnare us. First, he affirms the church,
Matt, xviii. must be the principal of the congregation.
Then Mr. B. is not your congregation the true church of
Christ, for the principal of your church, namely yourself,
hath no power to excommunicate. And say not for shame,
the archdeacon or official are principals or less principals
of your congregation.
Again, which is the chief thing I desire maybe observed,
you say, these principals must be chosen by the rest of the
church, and be their mouth, and stand for the whole. And
how chosen? must the whole church speak jointly when
they choose them? that were confusion. Must women
speak ? that is contrary to the Scriptures. Yet are they
members of the congregation, and so are young youths,
children, and servants. I add further, the church you say,
is two or three principal members. Well then, they two
or three must speak to the party, how can he else hear ?
but for two or three to speak together, is confusion, and
contrary to the commandment, 1 Cor. xiv. 31, for all must
speak by one and one.
And by this time, I hope you are ashamed of such
trifling as here you use.
I do therefore answer in few words : it is not necessary
that every one of the people should speak to the offender,
no, nor of the officers neither. If but one officer do
sufficiently evince, and reprove the party, what needs more
speak ? 'The rest both officers and people, may manifest
their consent either by voice, sign, or silence, yet so as
liberty be preserved for any in place, and order, to speak,
either by way of addition, limitation, or dissent. .And for
women, they are debarred by their sex, as from ordinary
prophesying, so from any other dealing wherein they take
authority over the man, 1 Cor. xiv. 34, 35 ; 1 Tim. ii.
11, 13, yet not simply from speaking: they may make
profession of faith, or confession of sin, say amen to the

316 ME. beenaed's seasons AGAINST SEPAEA'HON DISCUSSED.
church's prayers, sing psalms vocally, accuse a brother of
sin, witness an accusation, or defend themselves being
accused, yea, in a ease extraordinary, namely where no
man will, I see not but a woman may repro-fe the church,
rather than suffer it to go on in apparent wickedness, and
communicate with it therein. Now for children, and such
as are not of years of discretion, God and nature dis
penseth with them, as for not communicating in the Lord's
Supper now, so under the law for not offering sacrifices,
from which none of years were exempted ; neither is
there respect of persons with God in the common duties
of Christianity.
And for that so oft re-enforced objection of authority
given to two or three, and therefore not to all, I have
answered and do, that to two, or three, and yet to aU,
when there are but two or three in all, as usually comes to
pass in the raising, and dispersing of churches.
The -word Church -used Figuratively.
Your sixth argument to prove that " the word church
must be taken figuratively is first that else the Corinthians
had offended, who being all commanded did but some of
them proceed against the incestuous person, 1 Cor. v. 13 ;
3 Cor. ii. 6. 8. That else Paul had offended, who upon
the complaint of Chloe's house did himself, without wait
ing for the church's consent, being absent, judge and de
termine the matter, and sent to them to execute his
sentence." These two arguments, Mr. B., are in your hands like the
two witnesses that came against Christ, they neither agree
one with another, nor either of them with the truth. In
the former you plead for the presbytery in saying that
some of them did proceed against him, in the latter you
utterly overthrow that, and step in for the bishops' sole
power where you make Paul alone judge and determiner
of the business. I am verily persuaded Mr. Smyth * hath
felt your pulse in this place, and found directiy what
blood runs in your veins ; to him therefore do I leave you
for judgment in the case.
* Vide Parallels, Censures, and Observations, by John Smyth,
p. 64.

THE WOED CHUECH USED FIGUEATIVELY. 217
And for answer to the particulars.
In the first argument you do most sinfully corrupt the
Scriptures, knowing that if they be soundly alleged, they
will give no countenance to your error. For where Paul
saith, " It is sufficient for the same man that he was
rebuked of many," 2 Cor. ii. 6, you for the word many
put some : where some doth import a part, and but a part,
for where some are said to do a thing, it follows, that other
some do it not, where the word many is ofttimes put for
all, as being opposed to one or a few, as in this place,
many rebuking to one rebuked. Take for this phrase of
speech these scriptures, Dan. xii. 2; Matt. xiii. 17; Luke
xii. 7 ; Eom. v. 19 ; viU. 29; xii. 4, 6 ; 1 Cor. x. 17; xii.
12, 14.
But mark I pray thee, wise reader, when this man ex
pounds Matt, xviii. 19, 30, where mention is made of a few
two or three having the power of Christ, there by two or
three are meant the officers, and Christ hath established
the authority of a few for the good of all, and, again, two
or three officers, and a few, have this authority : and yet
notwithstanding, when he comes to expound 3 Cor. ii. 6,
where mention is made of many rebuking the offender,
thereby many must be meant the officers also, pp. 95, 98.
What, Mr. B., are two or three officers, in respect of the
whole body, many ? Doth the Holy Ghost speaking of a
few in the church, mean the officers, and speaking of
many, mean the officers also ? It were good you awoke
out of your dream, that you might spy your contradictions,
and how one piece reproves another.
To the objection I do answer, that first, It doth not
appear that the party was excommunicated, it may be upon
admonition he repented, and so the extremity spoken of,
1 Cor. V. 6, was prevented : and 3. If he were, either by
many may be meant aU, as I have formerly showed, or
otherwise it is sufficient if some reprove, the elders or
some of them, specially, by their office, and so of the
brethren in the second place, if they see necessary cause ;
whereupon with the silent consent of the rest, judgment
may be given, or the party delivered to Satan.

318 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
Opinion of Reformers respecting Church Authority.
The seventh reason to prove the elders the church, is,
" the judgment and practice of all reformed churches."
As the reformed churches do abhor from your practice,
as intolerable, yea almost incredible, that the power of
excommunication should be in the hands of one man, and
that a foreign prelate, or official, that most like never so
much in his life as once came in the congregation whereof
the offender is a member, as may be seen in one for all,
Beza, Epist. 13, so because you will needs thus bear over
all with all the reformed churches, I will a little step out
'of my beaten way, and call in a few, well- deserving
audience, of the reformed churches to testify what their
judgment is in the case, joining unto them also a few of
our own men seeming to be of the same mind, whatsoever
the practice is either of the one or of the other.
To omit then the judgment and practice of the more
ancient times, whether whole councils, or particular
persons, (as of the Council of Nice, where Paphuntlus, no
church officer, both had and used such liberty of speech,
as he persuaded the whole, assembly touching the marriage
of ministers ; of Tertullian before that, who in Apol.
chap. 39, makes the officers only presidents in the
assembly where manners are censured : of Cyprian who
would never do anything in his charge without the consent
ofthe people, lib. 3, epist. 10, and in particular thinks it,
specially the people's right to choose or reject worthy, or
unworthy ministers, than which what power is greater ? of
Austin, that thinks ithelps much to the shaming of the party,
that he be excommunicated by the whole church, lib. 3,
contra epjlst. Parmen ; and lastly of Jerome ad Demetrius,
which affirms that the church itself hath right in excom
munication, as the elders have in other church censures,)
the first is Zuinglius, who, art. 8, explanat. speaking of
the contention which hath been what a church is, acknow
ledges none other churches but 1. The company of sure
and firm believers scattered through the universal world,
which we call the Catholic Church ; and 3. Several con
gregations which conveniently meet together in some
one place, &c., and of these he affirms Christ to speak,

OPINION OF EEFOEMEES EESPECTING CHUECH AUTHOEITY. 319
Matt, xvin., "TeU tiie church;" and Paul, 1 Cor. i., "To
the church which is at Corinth." And answering an ob
jection touching a church representative he saith, " Of this
I find nothing in the Scriptures : out of men's devices any
man may feign anything."
Next Peter Martyr, in his Loci. Com. part 4, chap. 5,
sect. 9, makiug the church a monarchy in respect of Christ,
an aristocracy in respect of the elders, addeth also that
because in the church there are matters of great weight,
and importance referred unto the people, as excommunica
tion, absolution, of choosing ministers, and the like, it hath
also a consideration of popular government : see also his
Comment, upon 1 Cor. v. 4. The apostle as great as he was
would not excommunicate alone, but did take counsel with
the church that the thing might be done by common
authority. "WTiich notwithstanding the Pope, and other
bishops dare do. The apostle indeed goes before the rest,
which is the duty of the ancients of the church that the
more ignorant multitude by their suffragation before going,
may be directed in judging.
With him join Bucer, who in his first book, chap. 9, de
regno Christi, affirms that Paul accuses the Corinthians,
for that the whole church had not excommunicated the
incestuous person.
Bastingius in the fourth place, question 85, of his Cate
chism* speaking of the difference between the two keys
that of preaching, and the other of discipline, places it in
this, that the former which is of the preaching of the
gospel is committed to the ministers, the other, because
it pertains to the discipline of excommunication, is per
mitted to the whole church.
Lastly, Even Beza himself, how strait soever he be to the
multitude in this case, hai-dly granting them the liberty,
which Mr. B. page 93, yea, which the very Jesuitsf do,
namely that they were with the elders gathered together
in the name of the Lord Jesus, 1 Cor. v. 4 ; yea, and do
plainly deny it in his annotations upon 3 Cor. ii. 6. Yet
upon ver. 8, he is constrained to affirm, that Paul entreats
* A Commentary on the Palatine Catechism. By Jer. Bastingius,
translated by John Legat. 4to., Camb. 1589.
t Maldonatus in Matt, xviii. in Comment, in iv. EvangeHstas.

330 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
that the incestuous person might by the public consent of
the church be declared a brother, as he was by the church's
public consent cast out.
Now to these special lights in the reformed churches
abroad, I wUl annex a few of the chief endeavourers of re
formation at home.
The first of them is Mr. Hooper,* who in his Apology
writes, " that excommunication should be by the bishop and
the whole parish, and that Paul's .consent, and the whole
church with him did excommunicate the incestuous man."
To him add Mr. Fox, whose judgment in the book of
Martyrs, pages 5 — 7, is, and so is enforced by him that
wrote " The discovery of D. Bancroft's untruth, and "
slanders against the reformation," that every risible church,
or congregation, hath the power of binding and loosing
annexed to it. If it be said the church hath it, if the
officers have it : I see not but it may be as weU said, the
church hath the Scriptures in a kno-wn tongue, if the
officers so enjoy them.
Thirdly, Mr. Cartwright in his reply to Dr. "Wbitgift's
answerf, page 147, both affirms, and proves, that Paul both
understanding, and observing the rule of our Saviour
Christ, communicates this power of excommunication with
the church. Him also, another writing "A Demonstration
of Discipline,"^ allegeth, addingfurther that they which were
met together, 1 Cor. v. 4, 5, were to excommunicate the
incestuous person, with whom also consorteth he that
wrote of "the certain form of eeclesiastical government," §
who under the head of the authority of the ministers of
the Word that by the church Matt, xviii. Christ means a
particular congregation, the pastors, elders, and people
* An Apology against the untrue and slanderous report made of
him, that he should be a maintainer and encourager of such that
cursed Queen Mary. London, 1565, Svo.
t A RepUe to au Answer made by M. Doctor "Whltgift, 4to.
1573. J Chap. xix. p. 83. Supposed to be -written by John Udal, the
celebrated Puritan, and for which he was tried and condemned to the
gaUows. He was reprieved, but died a, short time afterwards in
prison. § Vide A parte of a Register, &c., pp. 425, 426, without date.

OPINION OF EEFOEMEES EESPECTING CHUSCH AUTHOEITY. 221
consenting, making that the judgment of the particular
congregation which is spoken of 1 Cor. v. 12.
In the fourth place Mr. Jacob in his book to the king
for reformation,* page 28, pleads for the people's consent
and voice-giving in elections, and excommunication: to
whom I join them that made the "Christian Offer" to
justify against the bishops, and their adherents, that every
ordinary assembly of the faithful, hath by Christ's ordi
nance, power in itself immediately under Christ, to elect,
and ordain, deprive, and depose their ministers, and to
execute all other ecclesiastical censures. Proposition 5,
and Proposition 8,-|- that the officers can do no material
ecclesiastical act without the free consent of the congre
gation. Lastly, The godly ministers in the end of Mr. Bernard's
book, page 180, do directly judge against him, interpret
ing the church, Matt, xviii., to be a particular congregation,
and excommunication the judgment, and censure of that
particular congregation whereof the offender is a member.
Thus have I been consfrained by the bold boasting and
facing which this man useth, of and with the judgment of
aU reformed churches, to set down the judgments of
some few amongst many both at home, and abroad for
his conviction ; though I desire the touchstone of the
Holy Scriptures alone may try all differences betwixt him
and me. I now retum to Mr. Bemard where I left him :
and so come to two reasons he annexeth pages 98, 99, to
prove the officers to be called the church : the former is,
because it is an usual speech to put the name of the
whole upon the part, and this to be taken for the whole.
The second, because a company is no where called a
church in the New Testament, but where they have
officers. The latter of these I have formerly confuted.! Only I
add one thing upon occasion of these words a "church in the
New Testament," that as there is but one body or church,
Eph. iv. 4, and we under the New Testament that one, or the
• Reasons taken out of God's "Word, &c. -vide p. 17, supra, note.
t A Christian and Modest Offer, &c. Ib.
i Vide pp. 133, 134, supra.

232 ME. beenaed's SEASONS AGAINST SEPASATION DISCUSSED.
same body or church with the Jews in the old, chap. iii. 6, so
if the ministry raade the church, how much more if it were
the church, could it not be, that the Jews and we should
be one church, for I shall never be brought to believe,
nor, I think will any man affirm it, that the ministry of an
apostle, or elder now, is the same in nature with the
ministry of a sacrificing Levite under the law. We axe
by faith sons and daughters of Abraham, Luke xix. 9, and
partakers of the covenant and promises, and by faith
grafted in their holy root, Eom. xi. 16, 20, and in this
stands our oneness with them, but neither in the ministry,
nor in the government, nor in any other ordinance which
are but manners of dispensing that covenant, and those
divers and changeable, where the covenant is nothing
less. And for the former of your reasons, howsoever the place
you bring. Acts xv. 3, proves no such matter, yet is the
thing true you say, namely that a part of the "church is
sometimes called by the name of the whole ; but what
part? not the officers, but the brethren, the saints, as
being the rnatter (an essential cause) of the church ; the
elders not so, as being but for the assistance, and well-
being of it. And so the church gives both being, and
denomination to the elders, but not the elders to the
church ; which is never called the church of the elders, as
they are called the elders of the church. Acts xx. 1 7, and
so are of it, and not it of them.
That which you add of inconveniences, and discom
modities following upon your doctrine not to be regarded is
frivolous, except by them you mean, absurdities, and in con
sequence ta aloga in theologia, as they call them, and then
they are to be regarded, as never necessarily foUowing
upon any truth : for the truth brings forth no error by frue
consequence. The Confusion incident to Popular Authority.
The sixth reason, of the superior order, followeth, (for
Mr. B. hath his reasons and his under reasons,) whicii is
" In itself, the multitude being ever unconstant it is
instability, unorderiiness, where every one is alike equal,

CONFUSION INCIDENT TO POPUIAS AUTHOEITY. 223
it is the nurse of confusion, the mother of schism, the
breeder of contention."
These very same things have been formerly objected by
you in the fourth pai-t of your fifth argument, and there
cleared.. The trath is, the drawing of aU power into the
officers' hands, breeds in them pride and arrogancy, and
in the people ignorance and security.
And for yom- contemptuous upbraiding of God's people
in this book, with inconstancy, instability, pride, conten
tion, and the like erils, but speciaUy in your second book,
where with a scurrilous, and profane spirit you nickname
them, Symon the saddler, Tomkin the tailor, Billy the
bellowsmalcer, as you show whose child you are, John vii.
48, 49, in so speaking, so doth the Spirit of God give
another testimony of them. Acts ii. 41, 42; Phil. i. 6, 7 ;
1 Thess. iii. 5 — 8 ; 1 Pet. i. 7, 8. Indeed, as I formerly
said, no mai-vel though such multitudes, as yours are, be
imstable and variable, and ready to change their religion
with their prince, yea though it be to Popery, as appeared
in Queen Marys days, universally, scarce one of ten
thousand excepted : only tiie mischief was, that the pre
lates and priests were as unstable as the rest ; yea, their
ringleaders also.
But for ourselves, Mr. B., and that whereof we take
experience in this our popularity, as you term it, I tell you,
. that if ever I saw the beauty of Sion, and the glory of the
Lord filling his tabernacle, it hath been in the manifesta
tion of the divers graces of God in the church, in that
heavenly harmony, and comely order, wherein by the grace
of God we are set aud walk : wherein, if your eyes had
but seen the brethren's sober and modest carriage one
towards another, their humble, and willing submission
unto their guides, in the Lord, their tender compassion
towards the weak, their fervent zeal against scandalous
offenders, and their long-suffering towards aU, you would,
I am persuaded, change your mind, and be compelled to
take up your parable, and bless, where you purposed to
curse, as Balaam did. Numb, xxiii. But whatsoever you,,
and all others do, these our experimental comforts neither
you, nor any other shall take from us.

224 MS. beenaed's seasons against sepasation discussed.
The Duty of the Church towards its Officers.
Your seventh and eighth reasons are of one nature, and
may for brevity sake be contracted into one : the sum
whereof is, that the sheep, and flock are to obey, and de
pend upon their shepherd, Heb. xiii. 17 ; 1 Pet. v. 2 ; the
children to be subject to their father, 1 Cor. iv. 15; the
work to be ordered by the workman, 1 Cor. iv. 12; the
corn by the seedsman, and not the contrary : and there
cannot be showed in the Old or New Testament any ex
ample, that ever the people had command over their
pastors, or power to cast them out.
These things are popular, and may deceive the simple,
and credulous, but though the fool believe everything, yet
the prudent will consider his steps. Prov. xiv. 15.
We deny not then, but the flock both severally and
jointly is to obey them that have the oversight of them,
Heb. xiii. 17, to know them, and to have them tn singular
love, ] Thess. v. 13, 13 ; but it must be, in the Lord, and
for their works' sake : and wherein they watch for their souls,
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 hatred, and not love? if instead of watching
for the people's souls, they take a course, either to starve
them through negligence, or to poison them with heresy,
or evil life ? must they stiU obey them ? or hath the
church no remedy against them ? The churches of Galatia
were bound to receive, and submit unto such ministers as
brought the doctrine of Christ ; and yet if .any man. Gal.
i. 9, yea though he were an apostle, or above an apostle,
should bring any other doctrine they were to hold him
accursed, Deut. vii. 36, and so to cast him away as an
accursed thing. The Colossians were bound to obey
Archippus in the lawful execution of his ministry, and yet
they might say unto him, Look to thy ministry, Col. iv. 17,
and if they might so admonish him, certainly they might
go further ^yith him if there were cause. The pilot is
to guide the ship, and all that are in it, yea, though the
king himself be there, but if he either ignorantiy or des
perately will run upon the sands, he may be displaced by
his passengers, and the fittest put in his room, as I have

the duty of the CHUSCH TOWARDS ITS OFFICESS. 225
formerly observed. Now not only the chiu-eh is com
monly and fitly compared to a ship, 'but the very word used,
KvPfpvrja-eis, 1 Cor. xii. 28, for the govemment of the church,
is borrowed from the government and guidance of a ship
in the original. And if nature teach this liberty, in bodily
danger, how much greater liberty doth the Lord give in
the spiritual danger, both of soul, and body also ! And
your question of examples for the people's easting out their
officers, is frivolous, if there be a commandment or rule for
it. 'What example have you, but grounds, for the baptizing
of infants ? Or where read you of any officer excommuni
cated by any? And certainly if the body of the church
may not cast out the pastor for obstinate sin, no person
nor persons upon earth may do it.
But the vanity of your opinion I do thus manifest.
1. You afifrm, page 88, that to separate from, is all
one in substance -with, to excommunicate, though called
by a name less odious. Whence it followeth that if the
body of the chm-ch may not excommunicate their officers,
they may not separate from them, no, not though they
prove Papists or Atheists, or never so abominable. Oh th6
helUsh bondage wherein these men would enthral the Lord's
people to their desfruction !
2. If the congregation may choose and elect their go
vemors, then they may reject and reprobate them: for
they that set up may pull down, but this liberty, as strait
as you are to the multitude, you yourself grant them, page
97, and if you denied it, the Scriptures assure it them. Acts
i. 15— 26; vi. 1—4; xiv. 23.
But if in these words, the people have no command over
thefr pastors, nor power to cast them out, you would inti
mate, that they might depose them but not excommunicate
them, it would nothing avaU you. For as it were a strange
thing, that men should have no command over their
servants, as I have ofttimes showed the church-officers to
be the church-servants, so were it as 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 used in the church, is not of persons obstinate in sin,
but of such as having by gross idolatry, or some other
notorious crime, so scandalously fallen, as they cannot be
VOL. If. 'J

-386 MS. beenaed's seasons against sepasation discussed.
retained in their ministry, with the safety and credit ofthe
church and gospel, no, not though they repent ; but, not
withstanding their repentance, and continuance in the
church upon the same, they are to be disseized* of their
ministry, and to bear their iniquity and shame. Ezek. xliv.
10, 13, 13. But this is nothing to men obstinate in sin,
who may not upon their deposition be continued in the
•church; and to deal with them anew for the sin, for
which they have been formerly censured, or to censure
them twice for one sin, is an idle and unwarrantable
course. They are therefore to be cast out by the people,
and so under their excommunication, is their deprivation
comprehended. 3. If the pastor, and so of the rest of the officers, be a
brother in the church, as all God's children are the saints'
brethren, Matt, xxiii. 8, then must the church not suffer
sin to rest upon him, but must admonish him, and if he
remain obstinate, cast him out. Lev. xix. 17. For the
Lord Jesus subjects every brother indefinitely, and without
respect of persons, to this censure. Matt, xviii. 17; 1 Cor.
V. 11 — 13. From which last scripture another argu
ment of the sarae nature may be dra-wn, which is, that if
the pastor, and so of the other officers, be within, and not
without, and under the Lord's judgment, then are they
under the judgment of the church " gathered together in
tbe name of our Lord Jesus," which you confess to be the
multitude, page 93 ; yea I see not how the pastor or offi
cers may be admonished by the church, if they may not
be cast out, or how the Colossians may say to Archippus,
Take heed to thy ministry. Col. iv. 17, if they may not cen
sure him, if he be heedless ; for he that will not hear the
church, must be excommunicated, or, which is a descrip
tion of excommunication by an effect, must be accounted
an heathen or publican.
4. They that are without and under the Lord's judg
ment, are exempted from the church's judgments, but they
whicll are within the church must judge, 1 Cor. v. 13, 13 :
and therefore if the ministers be -vrithin, and not without,
and under God's judgments, they must undergo the judg
ments of the church.
5. If the pastor, and the like reason is of the rest, may

the duty of the CHUSCH TOWAEDS ITS OFFICESS. 227
not be excommunicated for sin by the church, then he and
they want a means of salvation, which the brethren have,
yea, the only solemn means of salvation in the case of ob
stinacy, to which they are as subject as any other, being
fraU men, as the rest. And the reason is, for tbat, as the
preaching of the gospel, which is the one key of the king
dom, is the power of God to salvation unto them that
believe, Eom. i. 17, so excommunication, being the other
key, is, the power of our Lord Jesus for the destruction of
the flesh, or humbling of the offender, that his soul might
be saved. 1 Cor. v. 4, 5. Now what a miserable privilege
this were, all men truly fearing God, will easily observe.
And for mine own part, knowing mine own infirmities,
and that I am subject to sin, yea, and to frowardness in
sin, as much as the brethren are : if by mine office I should
be deprived of the remedy which they enjoy, that blessed
ordinance of the church's censures, I should think mine
office accursed, and myself by it, as frustrating, and disap
pointing me of that main end, for which the servants of
Christ ought to join themselves unto the church of Christ,,
fumished with his power for their reformation. And since
the chief thing, which after the glory of God, the saints are
to regard, is their salvation, and that their salvation is no
way endangered, 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 sovereign remedy, and means of
salvation by mine office, which without it I might enjoy?
As on the contrary, God is my record, how in the very
writing of these things, my soul is filled with spiritual joy,
that I am under this easy yoke 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 persuaded the Lord
will never so far suffer to rebel, as that it shall not^ be
tamed, and subdued by this strong hand of God, with
out which it might eveiy day and hour so hazard my sal
vation. 6. That doctrine which advanceth an inferior and
meaner estate in the church, above that which is superior,
and the chief, that is unsound, and indeed serving in a
degree for the exaltation of that man of sin above all that

328 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED,
is caUed God. 3 Thess. ii. 4. But this docfrine of Mr. B.
setting the elders without and above the judgments and
censures of the church, doth advance an inferior above a
superior. Ergo.
The point then to be proved is, that the order of saints
or saintsbip in the church, is an order superior unto, and
above the order of officers, or of bishopric or eldership ;
which I thus manifest.
1. The order of servants is inferior to the order of
them whose servants they are. But the order of church
officers, is an order of servants, and they by their office to
serve the people. 3 Chron. xxxv. 3 ; Numb. xvi. 9 ; Ezek.
xliv. 11 ; 3 Cor. iv. 5. Ergo.
3. The order of kings is the highest order or estate in
the church. But the order of saints is the order of kings,
and we are kings as we axe saints, not as we axe officera.
Ex. xix. 6 ; 1 Pet. U. 9 ; Eev. i. 6. Ergo.
3. As the apostle proves the woman to be inferior imto,
and less exceUent than the man ; 1. because the man is
not of the woman, but the woman of the man : and 3.
because the man was not created for the woman's sake, but
the woman for the man's sake, so by necessary consequence,
and just proportion, it followeth, that the elders are in
ferior, and less excellent, than the church, as being both of,
aud for the church, and not the church of, nor for them.
1 Cor. xi. 7—9.
4. As the Lord Jesus did prove against the Scribes and
Pharisees, that the temple was greater than the gold, be
cause it sanctified the gold, and that the altar was greater
than the offering, because it sanctified the offering, Matt.
xxiii. 17, 19, so, by proportion, tiie condition of a saint
which sanctifieth the condition of an officer, as our general
calling doth our special caUing, is more exceUent and
greater, than it is. To our saintsbip, and as we have faith,
is promised the forgiveness of sins, the favour of God, and
life etemal, but not to our office, or in respect of it. The
estate of a saint is most happy and blessed, though the
person never so much as come near an office, but on the
contrary, an officer, if he be not also, and first, a saint, is a
most wretched and accursed creature.
Infinite others are the reasons to disprove the pretended

THE DUTY OF THE CHUECH TOWAEDS ITS OPFICEES. 839
charter by which this popish clergy would exempt itself
from the common condition of Christians, in the common
Christian ordinances of the church, as though their office
ate up their brotherhood, and their special caUing of offi
cers their general calling of Christians. And I cannot
more fitly resemble this exemption of one or more officers,
from the eeclesiastical censures, unto which one or so
many brethren are subject being in the same sin, than to
the like exemption or privilege, springing, as it seems, from
the same root, in civil judgments, commonly called the
benefit of clergy. For as by it a malefactor, if he can read
Mf clericus, as they speak, shall escape death whieh others
do, and so he should, -without that benefit, undergo : so by
the benefit of clergy here, the person delinquent is freed
from the dint of the spiritual sword, the censure of the
church, which others do, and so he should, without that
privUege, undergo, as well as they. Where methinks, it
were more meet, as that he which can read, and so hath or
may have greater knowledge should be the more severely
punished ci-riUy, so, that the officers in the church should
undergo, if it were to be found, a heavier censure for their
sin, as being both more scandalous, and less excusable :
and so the Lord by Moses expressly manifests his will to
be, in enjoining the priest a greater sacrifice, a bullock for
his sin, where a goat, which was less, might serve in the
Uke case for the sin of one of the people. Lev. iv. 3, 37, 28.
And this may well sei-ve for a seventh reason to prove
that the officers are by the law of God liable to as deep
censures for sin, as the people, and so the pastor, as any
one of the brethren.
Yet for the further and more full opening of the iniquity
of those proud and popish exemptions, and exaltations of
church officers, -Whereof from these scriptures alleged by
Mr. B. and the like, they boast so much, and by which they
affright and abuse the simple people, in all places, I wiU
briefly as I can lay do-wn certain such different respects
and relations, under which the officers of the church do
come, as being rightly understood, and justly applied, will
give good Ught to the discovering of this mystery.
First, then, the officers of the church are to be considered
in respect of the thing which they minister, and that is.

330 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
the word, and revealed will of God, in which regard they
are infinitely above and superior unto all men and angels,
Gal. i. 8, and in the very stead of Christ, and of God him
self. 2 Cor. V. 19, 30. And in, for, and according to this
message, or ambassage of God, and of Christ, they are ab
solutely and simply to be obeyed, as is the meanest officer
about the king, carrying with him his wanant and autho
rity, by the greatest peer in the kingdom.
In the second place they must be considered of us, in
respect of their office, by virtue whereof they do administer.
And in this regard they are inferior unto the church, as
being by it called to a place of ministry to serve the
church, and not of lordship to reign over it.
The third consideration they undergo, is, in regard of
their persons, and as they are brethren, saints. Christians,
for they cease not to be Christians because they are minis
ters, but must manifest their general calling in their special,
partakers of the same common graces, and subject to the
same common infirmities with the Irest : and in this respect
they are equal with the brethren, standing in need of the
same means both for their edification and reformation,
and s6 particularly, of the censures for thefr humiliation,
if they be so far left of God, as they may be, and ofttimes
are, as they will not otherwise be reclaimed. And I had
as lief you should tell me, that, because the deacons are
to distribute the church's alms, therefore the church is not
to relieve them, though they be in danger to starve bodily,
as that because the elders are to minister the church's
judgments, none must judge them, though they be through
impenitency in danger to perish spiritually.
Now for the particulars, which Mr. B. objecteth : it is
trae, the people are sheep, but not the ministers', but
the Lord's, sheep. Ezek. xxxiv. 6, 8 — 31, neither are these
sheep for the ministers, as the natural sheep for their shep
herds, but for the Lord, and the shepherds for them. The
people are indeed a house, but not the officers' house,
but the Lord's house, for him to dwell in. Eph ii 20 21 •
1 Tim. iii. 15. ¦ > >
Secondly, the people are sheep, yet not unreasonable
beasts, but men, Ezek. xxxiv. 31, so to be looked to by the
shepherds, as they are also to look to themselves. Acts xx.

THE DUTY OF THE CHUECH TOWARDS ITS OFFICESS. 331
28 ; Luke xvii. 3. They are so a house, as they consist
not of dead, but of Uving stones, 1 Pet. ii. 5, so buUt up
by the officers, as they are also to build up themselves,
Jude 20. And whieh is especially to be minded for the
purpose in hand, the officers are so shepherds, as they are
also themselves sheep, if they be not goats. Matt. xxv. 37 ;
Luke xii. 33; Eom. viii. 36. They ai-e so fathers as they
are also brethren. Matt, xxiii. 8 ; Acts i. 16 ; 3 Cor. viii. 23,
yea, as they are sons also, in a sense as the Levite was in
sundry respects both Micah's father and his son. Jud.
xvii. 1 — 11. They are so workmen, or builders, as they are
also part of the house, Eph. ii. 32 ; 9 Tim. ii. 80, so seeds
men, as themselves are also seed, and a part of the harvest.
Matt. xiii. 38.
These distinctions, rightly observed, will both teach the
officers how to govem, and the people how to obey, and
both officers and people how to preserve themselves, and
one another, under the power of Christ given to his church.
And where you demand in this place, by way of digres
sion, how a few of us become a church, we answer in a
word, by coming out of Babylon, through the mercies of
God, and building ourselves into a new and holy temple
unto the Lord. But where you affirm the ministry, that is,
the office of ministry, or the word so ministered, to be the
Lord's only ordinary means to plant churches. Or to urge
men to join unto them, you strengthen the Lord's hand,
and wrong his people. "When the woman of Saraaria spake
to her neighbours of Christ, and called them unto him,
they both believed, and came, John iv. 28 — 30, 40 ; but
had you been amongst them, it seems you would have done
neither the one nor the other, except a minister had called
you. I confess indeed the churches in England were very
mannerly this way, and would not so inuch as forsake the
Pope of Eorae, till their mass-priests went before them,
who being continued in their office, did by the attractive
power of King Edward's proclamation at the first, and
Queen Elizabeth's afterward, and by their statute laws,
gather thefr parish churches unto them, under their ser
vice book, as the hen doth her chickens to be brooded
under her wing. But the reformed churches were other
wise gathered than by popish priests continued over them :

232 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
the people first separating themselves from idolatry, and
SO joining together in the fellowship of the gospel, were
afterwards, when they had fit men, to call them into the
office of ministry, and so they practised, as appears in the
Epistie of Melanctiion to the Teachers in Bohemia, in
Dan. Tilenus's Answer to the Earl of LavaU : and in Peter
Martyr upon the 4th of Judges.
It is true, indeed, that the Lord Jesus sent forth his
apostles into the world, for the first planting of churches :
though even in their times churches were planted and men
turned to the Lord by the preaching of private brethren.
Acts viii. 1, 4 ; xi. 19 — 31 ; and therefore Bamabas
coming among them, is not said to have joined them unto
the Lord, but to have exhorted them which were joined
to continue with the Lord, ver. 23, and to have persuaded
others to join themselves unto the Lord also, ver. 24, but
that this course ordinary set by Christ, should be held in
the replanting of churches after the universal apostasy of
Antichrist, is a thing impossible. There were then no
ministers, but popish priests; and are they the Lord's
means, Mr, Bernard ? Shall the man of sin be consumed
by hiraself, or by the breath of the Lord's mouth ? 2 Thess.
ii. 3, 8. Are false ministers the Lord's ordinary means of
planting churches ? Or are popish mass-priests, or the
popish bishops from whom they have their authority, and so
the pope himself from whom they have theirs, trae ministers ?
And is the church of Eorae a true visible church ? For it
is not possible there should be a true rainistiy in a false
church. These are the inconveniencies and discommodi
ties Mr. Bemard speaks of, and by which he saith we
would wring the truth from him. But it is certain, they
are such plain demonstrations, as do evince his pretended
truths of popish and popular errors.
And for the gathering of a church, Mr. B., I do tell you,
that in what place soever, by what means soever, wliether
by preaching the gospel by a true minister, by a false
minister, by no minister, or by reading, conference, or any
other means of pubUshing it, two or three faithful people
do arise, separating themselves from the world into the
feUowship of the gospel, and covenant of Abraham, they
are a church truly gathered though never so weak, a house

ON MINISTEEIAL DIGNITY. 233
and temple of God rightly founded upon the docfrine of
the apostles and prophets, Christ himself being the corner
stone, against which the gates of hell shall not prevaU, nor
your disgraceful invectives neither.
Indeed the Pharisees thought because they had Abraham
for thefr father, and did descend of him by ordinary succes
sion, and were the formal teachers of the church, that
therefore God could not possibly cast them off, or have a
church witiiout them : even so it is with the pharisaical,
formal clergy in Eome and England : they think that
Christ hath so tied his power and presence unto thefr cere
mony of succession, that without them he knows not how
to do for a church, but must needs have it pass through
thefr fingers. But as John Baptist told the old Pharisees,
that God was able of the stones to raise up children unto
Abraham, though they all, and every one of them, Uke im-
fruitful frees, should be cut down and cast into the fire.
Matt. iU. 9, 10 : so say I unto thefr children, the Pharisees
of om- time, that though the Lord reject them, and every
one of them, for their apostasy and rebellion, yet can he
by the seed of the word, cast with what hand soever, raise
up imto Abraham chUdren, unto himself a chm-ch. They
that are of the faith of Abraham, they are the children and
seed of Abraham, and within the covenant of Abraham,
though but two or three, and so of the same church with
him, by that covenant. Eom. iv. 12, 18 ; Gen. xii. 3 ;
Gal. iii.. 6, 7; riU. 15, 16, 17.
On Ministerial Dignity.
Your last argument, to prove the officers the church,
Matt. xriu. and dfrectly to disprove our supposed popular
ity, is, that it is against the dignity and office of the minis
ters, who represent Christ's person unto the congregation,
1 Cor., iv. 1, having authority from him to preach, admi
nister the sacraments, use the censures, which none but
such as represent him can give them, which the body of
the people do not by office, nor take from thera, &c.
This indeed is the thing : the dignity of priesthood is it
which goes nearest you : and that you keep last, as Jacob
did Benjamin, whom of all his sons he was lothest to part
with, Gen. xlU. 4 ; xlui. 14. But first, if your meaning

334 MS. beenaed's seasons against separation discussed.
be, that the ministers by their office represent Christ in
his offiee, it is Uttle less then blasphemy ; for Christ is the
husband and mediator of his church, by his office, and
herein not to be represented by any other man, or- angel.
The ministers, in publishing the gospel and word of recon
cUiation, are in Christ's stead, 3 Cor. v. 31, and therein to
be obeyed as himself; but what if they speak the rision
of their own heart, and publish heresy and false doctrine,
or lead a scandalous and profane life ? their office is no
dispensation for them, neither are they now any longer in
the stead of Christ, but of the devil, whom they resemble,
as children their father, and are so to be reputed.
Besides, there is no force in your argument : because
the body of the church represents not Christ by offiee, as
the ministers do, therefore it is no way equal with the
ministers, nor may meddle with them, but the contrary.
May not a man as well argue thus ? because the wife no
way represents her husband in offiee, for she is in no office,
the same raay be said of the children, as the steward and
the bailiff do, therefore the wife is no way superior unto
thern : she raay not reprove or displace them in her hus
band's absence, what evil soever they do in their office, or
persons, but on the contrary, they may rebuke her, and
turn her out of doors, and her children with her, if there
be cause. For they represent the master in office, she
not. Now we know well the church is the wife and spouse
of Christ, and the ministers, stewards. Cant. iii. 9, 10 ;
Eph. V. 29, 30, 32 ; 1 Cor. iv. 1, 2.
Thus having cleared the way of such objections as
wherewith Mr. Bemard would stumble the reader, I come
in the next place, as I have formerly ordered my course,
to declare thatthe church, Matt, xviii. 17, is not the officers,
but the whole body meeting together for the public worship
of God, and that 1 Corinthians v. proves the same by
practice, which is in the former place enjoined by rule.
Only I raust needs, by the way, make a step into his
second book, pages 177 — 181, amongst his score of reasons
there against popularity, and so remove, as it were, with
my foot, such of them as are tumbled in by him to make,
rough the plain ways of the Lord. And they are as the
author numbers them, the 7th, 12th, 13th, 17th, 18th.

FUETHES OBJECTIONS. 335
Further Objections.
The 7th reason is, that if a sort of persons professing
Christ together, without officers, have the power of such
officers in themselves, they may do all the officers may
do, page 178.
We say not that the church hath the power of the
officers, but the power of Christ, as is expressly affirmed,
1 Cor. V. 4, 5 ; and second, it follows not, that because the
church hath the power of Christ for aU things, therefore it
can enjoy all things without officers. The power is one
thing, which is inseparable from the body, the use of the
power another thing, which in many cases it may want.
Civil corporations have the king's power and charter, as
well without as with officers, and yet it may be there are
liberties in their charter tbey cannot enjoy without officers :
they have therefore power for officers also, which they may
choose, and so enjoy aU their liberties by their help : so in
the spiritual corporation, the church, there is always the
whole power of Christ residing, which therefore may call
officers for the use of it ; to which it is sufficient, that it
can without officers use this power for things simply
necessary, as for the receiving in of members by profession
of faith, and confession of sins ; for the edifying of them
by exhortations, and comforts in the ordinance of pro
phesying, and so for casting them out by excoinmunication,
which fall from thefr former profession, or confession.
The sum of the llth and 13th reasons is, that this power
or liberty of the multitude to judge in church raatters,
overthrows the power and authority of Christian magis
trates in the church, to whom the people are commanded
to be subject both in the Old and New Testament.
And doth not the ill-advised man consider that his o-wn
opinion, making the officers of the church alone the
church, and giving them power to judge in church raatters
without the rest of the body, doth as much overthrow the
authority of Christian magistrates, as ours, in making the
officers and body with them the church, having power
to judge together ? yea much more : for if the ecclesias
tical officers alone be the church, Matthew xviii., and so
must judge and censure sins (which is the thing he pleads

236 ME. beenaed's seasons against SEPAEATION DISCUSSED.
for), then is the civil magistrate simply excluded : where
we reputing the whole body, the church, do necessarily
include the Christian magistrate, as being one of the
church. Secondly, is Mr. B. and his brother BeU, whom he quotes
in the margin, page 177, so ignorant, as they cannot dis
tinguish betwixt ciril authority, and judgments in church
matters, and that authority and those judgments which
are ecclesiastical ? The Christian magistrate, as he is a
brother, may be censured ecclesiasticaUy by the church
whereof he is a member : and yet the same person as a
magistrate, whether of the church or not of the church, or
cast out of the church, may censure, and punish civilly,
-the whole church, and every member of it, if there 'be
cause, whether in matters of the church or commonwealth.
In the 17th reason Mr. B. would fasten upon us an
absurdity, in making the body both to govem and to be
governed, and so to be both lord and servant, prince and
subject, &c.
It is yourseK, Mr. B., that commits the absurdity which
I thus manifest.
The church must be govemed, saith the Scriptm-e and
common sense.
But the church is the officers, Matthew xviii., saith Mr.
Bernard. "Whereupon it followeth thatthe officers must be govemed.
And to your reason, whomsoever you count lords, and
servants, and whosoever are lords, and servants in your
church, I know by the Scriptures that in the church of
Christ, the officers are servants, and in that relation the
church may be called a lord, 2 Cor. iv. 5 ; and if Christ
truly call the son of man, the lord of the sabbath, because
the sabbath was made for man, and not man for the sabbath,
Mark ii. 27, 28 ; 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 govemors also, for the government of the church is
merely a church-service, as all, not carnally blinded with
ambition or superstition, will grant with me.
Now where you affirm, reason 18, that the people are

FUETHES OBJECTIONS. 237
never termed by any name insinuating sovereignty, but
that the ministers are, you speak partiaUy on both sides ;
would you have the ministers, that is, the servants of the
ehurch, to be her sovereigns ? The names you bring as
most advantageable, argue no such thing. They axe
overseers, as the watchmen are for the city : elders for their
gravity : fathers in respect of the seed of the word by
which they beget to conversion, and therefore Paul
makes himself the only father of the Corinthians, because
he had been the instrament of their conversion, notwith
standing all other teachers whomsoever, to whom in that
respect he opposeth himseK, as not being thefr fathers,
1 Cor. iv. 15. And, so men out of office maybe as weU the
fathers of others, as they in office. However, fatherhood
argues no sovereignty. And yet the holy apostles and
prophets thought not much upon all occasions, to account
the saints thefr brethren, and themselves thefrs. And I
would you -wist, whose names John Bale in his paraphrase
upon the Eevelation, chap. xvii. ver. 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 officers, for that is the
consideration in hand, therein you deal very deceitfully;
for the brethren or saints are not the officers' sheep,
household, wife, or spouse, but Christ's : betwixt whom
and them the comparison is not.
Lastly, your affirmation that the saints are called kings,
Eevelation i. 6, not for any outward power over men, but
for the inward power of God's Spirit sanctifying the elect,
by which, as kings, they rale over their own corruptions,
is an Ul gloss corrupting the text. For in the same
place, they are called priests also. Now as they are not
priests only for themselves, but for their brethren, for
whom they are to offer up the spiritual sacrifices of prayer
and thanksgiving; so neither are they kings for themselves
alone, but for their brethren also, having the power of
Christ whereby to judge them, the keys of the kingdom
to bind and loose them, in the order by him prescribed.
1 Cor. V. 4, 13; Matt. xvi. 19.

238 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
On Excommunication by the Church, and not by Officers.
These things thus laid down occasionally, I retum
to the point. And first : against the figurative exposition
of these words. Tell the church, I do allege two approved
rules and canons 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 restraint of them. The second is, that they
must be expounded simply, and according to the letter,
except necessity compel to depart from the literal sense to
a figurative. And therefore since there appears not any
such necessity, as is pretended, either of figure or re
straint, the words must be taken in their largest and
simplest meaning.
With these rules, I desire the reader to bear 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 censures, as in all other actions
of communion, and therefore cannot be the church ; that
every true church hath, or is capable of, a ministry 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 order of saints an order of kings, which is the highest
order in the church, sitting upon the thrones of David for
judgment, whom the ministers are to serve in guiding and
going before them, in and in ministering of their judg
ments. And so I go on.
2. The rule prescribed. Matt, xviii., concerns all the
visible churches in the world : since the power of excom
munication is an essential property, one of the keys of the
kingdom, the only soleran ordinance in the church, for the
humbling and saving of an obstinate offender, and as
necessary as the power to receive in members; without
which a church cannot be gathered, or consist. And there
fore the officers cannot be the church there spoken of,
since true churches may, and do, want officers, as I have
formerly proved.
3. If two or three officers be the church. Matt, x^dii.. then
may they, two or three, excommunicate the whole body,
though it consist of a thousand persons : for what brother^

EXCOMMUNICATION BY THE CHUECH, AND NOT BY OFFICESS. 239
or brethren soever, will not hear the church there spoken
of, he or they are to be accounted as heathens and pub
licans. Yea, I add, if the power of excommunication be
tied to the office, since the office may remain in one, I see
not but one may do any work of his office, and so as well
excommunicate, as admonish, preach, minister the sacra
ments 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 judge.
4. Further, if the officers be the church, I would know, if
one of them fall into scandalous sin, and will not be
reclaimed, what must then be done. It will be answered,
that the rest must censure him. But what if there be but
two in all, must the one excommunicate the other ? the
ruling elder, it may be, the pastor? 2. If the rest of the
elders, being many, may displace the pastor by their
authority, they may also place him, and set him up by
their authority, and so the poor laity is stripped of all
liberty or power of choosing their officers, contrary both
to the Scriptures, and your own grant.
5. If the officers be the church, then they alone may
excommunicate a brother without the consent, yea, or the
privity of any ofthe brethren: for the business concerns
none but the church, Matt, xriii., neither need they so much
as acquaint any others with it. But so absurd is this, as
you yourseK grant the contrary (page 92, upon 1 Cor.
iii. 5) ; and that it must be done with the knowledge of the
church publicly, and when the body meets together in
open assembly.
6. The apostles themselves, whom no ministers now
can equal either for skill or authority, did not thus engross
all things into their own hands, but did interest the people,
though raw, and newly come to the faith, in all the public
affairs of the church, and in such deliberations as arose
about them. And who should deny them to meddle in
those things which concem them? but if any do, these
scriptures avow their liberty : Acts i. 16, 23, 26 ; vi. 2, 5 ;
xi. 2, 3, 18; xv. 3, 4; xiv. 21, 22, 30, 31; xxi. 33; Eom. xvi.
17; 1 Cor. v. 4; xvi. 3; 2 Cor. riii. 19, 23, 24.
Now, there is nothing that more concerns the body of
the church, than the excommunication of a brother, whether

240 ME. beenaed's SEASONS AGAINST SEPAEA'HON DISCUSSED.
we respect the commandment of God, binding them not to
suffer sin upon a brother, but to rebuke him plainly, and
to admonish him, that being rebuked by many he may be
humbled, and drawn to repentance : or the credit of the
church, which must be defended against the slanders of the
excommunicants, which -vrill ever be just in their o-wn
cause : or their o-wn good, that by the rebuking of one, aU
may learn to fear: or their conscience, who must to-day
avoid him as a heathen, and limb of Satan, whom yesterday
they were to embrace as a brother and member of Christ.
How clearly these things plead the brethren's both liberty
and interest in all this business, let the indifferent reader
judge. Lev. xix. 17; 1 Thess. v. 14; 2 Cor. u. 6; 1 Tim.
V. 20.
7. If the officers alone be the church, to which offenders
are to be brought, and by which they are to be judged, then
are they as the church to admonish and judge those
offenders, either apart from the body, or in the face of the
public congregation: but neither of these two ways; and
therefore they alone axe not the chuich. Not in private,
or apart, for,
First. Then may the pastor be excommunicated before
any one of the brethren know of it. Of which eril I have
spoken formerly.
Second. It is against the nature of the ordinance, being
a part of the public communion of the church, and worship
of God, to be performed but publicly. Y'ea there is no
reason why admonitions and censures should be adminis-*
tered less publicly than doctrine and prayer. For the
kingdom of the Lord Jesus is as glorious as his priesthood,
or prophetical 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 priestly
and prophetical offices of Christ are administered in prayer
and preaching, so is his kingly office in govemment. In
deed, if we -tiiought, as you do, that Christ had left his
kingdom, the church, without laws and officers for the
govemment of it, or that this govemment were an indif
ferent thing, alterable at the wills and pleasures of men,
then we should be as indifferent, where, or how, or by
whom it was administered, as you and Mr. B. axe.

EXCOMMUNICATION BY THE CHUECH, AND NOT BY OFFICESS. 241
Third. The officers are to feed the flock, one part
whereof consists in government. Aets xx. 28. Now if
admonitions and excommunications may be administered
apart from the body, how is tiie flock fed by them ? or how
do those elders, upon whom the government of the church
especially lieth, discharge their public ministry, and ser
vice unto the Lord, and his church, to which they are
called ? or how can the church see, and know their minis
tration, that they may have them in superabundant love for
their works' sake, if there be cause, or contrariwise, if
reason require the conti-ary? 1 Thess. v. 13; or when they
that sin, are rebuked openly, whether elders or people, how
can the rest fear ? ] Tim. v. 20. Yea, how can these men
which are to feed the flock by government, be accounted
faithful shepherds, either before God, or men, if they
gather not tiie flock together, and see they feed accord
ingly? though with you, Mr. B., they that feed the flocks
by govemment, 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 shepherd to a
preacher, they deal with him for the most part many a mile
from, but never in, the place where the particular flock
walks, whereof that sheep is.
Lastly, The administration of Christ's kingdom, being a
part of the comraunion of saints, and public worship, is to
be perforraed on the Lord's day, as well as other parts are ;
and to be joined with the administration of the word,
sacraments, alms, and the rest, as making all one entire
body of communion : yea in cases, to go before the rest, I
am persuaded, lest the holy things be polluted by notorious
obstinate offenders. And if the collection for the saints
which concerns the body, be a Lord's, or first day's work,
1 Cor. xri. 1, 2, how much more the spiritual ordinances
which respect the soul, either for humiliation or comfort !
Yea, I see not how the church can compel any to forbear
their bodily labour in the six days, wherein God hath given
them liberty to work, except it be upon occasions extraor
dinary, and as they may be constrained to meet for any
other part of public worship.
Well then, it must needs be, that this church of officers
must receive, and examine complaints, reprove and censure
TOL. n. E

242 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
offenders publicly, and with the knowledge of the whole
body, met together in public assembly, and this liberty in
the execution of excommunication, you grant the multitude,
page 93 of your book. And sufely there must be but one
church for the whole business. But this course is raore
tmreasonable than the other, namely, that the brethren
must be gathered together to be spectators, whilst the
officers alone sit upon the thrones of David, to hear and
judge, excluding the brethren from all coramunion with
them, though they be personally present. For the com
munion of the church stands not in this, that men are pre
sent, and see and hear what is done, and receive profit, for
so may they do which are -vrithout, but in the mutual rela
tion, and concurrence ofthe parts, and is in this ordinance
only 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 sense, that
the officers should be the church representative, when the
body of the church, which they represent, is present, as
hath been formerly showed : and 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 another
part of it.
8. If the officers alone be the church to be told, and
to admonish 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
refu#eth to admonish an offender : but neither the one nor
the other of these is true. First, the elders observing sin,
may and ought to admonish the party sinning, whether
the church observe it or no, yea, though the whole cliurch be
otherwise minded, yea, any one of the elders may admonish
if he see cause, both the rest of the officers, and the
brethren also : but this admonition cannot be the admo
nition of the church, except we will say the church may
admonish where she sees no sin, yea, against her will, yea,
which is most senseless, except she may be said to ad
monish herself.
The second point needs no great refutation. For who

EXCOMMUNICATION BY THE CHUECH, AND NOT BY OFFICESS. 843
-wUl say, that if the officers refuse to admonish, and make
themselves accessory unto sin by bolsteriag it up, that
tiien the church is also failing, and the whole lump thereby
leavened, except the rest consent with them, or fail in their
personal duties : which notwithstanding might be said of
them, and imputed unto them, if by the church were
meant the officers.
9. If a brother, privately considered, ''may bind sin
privately, upon the party's irrepentance, then may the
same brother, as a part of the public- assembly, bind for
his part pubUcly: and so he brings the party impenitent
privately bound to the church, holding him stiU bound
upon the continuance of his obstinacy, but publicly now,
-witii the whole communion, as privately before by himself
with his witness. The consequence of this argument, Mr.
B. grants in his latter book, p. 300, upon Mr. Smyth's
urging, Matt. xriiL compared with some other scriptures
much-what to this purpose ; but the antecedent, as he
speaks, he denies, or rather distinguisheth of these words
binding and loosing, which he understands only to be
meant of personal wrongs against a man, but not of sins
at aU against God.
But as this exposition contains in. it two notable ab
surdities, the first, that other men may forgive injuries or
-wrongs done unto me, and secondly, that a communion of
faithful men, for so the words are, which is the church,
may meddle -with judging civil matters, as are injuries,
otherwise than as they are sins against God, at which they
take offence, or scandalize : so is it evidently convinced by
the text, when Christ speaks of binding and loosing in
heaven. Matt, xviii. 18, whether injuries come not, save as
they are sins against God. Yea, Mr. B. himself grants
in another place of this book, viz. page 383, towards the
end, that our Saviour in this place, speaks of binding and
loosing spiritually, and that not by the power of Christ
given to ministers, but to common Christians : where he
also brings sundry reasons to prove, that the binding and
loosing there spoken of, doth no way concern the ministers,
or public officers, but private persons ; notoriously crossing
bo-til his first book in the persons, -which he will there
needs have officers, and no private men, and here private

344 MS. beenaed's seasons against sepaeation discussed.
persons, and no officers ; and his second, in the thing,
which in the former place he will have merely of civil con
sideration, but here grants to be meant religiously.
10. The next reason I take from ver. 19, where mention
is made by Christ of prayer, by which the censures there
spoken of are to be sanctified both before and after they
be executed. Whereupon I demand, 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 else that
they pass in, and out, and in again, in respect of the com
munion, during one and the same exercise, and the sancti
fication of it.
11. They which are gathered in, or into the name of
Christ, they are the church spoken of. Matt, xviii. and
have the power of Christ for binding and loosing, as is
erident, ver. xx. Now as methinks it should be strange to
affirm, that the brethren present with the officers, are
gathered in or into any other name than the name of
Christ, so doth Paul, drawing this rule into practice,
1 Cor. v., command, that the multitude, with the officers
by not only Mr. B., but the Jesuit's 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.
12. Lastly, If the officers, without the brethren, be the
church for the censures, then are they the church for the
other public ordinances of prayer, preaching, sacraments,
and the like, and may minister them out of the communion
of the body ; neither can there be any reason given why
they should be the church for one solemn ordinance and
not for another, for one part of the public communion of
the chm-ch, and not for another. And, therefore, in the repre
sentative church of the Jews at Jerusalera were not only the
hard causes opened, about which the people came to inquire,
but there were also the sacrifices offered, and other the
solemn 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 another, for
Maldonatus, vide p. 219 ; Supra, note.

ON ADMINISTEATION OF OEDINANCES BY THE CHUECH. 245
one solemn administration, and not for another, espe
cially having fit instruments to execute, is a broken course,
and indeed to divide Christ from himself.
But about this something will be said, though nothing
against it, and namely this. That the officers are to do in
one of these ordinances, as in another, and the multitude
no more in the one, than in the other : and that as the
officers only are to pray, preach, and administer the sacra
ments, and the people not to meddle with these things, so
in the matter of excommunication.
Oti Administration of Ordinances by the Church.
To this I reply sundry things.
First, If the officers alone be the ehurch in the censures,
then it is not in this paxt of communion, as in other parts ;
for not the officers alone, but the brethren with them, are
the church, in prayer, preaching, administering the sacra
ments and the like. And as the church, being the body of
Christ, is the most entire, and best compact of all bodies,
so is the communion in it most entire and full amongst all
the parts, so far as natural impossibility hindereth not.
And therefore even children, though by nature incapable
of other parts of communion, wherein it is required they
should be agents, or do anything yet do communicate in
that one ordinance of baptism, in the administration
whereof, as of cfrcumcision before times, they are merely
patients, and baptized in the name of the Father, Son, and
Holy Ghost. But in other actions, and amongst other
members, with whom natural inability dispenseth not,
there is a fuU, perfect, and entire communion, and that as
sensible, and bodily amongst all, as may be, without con
fusion. In preaching, prayer, the Lord's Supper, psalms,
elections, and alms, aU communicate, though with some
difference of order and manner of the thing. In the first
which is preaching, all communicate, one officer teacheth,
and the rest, both officers and people are taught : in prayer,
one officer utters the voice, and the rest of the church say,
amen, and so all communicate : in the Lord's Supper all
communicate, one by giving, or administering, and all the
rest by receiving with him : in singing of psalms all com
municate, yea and that vocaUy, and together where they
can all combine and concur without disorder ; in elections

346 MS. beenaed's seasons against separation discussed.
all choose, or are chosen : in the distribution of the alms,
aU either give or receive, and so communicate together.
But now in public admonitions, and excommunications,
there must be a schism, for the body of the ehurch is by
Mr. B. excluded from the communion, yea, though locaUy
present, for all the communion passeth betwixt the parties
admonishing and admonished, excommunicating and ex
communicated, whereof the body of the church is neither,
but a very cipher, and a hang-by.
Secondly, There is great difference betwixt prayer, and
preaching, on the one side, and excommunication on the
other side, in respect of the ordering and manner of dis
pensing those ordinances. One officer prepareth in secret
and several from the rest, for preaching and prayer, and so
administereth these ordinances lawfully, as the ordinances
of the church without the consent, yea or foreknowledge
of any one either brother, or officer ; but it is otherwise
in admonition, and excommunication. The sin must be
told to the church, and they upon knowledge of it, must
admonish the sinner, and so the excommunication is pub
licly to be prepared, -with the foreknowledge and fore-
consent of the body, which otherwise the officers, much
less one officer, without the knowledge or consent of either
other officer or people, may not minister. One officer, I
confess, may admonish 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 admonition of the
church, except we wiU say, one officer is the church, ex
cluding both the people and other officers, and that the
church may admonish herself, and that against her wUl,
which were unreasonable and senseless affirmations.
On Prophesying or Preaching.
Thfrdly, For a kind of preaching, namely, that we caU
prophesying, Eom. xii. 6, and so of prayer for the sanc
tUying of it, that I affirm not to be so appropriated to the
ministry, but that others having received a gift thereunto,
may and ought to stir up the same, and to use it in the
church, for edification, exhortation, and comfort, 1 Cor. xiv.
3, though not yet called into the office of ministry, as hath

on peophesying oe pseaching. 347
been in part already, and now is more fuUy proved by
these scriptures. Numb. xi. 39; 8 Chron. xvu. 7; Jer. 1.
4, 5 ; Matt. x. 1—5; Luke viu. 39; x. 1—3, 9 ; Johniv. 38,
39, 39 ; Acts viU. 1—4, with 11, 19—31 ; 1 Pet. iv. 10, 11 ;
Eev. xi. 3 ; xiv. 6.
And more specially, the apostle, 1 Cor. xiv., doth of pur
pose, and at large handle this business, not only giving
liberty unto, but laying charge upon aU such, though not
iu office, as have received a spfritual gift, to exercise the
same, in the ordinance of prophesying. Now for the better
understanding of this point, it must be considered, that the
church of Corinth did abound with spiritual gifts, above aU
other churches, both ordinary and extraordinary : which
gKts of the Spirit they did abuse too much unto faction,
and ambition. Whereupon the apostle takes occasion in
the beginning of the twelfth chapter, and so forward, to
dfrect them in the right use of these gifts of God, which
was the employment of them to the edifying of the body in
love : aud therefore having, chap. xiii. laid down a full
description, and large commendation of that grace of love,
in the fourteenth chapter and the beginning ofit, he exhorts
to prophesying, and to the study, and use of that gift,
which though it were not so strange a thing, as was the
sudden gfft of tongues, nor which drew with it such
wonder and admiration, yet was it more profitable for the
church, and though a matter of less note, yet of greater
charity, which must bear sway in all our actions.
Against this scriptm-e, though m itself most pregnant
for the purpose in hand, two exceptions are taken. The
one that the apostle speaks of such persons only, as are in
office, and so of their ordinary ministerial teaching : the
other, that he speaks of such gifts, as were extraordinary,
and so being ceased, that the ordinance as temporary, is
ceased with them. But neither of these rubs, must tum
us out of the way of trath, nor cause us to forbear this most
excellent and comfortable ordinance of the Lord Jesus,
wherein is to be seen and heard the variety and harmony
of the graces of God, for the edifying of the church, ver. 4,
and gaining of the unbelievers, ver. 24, 25.
That the apostie in this chapter directs the church in
the use of extraordinary gifts is most evident, neither will

248 ME. beenaed's seasons against SEPAEATION DISCUSSED.
I deny, but that the officers are to guide and order this
action of prophesying, as all other public busiiiesses, yea
even these wherein the brethren have greatest liberty, but
that he also intends the establishing of, and so takes order,
and gives direction for an ordinaiy constant exercise in tbe
church, even by men out of office, I do manifest by these
reasons. 1st. Because the apostle speaks of the manifestation of
a gift, or grace, common to all persons, as well brethren as
ministers, ordinary as extraordinary, and that at aU times,
which is love : as also of such fruits and effects of that grace,
as are no less common to all, than the grace itself, nor of
less: continuance in the churches of Christ, to wit of edifi
cation, exhortation, and comfort, ver. 3 compared with
1 Thess. V. 11—14.
2nd. Verse 21, he permits all to prophesy and speaks as
largely of prophesying, as of leaming, and receiving
comfort. But now lest any should object, " may women also pro
phesy?" the apostle prevents that objection, and it may be,
reproves that disorder araongst the Corinthians, ver. 34, by
a flat inhibition, enjoining them expressly to keep silence
in the church, in the presence of men to whom they ought
to be subject, and to leam at home of their husbands, ver.
35, and not by teaching the men to usurp authority over
them, 1 Tim. ii. 11, 13, which the men in prophesying do
lawfully use.
3rd. Now this restraint of women from prophesying, or
other speaking with authority in the church, both in this
place to the Corinthians, and in the other to Timothy, doth
clear the two former objections. In that Paul forbids
women, he gives liberty to all men gifted accordingly, op
posing women to men, sex to sex, and not women to
officers, which were frivolous. And again in restraining
women, he shows his meaning to be of ordinary not extra
ordinary prophesying, for women imniediately, and extraor
dinarily, and miraculously inspired, might speak without re
straint. Exod. XV. 30 ; Judges iv. 4 ; Luke ii. 36 ; Acts xxi. 9.
4tli. The prophets here spoken of, were not extraordi
nary, because their doctrines were to be judged by other
prophets, and their spirits to be subject unto the spirits of

ON PEOPHESYING OS PEEACHING. 849
others, ver. 39, 33, where the doctrines of the extraordinary
prophets, were neither subject to, nor to be judged by any,
but they, as the apostles, being immediately, and infallibly
inspired, were the foundation upon which the church is
built, Jesus Christ himseK being the chief corner stone.
Eph. U. 20 ; iU. 5.
5th. The apostle, ver. 37, makes a prophet, and a man
spiritual aU one, whom he further describes, not by any
extraordinary gift, but by that common Christian grace of
submission unto the things he wTites, as the commandments
of the Lord. Unto whom also ver. 38, he opposeth a man
wilfully ignorant: teaching us, that he doth not measure a
prophet in this place, either by the office of ministry, or by
any extraordinary prophetical gift, but by the common
christian gift of spiritual discerning.
6th. It is the commandment of the Lord by the apostle,
that a bishop must be apt to teach, and that sueh elders or
bishops be caUed, as are able to exhort with sound doctrine,
and to convince the gainsayers. 1 Tim. iii. 2. Now except
men before they be in office, may be permitted to manifest
their gKts in doctrine, and prayer, Tit. i. 9 ; Aets vi. 4 ;
which axe the two main works requiring special qualifi
cation, in the teaching elders, how shall the church, which
is to choose them, take knowledge of their sufficiency, that
with faith and good conscience, they raay call them, and
submit unto them, for their guides ? If it be said, that upon
sueh occasion, trial may be taken of men's gifts, I do
answer 1st, that men's gifts and abilities should be known
in some measure, before they be once thought on, for
officers : and 8nd, that there is none other use, or trial of
those gifts, but in prophesying: for everything in the
Lord's house is to be performed in some ordinance, there
is nothing thrown 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, ver. 39, and in
it to be exercised, and trained up, that when officers want,
the church may not need to set up men, as it were to play
their prizes, not send them Uke school-boys to be posed, as
your fashion in England is. And that minister, that is not
caUed upon the church's experimental knowledge of his

260 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
sufficiency in these things, comes not in by the door, which
Christ hath opened, nor may be accounted a trae minister
of Christ, and his ehurch.
7tii. Either men not yet in offiee, being accordingly
qualified, may preach the truth of Christ, or it is not
possible, that the people should be taught in lawful manner,
either in nations universally heathenish, or universaUy
apostate under antichrist, before there be true chm-ches
gathered, by which the officers are to be chosen: for as it
is not very Uke that heathenish or antichristian priests wiU
sincerely teach the fruth, neither is it la-wful for them to
administer, or for any to join with them in their adminis
frations, by virtue of any heathenish, or antichristian
caUing, or ordination, Eev. xiv. 8 — 11; 1 Tim. v. 22. And
howsoever the Church of England hath preferred a dumb
mass, and profane priesthood with a serrice-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 acknowledge, though
you want Uberty to use it.
8th. I have insisted the longer upon this point, both for
itseK, and because it serveth effectually to prove the other
point in hand. For K the brethren have liberty in this
ordinance of prophecy, they have also liberty in the other
ordinance of excommunication : for they axe both of the
same nature. Look to whom Christ gave the one key of
doctrine, to them he gave the other key of discipline : and
they that may handle the one, may have a finger upon the
other : they that may bind and loose by doctrine, reproof,
and comfort, they may also bind or loose by application of
the same doctrine, reproof, or comfort to the person obsti
nate in sin, or penitent for it. As the one of those doth
necessarily establish the other, so take away either, and the
other cannot stand. And here I gather another argument
against your exposition of Matthew xviu.
Lastly, As the elders principally to be employed in
teaching, cannot warrantably be chosen mthout good
experience of their gift, and faculty, in propUecy, and
prayer, so neither can they, which are chiefly to be employed
in govemment, with good conscience of the church, be
called to that ministration, except they also have given,

ON 1 COEINTHIANS, CHAPTEE V. 251
and the church taken good proof of their ability, and sim
pUcity in the discussing and debating, carrying and con-
friring of church affafrs, as also in admonition, exhortation,
and comfort publicly occasioned, and so manifested. And
a, very presumptuous sin it is in any church, to choose an
officer, not thus frained up, and fried. Whereupon I con
clude, that brethren, though not in office, have not their
frauds tied from meddling in the affairs of the church,
-especially the censures, but are bound in their places to see
to, .and assist in tbe reformation of public scandals, and
therefore are part of the church, to which an offender is to
he complained of: for only they axe bound to see reformation
of the e-vU, to whom the complaint is to be made, where
Christ saith, " TeU the Church."
On 1 Corinthians, Chapter v.
It now remains we come to the other scripture, which
Mr. B. turns so lightly over, viz. 1 Cor. v. which that we
may aright understand for the present purpose two things
must be considered : the one whereof is, what the apostle's
scope is, and what he intends in that chapter, and the other
what persons he interesteth in the business, about which
he deals.
The prelates, with thefr obedient clergy, do constantly
affirm, that the apostle there reproves the Corinthians for
not complaining to bim of the incestuous person, that he
might have censured him, and that he commands them,
being now judged by him, as having the sole authority in
his hands, to execute his sentence upon him; and this
exposition Mr. B. laboureth to confirm, pp. 92, 94, 98.
We, on the contrary, affii-m, thatthe apostle in that scrip
ture reproveth the church of Corinth, ox them to whom he
-writes, for suffering, as they did, that wicked man uncast
out, and that now he wiUs them to discharge that duty,
wherein they had formerly failed in excommunicating him:
to which he also gives his consent, going before them, as
Ms duty was, in judging, and withal avouching his pre
sence in spfrit, that is in wiU and consent, since he coifld
not be bodily present with them. And that this is the
apostie's meaning, it is much that any man reading the

262 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
chapter with an honest heart, should deny. The argu
ments of proof, are manifest in the particulars.
1. They ought with sorrow to have put him out, ver.
2, 13.
2. They were gathered together in the name of the Lord
Jesus, and were by the power of the Lord Jesus, to deliver
the offender to Satan for his humbling, thatis, to cast him out
of the church into the world, where Satan reigns, ver. 4, 6.
3. "A Uttie leaven leaveneth the whole lump," ver. 6,
whereupon the apostle, alluding to the ancient custom of
putting leaven out of the houses, when the passover was
eaten, Exod. xii. 15, bids the church purge out the old
leaven, that is the incestuous man, that they might be a
new lump, ver. 7, showing therein, that they were soured,
and becorae an old lump, in not purging him out, else
what need they do anything to become new.
But here sundry things are objected by Mr. Bemard.
3nd book, page 329. As first, that a man may be where
leaven is, and yet not be leavened, if he take not leaven.
If by taking leaven he mean, inclining or falling into the
same sin, it is idle to imagine, that the whole church was
in any sueh danger of incest. Where 8nd, he adds, that a
man reproving the offender, complaining of him, and
seeking, as he may in his place,[reformation as Chloe did,
is not leavened, he colours with a few good words many
foul errors. 1st, that Chloe complained of the incestuous
man, which was not so : she coraplained of the contentions
amongst the Corinthians, but that of the incestuous person
was rather brought to Paul by common fame, than other
wise. 1 Cor. i. II ; V. 1. 3nd. That it is sufficient for the
people, yea, or tbe ministers either to reprove an offender,
and so to coraplain to the bishop's eourt of him. 3rd. 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 God's ordi
nances, and wherein he may use the means for reformation,
which Christ hath left: otherwise his very place, and
standing is not of God, nor may be by him continued.
Lastly, where he saith, that the incestuous man had not
leavened the Corinthians because Paul saith, ye are un
leavened, ver. 7, it is an ill collection. For they were

ON 1 COEINTHIANS, CHAPTEE V. 253
unleavened or sweet bread in thefr persons, that is sancti
fied by the Spirit, but soured or leavened in the lump of
communion, by suffering that wicked man uncensured:
and the apostie's desire is, that that wicked man might be
cast out of the society, that as they were severally pm-e, or
in thefr persons, so the whole church together, or mass
might be pure, which before was poUuted with his
contagion. 4. The Corinthians had formerly been taught by Paul
not to acompany or be commingled with fornicators, covetous
persons, &c. : that is, according to the drKt of the whole
chapter, to cast them out, and so have neither spiritual nor
ciril familiarity with them, ver. 9, and here he reproves
them for failing in that duty.
6. They to whom -Paul -wrote were to judge them that
were -within, and are charged to use that power in putting
away from among themselves that wicked man. ver. 12, 13.
And thus the eridence for the first point is clear, that
they to whom Paul -wrote and which were to be gathered
together, were to be gathered into the name of Christ, by
his power to bind or deUver to Satan the offender, as Matt.
xriii. 18 — 20, were to purge out the old leaven, not to be
commingled with the ungodly, to judge them that were
within, and to put away, and from among themselves, the
obstinately -vricked. And it is most untruly and uncon
scionably affirmed by this man, page 92, as I have formerly
observed, that aU that can be gathered from this place, is
that the censures are to be executed -with the public know
ledge of them that are gathered together.
Nowthe second considerationis, who those persons are
thus to be gathered together, upon whose shoulders the
apostie lays this duty of deUvering to Satan, purging out,
putting away, and judging this wicked man.
And for this, I need no more than Mr. B.'s o-wn confession
in the place before named, page 93, where he expressly
affirmeth, that by them that there meet together, is
meant the body of the church. And though he, and aU
the world should deny it, yet would the ti-uth of God stand :
which I thus manKest.
1. They among whom the fornicator was, out of the

364 ME. beenaed's EEASONS AGAIKST SEPARATION DISCUSSED.
midst of whom he was to beput, and which were puffed up,
when they had rather cause of sorrovring, to them the
apostle -writes, them he reproves, they were to be gathered
together for the excommunicating, purging out, and
judging the offender, ver. 1 — 5. And therefore the duty
here enjoined, as weU concems the brethren as the
officers, except we will say, the fornicator was only among;
and inthe midst of the officers, and to put out from amongst
them, and left amongst the people still, and that the
officers only were puffed up, when they should have sor
rowed, and not the brethren with them.
8. It concerned the people as well as the priests in th&
type, and shadow, to put away leaven out of their houses,
and to keep the passover with unleavened bread : Exod. xii.
8, 1 5 : and so in the trath, and substance, to purge and
put out this leaven Paul speaks of, namely the incestuous
person, ver. 7, 8.
3. The apostle admonishfeth them, that they were not to
be commingled with fornicators, nor to eat -with them :
ver. 9 — 11 : and this duty, I hope, as weU concemed the
brethren, as the officers.
4. They with whom Paul deals are commanded to put
the -wicked man from aniong themselves, ver. 13, so that
the same persons, from among whom he is to be put, are
to put him away, which are botii officers and people.
And so I conclude, that the rule prescribed by Christ,
Matt, xriii., and the practice of the same rule commended
by Paul, I Cor. v. do severally and jointly couple and com
bine together the elders and people in tiie censuring of an
offender, the officers going before, the brethren following
in their order, and the women lastly by silent consent,
wherein the Scriptures distinguish them from the men.
1 Cor. xiv. 34 ; 1 Tim. ii. 13.
To these things I will add in the last place the con
sideration of a scriptm-e, to wit, 3 Cor. ii. 6, of which Mr. B.
and many others -with him, think of force sufficient to
dash in pieces aU that hath been, or can be spoken for the
brethren's liberty, and right in the forehandled business.
But as I have formerly answered the objections, forced
from this scripture against the ti-ulh I hold, so will I here

ON 2 COEINTHIANS, CHAPTEE U. 6. 355
set down one argument or two, very pregnant, (except I be
deceived) for the confirmation of it, from the same scrip
ture, and the context thereof
1. They whom the apostle by his letter made sorry, for
their failing in tbe casting out of the incestuous man, and
that with a sonow to repentance, manifesting itself, with
great indignation and zeal, they were to reprove, and cen
sure him, and so did, to his reformation, and their own
clearing : which that it was not the case of the officers
alone, but of the brethren -with them, appears in these
scriptures. 1 Cor. v. 1, 2, with 3 Cor. ii. 5, 6, and vii.
8—12. 3. Paul writes not only to the officers, but to the brethren
as weU as to them, to forgive or loose, to comfort and con
firm their love toward the same person upon his repentance,
3 Cor. ii. 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 -vrill conclude with the obser
vation of a practice yet continued, and in use in the
Chnreh of England, which is, that persons excommuni
cated for notorious sins, before they be absolved, are to do
¦their penance, as they call it, in the parish churches,
whereof they are, and there to ask the whole church for
giveness. 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 profanely to take in vain the
name of God, and to make a mock of Christ's ordinances ;
if you answer affirmatively, then you grant the power of
Christ to forgive, and to loose sins, and so consequently to
retain, and bind them, to be in the body of the ehurch, for
which I contend. The trath is, there is no such power in
the parish assemblies as now they stand; they can neither
bind the sinner, nor retainhis sin, be he to them never so im
penitent ; or loose him, and his sin, seem his repentance
untothem never so fifll, and unfeigned : these knots are to be
tied and loosed, only by the chancellor's or official's fingers,
this power have they inclosed with hedge and ditch, and
as thfrigs are judged at their tribunal, so must the captived
church take them, and -will it, niU it, receive or refuse the

256 ME. beenaed's seasons against SEPAEATION DISCUSSED.
party accordingly. The prelates, and their substitutes
have seized the substance, and kernel, as it were in their
hands, leaving the poor people only the sheU and shadow to
feed upon. And yet this very formal shadow still remaining
in the apostate assemblies, is sufficient to bewray how
substantial a power the churches of Christ were possessed
of, in their constitution. This shell that remains shows
where the kernel hath been. And as in this, so is it in
sundry other points. 'When the bishop ordains a minister,
he bids him go preach the gospel, though he have been his
porter, and be known unable to read sensibly : he useth
also these words, " Take thou authority in this congregation,"
though it may be he is an hundred miles off, but never in
the place wherein he is to minister : he gives him charge
also to minister the discipline of Christ, as the Lord hath
commanded, though he be but the bishop's man's man to
execute his judgments : which forms of speech, notwith
standing, serve to show, what the ministers ought to
do, and where, and by whose election they ought to be
appointed, though in truth they do, or be nothing less.
Arid thus, God, by his providence, continueth unworn out
in the degenerate assemblies, such steps, and stadles,* as
may serve to shame them, by showing unto all that will see
how and where things have stood by Christ's appointment in
his church, which do also very well consort with the dis
position of Antichrist, whose property is under a formal
flourish for Christ to fight against him in his truth, and
ordinances. Seventh Error.
Our seventh reckoned error is, —
"That the sin of one man publicly and obstinately
stood in, being not reformed, nor the offender cast out,
doth so pollute the whole congregation, that none may
communicate with the sarae, in any of the holy things of
God, though it be a church rightly constituted, till the party
be excommunicated."
This position thus set down I deny with Mr. Ainsworth,
though with him, and Mr. Smyth, I do undertake the con
firmation of that truth, which in his refutation, Mr. B.
* Marks or impressions.

ON CONNIVANCE AT SIN. 257
goes about to impugn. And that is, that the whole com
munion in the Church of England, is so polluted, with
profane and scandalous persons, as that even in this
respect alone, were there none other, there were just
cause of separation from it.
On Connivance at Sin.
And to this pui-pose I will lay down a ground, upon
which I do build whatsoever I speak in this point, which
I entreat the reader here, and always to observe, and that
is: —
He that faUs in those duties for the reformation of the
sin of another, which the Lord requires at his hand, he is
accessory to that other man's sin, and makes it his own by
connivancy. And this not only the Scriptures, but even
common sense and the light of nature do confirm. And
upon this ground I deny your enumeration of parts, in the
case of poUution, to be sufficient. This strain comes more
ways than you are aware of. A man may be polluted by
and guilty of the sin of another, though he neither in
judgment aUow of it, nor in affection like it, nor practise
the like, but the contrary, yea, though he speak against it,
discountenance it, and browbeat it, as you speak, when
you teach your people to look big upon sin, where they
dare not meddle with the reproving it : and do his best in
his place to reclaim the sinner, which are the preservatives
you give against pollution, and that these ways : —
First, When a man doth not consider or observe his
brother as he ought, nor watch over him in the holy com
munion of saints wherein he is set, and which the Lord
hath established for this end, that he might be honoured
in the communion and fellowship of saints. 1 Thes. v. 14 ;
Heb. in. 12, 13 ; x. 24, 25. And it is a saying, only be
coming Cain, and those that are with him of that wicked
one, 1 John iii. 12, " Am I my brother's keeper? " Gen. iv. 9.
Thus then a man may be guilty of the sin of another, yea,
though he be utterly ignorant of it. And thus, it is like, was
" all Israel guilty of Achan's trespass in the excommunicate
thing :" who therefore axe charged by the Lord to have
committed a sin, and to have trespassed and fransgressed,
and were punished by the Lord for the same, and deprived
VOL. II. s

288 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
of his presence till the excommunicate or execrable thing
were destroyed from among them. Josh. -rii. 1 ; iv. 5, 10-
—12, 28, 26 ; xxU. 20.
A second case of pollution is the neglect of admonition
for the reformation of the offeuder, according to the order
and degrees by Christ himself set down, secret, and be
twixt the offended and offender, if the sin be of secret
practice and nature : privately, and with a witness or two,
in the second place : publicly in the last place by com
plaint made unto the church haring the power of Christ
for excommunication. Lev. xix. 17; Matt, xviii. 15 — 17.
There is yet a third duty, and that is separation, whereof
you also, Mr. B. in sundry cases do admit, page 105, and
to whicll the Lord in the Scriptures caUs his people for the
shaming of obstinate rebellious offenders, Eom. xvi. 17 ;
2 Cor. vi. 14 — 17 ; 1 Tim. vi. 5, the neglect whereof casts
both the guilt of the sin and condemnation of the sinner,
upon him that neglects it. So that a man is not only
bound in his place to do his best for the reclaiming of his
brother, but to see his place be such as wherein he may
orderly discharge the duties of admonition, otherwise both
his practice and place are unlawful. And you yourseK
will teach your people this trath in the general, that the
place or calling absolutely tying a man to the breach of
any of God's commandments, is unlawful, and to be
forsaken. Now this is your very case, and the case of the best in
your church: the Lord open your eyes thatyou may see it,
and give you hearts to make a right use of it. As there
are in your parish whom you dare not admonish secretly,
much less with a witness or two, so, which is the last and
chiefest remedy, you cannot make coinplaint to the church :
your church is not fumished with Christ's power to take
vengeance upon disobedience : you are utterly unfurnished
of the weapons of this warfare. Great was the slavery of
the Israelites under the Philistines, when " there was not
a sword found amongst them, in the day of battle:" iSam.
xiii. 22, far greater, and more to be bewailed, is your spfrit
ual slavery tmder the Philistine and Egyptian lords, the
prelates, which have spoiled you of all, and left you un
armed, for the Lord's battle. You know weU, Mr. B., that

ON SEPAEATION FEOM A CHUECH. 259
the official is not the church, and so do thousands in
England with you. For all whom, how much better were
it, and more agreeable to true godliness, to renounce such
imsanctified places, and standings, wherein they do un
avoidably day by day, stain themselves with so many im
pieties of their brethren, as though their own personal
sins were too few, by failing in this most necessary duty,
laid by the Lord himself upon every brother for the re
formation of his brother, than to plead, they do the best
they can in their places, to reclaim them ! It will not be
sufficient for men, suffering themselves to be tied short in
the chains of antichristian bondage from the performance
of this necessary duty, at the day of the Lord, when men
shall appear to have perished tlirough tiieir fault, which
might have been gained by their admonition. Matt.
xriii. 15, to say they have done what they could within the
reach of their chain. But let aU them that fear the Lord,
and his righteous judgments, and which have hearts
tenderly affected with the conscience of the duty they owe
unto their brethren, and to whom the liberty purchased
-with the blood of Christ seemeth precious, break asunder
those chains of unrighteousness, those bonds of Antichrist,.
and come out of Babylon, and plant their feet in those
pleasant paths of the Lord, wherein they may make straight
steps unto him, walking in that light, and liberty, which
Christ hath so dearly purchased for them.
On Separation from a Church.
But for separation from a church rightly constituted, or
from a true church, so remaining, I do utterly disclaim it.
For there is but one body, the church, and but one Lord,
or head of that body, Christ, Eph. iv. 4, 5 : and whosoever
separates from the body, the church, separates from the
head, Christ, in that respect.
But this I hold, that if iniquity be committed in the
church, and complaint, and proof accordingly made, and
that the church will not reform, or reject the party offend
ing, but will on the confrary maintain presumptuously, and
abet sueh impiety, that then by abetting that party and his
sin, she makes it her own by imputation, and enwraps
herself in the same guUt with the sinner. And remaining

260 MS. beenaed's seasons against SEPAEATION DISCUSSED.
-irreformable, either by such members of the same church,
as are faithful, if there be any, or by other sister churches,
wipeth herself out the Lord's church-roU, and now
ceaseth to be any longer the true church of Christ. And
whatsoever truths, or ordinances of Christ, this rebeUious
rout still retains, it but usurps the same without right
unto them, or promise of blessing upon them ; both the
persons and sacrifices are abominable unto the Lord. Tit.
i. 16; Prov. xxi. 27.
On the Evils permitted in the Jewish Church.
Now if any object the church of the Jews, and the
obstinacy thereof in sin, and wickedness, which was a true
church notwithstanding : it must be considered, that no
church in the world now, hath that absolute promise of the
Lord's visible presence, whieh that church then had, tUl
the coming of Christ, Gen. xvii. 7; Exod. xxix. 43 — 46.
It was simply necessary the Messiah should be bom in
the true church, wherein he might have communion, and
fulfil the law. Matt. v. 17 ; Luke U. 21—33, 29.
The Lord did ever afford the Jews, even in their deepest
apostacy, some or other visible signs of his presence, and
those even extraordinary, when ordinary failed : thereby
declaring himself still to remember his promise made to
their forefathers, and ever and anon by some godly king,
prophet, or priest, or, if these would not serve, by some
severe conection, destroying from amongst them the
chiefest rebels, brought them to repentance, and caused
them to pass anew into his covenant, as hath formerly
been declared.
But with us it is otherwise. No church now can expect
or doth enjoy such extraordinary privileges. But if it
depart from the Lord by any transgression, and therein
remain inepentant, after due conviction, and will not be
reclaimed, it manifests unto us, that God also hath left it,
and that, as the church by her sin hath separated from,
and broken covenant with God, so God by leaving her in
hardness of heart without repentance, hath on his part
broken and dissolved the covenant also.
The Lord Jesus threatens the churches, for leaving their
first love, and for their lukewarmness, that he wUl come

ON THE E-VILS PEEMITTED IN THE JE-WISH CHUSCH. 261
against them speedily, and remove their candlestick, that.
is dischurch them, except they repent ; and spue them as-
loathsome out of his mouth. Eev. ii. 4, 5 ; iii. 16.
There is the same reason, in due proportion, of one-
member sinning, of a few, of many, and of a whole church ;
now if a brother sin, and will not be reclaimed by the
ordinary means appointed by Christ for that purpose, he is
to be accounted no longer a brother, but an heathen, and
publican. Matt, xviii. 17, so is it with two or three brethren,
with a few, with many, or with the whole church, though
there be a different order of deaUng : for the multitude of
sinners doth no way lessen or extenuate the sin either in
the eyes of God or men.
Now for your arguments. In handling whereof Iwill
also take in sueh of your score of reasons* against poUution, -
as are worthy consideration.
Ffrst you say, " Under the law there was a sacrifice for-
all manner of poUutions, but none for this, and therefore-^
it is no sin."
It is not so, for 1. If a man polluted his hands with
innocent blood by murder, or his body with adultery, or-
wrought any other wickedness punishable by death, tihere-
was, that I find, no particular sacrifice for it. 2. The
people of Israel were guilty of the pollution of the Lord's
house, by bringing, or suffering to come, into his sanc
tuary, strangers either uncircumcised in flesh, or in heart :
Ezek. xliv. 6, 7, 9 : and so there was an offering to be made
once a year for the purging of the holy place, and taber
nacle, for the cleansing of the altar, and to be an atone
ment for the priests and for all the people of the congre
gation. Lev. xvi. 15, 16, 20 ; xx. 33, 34. 3. The pollution,
I speak of, coming only by neglect of some duty for the
reformation of a brother, cannot be denied to be sin, and
with other pollution meddle I not.
" The godly people were never reproved for being at the
ministration of holy things though wicked men were
there." We grant it in the trae church, but deny a company of
impenitent sinners to remain the true church, being to the
judgment of men, unrecoverable. Yea, if but one have
* Plain Evidences, pp. 171 — 173.

262 MB. BEENAED S SEASONS AGAINST SEPAEATION DISCUSSED.
committed the evil notoriously scandalous, and the rest so
tolerate him, that little leaven leavens the whole lump,
1 Cor. V. 6, and with leaven must not the passover be eaten
in any case. Exod. xu. 15. And here Mr. Bernard your
cavilling reply upon Mr. Ainsworth, page 210, speaking of
the whole church, and all the assembly, is answered. The
Corinthians might as well have eluded, and put off Paul's
argument, and reproof, as you Mr. Ainsworth's : for Paul
Speaks of the whole lump, as Mr. Ainsworth doth of the
whole church. And surely if two or three officers be the
whole church that hath the power of Christ to judge and
censure offenders as you say, the whole lump might soon
be leavened, and the whole church plead for open iniquity.
" The prophets did not separate themselves though they
cried out against wickedness. Isa. i. 4 — 6, 9, 10, &c."
Both the prophets, priests, and people that were godly
did separate from apostate Israel in Jeroboam's time, 1
Kings xi. 39 — 33; 2 Chron. xi. 14, 16, which we take to
be your estate in a great measure, considering your wor
ship, holy days, priesthood, and government. But for
Jerusalem and the church there, the case is otherwise.
Touching which, I desfre these two rules may be bome in
mind. First, That there was that one only visible church upon the
face of the earth, tied to one temple, altar, sacrifice, priest
hood, in one place, and that no man could absolutely
separate frora that church, but he must separate from the
visible presence, and from all the solemn public worship
of God.
Secondly, That the Jewish Church had not that distinct
ecclesiastical ordinance of excommunication, which we
now have, but that the obstinate or presumptuous offender
was by bodily death to be cut off from the Lord's people, the
same persons, namely, the whole nation being both church
and commonwealth, according to that special dispensation
of those times. "Whereupon it followeth, first, that since
absolute separ9,tion frora the Jewish Church was unlawful,
communion with it was la-wful : and second, that since the
church had not the power to cast out an offender, it was
no pollution unto tliem to suffer him amongst them, so
they discharged such other duties as were enjoined them.

ON THE EVILS PEEMITTED IN THE JE-WISH CHUECH. 263
by the Lord. But it is now otherwise ; the times are
-altered and the dispensations of them. Every place where
a company of faithful people are gathered into • Christ's
name, is Mount Sion, and hath the promise of God's pre
sence : and separation from one church remaining un-
cm-able may be made into another. And as separation
may be from a church, so may excommunication be of
person, obstinately -wicked. And these two rules, rightiy
applied, wUl, as I am persuaded, satisfy the scriptures and
reasons brought by Mr. B. here and both by him, and
others elsewhere, from the Old Testament, and the unpol
luted communion of the servants of God in the Jewish
•Church. The other scriptures I will briefly pass over.
Tit. i. 15, shows, that all the creatures of God are pure
to the pure. I grant it, and his ordinances also. But ever
prorided, in their lawful and right use, which in a pro
fane and unsanctified communion they are not. By your
exposition, Mr. Bernard, a godly man might eat the Lord's
Supper with heretics, excommunicates, yea Turks or
Pagans, if they would, and yet all should be pure to him.
Of the second and third chapter in the Eevelation, I have
spoken formerly, and there proved that the churches were
poUuted by the toleration of wicked persons amongst them,
and therefore reproved ; neither is it material, if the Scrip
tures do not expressly tax the whole church for con
nivancy every time they rebuked some persons in it. It
is sufficient they do it in some places, and in some
churches : there is the same reason of all, neither hath
one church pririlege above another, or for one sin, more
than another. And this also may serve for an answer to the
second and thfrd of your twenty reasons in your second
book, page 171. Only you must take knowledge of your
gross oversight ia the latter reason, where the question
toeing of the frue matter of the church, you bring in Noah in
the eld world, and Lot in Sodom unpoUuted, as though the
world and Sodom had been true matter of the church, and
Noah and Lot of the same religious communion with them.
Ihe like • ignora'nce you show in the eighth reason, where
you demand why the feUowship in ciril society should not
be poUuted, as well as religious communion. As though you
had never read that the unbelieving hu-sband is sanctified

264 ME. beenaed's seasons against sepasation discussed.
by the believing wife, 1 Cor. vii. 14, for civil society, which
is no way dissolved, no not though the one party be a Turk,
Jew, or atheist. And do you think, Mr. B. that religious
communion may be held with such without poUution ?
In the next scripture, which is Gal. v. 10, the apostle no
way acquits the church of transgression, but speaks under
hope of their repentance, which they were to manifest by
avoiding and cutting off such as had troubled and seduced
them, Gal. i. 8, 9 ; v. 12.
In Matt. V. 24, 25, Christ commands that before aman
)ffer llis gift he reconcile himself unto his brother. True,
but where hatred is, there is no holy reconciliation : and
where brotherly admonition is not, and that to the refor
mation of the brother offending, there is hatred, as is
manifest. Lev. xix. 17. And if you would improve to the
right use this scripture, it would drive you and others from
your Corban, till you had discharged the duties of mercy
to your brethren, which the Lord accepts above sacrifice.
Touching 1 Cor. xi. which is the next scripture, I wiU
speak something more largely, because Mr. B. thinks it
most pregnant for the deciding of the controversy, for that
the apostle speaking purposely of the pollution of the
sacrament, bids every man examine himseK, and not one
another, and that under pain of eating damnation to him
self, and not to another, if he come not reverently, not
withstanding there was much evil in the church.
And is it so indeed, that, because men must examine
themselves, therefore, not others ? what warrant then have
you for your Easter-shrive,* your examining the people
before they communicate? You I hope, are to examine
yourself, as well as others. And might not your people
teU you out of your own book, that you have nought to do
to examine them? Might not the meanest of them say
unto you, Examine yourself: ifl eat and drink unworthily, it
shall be mine own damnation, not yours? Yea, might not
any ungodly person thus answer either officer, or brother,
that should reprove him either publicly, or privately?
This indeed is the common fashion in the Church of
England, and nothing more common : and it is a received
rule, that every man shall answer for himself, and every
* Shriving or confessing to a priest at Easter.

ON THE EVILS PEEMITTED IN THE JEWISH CHUECH. 265
tub stand upon his own bottom, and brotherly admonition
is accounted by the most but a precise curiosity of busy-
headed people. And in this you confirm them, by your
coUection : teaching the offenders to " pull away the shoul
der, and to stop the ear, that they might not hear, to make
the heart hard, as an adamant stone." Zech. vii. 11, 12.
You do then err, Mr. Bernard, in expounding 1 Cor. xi. 18
exclusively. It doth not follow, that because I am bound
to examine myseK, therefore not my brother, that is, not
to observe him, admonish him, and bring him to repent
ance for apparent sin, for of such an examination we only
speak, leaving to a man's seK the examination of the heart,
and of things secret. You may as well argue thus. We are
to "save ourselves," Acts ii. 40, to "speak uuto ourselves in
psalms," &c., Eph. v. 19, to " teach and admonish ourselves,"
Col. in. 16, to " comfort ourselves," 1 Sam. xxx. 6, to " edify
ourselves," Jude 20, and therefore neither to save, nor to
speak to, nor to teach, nor to admonish, nor to comfort, nor
to edify others : which is contrary to these, amongst many
other scriptures : Jude 23 ; 1 Thess. iv. 18 ; v. 11, 18.
Furthermore you yourself, page 120, of this book, make,
and that truly, the "Lord's Supper a testimony of that
visible communion of love amongst the members." Ex
cept then there be that love, which is there testified, the
Lord's ordinance is profaned, and his name taken in vain.
Now where admonitions are not for the purging, gaining,
humbling, and saring of the offender. Mat. xviii. 15 ; 1 Cor.
V. 5 ; ii. 6, 7, there is not true love but hafred. Lev. xix.
17. And that true spfritual love required in the members
of Christ's body should be betwixt the servants of God, and
notorious profane persons, either way, passeth both mine
understanding and affections. And to conclude this point,
I would but desire you Mr. B. to read the marginal note
given in your authorized Bible, printed at London 1603,
upon the 31st verse of this chapter.
And thus you see how pregnant this scripture is to
decide the controversy, and to determine against you, that
except reformation of sin be orderly sought, and seasonably
obtained, there can be no right or la-wful communion in the
Lord's Supper. And Paul in writing as he doth, provokes as
eveiy man specially to look to himseK, so the whole church

366 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
together to see the reformation of the disorders amongst
them, ver 17, 18, 33, 84.
Lastly, For 2 Cor. xii. 21, it must be considered that the
case was depending, and in hand conceming such as had
sinned and not repented, and as the issue of things
should be, so were the godly to carry themselves towards
them : if they would be drawn to repentance, by admoni
tion, they were to forgive them as 2 Cor. ii. 7, if not, the
church was bound to judge, and cut them off, whether Paul
came, or no. 1 Cor. v. 11 — 13. Wherein if they failed,
God would punish their camal security and want of zeal, as
he threateneth. Eev. iii. 14, 16, 19.
On being affected by the Sin of Others.
To proceed, where you affirm that our position insinuates,
that the sin of one dissolves the bond of aUegiance between
God, and another, it is nothing so. The sin and apostacy
of others can no way hinder or prejudice our salvation, or
standing with God, if we discharge our duty towards them.
But here is the oversight, that men consider not, that, as
God hath commanded men to worship him, receive the
sacraments, and to use other his ordinances, so he hath
also called, and separated unto himseK a church, a com
munion, or fellowship of saints, and holy ones, in and
araongst whicii those holy things are to be used, Psa. cxl-vu.
19 ; Eom. iii. 2 ; ix. 4, and tiiat we are as well to look in
what fellowship and communion we receive the holy things
of God, as what the things are we do receive. And as in
the natural body there must first be a natural union of the
parts with the head, and one -with another, before there
can be any action of natural communion either between the
head and the members', or one member and anotiier : so
in the spiritual body, the church, the members must first
be united with Christ the head, and become one with him,
before they can any way partake in his benefits, or have
communion with him, either in the merits or virtue of his
death, and obedience, John xv. 2, 4, 5 ; Eom. viii. 1 , as also
one with another, as members of the same body, under him
ihe head, before they can communicate in their works, or
operations. Communion in works, and actions, doth neces
sarily presuppose union of persons.

ON BEIHG AFFECTED BY THE SIN OF OTHEES. 267
And if it be true which Mr. B. labours so much to justify,
both in his former* and latter writing,-!- that a man is only to
look to his own person, that it be holy, and to the thing
in hand, that it be commanded of God, and that it matters
not, to how unholya society this holyperson adjoins himself,
in the commimion of this holy thing, then may he lawfully
repute, and acknowledge an assembly of atheists, heretics,
and idolaters, though as the assembly gathered, Mark v. 9,
usurping the holy things of God, for the temple of the
living God, and for his sons and daughters, among whom
he doth dwell, and walk there. 2 Cor. vi. 16, 18. There
may he caU upon God, as their common Father, and say
witii faith, as Christ hath taught his disciples, " Our Father,"
Mat. vi. 9 ; there may he have " communion in the body
and blood of Christ, as with the members of Christ." 1 Cor.
xi. 16, 17. But the Lord Jesus in teaching his church, with
one heart and voice, to say "Our Father," hath established
another brotherhood; and in giving his body and blood to
be eaten and drunken of all, in communion, Matt. xxvi. 26,
27 ; 1 Cor. xi. 16, 17, hath knit in one another society.
The apostle writing unto the church of Corinth, compares
the whole church to a man's body, and the persons in the
one, to the members of the other, viz. to tiie head, foot, eye,
ear, hand, and other parts, 1 Cor. xii. ; and endeavouring
purposely to draw them to the right use of those spiritual
gifts, where-with they abounded, without contempt, or envy,
he shows that all have need, and use, each of others, the
head of the foot, the hand of the eye, and so mutually one of
another, and that -without the help each of other, neither
could consist. Now since every part stands need of other,
even the head, the chiefest, of the feet the meanest, doth
it not concem the head to consider what a foot it hath ? the
eye to see what an hand it hath ? and so every member to
forecast, that it be coupled -with such other members in this
todymystical, as maynotfail it in the time of need. "Woe be
to him that is alone," saith the wise man, ' ' for if he faU there
is not a second to lift him up, but if two be together the one
-will Uft up his fellow, if he fallr" Eccles. iv. 9, 10. And how
behoveful both for the comfort and safety of the several
* Christian Advertisements, pp. 104 — 107.
t Plain E-vid^ces, pp. 171—174.

268 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
members, and whole body it is, that jointly and severally,
all and every part be so fitted and furnished, as they may
faithfully discharge their duties, and afford their service
upon occasion, and as need stands; and how great not only
the discomfort, but the danger is, when there is a faiUng
this way, both the Word of God and common reason, and
every man's own experience wiU teach him. "Whereupon I
conclude, that it concems every man as first, and most, to
look to his own person, and to consider how things stand
bet-wixt God and himself; so in the next place to take heed
he join himself in such a communion, as wherein he may
with comfort call upon God as a common Father, and par
take in his ordinances by a common right to him, and the
rest : and that being so joined, he fail not the body,_ or
any member of it, as there is need of his help and service,
otherwise Mr. B.'s reasons will not bear him out, no, not
though for scores, he put hundreds, which being compared
with the scriptures, and grounds from them formerly laid
do-wn, will appear to be the very froth of his o-wn lips,'
neither soUd nor savoury.
On Separation in General.
Next Mr. B. reduceth to certain heads such places of
Scripture, as forewarn God's people to separate themselves,
and that first under the law, as 1. from idols of false gods,-
as Israel from Egyptian, Babylonish, or heathenish gods,
and idolaters dwelling about them. 3. From idols of the
true God, as Judah from Israel in Jeroboam's time, and
after. 3. From persons ceremonially poUuted, in the
time of the gospel. 1. From Jews not receiving Christ,
but railing against him. 8. From Gentiles without Christ.
3. From Antichrist under the show of Christ, persecuting
Christians. 4. From familiarity private, with men excom
municate, or of lewd life, &c., which places, you say, no
way concern you at all, and so you give a very ample testi
mony of yourselves, if we durst believe your words, against
our own knowledge.
Your first head I let pass ; and in answer unto your second,
affirm thus much, that in your constitution, you are partiy
as the Egyptians in respect of your bondage : partly as
the Babylonians in respect of your confusion ; and partly

ON SEP.VEA'nON IN GENEEAL. 369
as Jeroboam's church in respect of your apostacy in your
derised priesthood, sacrifices, and holy days : the Lord
having appointed no such ministry as your priesthood, no
such sacrifice as your service-book, no such holy days as
your single and double feasts, which you have forged of
your own hearts.
Touching separation from persons ceremonially polluted,
it must be considered, that ceremonies have their significa
tion, and shadows thefr substance. The ceremony then
was, that, whosoever touched a dead person, or a person, or
thing unclean, was unclean : and whom, or whatsoever the
imclean person touched, that person or thing was unclean:
so that a person unclean did not only pollute the thing he
touched to himseK, as Mr. B. would have it, but to otiiers
also : whosoever touched the thing that he touched, was
polluted by it. Numb. xix. 13, 33 : Lev. xv. 4— 11, 19—
21, &c. "What is then the substance of these ceremonies ?
"Who is now a leper, but he which hath the leprosy of sin
arising in his forehead ? Who hath an issue of blood upon
Mm, but he in whose soul and body the issue of sin runneth
unstopped ? "Who is the dead person now that may not be
touched without pollution, but he that is dead in trespasses
and in sins ? And who toucheth such an unclean person,
K he that becomes and remains one body with him, by
spfritual communion, and a member of him, touch him not?
Eom. xu. 4, 5 ; 1 Cor x. 16, 17 ; xU. 13, 13.
Thirdly, If separation be lawful from persons not re
ceiving Christ, but railing against him, then is communion
unlawful with any assembly in the land, wherein there are
many, which remain in unbelief as their works declare,
James U. 30, and so receive not Christ, John i. 13, but do
on the contrary both revile and persecute him in his
graces, servants, and ordinances : howsoever for fear or
fashion, they be content to be accounted Christians.
Now for separation from Gentiles without Christ, and
from Antichrist, under a show of Christ persecuting
Christians, as the Scriptiu'es do account of antichristian
ism, as of heathenism in this respect, calling it Babylon,
Sodom, Egypt spfrituaUy, and so waming the Lord's-
people to come out of it, Eev. xi. 8; xiv. 8 ; xviii. 3, 4 : so
for the second point, I do not yet believe, whatsoever you

270 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
•write, but you, Mr. Bemard, are as verily persuaded as
myself, that the Chm-ch of England, formaUy Considered
in her laws, and canons ecclesiastical, contrived, and exe
cuted by the prelates, and their substitutes, doth persecute
Christians under a show for Christ. That .the bishops
make a show for Christ, all grant : and that they persecute
true Christians, let your prisons be searched, and there
-will want no records : and if you yet wUl pass by the poor
brethren of the separation, as the priest and Levite did the
wounded man, whieh had fallen among thieves, Luke x.,
and will take no knowledge of us, ask your own brethren,
the godly ministers, with whose supply against us, you
back your book; and I doubt not, but tiie suspensions and
deprivations of the most of them for refusing the prelates'
badges, and liveries, the surplice, tippet, and the like, wiU
testify with us, the persecutions of the antichristian pre
lacy, against Christians.
"The separation you admit of, in the last place, is " from
familiar accompanying in private conversation -vrith men
excommunicate, or of lewd life worthy to be excommuni
cate, when neither religion commandeth," &c.
"What, Mr. B., ought men to avoid famiUarity -vrith ex
communicates only in private conversation, and not both
in the private and public worship of God ? Is there any
religious famiUarity, or coramunion save in the church,
out of which excommunicates are cast ? The Jews had no
reUgious communion at aU with heathens, or persons un-
cfrcuracised, Ezek. xliv. 7, 9, which therefore might not
enter into the sanctuary of the Lord, though you be driven
in answer to Acts xxi. 28, 29, to affirm they might. Book ii.
page 176 : and as such, must we account them that refuse
to hear the church, Matt, xviii. 17. And as no religious
communion, either private, or public, may be held with
persons justly excommunicated by the church, so neither
with such lewd persons, as deserve excommunication, and
are thereof clearly conrinced, though the church want
grace to cast them out. The bhurch's ungodly connivancy,
and upholstering them in their scandalous sins, makes
them nothin gthe better, but itseK, in truth, like unto them,
as he that brought a thing abominable into his house, was
accursed like it, Deut. -rii. 26 ; Josh. vii. : how much more.

ON SEPAEATION IN GENEEAL. 271
if he either bring it into, or keep it ui God's house! And
how we are to avoid persons incorrigibly wicked, whether
idolators, heretics, or profane Uvers, the common bonds of
natural and civU society ever kept inviolated, which as
they are to the Lord, so ought they to be unto us abomi
nable, see these scriptures, Acts ii. 40, 47; xix. 19; Eom.
xri. 17; 1 Cor. v. 11 ; 2 Cor. vi. 14—17; Gal. i. 8, 9;
1 Tim. vi. 3—5; 2 Tim. iu. 2—5; Tit. in. 10, which
places do not only forbid private and voluntary familiarity,
as you speak, and affirm, but reUgious also, to which you
unskiKuUy oppose voluntary, where no society is so volun
tary, as that which is reUgious, and that both private and
pubUc. Neither is there any reason, whether we respect
the glory of God, or our own safety, or the avoiding of
offence in others, or the shaming of the parties, why we
should avoid ciril communion with any, and yet hold re
ligious communion with them. To conclude, since the
Lord -wUl be glorified by his people, not only severaUy,
and in thefr persons, but jointiy, and in their holy com=
munion, and hath given them in charge to exhort, comfort,
admonish, and reprove one another as there is cause, and
in the order he hath prescribed ; as also according to the
same order, to sequester, censure, reject, and avoid persons
incorrigible, and infectious, the brotlier or brethren faiUng
in these duties, are stained, and polluted, not by other
men's sins, which can no way hurt them, or the holy
things they use, save to themselves, but by their o-wn
swerving, and neglect from and of such duties, as wherein
they are to acquit themselves, in their most strait, and
sacred bond of communion. Only before I end, I must
touch one point of deep dirinity set down by Mr. B. for
the purpose in hand : which is, that the Lord takes a
people to be his, before he commands them: and that
commandments are for his people to rule them, not to
make them his people, Book U. p. 176.
But how agrees -tiiis, to let pass his former book, with
that which he not only -writes, but substantiaUy proves,
page 277, of his second, that, when the Lord sets up a
people to be his people, first he gives them his Word,
which is his ordinance to make them his people, his
power to subdue them, the means of reconciling them,

273 ME. beenaed's seasons against separation discussed.
that by which he extols a people above other people?
Well, Mr. B., (to let pass your inconsiderate lightness in
tiiose weighty matters, wherein you exceed Mr. Smyth, for
that where he confutes one book by another, you confute
yours by itself in another place,) howsoever your national
church were not made the Lord's people by his command
ments, but by the commandments, precepts, and pro
clamations of men, yet would the Lord Jesus have his
churches gathered, and men made his people, by the pub
Ushing and preaching of his commandments, wherewith
he fumished his apostles for the making of disciples, by
the knowledge, faith, and obedience of them. Matt, xxviu.
19, 30. Eighth Error.
The eighth en-or laid to our charge is, our holding,
" That every of their assemblies are false churches."
If one of them be, then are they all, for they are aU, and
every one of tiiem cast in the same mould ? We profess
we put a great difference bet-wixt person and person
amongst you, and do not doubt, God forbid we should, but
there are hundreds, and thousands amongst you, having
assurance of saving grace, and being partakers of the Ufe
of God, in respect of your persons : but considering you
in your church-communion, and ordinances, we cannot so
difference you, but must testify against your apostacy, as
we do. And let it not be grievous unto you, Mr. B., or
unto any other, that in this regard, we speak thus generally
and alike of you all, without exception : for even your own
church intendeth you all, and every one of you alike,
without exception : as appeareth, in that it appointeth one
set service in so many words to be said, by all and every
minister, to all and every parish, and person in it. It
appoints one set form of words, wherein all persons, -without
exception, must be married ; all women, without excep
tion, after child-bearing purified ; aU children bom in the
kingdom baptized; all sick persons visited: and aU dead
persons buried, without exception. How shall we then
sever you in the things, wherein you join yourselves ? or
put a difference where yourselves put none ?
And where further, as loth to let fall the plea of the

PARISH OStJRCHES FALSE CHUECHES. 373
-wicked, you do add, that God called Israel his people after
defection, and thefr children in respect of circumcision his
children, Ezek. xvi. 21, 22. I answer, first, that the Lord
did not call them his chUdren in respect of circumcision,
for the " Shechemites were circumcised," Gen. xxxiv. 34,
and yet were not God's people, nor their children, his
¦children; and secondly, that the prophet speaks of the
¦first-born, which by right did in a special manner apper
tain to the Lord, Exod. xiii. 2, though he were most in
juriously defrauded of his due. "Where you proceed and
say, that some in the Acts xix. 3, which were ignorant of
the Holy Ghost, were called believers, that is too grossly
applied to the ordinary gifts of the Holy Ghost, which is
meant of such extraordinary visible gifts, as where-with
•God did for a time beautify the church, which these per
sons also there spoken of, did afterwards receive by impo
sition of hands by Paul, ver. 6.
For the churclies of Corinth, and Pergamos, with whose
corraptions as •with a buckler, you would cover yourselves,
it must be remembered, that they, and every person in
them, were in thefr constitution, separated by voluntary
profession into covenant with the Lord, and did with their
covenant receive power and charge to refonn such evils as
inight break out amongst them, which if they neglected,
they brake Covenant with God, and so forfeited, on their
part, both thefr covenant, and power, provoking the Lord,
if they repented not to break with them, and shortly to
Tcmove their candlestick out ofhis place, Ee-v. ii. 5.
That wlich you add the last, and indeed the worst of
all the rest, is, "that the church of Christ' is set out even
by the naming, that is by the profession of the name Jesus
Christ." Eom. xv. 30.
But the apostie intends no such matter, but only to
magnify his apostieship by this amongst other the notes
of it, that he had preached the gospel, where before there
Uad been no sound of it. And if the naming of Jesus
Christ set out a church, then are the Papists, besides
other heretics, a true church, for they name Jesus Ciirist,
as often as you, and with as many courtesies.
But things are best discerned in their particular's, and
to them you descend, saying, that that congregation which
VOL. n. T

274 ME. BEKNAED's seasons against SEPAEATION DISCUSSED.
is false, hath a false head, false matter, false form, and false
properties, which, say you, " cannot be avouched against
our congregations."
And what if but some of these be false, and not all ? To
make a thing true must concur aU the essential parts and
properties : but to make it false, there needs not be aU
false, some few will do it. For the particulars.
You have no false head, because you hold Jesus Christ,
and worship no other God, but the Trinity in unity.
The Papists also worship the Trinity in unity, and in
word, and in the general, confess Christ their head : and
you in deed, and in the particulars, many of them, do deny
his headship.
Christ is the head only of his body, Col. i. 17. But the
body of Christ consists not of the limbs of Satan, of which
yom- national church was for the most part gathered, and
compact, after the general apostacy of Antichrist, and of
such it consists at this day : except you will deny that they
are the limbs of Satan, the eyes of whose minds he blindeth,
that the light of the gospel should not shine in them,
2 Cor. iv. 4 : which do the lusts of the devil and are his
children, John viii. 44 : whicll commit sin : which persecute
the godly, 1 John iii. 8 ; and cast in prison the servants of
Christ. Eev. ii. 10. Now tell me not, Mr. B., of the wicked
persons in the churches of Corinth, Thyatfra, and the rest;
for these churches were not gathered of any such outwardly,
and so appearing : it is blasphemy against the aposties so
to affirm : and if any appearing such were afterwards suf
fered, it was a canker in the churches whichj time ate
out the hearts of them. As, therefore, the Papists make
the church a monstrous body, in setting two heads over it,
Christ, and the Pope ; so do you make Christ a monstrous
head, in uniting unto him members of so contrary a nature.
And, let the profane world make as small account of it
as they list ; it is certain, no false doctrine, heresy, or
idolatry can more either displease or dishonour God, and
his Christ, than wretched men, in word professing his
truth, and name, and in deed denying both liim, and them.
Further you have not Christ the head of your church in
the administration of his prophetical, priestly, and kingly
office : which I will onlv noint at, referring the reader to

PAEISH CHUSCHES FALSE CHUECHES. 275»-
such Other treatises, as do more fully confirm these things,
and in special to Mr. Ainsworth's arguments disproving"
the present estate and constitutiori of the Church of Eng
land ; against which his plain proofs your idle exceptions
Mr. B. wiU be as easily answered, as read.*
First, then, your church admitteth not of the ordinance-
of prophesying, or teaching out of office, Eom. xii. 6, 7,
which as I have formerly proved to be a perpetual ordi
nance for the church, so how profitable it is, both for the
edification of them within, and conversion of them without,
we find by experience, and the Scriptures declare. 1 Cor.
xiv. 3, 24, 26.
Second, You silence the Lord Jesus, in your church,
from revealing the whole wiU of his Father. A part of his
Word is utterly excluded by your calendar, and may not so
much as be read in your church, but is jostled out by the
apocryphal writings : a greater part even the most of that
-which concerns the trae gathering, and governing of the
"risible church, though it may be read, yet may it not be
faithfully taught, much less obediently practised : notwith
standing any charge of the prophets, apostles, and Christ
himseK. Deut. xxix. 39; Matt, xxviii. 19, 80; Eom. xvi
25, 26 ; 2 Tim. iii. 16, 17, so that though you have the
whole wiU of God in your books, as Papists have, yet in
respect of the doctrine, and obedience of a great part of jt,
the book is sealed up, and may not be opened. And to
make up the measure, you have instead of the canonical
Scriptures of the Holy Ghost, men's apocryphal scriptures,
the books of homilies, and that of comraon prayers, your
popish canons, and constitutions, which are as well the
doctrine of your church, as the canons of the Tridentine
Council are the doctrine ofthe Church of Eome; and, if you
-wiU, instead of prophets to teach, your significant ceremo
nies, .the cap, surplice, cross, tippet, which are " neither
dark, nor dumb, but apt to stfr up the dull mind of man to
the remembrance of his duty to God, by some notable
signification." Here is dross for silver, and for the finest
wheat, chaff.
Lastly, Your prophets which administer that part of
Christ's prophecy, or of the Scriptures, which may be
* Counterpoyson. Ed. 1608, p. 127.

276 MS. beenaed's seasons against sepasation DISCUSSED.
taught, and practised amongst you, have neither the true
office of ministry, which Christ hath prescribed, nor a law
ful calling to that they have : as hath been in part noted
from Eph. iy. and is elsewhere clearly evinced.
Now Christ's priestly office you do corrupt, and pro
fane imsuffei-ably, whether we respect the persons, or
things whereof you make him a mediator.
Are those atheists, and ungodly persons, wherevrith you
confess in the beginning ofyonr book, your church is full,
and which K you shotdd deny, heaven and earth would
witness against you, are they I say, their souls, and bodies,
those lively, holy, and acceptable sacrifices, and offerings
sanctified by the Holy Ghost ? Eom. xU. 1 ; xv. 16.
Are those devised, printed, and stinted collects, read out
of your human service-book, the spiritual sacrifices of
prayer, and thanksgiving, which the Spirit of God teacheth
the sons of God to offer, the fruits and calves of the lips
which confess his name ? Eom. viu. 26, 37 ; 1 Cor.
xu. 7.
Is that constrained payment of a weekly or monthly rate
and assessment for the poor, more fitly called a malevo
lence, for the Ul-wiU it is paid -with, liian a benevolence,
that gracious cheerful care for the sa'mts, that freewill
offering of love, and mercy, that sweet-smeUing odour, that
acceptable, and well-pleasing sacrifice unto God? Heb.
xiii. 15; Hos. xiv. 3; 2 Cor. viii. 1, 4; ix. 5, 7; PhU. iv. 18;
Heb. xui. 16.
Are these, I say, those sacrifices, for which Jesus Christ
the etemal high priest appeareth for ever before his Father
in heaven, that he might offer them unto him in the
golden censer, perfumed with the odours of his o-wn right
eousness? or are they to be sanctified by the golden altar
of his merits standing before the throne of God? Eev. -vui.
3, 4 ; Matt, xxiii. 19.
A less indignity sure it was to lay upon the material
altar in the tabemacle, or temple, dogs, swine, -vultures, and
all unclean beasts, and birds, with their dirt and dung,
than thus to lay upon this heavenly altar, those unclean
beasts, and birds, -vvhereof Babylon is an habitation, and
cage. , Eev. xriu. 2.

ON THE KINGLY OFFICE OF CHSIST. 277
On the Kingly Office of Christ.
And for Christ's kingly office, who is able to set down
the indignities and oufrages offered in your church to the
seep fre thereof?
For first, where Christ reignefli as the King in Sion, his
holy mountain, ruling over his servants and subjects only,
as tiie King of saints, Eev. xv. 3, under his Father, you hav®
gathered him a kingdom, and crowned him the king
thereof, confrary to his express wUl, of known traitors and
rank rebels unto his crown and dignity : even of such as
do risibly and apparently fight for Satan, and his king
dom, the kingdom of darkness, hating, deriding, and per
secuting to tiie utmost of their power, all such as desire
to please and serve Christ in any sincerity. Of such, and
none other, doth the body of your church consist, for the
greatest part, as aU amongst you that fear God will testify
with me.
Secondly, "Where Christ ruleth over his subjects by the
seep fre of his holy Word, which is a sceptre of righteous
ness, Psa. xiv. 6 : in the place of it, the ungodly canons and
constitutions of popes and prelates must, and do bear
sway. Such subjects, such laws. And say not, Mr. B. as
you do, in answer to Mr. Ainsworth, page 259, that "you
acknowledge no other lawgiver over your consciences in
matters of faith, and obedience, between Christ, and you,
save him alone." For what doth your church represent
ative but bind conscience, in binding men to subscribe to
the hierarchy, serrice-book, and ceremonies, sponte et xe
cmimo? in pressing men to the use of things reputed
indifferent, absolutely, and whether they offend, or offend
not; in tying men to a certain form of prayer, and thanks
giving : excommunicating men for the refusal, and omis
sion of these, and the like observances of their laws ? And
what do you but loose and imbind the conscience, in tole
rating, yea, approving, yea, making and ordaining un-
preaehing ministers, and in binding, the people, under both
civU and ecclesiastical penalties, to their ministrations, in
their o-wn parishes, and from others ? And what dO' you
else in your dispensations for pluralities, non-resid'ency,
and the like ? Are not these matters of conscience with

278 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
you, Mr. B. wherein your laws and lawmakers bind and
loose, as they list ? All the laws and ordinances for the
ministry and government of the Jewish Church, were mat
ters of faith and obedience between God and the church,
binding the consciences of the people : and is the new tes
tament less perfect than the old ? and the laws, and ordi
nances for the administration of it less excellent, and of a
baser foundation than the former ? It matters not what
your words are, since it appears by your deeds, that you
usurp the throne of Christ, in appointing officers, and
making laws for the govemment and administration of
his kingdom the church : and those many of them to the
abolishing of his, herein rather holding Christ as a captive,
than honouring him, as a king.
Third, "Where Christ hath given to his church liberty,
power, and commandment, every one of them severally,
and all of them jointly to reprove and reform disorders,
and whatsoever is found whether person or thing, faulty,
and disagreeing unto his Word: alas! this liberty is en-
thraUed, this power lost, this commandment made of no
force. The prelates have seized all these royalties into
their_ hands, as though they alone were made partakers of
Christ's kingly anointing, and were as kings to rule in
his church. Here is a lung in a great measure without
subjects, without laws, without officers, without power.
But here T must needs observe a few things about two
answers given byMr. B. in his second book, pages 260, 261,
to two of Mr. Ainsworth's objections about the matter in
hand. To the former being about the officers of Christ in
the church, he answereth, that they have Christ's officers
appointed to govern; the civU magistrate, the king's ma
jesty, the ruling elder, next under Christ, &c. and the
ecclesiastical governors under him, the bishops, who are
also pastors and doctors.
But you should have considered, Mr. B. that the ques
tion is not about civU but ecclesiastical governors. The
king indeed is to govem in causes ecclesiastical, but civilly,
not ecclesiastically, using the civil sword, not the spiritual
for the punishing of offenders. And if the king be a
church officer, then he is, first, a king of the church.
Second, To be caUed to his office, and so deposed from it

ON THE KINGLY OFFICE OF CHEIST. 379
by the church, or at least by other ecclesiastical persons,
by whom alone you wUl have church officers made. And
lastly, if the king be such a ruling elder, as the Scriptures
speak of, he is inferior to the teaching elders, and deserves
less honour than they. For so the apostle orders things.
Eom. xU. 7, 8 ; 1 Tim. v. 17.
Now in making your bishops, pastors, and doctors, you
are doubly forgetful of yourself ; and doubly injurious unto
them, and which is worse than both tiie rest, you sin
against the Lord, and his truth. For the first, in your
former book you made your bishops chief officers in the
church, and the successors of the apostles, and evange
hsts,, and here you make them pastors, and teachers,
which are the lowest orders of officers that Christ gave for
the work ofthe ministiy. Eph. iv. 11. 3. If your bishops
be pastors, and teachers of their office, what are you,
and the rest of your rank? You and they have not
the same office, but you an office under them, and so
pastors and teachers being the lowest order tiiat Christ
hath left in his church, your order must needs be some
thing under the lowest, and of another's leavings than
Christ's. 8. In making your bishops the pastors and
teachers of the Church of England, or the particular
churches in it, you lay to their charge an accusation, which
they ¦will never be able to answer at the day ofthe Lord,,
which is, their not feeding of so many thousand sheep com
mitted unto them to be fed, and taught by them. Lastly,
Nothing is more untrae, and disagreeable to the Word
of God, than that your provincial and diocesan bishops
are the pastors and teachers given by Christ to his church.
There were no other ordinary officers left or apjiointed by
the apostles in the churches but such as were fixed to par
ticular congregations, ordinarily called bishops or elders.
Acts xiv. 33 ; xx. 17, 38 ; Phil. i. 1. And if it can be
showed, that, by the Word of God any other officers were
left, or appointed in the chm-ch after the extraordinai-y
officers, apostles, prophets, evangelists, whose gifts and
places were extraordinaiy, besides such bishops, and elders,
as were limited to particular churches, I will yield this
whole cause in the point of the ministiy, and so profess.
The other of Mr. B.'s answer I mind, is, about the power

280 MS. beenaed's seasons against separation discussed.
of Christ against sin, Satan, Antichrist, the want whereof,,
Mr. Ainsworth and that truly, objecteth against the English
assembUes. Mr. B.'s defence summarily is, that, there is
in the Church of England, the preaching of the Word^
which is the power of Christ, Eom. i. 38, as also excom
munication, though not in every parish, yet in the Church
of England in which is comprehended all parishes, and »U
superior power over them.
For wluch let the reader observe these particulars.
First, A national church since Christ's death, and the
dissolution of the Jewish Church, is a monstrous com
pound, and savours of Judaism.
Secondly, If the main part of the power of Christ be to
be administered in a particular congregation, by the ordinary
officers thereof, namely, the preaching of the gospel, why
not the inferior part, the censm-es also, save tibat th©'
bishops to lord it over all, will keep this rod in their own
hands ?
Thirdly, The ministers whose judgments and reasons
you avouch, both say, and prove, in the latter end of your
book, page 180, that this power is given to a particular
congregation of faithful people.
Fourthly, You yourself lay it dcwn, page 92, as a main
ground against popularity, and withal sundry scriptures to
prove it, that Christ hath appointed the same sorts of men
in his church " for preaching, adminiatration of the sacra
ments, and government."
Lastly, It is apparent, that the particular church of
Corinth gathered together in the name of the Lord Jesus,
had the power of the Lord Jesus, 1 Cor. v. 4, 5, for ex
communication ; and so hath every other faithful assembly
in the world, as they had, which since your assemblies are
not, they may want this power without any great wrong :
the evil only is, that it resteth in a worse place, than the
worst parish assembly, the bishop's court, or consistory.
I proceed. Only my desire is, that the things which I
have noted touching Christ's kingly office, be the more
carefully observed by aU the people of God, and servants,
of Jesus, in respect of that most direct opposition, which
in those latter days is made against it, and the administra
tion thereof For as in the first times after Christ's coming

OS PEOFESSION OF EELIGION, 281
in the flesh, his prophetical office was directly impugned,
by Jews and heathens, so as it was not lawful to, speak in
his name, Acts iu. 23, 33 ; iv. 2, 17, 18, and since that, his
priesthood by the mass-priesthood, and sacrifices in the
popish church, so now in the last place doth Satan in his.
instruments bend his force most directly against, aud with
might and main oppose the sovereignty and crown of our
Lord Jesus, that he may not rule in his church, by hia
own officers, and laws.
On Profession of Religion.
The matter, you say, is not false, and to show this yo^u.'
note a difference between true matter, false matter, and no
matter. As you speak that, which neither any other,, nor yet
yourseK, can understand of false matter, so- you call them
no matter, which make no profession of Christ at all, as
"Jews, Turks, Pagans;" and " all tbem true matter, to wit,
-risible, which openly profess this main truth, thajt Jesus,
the Son of Mary, is the Son of God, Chriat the Lord, by
whom only and alone they shall be saved."
Many grievous enors are boimd up in this invective of
Mr. Bemard's, but for profaneness, this one surmounts them
ail. For what can be spoken more prejudicial to the glory
of God, or derogatory to the body of Christ, than that
any person, but pronouncing so many word's, how filthy
and flagitious soever he be in his life, or what enors soever
he mingle -with this truth, is notwithstanding true visible
matter of the church, or a true member of Christ's body
risibly, or so far, as men can judge, and so must be re
ceived and acknowledged.
Against this odious and profane error, I will first deal
by some clear arguments proving the confrary, and then
come to the allegations he makes for his ungodly purpose.
If aU, that profess this main truth, Jesus the Son of
Mary, &c., be trae matter of the church, than are most
notable heretics true matter of the church. The ApelUtes,,
Cerdonians, and Marciorutes holding two contrary begin
nings, or God's, the one good, the other evU: the Mace
donians denying the Holy Ghost to be God : the Corinth
ians holding that Christ is not yet risen from the dead ::
the Patemians affirming the inferior parts of the body of

282 ME. beenaed's seasons against sepaeation discussed.
man to be created of the devU : the Patricians * holding
so of the whole body: the Novatians, and Cathari, denying
repentance to them that sin : the Nicolaitanes holding
community of all things : the Schwenckfeldians, and Enthu
siasts -f- denying the outward ministry, and waiting upon
the revelation of the Spirit alone : and with these many
others, as Ul, or worse than they, professing notwithstand
ing this main truth, as the most of them did, and do.
Then are excommunicates, trae matter of the church,
though cast out for notorious wickedness, for many of them
hold these main traths, and many more, yea more than
Mr. B. himself doth.
Then is the trae matter of the world, and limbs of the
devil, for such are all wicked persons whatsoever truth
they profess, John viii. 44; xv. 19; Eom.vi. 16; 2 Tim. ii. 26;
1 John iii. 8, 13, true matter, and members of the church.
"They that are Christ's, have crucified the flesh, -with
the affections, and lusts of it." Gal. v. 24, therefore persons
-risibly -wicked are not vis'ibly Christ's, and so not visibly
or in respect of men, true matter of the church, or members
of his body.
* Patricians and Patemians, sects nearly identical, of the second
century; who contended that the flesh was not the work of God, but
of the devil, and therefore was to he mortified and hated, and might
be destroyed. They condemned the use of marriage, wine, and animal
food. They used water only in the administration of the Lord's
Supper. t The Sch-wentkfeldians were the followers of Sehwenckfeld, -who
flourished in Germany about the middle of the sixteenth century,
who objeoted on some points to the Lutheran doctriae, and advocated
strictness of discipline. He held peculiar notions respecting the
intemal "Word, which he called Christ, and seemed thereby to depre
ciate the Scriptures. He like-wise pretended to immediate revela
tions; and maintained that aU the ministrations of unconverted
preachers are inefficient.
Enthusiasts is a name given to the Messalians or Euchites in the
ancient church, who maintamed that religion consisted in quietism or
a perfect abstraction of the mind from all worldly objects and concems;
and giving themselves to prayer, pretended to be inspired by, and to
hold converse -with the Holy Spirit. The name is also given to those
who have pretended to similar revelations since the time of the Re
formation, such £is the Anabaptists, Paracelsus, "Weigelius, Boehme,
Poiret, Dippel, Mad. Bourignon, &c. It was also applied to the
Quakers for some time after the rise of that body.

ON PEOi'ESSION OF EELIGION. 283
That which destroys the church, and makes it become
eitiier a false church, or no church at all, cannot make a
trae church, or be the trae matter, whereof it is made ;
for these things are contrary. But wicked men, what
soever they profess in word, make the church a synagogue
of Satan, and very Babylon, which is an habitation of devils,
and hold of all foul spirits, Eev. xviii. 2, provokes God to
remove the candlestick, that is, to dis-church a people,
and to spue them out of his mouth, Eev. ii. 5 ; iii. 16.
Mr. B. had need be a skilful workman, whicii can make
a true church of Christ of that matter, which makes the
frue churches planted by the apostles themselves, either
false, or no churches at all.
They which are frue visible matter of the church, or true
-risible Christians, have Christ for their king visibly, or in
outward appearance, and so fax as men can judge : for by'
visible, we mean that which may be seen of men, opposed
to invisible, which only God seeth, for Christ is not divided :
but look to whom he is a priest to save them, and a prophet
to teach them, to the same persons he is also a king to
reign, and rule over them : but he is not a king to any
ungodly ones, neither doth he, but Satan, and their lusts
reign over them.
If profession in word, with a wicked conversation, make
true matter of the church, then an apparent lie, a flat con-
fradiction, a kno-wn sin, and that which makes men more
abominable, makes them true matter of the church. For he
that saith, he hathfeUowship withGod, or believes in Christ,
and yet walks in darkness, doth lie, and doth not truly,
1 John i. 6. He that professeth Christ to be his saviour,
and doth wickedness, contradicts himself, for Christ is not
a saviour of the vricked, and sins against the third com
mandment, in taking God's name in vain. Other reasons
might be brought for the eviction of this foul and profane
error, for truth, unanswerable, and for number sufficient to
make a volume : but these may suffice for the present ;
some other I will intermingle, as occasion shall be offered
in the examination of that, which Mr. B. brings for the
confirmation of his assertion. For which end he sets down
four reasons.

384 MS. beenaed's seasons against sepasation discussed.
The True Materials for a Church.
The sum of the three first is thus much: viz. that
Christ and his apostles preaching the gospel, such as
believed the same, and ma-de profession of it, and of thefr
faith, were without stay or let, received into the church as
frue matter.
We are as far from denying this order of gathering
churches, as you are from enjoying it, Mr. B. : you needed.
not to have made three distinct proofs of this, which, no
man denies : nor to have brought so many scriptures as
you do, for the confirmation of that, which we grant vrith
you, and practise without you. But herein you deceive
the simple reader, in that you separate and disjoin those
things, which then were, and always should be joined
together : and they are faith, and repentance. These two
jointly did Christ himself preach, and John the Baptist,
before him, and the apostles after him : and these two
were preached to, and required of every one both man and
woman, whieh was admitted into the church, Matt. iu. 3, 6;
Mark i. 16 ; Acts xix. 4 ; Luke xiii. 3, 5 ; xxiv. 47 ; Acts
ii. 38 ; viii. 37 ; xix. 18. But now, because faith and re
pentance are inward graces residing in the heart, and
known to God alone, which knoweth the heart, and that
the profession and confession of them are the ordinary
means by which these hidden and invisible graces are
manifested, and made risible unto men, there was no
cause, but they, which made this profession to men, in
sincerity, so far as men could judge, should by men be
deemed and acknowledged for trae members of Christ, and
fit matter for the Lord's house. And so, if, by any other
means, men manifested themselves to have faith, and
holiness wrought in them, though they made neither pro
fession of faith, nor confession of sins, yet were they, and
so ought to be, entitled, and admitted to the liberties of
the church, as appeareth. Acts x. 44 — 47. And upon this
very ground also it is, that the children of the faithful are
of the church, and baptized, though they make no profession
of faith at all, because the Scriptures decl-are them to be
within the gracious covenant of God's mercy and love, and
under the promises of the gospel, and so by us to be re-

the teue MATEEIALS fob a CHUBCH. 385
puted holy. Gen. vi. 2 ; xrii. Y— 10 ; Deut. xxix. 10—13 ;
Acts ii. 39 ; Eom. xi. 16 ; 1 Oor. vii. 14 ; so tbat it is not
for the profession of failli, ex opere operato, or because the
party professing utters so many words, that he is to be ad
mitted into the church ; but because the church by this
his profession, and other outward appearances, doth
probably, and in the judgment of charity, which is not
causelessly suspicious, deem him faithful and holy in deed,
as in show he pretendeth. But that a man of a known
lewd conversation and appearing still to remain in his sin,
whatsoever in word he professeth, should be received into
the church, out of which he ought to be cast though he
were one of it, or should have baptism administered unto
Mm, which is as Mr. B. rightiy confirms from the Scrip
tures, the seal of the forgiveness of sins, of new bfrth,
and of salvation, pages 119, 130, being judged not to have
the forgiveness of sins, nor to be bom anew, nor to be in
the estate of salvation, were a most desperate and profane
practice, than which I know not, whether the devil hath
brought any other into the church, more derogatory to
God's glory, or prejudicial to man's salvation. This were
to make the way of the kingdom of heaven broad enough
by which aU the atheists in the world might enter into the
church, and certainly would every one of them, if the
magistrate shoifld use his compulsive power, as it is in
England at this day: yea, a panot might be taught to say
over so many words, yea, the devil himself, though he were
kno-wn so to be, would not stick for his advantage to utter
them, and so might be true matter for Mr. B.'s church.
The material temple was to be built only of costly
stones ; of cedars, firs, and the like special trees, and
tiiose all prepared before hand, hewed, and perfect for the
building, so that neither hammer, nor axe, nor any tool of
fron, was to be heard in .the house in the building of it.
By tiie gates of the house were the porters set, that none
that was unclean in anytiiing, should enter in. Upon the
altar there might be offered no unclean beast, no, nor that
which was clean, having a blemish upon it, 1 Kings v. 6,
17, 18 ; 3 Chron. ii. 8, 0; 1 Chron. xxiii. 19 ; Lev. xxii.
19 — 21, &c. ; xxrii. 11. And is any rubbish and rifraff
now good enough for Hiis spfritual house and temple of

286 ME. beenaed's seasons against SEPAEATION DISCUSSED.
God, the church, whereof the material temple was but a
carnal shadow ? may the porters, the officers, let into it,
the clean, and unclean, without difference ? May dogs and
swine, and all unclean beasts and birds promiscuously be
offered upon the altar we have in our spiritual tabemacle ?
God forbid, 1 Pet. U. 5 ; 2 Cor vi. 16; Eev. xi. 1 ; Heb.
xiii. 10. And far be it from the servants of the Lord to
prepare his majesty such a house to dwell in, or to defile
his holy things with such unclean persons, or to offend his
nostrils with the stench of such sacrifices. Yea, who
soever shall bring me this doctrine, that a man of known
wicked conversation, without such appearance of re
pentance, as the church by the Word of God, and rale of
charity, is to judge true, may, by warrant of the Word, or
practice of the apostles, be received, and admitted into the
church, by the prattling of a verbal profession, I wiU hold
that man, yea, though he were an angel from heaven,
accursed. And for the places which Mr. B. brings for tbis purpose,
they are so evident against him, as when I read them, I do
even wonder, with what conscience, modesty, or •wisdom,
he could set them down. They do speak, indeed of faith,
and the profession of faith, in, and by such, as were
received into the church : but of what faith ? of a dead
faith without works, as James speaks ? or fraitful in evil
works, which is worse ? nothing less, but of such a faith,
as hath the express promise of life etemal annexed tmto
it, even of that faith, which "purifieth the heart," and
" woxketh by love " towards God and man, James ii. 26 ;
Acts XV. 9 ; Gal. v. 6 ; ] John v. 1.
The places of scripture are these, Eom. x. 9 ; John
i. 12 ; iii. 36 ; John xvii. 3 ; Acts ii. 36 ; viii. 37 ; ix. 20 ;
xi. 26 ; xvi. 31 ; xviii. 28; xix. 4, 5; Luke xxiv. 47 ; 1 Cor.
XV. 3 ; iii. 11. Godly reader, view the places one by one,
and see if any one "of them speak of a verbal faith, only
begot in the mouth, or of such a profession of faith, as
hath joined with it a profane conversation; the contrary wiU
appear as clear as the sun,jand in it, how eril a concience
this man useth thus to pervert the Scriptures to the main
tenance of a vile opinion and profane practice.
Your fourth reason to prove that the profession ofthe

THE TEUE MATEEIALS FOE A CHUECH. 287
main fruth before laid down is of force to make a true
Christian, is, that by it the man so professing doth differ
frora Jews, Turks, Pagans, and Papists.
He doth indeed, for he is so much worse than they, by
his verbal profession of the fruth, taking God's name in
vain, and dishonouring it far more than the other. 1 Tim.
V. 8; Isa. lii. 5 ; Eom. ii. 24. And what matter is it from
whom he differs, that differs not from, but is one of the
men of the world, a limb of Satan, and an habitation of his
spirit ?
Lastly, I desire it may be considered, whether you be
not a partial and unequal judge, betwixt the Papists and
yourselves. They for shuffling in their wor-ks, at a third
or fourth hand, with faith in the cause of salvation, must
be judged false matter, and their error against the nature
of faith in the Son of God, and destroying it, and against
the fruth of the gospel, because it is against the sacrifice
of Christ's priesthood; and yet you, though you yoke
Antichrist with Christ, and the Pope's canons with Christ's
testament, in the spiritual govemment of the souls and
bodies of his people, and so sin against the sceptre of his
kingdom, must be reputed true matter ; your error no way
against the nature of faith, or trath of the gospel; as
though trae faith did not as well apprehend Christ a King
as a Prophet, in the cause of salvation, though not in the
act of justification : and as though the order which Christ
hath left, in the Evangelists, Acts, and Epistles to Timothy
and Titus, for the gathering and govemment of his church,
were not as well a part ofthe gospel, and so the object of
faith as any other portion of it. Yea to conclude, I tell
you Mr. B. and not I, but the Holy Ghost, and I pray you
consider it well, that a lewd conversation and evil con
science is as damnable a sin, and as directly against the
nature of faith in the Son of God, and the truth of the
gospel, and doth as plainly destroy faith, and prejudice
salvation, as any either popish or other heresy in the world.
Luke xxiv. 47; 1 Cor v. 11 ; Gal. v. 19—31 ; Eph. v. 5, 6;
1 Tim. i. 19 ; V. 8; 1 John i. 6. But grant, as you would
have it, that profession in word with an apparent
denial of the same in deed, made a true Christian, or
true matter of the church, and that the apostles built the

288 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Lord's house of such stones, which for me to grant were
both folly, and impiety, as it is in you to affirm it, yet
would it no way advantage you, nor justify your church.
For the profession, by which the apostles, and apostolie
churches received members, was voluntary, and personal,
freely made by theparticular persons which joined themselves
unto the Lord, as the scriptures by you quoted prove, as
every one that readeth them,, may see : but where was Or
is any such personal, and particular profession used or
required of any men, or women, in the replanting of your
ehurch after popery ? A man may go out of these coun
tries where I now live, as many do, and hfre a house in
any parish of the land; he is by the right of his house, or
farm, a member of the parish church, where he dweUs,
yea though he have been nursled* up all his Ufe long in
Popery or Atheism, and though he were formerly neither of
any church, or religion. Yea, though he should profess
that he did not look to be saved by Christ only, and alone,
but by his good meanings, and weU doings ; yet if he will
come, and hear divine service he is matter, true as steel
for your church ; yea be he of the king's natural subjects,
he shall, by order of law, be made trae matter of the
church, whether he wiU or no.
_ And what profession of faith in this very case of salva
tion, the body of your church makes, or would make, if
men freely spake their thoughts, a minister of good note
amongst yourselves shall testify out of his o-wn experience.
The person is Mr. Nichols, who in his " Plea of the
Innocent," page 218, expressly affirms, that conferring with
the particiflar persons in his parish, after he had preached
some good space amongst them, about the means of salva
tion, of four hundred communicants he scarce found one,
but that thought, and professed, a man might be saved by
his own well-doing, and that he trasted he did so live, that
by God's grace he should obtain everlasting life, by serving
God, and good prayers. Now how do these agree together?
Mr. B. saith that all profess salvation by Christ only, and
alone : Mr. Nichols on the contrary affirms out of his' own
experience, that not one of four hundred so thinks, and
professes. And if he, and all the ministers in England
• Nursled — ^brought up.

THE TEUE MATEEIALS FOE A CHUSCH. 389
should deny it, we ourselves by our own experience know
what the faith and persuasion of the multitude in most
places is.
Now for your further reasoning, that because a bishop,
or two, published this, and some other main truths unto
the world, with the approbation of the parliament, and
convocation-house, and that some preachers here and
there do so teach, therefore all the land so professeth,
where many thousands do not so rauch as understand it,
what can be imagined more vain ? Can men profess the
truth they know not ? What is this, but the Papists' implicit
faith, when men beUeve as the ehurch believeth, though
they know not what it is? yea and worse than it also, for
as we see and know, infinite multitudes believe, and upon
occasion profess the contrary. But most vain of all is it
to affirm, that because a few godly martyrs have sealed up
this, and the like traths with their blood, that therefore
they that murdered them, profess the same truth, and are
true Christians without any other change wrought in them
for the most part, than by the magistrate's sword, and
authority. You affirm by way of answer, page 849 of your
second book, that the magistrate's corapulsion " unto good
ness is not hurt unto it, neither makes men unholy, or less
good, if they have goodness in them." As it is not simply
true you affirm, that the compulsion of men to the faith
doth not hurt it ; for if the causing the truth to be blas
phemed be to hurt it, then the compelling of apparent
wicked persons to profess the same, hurts it, as it doth
both tbem, and the church whereof they are ; so if the
body of the land in the beginning of the queen's reign,
were good and holy at all, the magistrate's compulsion
wrought it in men, and made them of persecuting idolaters
true Christians : for other means intervening, or coming be
twixt their profession of the mass and of the gospel, had
they none, saving the magistrate's authority.
But here I am by necessity, and in respect of the present
matter in hand, drawn into Mr. B.'s second book : and a
great benefit were it to me, if there I might find him,
though in both unsound, yet one, and the sarae. But a
great trouble it is to walk with a drunken man, and to be
bound to follow him in all his vagaries : so is it to deal
VOL. II. u

390 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
with an adversary light-headed, and dizzy with wrath,
vanity and error, whom a man must follow in all his stag
gerings, and reelings to and fro, and in all the forwards
and backwards that he makes, ofttimes going and un-
going again the same by-paths. There is no one thing
whereupon Mr. B. labours more in his former book, and for
which he brings raore reasons, and scriptures, and those
often repeated, than to prove the Church of England, or
rather such particular churches, as have the Word preached
in them, to be truly gathered after the suppressing of
popery, and by the order of the apostolic churches : both
in respect of separation frora idolaters, and antichristian
Papists, page 108, as also by profession of the main trath,
and some of the gospel, wherein tl^ey differed from
Jews, Turks, and Pagans, as no matter; and also from
Papists as false matter of the church, pages 111 — 1 13, 116.
And therefore having proved by a multitude of scriptures,
that the apostolic churches were gathered by free pro
fession of faith, he concludes thus of them, and of his
own church, such as make his profession, are true matter,
and so are we ; for we aU profess this faith, &c., page 113.
But now, as though he had either forgotten what he
wrote before, or cared not how he crossed himself, so he
might oppose us, against whom he hath vowed such utter
enmity, he sucks in his former breath, and eats the words
he had formerly uttered, peremptorily affirming in his
second book, pages 146, 345, 346, that in the reformation of
a church after Popery, there is not required any such pro
fession, nor yet the Word of God to go before tbeir re
formation, but that the fear of the magistrate's sword is
sufficient to recover them , and to settle the people in order
to the worship of God. The ground upon which he builds
this his new and cross opinion, is, the practice of Asa,
Hezekiah, Josiah, and Nehemiah, godly kings^ and princes
of Judah, in the reformation of that church, after her
apostacy, in the days of ungodly and idolatrous kings :
and, thereupon, taking it for granted, that the catholic
risible church of Eome, as it is called, now is, and that
the national Church of England in Queen Mary's days
and before, when Popery reigned, was, in the same estate
with Judah in her apostacy, he concludes thence, that as the

THE TEUE MATEEIALS FOR A CHUECH. 391
magistrates then without any voluntary profession, did by
force, bring the people of the Jews back from idolatry to
the true service of God, so might King Edward, and Queen
Elizabeth by force, bring back the people of England into
covenant with God, to be his true church, without any
such profession of faith, as in the first planting of churches
is required. We will then consider this point at large, as
being both weighty in itself, and having many others de
pending upon it.
That Judah was at the first, and so continued, by virtue
of the Lord's covenant with her forefathers, on liis part
faitiifuUy remembered and kept, though by her ofttimes
broken, the trae church of God, and holy in the root, till
she was broken off for unbelief, Eom. xi. 16, 20, after the
death, resurrection, and ascension of Christ, fully pub
lished and confirmed by the apostles, I grant with him :
but the same or the like things, of the Church of Eome or
of England in the respects laid down, may I not acknow
ledge. That there was at Eome a true church beloved of
God, called saints by giving obedience unto the faith,
is apparent, Eom. i. 5, 7 : but that either the city, or
Church of Eome, consisting of many cities and countries,
was ever within the Lord's covenant, and holy in the root,
as Judah was, may I neither acknowledge, neither can he
possibly prove. So for England, I will not deny, but there
were, at the first, true churches planted in it, by the preach
ing ofthe gospel, and obedience of faith; and these as the
other churches in every nation, though in the world, yet
not of it, but chosen out of it, and hated by it : men fearing
God, and working righteousness, and so being accepted of
God, in what nation soever: purchased with the blood of
Christ, and so made his flock: saints by calling, and sanc
tified in Christ Jesus, and calling upon the name of the
Lord Jesus Christ in every place : such were the churches
in Judea, Galilee, and Samaria ; the churches in Galatia ;
the seven churches in Asia ; and of such people, gathered
into so many distinct assemblies, each entire in herself,
having peculiar bishops or elders set over her, for her
feeding, by doctrine and government, did those particular
churches consist : they thus separated from the rest both
Jews and Gentiles in every nation, whether more or less.

392 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
were that chosen generation, that royal })riesthood, that
holy nation, and purchased people of the Lord. John xv.
19; xvn. 14 — 16; Acts x. 35; xx. 28; 1 Cor. i. 2; Acts ix.
31; Gal. i. 2, 21; Eev. i. 4 ; Acts xiv. 23; xx. 17, 38;
John i. 1 ; 1 Thess. v. 13 ; Tit. i. 6. But that ever the
whole nation, and all the king's natural subjects in it,
should have been within the covenant of the Lord, and
entitled by the word of the Lord, to the seals of the cove
nant, and all the other holy things depending upon it, is a
popular, and popish phantasy, as ever came into man's
brain: requiring a new-found land of Canaan, for a seat of
this national church, wherein no uncircumcised person
may dwell ; and a new Old Testament, for the policy and
government of the same. And, lastly, it makes all one,
them that Christ hath chosen out of the world, and the
world; them that fear God, and work righteousness, and
whom he accepteth in every nation, and the nation itself:
the beloved of God at Eome, and the sanctified in Christ
Jesus at Corinth, with the city of Eome, and of Corinth :
than which what confusion can be greater ?
But to admit that for truth, which you so take, namely
tbat Eome in the sense wherein we speak sometimes was
the true church of God, as Judah : and more specially,
that the English nation was, as the nation of the Jews, and
all and every person in it, high and low, received into
covenant with the Lord, to be his people, and that he might
be their God: yet can it not be said of Eome, that she
StUl remains the true church of God, as Judah did in her
defection : but on the contrary, as she brake her covenant
with God, advancing by degrees that man of sin, the son of
perdition and adversary. Antichrist, till he was exalted
into the throne of Christ, 3 Thess. ii. 3, 4: and that
"mystery of godliness," 1 Tim. iU. 16, in, and according to
which, that church was planted at the first, degenerated
into " the mystery of iniquity," 3 Thess. u. 7 : so did the
Lord, for her adulteries, wherein she was incorrigible, when
they were come to the height, break the covenant on his
part and gave her, as an harlot, a bUl of divorce and put
her away, and her daughter England with he^, amongst
i&e rest.

IS THE CHUECH OF SOME A TEUE CHUSCH ? 293
Is the Church of Rome a true Church ?
Now for the more full clearing of this truth, I will in the
first place answer such reasons as Mr. B. brings against
it : and that done, lay down certain arguments to disprove
his popish plea for that Eomish synagogue.
Only, in the meanwhile, I wish him to consider, that, if
Mr. Smyth deserve so severe a censure as he lays upon
him, page 281 of this book, for some favourable affirma
tions touching some things and persons in Eome, he
himself is much more blameworthy, that both professeth
and pleadeth her the true church of Christ, and in the
covenant of grace and salvation: than whicii what greater
and more notable plea can be made for her ? Nay, if it be
probable that he, which pleads for Eorae, as Mr. Smyth
doth, will in time become in love with it, and sit down a
blind papist, it is necessary, that he which thinks it a true
church, retum unto it, from which he hath wickedly
schismed, as all.men do that separate from the true church
of Christ, for any corruptions whatsoever. Here I do also
entreat the prudent reader to bear it in mind that the con
stitution of the Church of England cannot be justified, nor
she proved to be rightly gathered, but with the defence of
Eome, yea, of that great and purpled whore to be the true
spouse of the Lord Jesus. Eev. xvii. 2, 4.
The reasons b}- which Mr. B. would prove Eome a true
church, are by him reckoned five in number ; we will con
sider of them in order.
The first is taken from the first planting of that church
in St. Paul's time, by virtue of which former caUing and
constitution (saith he), Eome still remains the Lord's people,
as Israel did in the wildemess, notwithstanding her
idolatry. I do answer first, that Eome, as we now consider ofit,
was never the Lord's called, nor under his covenant ; though
a church or assembly in that city, or it may be more than
one, of saints, were ; and secondly, that though she were,
yet is the covenant broken tlirough her fornications and
impenitency in them, both on her part, and the Lord's
visibly, and she divorced long ago and her daughters, in
and with her.

394 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
His second reason is grounded upon 2 Thess. ii. 4,
because Antichrist, that is, saith he, that head with his
body sitteth in the temple of God : which, he further tells
us, must be understood visibfy in respect of the truths of
God in doctrine, and ordinances of Christ held there, of
which God's people among them partake in his mercy, to
their salvation, and others, from time to time, have main
tained openly to the preservation of some fundamental
points of the apostolical constitution. Whereupon he also
concludes, that since the temple of God, typing out the
church, wherein he sitteth, hath a true constitution, Eome,
and tha-tr in respect of the time present, hath a true consti
tution, and is a true church. He might also have added,
and ever shall be a true church, for Antichrist ever shall
sit there till Christ's second coming, ver. 8.
Many men have written much about the notes and marks
of the true church, by which it is differenced, and discerned
from all other assemblies : and many others have sought
for it, as Joseph and Mary did for Christ, with heavy
hearts, Luke ii. 48, that they might tiiere rest under the
shadow of the wings of the Almighty, enjoying the promises
ofhis presence and power. But what needs all this ado ?
Mr. B. points us out, with the finger, a mark of the true
church, most evident, and conspicuous, and like a beacon
upon a high hill, and that is, the exaltation of Antichrist.
I had thought the churches and people of God should
have been known by his dwelling among them, and walking
there, and by Christ's presence in the midst of them,
Exod. xxv. 8; 2 Cor. vi. 16; Matt. xiU. 20; Eev. i. 13: but
I now perceive Antichrist's power, presence, and exaltation
is a sure sign, by whieh the churches of Christ must be
discerned. If any therefore desire to plant his feet in the
courts of the Lord's house and there to abide for ever, let
him be sure to choose such a church to join to, as wherein
Antichrist sitteth ; and so especially the Church of Eome,
because he sits surest there. And it is very like, this is one
reason, why Mr. B. is so much persuaded of the Church of
England, as of a trae church, because he thinks Antichrist
sits there in a measure : and it is not impossible, but this
may have been some part of the cause, why in former
times he was so loth to leave that church, and to join to us,

IS THE CHUECH OF SOME A TEUE CHUECH ? 295
when he thought we had the truth, because he perceived
-yve wanted that prerogative of Antichrist's seat, which
England enjoys. But though this shows the absurdity of
the opinion, yet doth it not answer the objections. I do
then answer die same in effect, which Mr. B. makes his
fourth argument : namely, tbat popery, or antichristianism
begun not out of Christianity but iu the church of God :
where it did also by steps advance itself into the very
throne of God, and of Christ: and there did in time and
by degrees so universally conupt, and confound both
persons and things, as that God could no longer be said to
dwell there, by his visible presence, and promises, but
Antichrist in his stead : having destroyed the temple of
the Lord, the church, and carried captive his people, with
the holy vessels into Babylon spiritual: as did the civil
Babylonians the material temple, carrying captive with
them into Babylon civil, the holy vessels, and other appur
tenances thereof, together with a remnant of the Lord's
people, of which more hereafter. Only I do in the mean
while except against two particulars in this second argu
ment. The former is, that Antichrist sitting in the temple
of God, namely, so remaining, is that head, with his bpdy.
2 Thess. ii. 4. Antichrist was not in the apostles' time, nor
in a long time after, a perfect man, consisting of the head,
the pope, and the body, the hierarchy eeclesiastical, but was
in the seed only, or as an embryo in the womb, not per
fectly framed, much less visibly brought forth, least of all
grown to that height, as to jostle with Christ for his throne,
yea, to dispossess him of it, as now he doth, and hath done
a long season. Secondly, it is not truly affirmed, that
because there are some fundamental truths of God in doc
trine, and truths in ordinances of Christ, as you Mr. B.
speak, held there, that therefore Eome is the true church.
How should Antichrist and the devil in him, so effectually
deceive with the delusion of vanity and error, if he did not
countenance the same with some traths ? And do you not
think it possible, Mr. B., that any malignant and false
churches, should usurp some traths and ordinances of
Christ which appertain not unto them ? If your argument
be good, the Greek churches, the Arians, Anabaptists,
Ubiquitarians, yea, and all the assemblies of heretics and

296 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
schismatics in the world, are true churches of Christ; for
they all retain many main truths, and ordinances of
Christ. The third argument is, that as the children, or infants
ofthe ten tribes in Jeroboam's apostacy were called the
children of God, by circuraeision the visible seal of God's
covenant, so may the Uttie ones in the Eomish church be
called Christ's, for that they have received true baptism.
And so that Eome hath a true constitution by trae baptism
in the children, who are Christ's thereby, as the children
of the Israelites were the Lord's by circumcision, till by
education they be made antichristian, and by that offered
up to Antichrist, as the Israelitish children became Mo-
loeha, by their fathers' offering them to him.
You do here, Mr. B., in the first place, alter the state of
the question in both the terms. The question is, whether
the church of Eome be the true visible church of Christ,
or no. You, for the Eomish church, put the little ones in
the Eomish church : and instead of their being the visible
church, you tell us, they may be called Christ's. Whereas
first, those little ones, or infants, are not the church, but
the least part of it : and secondly, they are not necessarily
either the true visible church, or of it, because they are
Christ's, if so they were, in a respect: for God hath his
in Babylon, Eev. xviii. 4, whicii are visible citizens, of that
visible city of fornications, thougli the Lord's, in respect of
election, and the beginnings of personal sanctification,
whom he therefore calls out of the communion of it, arid
the abominations therein, under a severe penalty. Secondly,
Where you say, that the children in the Eomish church
have a true constitution by baptism, and are Christ's till
by education they be made antichristian, and by it offered
up to Antichrist, you seem to make the Church of Eome
to be, or to comprehend in it, two distinct, yea two con
trary visible churches : a Christian church of infants,
before they be capable of education : and an antichristian
church of those that are of ripe years. And yet further
where you say, that it, for so your words are, " hath a true
constitution by true baptism in their children," there it
seems, you will have the parents to have one constitution,
that is to be one church, with their children, and that, true,

IS "THE CHUECH OF EOME A TEUE CHUECH ? 397
by their true baptism : and so the parents, which by their
education, are antichristian, must by the baptism of their
chUdren be made christian : and yet tbe children, by their
parents, when they are capable of their education, be made
antichristian and offered up to Antichrist. The Scrip
tures everywhere teach, that parents by their faith, bring
their children into the covenant of the church, and entitle
them to the promises : Gen. xvii. 7 ; Acts ii. 39; but that
children by their circumcision, or baptism, should consti
tute their parents in the church, read I not, but in this
man's scripture. Yea, most manifest it is everywhere, that
wicked parents by their infideUty, or other sins, depriving
themselves of the Lord's presence, and covenant, have
enwrapped their children in the same evil visibly ; secret
things ever reserved unto God. Deut. xxix. 39. So Cain
going out from the presence of tbe Lord carried his pos
terity with him. Gen. iv. 16 ; vi. 3 : so did Ishmael, and
Esau theirs, the Ishmaelites, and Edomites. And if the
Lord disclaim the mother for a harlot, not reputing her
bis wife, he aecounts the children no better than bastards,
on whom he will have no pity. Hosea ii. 3, 4. And if the
children of the Jews be not broken off with their parents,
for their unbelief, they are successively within the cove
nant, and of the true church every one of them to this
day. Eom. xi. 17. Neither doth this at all cross that whicii,
elsewhere, you object out ofthe prophet, that the soul that
sinneth shall die, and that the son shall not bear the ini
quity of the father. Ezek. xviii. 20, &e. For first, the prophet
there speaks of such a son as forsakes his father's evil, and
practiseth the contrary: otherwise, the Lord threateneth,
that he will visit the sins of the fathers upon the childien,
Exod. XX. 5 : yet not so ; as the children are without fault,
for infants new bom by Adam's transgression, and their
natural, and original corraption, are children of wrath,
and liable to aU God's curses, Eph. ii. 3 ; Psa. li. 5 ; but
the Lord takes occasion by the sins of the parents to
execute his justice upon the children, in whose punish
ments he also punisheth the parents themselves after a
sort. The next thing I observe in this argument is, that you
affirm the chfldren of the apostate Israelites to be the

398 ME. beenaed's seasons AGAINST SEPASATION DISCUSSED.
children of God by circumcision, and infants now to be
Christ's by baptism, which you say also constitutes the
church : against which popish and anabaptistical error, I
do justly except. Popish I call it, for that the papists
imagine that by baptism their children are made Christian
souls, and in sign of that, they have the font ever stand
ing at the church door : so do the Anabaptists make
baptism the form ofthe church, which you call the consti
tution, as indeed the form of a thing constituteth it, and
giveth being unto it. Whereof if I myself were persuaded,
I could not defend the baptism received either in Eorae,
or England, but I must withal justify both the one and
the other for the true church of Christ. But against this
unsound opinion both theirs, and yours, I will lay down
certain arguments j)lainly proving the contraiy.
(1.) It is the covenant of God, which makes the church,
as you yourself both affirm, and prove, page 377 of your
3nd book, of which covenant you also grant in this place,
page 13-.^, baptism to be the visible seal, Eom. iv. 11, as was
also circumcision in those times ; and therefore it is not the
covenant itself, but is after it, in the order both of nature
and time.
(3.) The Lord had his church before either circumcision
or baptism were appointed, which is also one and the
same in essence from the beginning to the end of the
world; which it eould not be,, if either circumcision, or
baptism, were parts constitutive, or essential of it.
(3.) The Lord made his covenant, and so admitted them
into the church, with Abrahani and his seed, to be his and
their God, in their ages and generations, Gen. xvii. 7 : so
that the children of Abraham, and of the Jews, were not
without the Lord's covenant, and him to be their God, till
the time of their circumcision, which was the eighth day ;
but were bom, yea, begot in the covenant, and an holy
seed : and therefore the man-chUd, not circumcised the
eighth day, is said to have broken the Lord's covenant,
whereof circumcision was a sign. Gen. xvii. 11, 14. To
this also add, that the Lord did admit into covenant with
himself, accepting them to be his people, Deut. xxix. 10  13,
&c. ; all, and every, one of the Israelites in the wilder
ness, where notwithstanding all of them in comparison,
were uncircumcised. Josh. v. 3 — 6.

IS THE CHUECH OF EOME A TEUE CHUECH? 399
(4.) If baptism were the constitution of the church, as
Mr. B. speaks, then were all heretics and schismatics
baptized with water, into the name of the Father, Son, and
Holy Ghost, true Christians, and their assemblies, true
churches of Christ : so had the Shechemites been a true
church by circumcision, and so of the Ishmaelites, or Haga-
rians. Gen. xxxiv. 24, which have retained circumcision to
this day : the same may be said of tiie Esauites, and
Edomites, which were notwithstanding as far from being
true churches, as Mr. B. is from the truth of God, in
writing as he doth.
A fourth consideration is to be had of an affirmation by
you peremptorily and absolutely made, as though it were
without all contradiction, or limitation, in the third argu
ment : and that is, that the baptism in the Eomish church
is true baptism. Touching which I do commend unto the
godly reader this distinction. Baptism is to be considered
of us in a twofold respect ; first nakedly, and in the easen
tial causes ; the matter, water ; and the form, the washing
with water into the narae of the Father, and ofthe Son,
and of the Holy Ghost, and in this respect, I confess true
baptism both in England and Eome. Secondly, It is to
be considered of us, ek peristaseos, as they speak, and
clothed with such appurtenances, as wherewith the Lord
hath appointed it to be administered ; as for example, a
lawful person by whom, a right subject upon which, a
true communion wherein, it is to be rainistered, and dis
pensed ; in which regards, neither I can approve it, nor Mr
B. manifest it to be true, either in Eome, or in England.
When the house of the Lord at Jerusalem was destroyed
by the Chaldees, and the vessels thereof, together with the
people, carried into Babylon, 2 Kings xxv. 9, 15 ; Jer. lii.
13, 18 ; they remained still, both in nature, and right, the
"vessels of the Lord's house : though in respect of their
use, or rather abuse, they became Belshazzar's quaffing
bowls. Dan. v. 2, 3. So is it in tbe destruction of the
spiritual house of the Lord, the church, by the spiritual
Babylonians, and in the usurpation and abuse of the holy
vessels, and in special of this holy vessel of baptism.
Yet is there, in this point, a further consideration to be
had of us, unto which both the Scriptures, and our own
experience do lead us : namely that, as the Lord hath his

300 ME. beenaed's EEASONS AGAINST SEPAEA'HON DISCUSSED.
people in Babylon, his, I mean, both in respect of election,
and of personal sanctification : so hath he for their sakes
there preserved, notwithstanding all the apostacy, and
confusion, whieh is found in it, sundry his holy traths, and
ordinances, amongst whieh baptism is one. But as this
his people, being commingled with the Babylonians in
one visible communion, cannot be called the true visible
church of God; so neither can these ordinances, inthe
administration of thera, be called the true visible ordi
nances of Christ, and of his church : but as the Lord's
people are commanded to go out of her, Eev. xviii. 4, and
to separate themselves, 2 Cor. vi. 17, and so to build the
Lord's house anew in Jei-usalem, or rather themselves,
into a new spiritual house, 1 Pet. ii. 5 ; 2 Cor. vi. 16, for
him to dwell in ; so are they to bring with tliem out of
Babylon these ordinances, and in particular this ordinance
of baptism, and to enjoy the same, being sanctified, in the
right use, and order. All which was Uvelily shadowed out
in the material temple and ordinances, as appeareth Ezra
i. 7 — 11; V. 13 — 15. And this also may serve for answer
to that you bring in your second reason for the justifica
tion of Eome in respect of the truths of doctrine, and
ordinances there.
In your fourth argument there is little but the answer,
of whicll I formerly spake, unto the second ; to wit that
" Antichristianism begun in Christianity," which is trae,
as sourness begins in wine, till by degrees it turn it into
vinegar : and as other heresies begun in the Eastem
churches, whicii have notwithstanding long since eaten out
the hearts of them, that they cannot, nor could not of long
time be called the true churches of Christ. True also is
it, which you say that " Antichristianism doth not wholly
disannul Christianity:" for, if it did, it were not possible
it should deceive so effectually as it doth. How should
the devil be beUeved in so many lies, if he should not in
some tilings speak tbe truth ? But where you further add,
that popery is nothing, but idolatrous and heretical cor
ruptions upon the profession of Chr'istian faith, covering
it with the sarae, as Job's body was with sores, and in the
more large application of that simile, page 245, do affirm
that as he, though covered over with botches, and sores.

IS THE CHUSCH OF SOME A TEUE CHUSCH ? 301
SO as he could scarce be known by his friends, was Job
still under the sores, and the very sarae essentially, that
he was before, so is the church, and Christianity in popery,
though covered with the antichristian corruptions, which
Satan hath brought over them ; in so saying, you are like
yourself, only constant in inconstancy and error.
And tell me I pray you, Mr. B., is the pope's miiversal
supremacy, and headship over all churches, by which also
he claimeth power of both the swords, only a scab upon
the skin of the true ministry, which Christ hath left in the
church, without prejudicing the essence or nature of it ?
Is the sacrifice of the mass only a sore brought upon the
Lord's Supper, under which notwithstanding it lies the
very same in nature, and substance, whieh was by Christ
ordained ? Is prayer unto saints only a corruption come
upon true prayer, but no more against the life of it, than
Job's ulcers were against his life, or doth it not destroy
the very soul and life of prayer ? Is adoration of saints,
service in an unknown tongue, with all other the abomi
nations in the mass book, but as a scurf come over that
trae worship of God wherewith he will be worshipped,
John iv. 23, 24, under which the very same true worship
lieth, as Job did under his sores, whieh God hath com
manded, and that without any raore danger of loss of life,
than Job v.as in by his outside scabs ? Lastly, Is the
opinion of justification by works, only a botch, and boil
upon true faith, but not against the nature of it, nor
destroying the essence of it ? Your error is sufficiently
convinced in the recital and opening of it, in these parti
culars : your inconstancy and contradiction is most noto
rious in the last of them, corapared with that you write,
page 113 ofyonr forraer book ; naraely, tbat the joining of
works in the cause of salvation, which the papists do, is
against the true nature of faith in the Son of God, and
destroyeth it.
That which you call your fifth reason bath no counte
nance of a reason in it, but is merely a conclusion inferred
by you upon your four former reasons, to prove Eome, in
respect of the time present, a trae church : and the sum of
it is that the churches now coming out of Babylon, do not
require any new plantation, but only a reformation, as did

303 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
Judah in the time of Hezekiah, after the apostacy of
idolatrous Ahaz, and of the people with him. But since
the reasons wherewith you would underprop this your
inference, are taken away, it must needs fall to the ground.
Neither will your Babel stand any whit the stronglier for
the daubing you make with this, and the like untempered
mortar, that it hath not made a nullity of religion, Ezek.
xiii. 10; that it hath not lost the apostolical constitution
totally; that it holds truths sufficient to judge men christian
by, tbe corruptions being taken away.
For first, What matters it, though Eome have not made
a nullity, if it have made a falsity of religion, by most gross
untruths, heresies, and idolatries, making void the com^
mandments of God by men's traditions : and teaching for
doctrines men's precepts ? And secondly, What though the
constitution be not totally lost? If an house, or material
building be not totally demolished, but there still remain
some few posts, or studs not yet pulled down, or some few
stones of the foundation undug up, is it therefore truly
an house, and so to be called? Lastly, Doth it follow, that,
because Papists might be judged true Christians for the
truths they hold, their corruptions being taken away, they
are therefore such with their corruptions : so the vilest
heretic, idolater, or other miscreant in the world, take away
his heresy, idolatry, and mischief, may be judged a Chris
tian : yea the devil himself, take but away his corruptions,
is a glorious angel of light.
The Church of Rome not a True Church.
Having thus answered the reasons brought by Mr. B. to
prove Eome a true church, and the like, I will in the next
place lay down such arguments from the Scriptures, as
manifest the contrary, and those also taken out of his own
writings for tbe further discovering of his unsound and
deceitful dealing with men, in the Lord's matters.
And first in his catechism printed 1603, page 14, he
demands this question. Is the Church of Eome a true
Church of Christ? whereunto he answereth. No, but of
Antichrist the pope, the chief teacher of the doctrine of
devils. And in the same place to prove that religion a
false religion, he brings seven general reasons very weighty.

THE CHUECH OF EOME NOT A TEUE CHUECH. 303
aU, and every one of them, as he that reads the place shall
find. Secondly, In his " Separatist's Schism," he makes as Jews,
Turks, and Pagans, no matter, so Papists false matter of
the ehurch, and contrary to true matter, in that they join
with Christ, their works in the cause of salvation, pages
111—113, 116.
Thirdly, He affirms in his last book page 277, that the
covenant betwixt God and the people is the form of the
church ; and proves, that " this covenanting mutually doth
give a being unto a people, to be God's people, Deut. xxix.
12, 13." To this, let that be added, which he writes, page
281 of the same book, namely that the Papists have not the
same word, and " fundamental points of the covenant" with
them in England. And, in particular, that they make " a
covenant with angels, and saints, and so hold not the
person in the covenant:" that they make another word
" even men's traditions, the declaration of the covenant,
and so change the evidence :" that " they make more sacra
ments, and so add counterfeit seals," turning the "Lord's
Supper into a popish sacrifice," and " so do tear off the
Lord's seal, and make it nothing worth :" and these three,
namely tbe person, the writing, and the seals he makes the
fundamental points of the covenant, as wherein the founda
tion thereof doth stand, page 2b0. And who now seeth not,
how this man is first constrained to plead for Eome as a
true church, to defend the Church of England, and after
wards being ashamed of that plea, to condemn it as a false
churcb, conupt, and counterfeit in the very foundation,
and form, which gives the being, as he himself speaks ?
Fourthly, He grants in these his "Plain Evidences," page
161, that Eome is Babylon, and tbat tbe Holy Ghost so calls
it, and applies rightly tbe places, literally spoken ofthe type,
theheathenish Babylon : spiritually to the thing signified, the
antichristian Babylon, the Eomish synagogue. And the
same thing, the writings of the godly learned, both at home
and abroad, do confirm. Now what can be more plain?
Is it possible that Eome should be both Babylon, and
Jerusalem? both the synagogue of Antichrist, and the
Church of Christ? Can that catholic, visible body, the
Church of Eome, as it is called, under that visible head.

804 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Antichrist the pope, be the true visible body of Christ,
under him the head ? The apostle writing unto the Gala
tians, chap. iv. 36, calls the church of the new testament,
" Jerusalem which is above, and the mother " of the faithful :
and John in the book of the Eevelation, chap. xiv. 8 ; xv.
2 ; xxi. 3, 3, opposeth unto Babylon spiritual, tbe new
Jerusalem coming down from God out of heaven: and the
tabernacle of God, where he dweUeth with men, making
them his people, and himself their God. Now as the
people of God in old time, were called out of Babylon
civil, the place of their bodify bondage ; and were to come
to Jerasalem, and there to build anew the Lord's temple,
or tabemacle, leaving Babylon to that destraction, which
the Lord by his servants, the prophets, had denounced
against it; Jer. I. 8 — 10, &e. ; li. 6 — 9 ; Isa. xxi. 9 ; so are
the people of God, now to go out of Babylon spiritual, to
Jerusalem, Ezra i. 3, 5, &e. ; and to build up themselves
as lively stones into a spiritual house, or temple for the
Lord to dwell in, leaving Babylon to that destruction and
desolation, yea furthering the sarae, to which she is devoted
by the Lord. Eev. xiv. 8 ; xviii. 8 — 8 ; x.ri. 3, 3. But if
the people of God should receive Mr. B.'s doctrine, they
were not to come out of Babylon, nor to endeavour her
destraction, but to tarry in her still, labouring for her
reformation, and the reparation of ber decayed places :
neither were they to build any new spiritual temple, or to
constitute any new church from Eome present, for of such
a new constitution we speak, but there to abide, reproving
her corruptions, and endeavouring the reformation of them.
It is therefore untrue which you say, Mr. B., page 133,
that the Eomish church must be dealt with only as the
church of God was in Judah : it must be dealt with as was
Babylon, even abandoned and forsaken by the Lord's
people, upon peril of the curses and plagues due unto it,
and denounced against it," and against all that abide in it.
To this which Mr. B. in this place so greatly contends
for, namely that Eome is the true church of Christ, though
under corruptions, as Job was a true man under his sores,
let that be added whicii he writeth elsewhere in this book,
page 365, that corruptions are made matter of reproof, but
no cause of separation from the church : and further pages

THE CHUECH OF EOME NOT A TEUE CHUECH. 305
110, 111, that they that separate from a true church, the
body, cut off themselves from Christ, the head: and to these
two a third grant and profession he makes, as that their
"profession, and laws" in England "separate a Protestant
from a Papist," page 114; that tiie Church of England is
separated by profession, laws, and public meetings from
Papists, page 139 ; that the very societies of Papists are to
be left as no people of God, page 142; and his writings
will appear to aU men like a beggar's cloak patched toge
ther of old and new pieces, scraped up here and there,
scarce two of the same either colour or thread. Let me a
little stitch his patches together, and set them in some
order. They that separate from the true church, cut off them
selves from Christ, pages 110, 111.
But the Church of England in separating from Eome, is
separated from the true church, pages 114, 189, 142, with
131—133. Therefore by Mr. Bernard's both grant and proof, the
Church of England is separated from Christ.
And is this your piety, and thankfulness, Mr. B. towards
your mother, for want of which you cast so many bitter
curses upon the separatists? You are so far carried in
honouring your grandmother Eome, as a true church, that
you clean forget your mother England, and condemn her
for a schismatical synagogue. Yea, well were it, or at the
least more tolerable in you, if you thus dealt only with
yourseK, and your own, but tbis vile injury which you here
offer, extends itself far and near, even to Luther, Zuinglius,
and the other godly guides of separation, and to all the
reformed churches separated from the Church of Eome,
yea, to the martyrs in King Henry's and Queen Mary's
days, and to all other the Uke godly-minded, through the
whole world, whom you condemn as wicked schismatics
and separated from Christ the head, in separating them
selves from his body, your true Church of Eome.
Lastly, The Apostle Paul writing to the Church of Eome
in her first, and best estate, premonisheth her to stand
fast in the faith received, lest he which bad not spared the
natural branches, the Jewish church, but broken them off
for unbelief, should not spare the wild branches, whereof
VOL. II. X

306 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
she consisted. Eom. xi. 17, 20, 21. How then, Mr. B. can
you deny, that Eome is, and hath been long, broken off,
which so long hath joined works in the cause of salvation,
which you yourself affirm to be against the trae nature of
faith in the Son of God, and that which destroyeth it?
And that all may take knowledge, how the Lord dealeth
with his churches under the new testament, and may leam
both to fear in themselves, and how to judge of the present
state of Eome, let it be observed, what Christ Jesus, by his
servant John, writeth unto the churches in Asia, especiaUy
to the Church of Ephesus : which he having blamed for
leaving her first love, exhorts to repentance and to the
doing of her first works, threatening withal, that otherwise
he will come against her shortly, and remove her candle
stick out of the place, except she am.end. Eev. ii. 1, 4, 6,
13. 16, 18, 21, 3'3. The same thing, in effect, he denounceth
against the churches of Pergamos, and Thyatira, and so
against the rest, upon the like occasions. And if the Lord
dealt so severely with the Church of Ephesus, notwith
standing the many excellent things which were found in
her, and so acknowledged by the Lord himself, ver. 3, 3, as
to remove her candlestick, 1st, to dischurch her, as chapter
i. 20, for leaving her first love, and that speedily, except
she repented, how can it be that the golden candlestick
should still stand in Eome, and she remain the church of
Christ, which so many hundred years since, hath left not
only her first love, but her first faith also ? changing her
faith into heresy and idolatry, and her love into most
bloody and cruel persecutions against all tbat have endea
voured her repentance, and so hath continued a long space,
and doth continue at this day. None but professed Eo-
manists will plead any charter for Eome above other
churches. These things thus opened, and these two capital
errors confuted, the former Jewish, namely, that England
now is, as Judah was: and that as then, all the Jews in
tbat nation, so now all the Englishmen in the king's do
minions should constitute a national church : the latter
popish, viz. thatthe Eomish Church is the true visible body,
or church of Christ ; it is evident, both that the evangelical
churches must be new planted, or constituted, by profes
sion of faith ; as the temple was new built, after the cap-

MOEAL MEANS ONLY ALLOWED BY CHEIST. 307
tivity of Babylon; as also that not Josiah's sword, that is
the co-active laws of men, but Paul's word, even the
preaching or publishing of the gospel, is the proper means,
whieh the Lord hath sanctified for that purpose : though, I
doubt not, but there both hath been, and is, great use of
the magistrate's authority for the furtherance ofthe gospel
,that way. Moral Means only allowed by Christ.
'When the Lord Jesus purposed to advance the sceptre
of his kingdom, he sent out his apostles, not furnished with
sword and spear, nor yet backed with human laws or
authority, but with charge and commission to publish and
declare his holy commandments, and the things which he
had taught them, and thereby to make disciples, or gain
subjects unto his kingdom, Matt, xxviii. 19, 20, wliich they
also practised ; admitting, and initiating meu into the
ehurch upon their voluntary submission unto, and profes
sion of the faith of Christ.
Now if unto this be added a second consideration,
namely, where, and to whom the apostles were first to
preach and to dispense this their commission received from
Christ, it will both give light to the point in hand, and
discover the vanity of a distinction in Mr. B.'s 2iid book,
pages 245, 246, 263, to which he trusteth much, and there
fore useth oft, for the gathering and establishing of churches
after the popish apostacy, by fire and sword, without any
further respect than the magistrate's authority : the sum
whereof, as also of that he inferreth upon it, is, that to a
ehurch in the first plantation, that is, as he expounds him
self, gathered of infidels, and of such a people as are no
church, and no Christians, there is required preaching, and
Paul's going before witll the word, and profession of the
name of Christ : but for a people that are not infidels, but
Christians, how conupt soever, and a church, no such
preaching on the one side, nor profession of faith, on the
other, is required : Josiah may compel with the fear of the
sword, the magistrate's authority is sufficient in such a
case. Let the reader behold this bold man's gross
ignorance, and contradictions, and if he will not open
his eyes to see them, he may feel them with his hand.

308 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
so palpable are they. I will lay them down in these
particulars. First, He affirmeth, page 1 76, that the Lord takes a people
to be his, before he commands them : and that command
ments are for his people to rule them, and not to make them
his people ; as a man's commandment makes not a servant,
but declares such a one to be his servant already : and so
he gives God not more power to command the wicked, and
unbelievers, than a man hath to command another man's
servant : and yet here he tells us, that before a people can
becorae a church, Paul must go with the Word : and ex
pressly, page 277, that the Lord, to make men his people,
gives them his Word, and quotes Matt, xxviii. 19, to
prove it.
Secondly, By this his distinction, and his inferences upon
it, he raakes all the Jews to whom John Baptist, Christ,
and the apostles preached, and which were baptized by
them, or any of them, to have been infidels before, and no
church, no Christians. And so he affirms directly, p. 263,
(though I suppose he consider it not) where, in answer to
a proposition of Mr. Smyth's that the churches of Christ
were established of saints only, and men visibly faithful,
confirmed amongst other scriptures, by Matt. iii. 6, he
peremptorily avouches, and so builds upon it, that that
proposition, and scripture, amongst the rest, is to be un
derstood of a people which is no church, and no Christians :
and so the church ofthe Jews at that time. Acts ii. 39; iii.
35 ; 1 Cor. x. 3, 4; Eph. iii. 6, must be no church, and they
no Christians, with this man, for of them that scripture
speaks, whatsoever Peter and Paul say to the contrary.
Thirdly, Since the apostles being sent by Christ to teach
and make disciples, were to begin their ministration among
the Jews in Jerusalem, Judea, and elsewhere ; which is the
consideration I formerly mentioned, and so by the publish
ing of the gospel of faith, on their part, and by the profes
sion of faith, and confession of sius on the people's part,
to gather and establish particular churches : Luke xxiv. 47 ;
Acts ii. 1, 2, 5, 6, 14, 15; xiii. 5, 14, Aetsix. 11; Gal. i. 21;
and that the church of the Jews was, at that time, the
church of God, in reapect of whicb, the establishing of
these particular churches was no new plantation, but a

EEFOSMATION IN THE ENGLISH CHUECH. 309
continuation of their former ingrafting in the same root,
wherein they formerly were planted, not differing from it
essentially, but being only reformed, perfected, and other
wise ordered than before : it appeareth most untrue, which
Mr. B. affirmeth, that the preaching of the gospel is only
necessarily required for tbe planting of churches of such
people, as were formerly infidels and no people of God.
Fourthly, and lastly. Even that which he most freely
grants in one page (146) namely, that at the first, the Word
must be preached, and by that means men brought to a
voluntary profession without com.pulsion, that he utterly
reverses, and denies in the very next (page 147,) where,
pleading the proclamation of Hezekiah, and compulsion of
Josiah, he annexeth to the same purpose as cunningly as
his -wit will serve, an insinuation, that Mordecai, for fear
of whom, he saith, many of the heathen, for such the peo
ple were, became Jews, procured of the king proclamations,
and other statutes, for the compelling of his subjects to the
Jewish reUgion, Esther viii. 17 ; wherein he both perverts
the words, as the reader may see, and the raeaning also of
the scripture ; which is that the heathen observing the
mighty and marvellous hand of God for his people, and
against his and their enemies, many of them became Jews,
and separated themselves unto them, from the filthiness
of the heathen of the land, to seek the Lord God of Israel,
Ezra vi. 21 ; as also in alleging to the same purpose, Luke
xiv. 23, as he doth in another place : borrowing, as it seems,
the corrapt exposition of that scripture from the ministers,
whom he draws in with him, in his former book, page 183,
of which more in due place.
Reformation in the English Church.
But that I may not be carried too far in this my digres
sion, I do first deny, that the reformation by Queen Eliza
beth, though great in itself and she for it, of blessed me
mory, did in any measure equalize the refoi-mation made
by Hezekiah, Josiah, and Nehemiah, in whom you most
insist, Mr. Bernard. For whereas all reformation respects
either persons or things, that which was wrought by these
godly kings, and govemors, receives testimony from tbe
Holy Ghost himself, to have been most full, and entire,

310 ME. beenaed's EEASONS AGAINST SEPXSATION DISCUSSED.
both ways. And to let pass, for brevity sake, the things
themselves, with refei-ring the reader to these and the
like scriptures, whicii handle that part, 8 Kings xviii. 3 — 6 ;
3 Chron. xxix. 3, 3—31 ; xxx. 1—37 ; xxxi. 1—21 ; 8 Kings
xxii. 3 ; xxiii. 1 — 8, 24, 25 ; I will insist a little upon the
persons, about whom the question here is, between Mr. B.
and me, in whom the other part of reformation is to be
considered ; which will better appear, if we compare toge
ther officers with officers, and people with people.
And first, It is evident in the Scriptures, that those
kings and princes of Judah, did not appoint any other
priests, either for the purging of the temple, or for any
other priestly work, whetiier of reformation, or administra
tion, than the Levites, whom the Lord had chosen to stand
before him, to serve him, and to be his ministers, and to bum
incense. 8 Chron. xxix. 4, 5, 11 ; xxxiv. 3 — 7, 33. And there
fore when some that pretended they were Levites, could
not " by searching, find the writing of their genealogy,
they were put from the priesthood ;" and for " the priests
of the high places which had gone astray after idols" in
the time of apostacy, ""and served them, and caused the
people to fall into iniquity," Ezra ii. 68, if they were not
Levites, and called of God, but of Jeroboam's institution,
they themselves were " sacrificed upon the altars," 2 Kings
xxiii. 20, with whieh they had so provoked the Lord : and
though they were Levites, and the anointed of the Lord,
and so had their lives spared upon their repentance, yet
were they deposed from their holy ministration, and " came
not near unto the Lord," ver. 8, 9, any more, " nor unto
any of his holy things in the most holy place, but were to
bear their shame, and their abominations, which they bad
wrought." Ezek. xliv. 10, 13. But what answerable unto
this can be brought fortli in the reformation of the English
Judah ? wherein the priests of as ill an institution, or
worse, than Jeroboam's, even the institution of Antichrist,
were continued in the most solemn administrations : yea,
both those which had been ordained and made in Queen
Mary's days, for their breaden God, and those which had
fallen back from that profession of the trath they made in
King Edward's days, and caused the people to fall into
iniquity : which makes the mischief much the greater.

EEFOSMATION IN THE ENGLISH CHUSCH. 311
both they of the one kind and of the other, being for the
most part, ignorant, profane, and popishly affected ; as
though either the sacrifice of the mass had been no idol,
or that the Lord had laid no shame, or other burden upon
such idolati-ous apostates, and seducers.
Now for the people, entreating the reader to bear in
mind what I have formerly manifested, as that neither the
whole English nation ever was the Lord's true visible
church, as the Jewish nation was, nor if it were, at the first,
could so remain in the deep apostacy of Antichrist, I do
add, that no man can by the Word of God affirm the same
things in any measure of the people of England, in the
beginning either of King Edward's or Queen Elizabeth's
reign, which the Scriptures do of the people of the Jews
in the time of Hezekiah, Josiah, Nehemiah, and other the
like godly instruments of reformation.
First, For Hezekiah's time, it appeareth that after the
Levites had sanctified themselves, and the house of the
Lord, they offered, after all solemn manner, a sin-offering
for the kingdom, and for the sanctuary, and for Judah :
the king and the congregation laying their hands upon
the sacrifices, thereby confessing that they were guilty of
death, and deriving their guilt upon the goats in figure,
but upon Christ in truth, whom they figured : and after
wards when the congregation was to bring sacrifices, and
every one that was willing in heart, bumt-offerings, it is
said the burnt-offerings were many, yea, so many, as the
priests were not able to slay them all : and that all the
people rejoiced, that God had made the people so ready.
3 Chron. xxix. 5 — 36. Add unto this that whicii is written,
chap. xxx. 11, 13, that divers of Asher, Manasseh, and
Zebulun did submit themselves unto the counsel of Heze
kiah, and that willingly, for he had no authority over them
at all, and came to Jerusalem, of whom the Lord also
testifieth, that tbey prepared their whole heart to seek the
Lord God, ver. 18, 19, &c. and for Judah, that the hand
of God was with them, so that he gave them one heart to
do the commandment of the king, and of the rulers,
according to the word of the Lord : and, lastlj', that the
whole assembly kept the passover with joy, ver. 35, 37,
and that all the congregation, both strangers and those

313 MS. beenaed's EEASONS AGAINST SEPAEAHON DISCUSSED.
that dwelt in Judah rejoiced with the priests and Levites,
who also blessing them, had their voice heard in heaven,
and their prayer in the Lord's holy habitation.
And for Josiah's time, it is written, that he, the
priests, and all the people from the greatest to the smallest,
went up into the house of the Lord, and that he read in
their ears all the words of the book of the covenant, aud
that he stood by his pillar, and made a covenant before
the Lord, to walk after the Lord, and to keep his com
mandments, and his testimonies, and his statutes, with all
his heart, &c., and caused, or appointed, for the word sig
nifieth no more, all that were found in Jerusalem and
Benjamin to stand unto it; and that the inhabitants of
Jerusalem did according to the covenant of God, the God
of tbeir fathers. 3 Chron. xxxiv. 30 — 33.
Thirdly, For the estate of the people in Nehemiah's
time, with whom also, I join Ezra in the work of reforma
tion, first, it appeareth, that none were constrained to
retum to Jerusalem for the building of the Lord's house ;
but such amongst the people, as would, and with whom
their God was, were by the proclamation of Cyrus to
return ; and secondly. That Ezra, and such as went with
him did, before their joumey, humble themselves by fast
ing before the Lord, for direction, Ezra i. 1, 3 ; viii. 81 ;
ix. 1 — 3 ; X. 1 — 19 ; and that, when tbey were come to
Jerusalem, there was much weeping and wailing by him
for the sins of the people, especially for that great trespass
they had committed, in taking strange wives of the people
of tiie land, together with great manifestation, and practice
of repentance, by all the congregation : and afterwards in
the book of Nehemiah, viii. 1 — 17, when all the people
were assembled together in the very street, the same
Ezra, and the Levites with him, read and expounded the
law unto thera, to the great humbling of all the people at
the first, and afterwards to the great rejoicing of them aU,
when they understood the words which were taught
them : and thus they practised every day, even from the
first day unto the last, all the seven days, whilst the feast
lasted : and in the last place, and for the shutting up of
all, confessing their sins, and the iniquities of • their
fathers, with fasting, sackcloth, and earth upon them, they

EEFOSMATION IN THE ENGLISH CHUECH. 313
made a sure covenant, and wrote it, sealed it, and swore
unto it, the princes, Levites, priests, and people all that
were separated from the people of the land, unto the law
of God, their wives, sons, and daughters, all that could
understand, the cbief for the rest, that they would walk in
God's law, whieh was given by Moses the servant of God,
to observe and do all the commandments of God, and his
judgments, and statutes. Chap. ix. 1, 3 ; x. 1, 38, 89.
Unto these former scriptures I will annex one other of
the same nature with them, and respecting the case of
reformation. It is recorded, therefore, of Asa a godly king
of Judah, having in the beginning of his reign, abolished
idolatry, and the monuments of it, and commanded Judah
to seek the Lord God of their fathers, &c., that afterwards
upon the exhortation of the prophets Azariah, and Oded,
he not only went on with that work, but assembled
together all Judah, and Benjamin, and the strangers which
had fallen to him out of Israel, when they saw the Lord
his God was bim, and that they made a covenant to seek
the Lord God of their fathers, with all their heart, and
with all their soul : and that whosoever would not seek
the Lord God of Israel, sbould be slain, whether he were
small or great, man or woman ; and the same covenant
with the Lord being confirmed by an oath, it is said, that
" aU Judah rejoiced at the oath," and the reason is added,
" for they had sworn unto the Lord with all their heart,
and sought him with a whole desire, and he was found of
them." 3 Chron. xiv. 3—4; xv. 8, 9, 13, 13, 15. The
Lord, as he had chosen this whole kingdom to be his
people, and raised up this, and the like notable instru
ments of reformation amongst them, so did he upon this
and the like occasions work a most wonderful and extra
ordinary work upon them, bowing their hearts universally
to the love of his Word, for the present, and to the receiv
ing of the same with joy, together with all readiness unto
the obedience of his commandments : the like unto which
never was, nor shall be seen, to the end of the world in a
whole kingdom, except the Lord do again choose one
nation from all other nations to be his people, as then he
did. And I am verily persuaded, that Mr. B., how bold
soever he be in his affirmations, wUl not say the like of

314 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
all England, either in the beginning or end of King Ed
ward's or Queen Elizabeth's reign, which the Scriptures
themselves here, and elsewhere, do testify, of all Judah :
whether we respect the disposition of the people whose
hearts universally the Lord on his part did thus affect ; or
the solemn covenant, which they on theirs, did contract,
or rather renew with him.
And here I do further also infer, since all Judah rejoiced
at the oath of the covenant, and swore unto the Lord with
all their heart, and sought him with a whole desire, 2 Chron.
XV. 13, and that the hand of God was in Judah, so that he
gave them one heart to do the commandment of the king
andof the rulers, according to the word ofthe Lord, 2 Chron.
XXX. 12, and so at other times, that it is most untruly
affirmed by Mr. B. how oft soever he repeat it, that the
reformation of Judah was not voluntary, but of corapulsion,
and of fear. True it is, that the kings of Judah made
compulsive laws for the refomiation of the people, or rather
for their continuance in that reformation, to which they
had voluntarily submitted; but as Mr. B.'s ignorance is
intolerable, in that Lis seditious error, tending indeed to
the disturbance and subversion of all states civil and
eeclesiastical, that voluntariness is taken away hv being
under any govemment : that to be subject and ruled is an
estate far from freedom : and that Christians lose thereby
Christian liberty, page 212 : so should he here have observed'
a difference betwixt compulsion active and passive, as they
speak : or more plainly thus, that it is one thing for kings,
or mon in authority, to require of their subjects the per
formance of necessary duties or the forbearance of the
contrary, upon such and sueh penalties, and another thing
for their subjects to obey them herein, for fear, and invo
luntarily. Many of the king's laws do require loyalty of
all his subjects towards his majesty, and do forbid, upon
pain of death, all treasons and rebellions : now will anv
man hereupon be so unadvised, as to affirm, that there
fore all the king's subjects do forbear treasons and rebel
lions, through compulsion, and fear, and unwillingly?
•That godly magistrates are by compulsion to repress pub
lic and notable idolatry, as also to provide that the truth
of God in his ordinance be taught, and published iu their

EEFOSMATION IN THE ENGLISH CHURCH. 315
dominions, I make no doubt; it may be also, it is not
unlawful for them by some penalty, or other, to provoke
their subjects universaUy unto hearing for their instruction,
and conversion ; yea, to grant they may infiict the same '
upon them, if after due teaching, they offer not themselves
unto tbe church ; but that any king now upon earth is by
the Word of God, to draw all the people of his nation into
"covenant with the Lord, how much less before they be
conveniently taught, and to confirm the same by oath, and
to inflict death upon all that refuse it, or remain wicked,
and unrepentant, as the kings of Judah were to do by the
people of that nation, can never be proved by Mr. B. or
any other man, how often soever tbey bring in their prac
tices for precedents. And if the kings of England should
hold it their duty, as the kings of Israel held it theirs, to
desfroy all the wicked of the land, and to slay all that
would not seek tbe Lord God of Israel with all their heart,
and with all their soul, whether great, or small, man or
woraan, Psa. ci. 3 ; 9 Chron. xv. 12, 13, and should practise
accordingly, they would be left barer of subjects, tban I
hope they shall be.
To these considerations let this be added, that when David
the most famous king of Israel had subdued the nations
round about him, and made them tributaries, and reigned
over them, 2 Sam. v. 1 — 3, 5, he did not force them into
the church by compulsive laws, nor take any such violent
courses, that we read of Neither can you shift off the
matter, Mr. B., by alleging that these nations were hea
thens, and infidels, and such as made no profession of reli
gion, nor were circumcised : for amongst the rest over
whom Darid raled, the Edoraites, ver. 14, are named,, ,
which were the posterity of holy Abraham, as well as the
Israelites, coming of Esau, as they of Jacob : who did
also, besides many main truths, retain circumcision, and
that true also, as weU as the Papists retain true baptisra ;
and by which they might as truly be deemed the Lord's
people, though in apostacy. as the Papists by the other.
To end tbis argument of violence in religion, to which
it is very unnatural ; neither Hezekiah, nor Josiah, nor
any other king, either of Judah or England, had or hath
power from God, to compel an apparent profane person.

316 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
SO remaining, either to join unto, or continue in the church,
and the church so to receive, and continue him. Tbe
kings of Judah, as I have showed, were to destroy and put
to death all such wicked ones, and so to weed them out of
the church, by the sword, according to the dispensation of
those times, to what end then doth Mr. B. bring in them,
and tbeir authority, eitber for the planting or watering of.
such persons in the church, for which purpose notwith
standing he produceth them? So for other kings, though
they be not to destroy all the wicked in their land, or
nation, as not being to gather a national church, so are
they to use their authority for the preserving of the church
pure, and to see that wicked and flagitious persons be
neither taken into, nor kept in the church to the dishonour
of God, and profanation of his ordinances.
You speak mueh of the reformation of your church after
Popery. There was indeed a great reformation of things
in your church, but very little, of the church, to speak
truly and properly. The people, as I have said, are the
church : and to make a reformed church, there must be
first a reformed people : and so there should have been
with you by the preaching of repentance ftom dead works,
and faith in Christ : that the people, as the Lord should
have vouchsafed grace, being first fitted for, and made
capable of the sacraments, and other ordinances, might
afterwards have communicated in the pure use of them :
for want of which, instead of a pure use, there hath been,
and is at this day a most profane abuse of them, to the
great dishonour of Christ, and his gospel, and to the
hardening of thousands in their impenitence. Others
also endeavouring yet a further reformation, have sued, and
do sue to kings, and queens, and parliaments, for the root
ing out of the prelacy, and with it, of such other evil fruits
as grow from that bitter root : and on the contrary to have
the ministry, govei-nment, and discipline of Christ set
over the parishes, as they stand : the first fruit of which
reformation, if it were obtained, would be the further pro
fanation of the more of God's ordinances upon such, as to
whom they appertained not, and so the further provocation
of his great Majesty unto anger and indignation against
all such as so practised or consented thereunto. Is it not

EEFOSMATION IN THE ENGLISH CHUECH. 317
strange that men in the reforming of a church, should
almost or altogether forget the church, which is the people,
or that they should labour to crown Christ a king over a
people, whose prophet he hath not first been ? or to set
him to rale by his laws, and officers, over the professed
subjects of Antichrist, and the devil? or is it possible
that ever they should submit to the discipline of Christ,
which have not first been prepared, in some measure, by
his holy doctrine, and taught with meekness to stoop unto
his yoke ?
Both you Mr. B. and tbey of the other sort do tell us oft
of the reformed churches, and of your agreeraent with
them. I wish to God, from my very heart, that both you
and they would compare yourselves with them, in this
principal point, unto whieh all other are but as accessories.
They after the abolition of Popery, were established at the
first, whether by a new plantation, new, we mean in respect
of the present estate of Eome, or by reformation only, as
you will have it : and are still continued and increased by
the free, voluntaiy, and personal profession of faith, and
confession of sins of sueh men, and women, as are by the
Word of God, and the publishing of it, persuaded, and in some
measure fore-fitted to join unto them, and walk with them :
and all this without any compulsion with the fear of Josiah's
sword, or Hezekiah's proclamation, by which you confess,
(pages 246, 347,) your church to have been, in the persons of
King Edward and Queen Elizabeth, brought back from Anti
christ to the Eeformation wherein now you stand : for
which you pereraptorily profess, there is not required any
profession of the name of Christ.
Let it then be considered of, and judged by all indif
ferent men, how it can possibly be that both the reformed
churches abroad, and the unreformed Church of England,
can be traly gathered, after the apostacy of Antichrist :
the former being separated from Popery into covenant with
the Lord, in the particular members, by voluntary pro
fession of faith without compulsion ; and the latter by com
pulsion, without profession of faith. Howsoever govern
ment, and freedom, or voluntariness, be not contrary,
according to your most ignorant affirmation ; yet corapul
sion and voluntariness are; and confraries cannot stand

318 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
together and be made true, no not by God himseK. My
hope was that, the argument of compulsion once ended, I
might, with good leave, have returned to the former book :
but see, after so many provings and professings of Eome
a trae church, and still in covenant with God, and that the
churches now separating from her, were not to be gathered
of such voluntaries, as in the first plantation, nor needed
the preaching of the Word to go before for their conver
sion, but that the magistrate might compel tbem by fear,
and that so the reformation of the Church of England was
wrought, Mr. B. now tells us a clean contrary tale, page
146, and that their reformation was voluntary, and not con
strained, and how that came about.
Was the Reformation under Elizabeth voluntary ?
First, (to let pass the succession of the church he pleads
from King Ethelred, King of Kent, of which I have spoken
so lately, as the reader may bear mine answer in mind)
that the Queen's Majesty with many others, began a volun
tary reformation, and that the supreme power, as he calls
it, being gathered, made proclamation of her godly intent,
which was a kind of teaching to whieh the people yielded
voluntarily.foranylhingthatanymancan say to the contrary:
and (page 345,) adjoined themselves unto them, and that
the act of the chief doing it voluntarily, is to be accounted
the act of all, though the inferiors come not to consent,
for proof of which he quoteth three scriptures, Exod. xix.
3, 7, 8 ; Josh. iv. 2, 8 ; 2 Chron. xiv. 3.
A solid proof; because the queen did voluntarily em
brace the truth in a measure, therefore the whole body of
the land, whom she urged by proclamation, and other
enforcements, did voluntarily profess, and embrace the
same. For touching the supreme power gathered, that is,
the council and nobles, when she carae to the cro-wn they
were sueh as had immediately before both enacted and
executed most bloody statutes against such as voluntarily
professed the truth, and where you, and the ministers*
with you, page 187, affirm that the body of the land did in
Queen Elizabeth's time, adjoin themselves unto that com'-
pany which had stood out in Queen Mary's days, it is
* "The Minister's Positions Examined."

WAS THE EEFOSMATION UNDEE ELIZABETH VOLUNTAEY ? 319
clean otherwise, for they that so stood out adjoined them
selves to the rest in the several parishes, where their
houses stood, and occasions lay, under the, formerly, mass-
priests, and then, for the most part, ignorant and profane
priests, with their English reformed mass-book.
In adding further, that the queen's proclamation was a
kind of teaching, you trifle notably: the question is of
such a teaching, as was, effectually, to make a whole nation
of Antichristians the week before, true Christians, and a
true church. It was indeed the only effectual means the
people had generally: and if the queen had proclaimed
the contraiy the next week, it would have been as effectual
to have tumed them to their former vomit again. Your
presumption, that no man can say to the contrary, but that
the people yielded voluntarily to the truth, upon the
queen's proclamation, is vain, considering what the volun
tary yielding, 3 Cor. ix. 13. or submission unto the gospel
of Christ is, which the Scriptures coraraend unto us, in
the estabUshing of churches.
The gospel is a supematural thing, and cannot possibly
be yielded unto voluntarily by a natural raan, or persuaded
but by a supernatural motive, which is only itself: and
tbat by the operation of the Spirit also in some measure,
it cannot be understood and believed but by itself pub
lished, and proclaimed, as the sun is seen by its own
Ught, much less can it be willed, and willingly yielded
unto : for the will must follow the understanding ; neither
can any man will that he knows not. Besides the raany
treasons and great rebellions raised to re-establish Popery
in the land, the great good liking of the old law, as they
terra it, which still is found in the multitude, and the
apparent hatred and persecution against the true profes
sion of the gospel in any measure, though there be ten
now for one in the beginning of the queen's reign that
havo attained to some measure of knowledge and con
science of godliness, do confirm that which I say, viz. :
that the yielding unto the gospel in the multitude, could
not be voluntary. The three scriptures you bring to show,
that the agreement of the chief is accounted in the case of
faith and religion the act of all, though the inferiors give
not their consent, is by you egregiously perverted; for

380 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
they do all and every one of them plainly prove the peo
ple's consent. The first is Exod. xix. 3, 7, 8, where, ver. 3,
the Lord signifies his will unto Moses, and ver. 7, Moses
propounds the same things unto the elders, and ver. 8,
all the peojile, viz. having tbe same things by tbe elders
propounded to tbem, as Junius upon that place, (and so
will any man of common sense,) noteth, promise obedience
to all the Lord's commandments. The second place is
Josh. iv. 3, 8, where it is evident to him that reads the
scripture quoted with it, that which is written, chap. iii. 9,
and Deut. xxvii. J — 3, &c., that tbe twelve men that took
the twelve stones out of the midst of Jordan, for a memo
rial of the people's safe passing over, did it with tbe dis
tinct knowledge and actual consent of the multitude, and
of all the people, as is said, ver. 1, wbo are also expressly
coraraanded by Joshua, ver. 3 of the same chapter, and
ver. 13 of the chapter before-going, to choose or take
these twelve men for the purpose before named. Lastly,
For 3 Chron. xiv. 7, as it is trae, that Asa the king did
provoke the rest to seek the Lord, both by his example
and authority, so is it as true, that the people sought the
Lord their God with him, and as untrue that any did by
his power, obey, in fear, as you affirm. The Lord himself
testifies expressly against you, " and tbat all Judah and
Benjamin assembled in Jerusalera, and made a covenant
to seek the Lord God of their fathers with all their heart,
and with all their soul ; " of whom also it is witnessed ac
cordingly, that " they swore unto the Lord with all their
heart, and sought him with a whole desire," 3 Chron. xv.
9, 10, 13, 15. And for the, point itself, howsoever in bodily
things, the people raay refer themselves to the determina
tions of their superiors, and may bind themselves to rest
in them, as in tiieir own aets, though tbey neither take
knowledge of, nor give consent unto the things in par
ticular, yea though they be to their bodUy damage : yet in
the matters of faith and religion, it is clean otherwise, and
to hold the same proportion is a very popish error, which
makes the govemors, lords over the people's faith.

MAY THE CHUECH INCLUDE THE UNGODLY? 321
May the Church include the Ungodly ?
And thus, at the last, am I got back whence I digressed,
and will now proceed in the exaraination of such reasons,
as Mr. B. brings to prove that profane persons, or to use
his o-wn words, men of lewd conversation, are not false
matter of the church. To which purpose, he first distin
guisheth true matter into good and bad ; and so taking
tiiat which is bad and naught unto himself, for the matter
of his church, he will yet have it true, and no false niatter.
And this distinction of his, he labours to exemplify by
simiUtude, and to confirm by example. The similitude
he borrows from a material house, and the matter of it,
timber and stone, which makes either nothing to the
matter in hand, or if anything, against himseK. If there
can possibly be any false matter of an house, then rotten
timber is false matter : and so wicked and unrepentant
sinners dead, and rotting in the grave of sin, are false
matter in proportion : but if there can be no false matter
of a material house, then he may see how maimed his
comparison is, when the terms of the one side are impos
sible. Howsoever it is evident, that the house of God,
the ehurch, is a spiritual house made of lively stones,
buUt upon that life-giving foundation, Christ Jesus. 1 Pet.
ii. 6 ; 1 Cor. xv. 45 ; Eph. ii. 30. And as a man, or
other living creature, being once become dead naturally,
cannot be called a trae man naturally, so neither can a
man spiritually dead in trespasses and sins, be called a
frue man spiritually, and therefore not true matter of that
spiritual house, the chureh.
The things you further add, namely, that all churches
have in them good and bad matter, that men deserving
justly to be cast out, are not false matter, nor so cast out
of the church, but as bad matter, but true : that excom
municates are still brethren by their profession; are all of
them so many devices of your own without proof, or truth,
page 114.
For first. It is not true, that all churches, which you'
take for sueh, have in them good matter : for there may
be by your own grant, trae churches by their profession,
consisting only of wicked persons, which you acknowledge
VOL. II. ^

333 MS. beenaed's seasons against SEPAEATION msCUSSED.
bad matter, though trae : and there are full many parish
churches in England, wherein, he that should be put to
find any good matter, yea, one holy and sanctified man,
had need with the cynic philosopher, seek it, or him, with
a candle at noon-day ; neither is it trae on the other side,
that all churches have in thera bad matter : there are
churches in the world, wherein, by the mercy of God, and
power of his ordinances, there is no visible bad matter,
that is, no person of known lewd conversation : else, God
forbid! you -wrong the churches of Christ, and deceive
the Christian reader, where in the shutting up of this
point, you persuade him* that he shall find ever cause
thus to be affected, and to grieve, viz. at lewd persons in
the churcb, wheresoever he coraes. He may, and ought
to come, where there is no such cause of grief, nor, by the
grace of our God assisting ua, shall be, without reforma
tion ; though you measure others by your o-wn line.
Now for the second point, nothing can be more untruly
affirmed, than that the church may cast out any part or
parcel of her true matter. For first, all the true niatter of
the church hath upon it the form of the church, and so is
of the essence and being of the church, whieh for the
church to cast out, were to destroy her own essence and
being. Secondly, The true matter of the ehurch, and true
raembers of Christ, are the sarae. As Christ is called the
foundation of the house, 1 Cor. iii. 11, they of the church,
are the matter of the building : as he is called the head of
his body, Eph. i. 33, 83, they are his members : whom to
excoraraunicate, is to deliver unto Satan, 1 Cor. v. 5,
whereupon I do necessarily infer, that if to excommunicate
be to deliver to Satan, and that the church may lawfully
excommunicate wicked persons, and that wicked persons
be true matter, and that trae matter be true members of
Christ's body, then may the church lawfully deliver to
Satan the tme members of Christ's body, which I abhor
to write. And though your ordinaries, Mr. B., be ofttimes
so liberal of the true members of Christ, as thus to deliver
them to the devU, yet had the ministers of Christ rather
have their own members torn from their bodies, than
thus to dismember the blessed body of the Lord Jesus.
* " Christian Advertisements," p. 116.

MAY THE CHUECH INCLUDE THE UNGODLY ? 333
The heinousness of this fact shows the vanity of your dis
tinction, the error of your opinion, and tbe falsity of your
church. Lastly, You do mistake the two scriptures, whieh you bring
to prove, that a man justly excommunicate is still called a
brother, in the scriptures, and so to be held by the ehurch.
The apostle in the former place, 8 Thess. ni. 15, speaks
not of a man excommunicated, nor worthy to be excommu
nicated neither : but of sucb a person, as follows not his
calling faithfully as he ought, but, being negligent in his
own, is too busy in other men's matters ; whom he wills the
brethren to mark, and no way to countenance in such
walking, but on the contrary to show their dislike of it, that
he may see it, and be ashamed of it; and this, he that reads
over tbe chapter, shall observe, I suppose, to be the
apostle's meaning. In the second place, which is 1 Cor. v.
11, his meaning is, not, that Christians beeoming fomica
tors, covetous, idolaters, and so continuing obstinate,
should StiU be reputed brethren notwithstanding, but he
speaks of a brother there, as Ezekiel speaks of a righteous
man, chap, xriii. 34, that tums away frora his righteousness
and commits iniquity, and doth according to all the abomi
nation of the wicked, &c., and as truly may it be affirraed,
that the person Ezekiel speaks of, is still to be reputed a
righteous man, as that he, of whom Paul speaks, is still to
be accounted a brother. Both the prophet and apostle
speak of such persons, as were righteous, and brethren
reputatively, before they did so bastardly degenerate. And
is it possible, that Christ should charge his church to ac
count an obstinate offender, as an heathen and publican,
Matt, xriii. and that Paul should come after, and direct them
to account him a brother ? Besides Matt, xxiii. 8, all the
members of the church are brethren : and to become a
member is to become a brother, and so to be excommuni
cated out of the church is nothing else but to be cast out
of the church's brotherhood. Lastly, the apostle, 1 Cor. v.
11, names idolaters amongst the rest; and will you have
idolaters your brethren, Mr. B. ? why then did you in the
former page exclude papists, and page 108, idolaters univer
sally ? A holy brotherhood it seems you will have, brother
idolater, heretic, and what not !

384 ME. beenaed's SEASONS AGAINST SEP.iiEATION DISCUSSED.
The instance you bring of Simon Magus, an hypocrite,
received by the apostle, by the Evangelist you should say.
Acts viii. raakes strongly against you, if it be well considered
what is written of him. For after he was discovered by
Peter not to have his heart right in the sight of God, he was
pronounced by him to have neither part nor fellowship in
that business, ver. 21. Now if Philip had discei-ned thus
mueh by him, at the first, do you think he would have
acknowledged him for a partner in it ? or have given the
seal of the forgiveness of sins, of new birth, and of salvation,
as you traly prove baptism to be. page 1 19, to such a blank?
nay would he have profaned the Lord's holy things upon such
a dog or swine, contrary to the express commandment of
Christ, Matt. vii. 6 ? Cease, Mr. B. to excuse yourself by
accusing the holy apostles and evangelists of Christ.
And hereupon I do thus argue.
They that have no right to the holy things of God in the
church are not to be admitted into it, neither is the church
gathered of such persons, rightly, and truly gathered.
But men of lewd conversation have no right to the holy
things of God in the church ; and therefore tbe chureh
gathered of such persons, is not truly gathered.
The former proposition is clear, because men admitted
into the church, are admitted to the participation, and
communion of the holy things of God in the church. The
second also appeareth, both by the scripture before named,
where Peter pronounceth, that such as have not their heart
right with God, which no lewd persons have or ever had,
have no part in the holy tilings of God, as also by Mr. Ber
nard's own grant, namely, that wicked persons are to be
east out of the church. And what could there be in the
world more ridiculous, yea or wherein God were more
plainly mocked, than to gather a church of such persons, as
are judged fit to be cast out of the church ? And yet for this
church-gathering, being indeed his own, Mr. B. pleads both
here, and everywhere, both in this, and his other book.
Analogies.
In the next place come in certain popular similitudes, to
colour over that rotten enor, which can by no reason, or
scripture, be made sound, in number, three, which I will
consider in order.

ANALOGIES. 325
" Two persons are la%vfully married by public profession
and mutual consent: now though the wife perform not her
covenant, but prove unfaithful, yet is she still a true wife,
till the bill of divorcement be given out," page 115.
I grant it : but see you uot, how you take the thing for
granted, which we deny, namely, thatyour national church
is the true wife of Christ ? Since he divorced bis ancient
wife, the nation of the Jews, he never married, nor will
marry, nation more : much less, which is more specially to
be considered, did he ever marry for his lawful wife the
profane multitudes of unhallowed atheists wherewith, as
you confess in the beginning of your book, your ehurch
aboundeth. Hath Christ commanded his people not to be
unequaUy yoked vrith unbelievers, 2 Cor. vi. 14 ? and will
he yoke himself with them, and with atheists, and other
wicked persons ? which are indeed infidels, and unbelievers,
1 Tim. V. 8 ; Tit. i. 15 ; James ii. 17, 20, whatsoever they
profess in word, though you in your second book Mr. B. do
with defiance avouch the contrary.
The same apostle in another place affirmeth that, he
which coupleth himself with an harlot, is one body with
her, 1 Cor. vi. 15, 16 : and forbids the faithful, as a raost
impious thing, to make the members of Christ, the mem
bers of an harlot : and will Christ make himself the head
of harlots, thieves, murderers, blasphemers, and the like? or
become one body with them, he the head, and they the
members, as it is betwixt him, and his church, 1 Cor. x. 1 7;
xii. 12, 27 ? Lastly, No woman having a former husband
alive, may take a seeond, or be lawfully manied unto him ;
but wicked and profane persons have a former husband
yet Uving, even the law, or sin taking occasion by the law,
to work in them all manner of lust, and ruling over them as
the husband over the wife, to which also they are bound, as
the wife unto the husband: Eom. vii. 1 — 3, 5, 8, and there
fore cannot be married unto Christ, nor become his wife.
The second similitude foUoweth.
"A man professing obedience to a king as bis alone
sovereign, and obeying his laws in the general, though he
transgress in some things openly, and greatly, is that king's
true subject notwithstanding."
You deal unfaithfully, and put the case wrong. The
question is of a man professing himself in word the king's

326 ME. beenaed's seasons against SEPAEATION DISCUSSED.
loyal subject, and bis alone, but in deed, and trath, the
sworn slave of his professed enemy, and an apparent rebel
against the king's majesty. And whether such a one be a
true subject unto the king or no : for such, and no better,
are wicked, and profane men, whatsoever in word they
possess, even slaves and vassals of the devil, and rank
rebels against the Lord Jesus. Eight now you would have
Eome a true church, and now you will have Jesuits the
king's true subjects : for sueh they profess themselves, as
boldly, as falsely. And yet no Eomish priest or Jesuit is
raore treacherous to the king's person, and state, than is a
profane ungodly man, professing Christianity, to the crown
and dignity of Christ Jeaus.
The third resemblance is of " a man professing one only
trade, though bunglingly, or carelessly, whom none will
call a false tradesman, but either no good tradesman, or
unprofitable, yet traly that tradesman byhis profession,"
Here, as before, you misput the case; you should instanee
in a man professing a trade or faculty, but practising the
contrary in his general course. For exaraple, a man
professeth himself in word a surgeon, or physician, but is
observed, and found in deed and practice, to poison men,
and cut their throats, and this to be his resolved course.
Now so charitable is Mr. B. as he will have this man still
called, and that truly, a physician, or surgeon, though not
good, nor profitable. But the truth is, he is a false and
treacherous homicide, and murderer, and so to be abhorred
of all, but of none either to be called or accounted a true
physician, or surgeon, either good or evU. Such a one,
and no better is he to his own soul, that under the profes
sion of Christianity in word, practiseth wickedness, and
irapiety, and hath his conversation in them.
The author, having thus ended his defence for the bad
and naughty matter of his church, so granted by him, in
effect, comes to speak of false mattei- ; but so briefly, and
darkly withal, as it appears plainly, he is loth to meddle
with it, lest in the handling, his bad matter should prove
false matter, as it comes to pass with counterfeit coin. That
he saith then is, that false matter is contrary to this true
matter, that is to the true matter of which he hath spoken.
Whereupon it foUoweth, that since the true matter, he hath

THE VISIBLE FOEM OF THE OHURCH. 327
spoken of, is wicked and ungodly men, though professing
Christ, and that holy and godly men are contrary to raen
wicked and ungodly, that therefore godly and holy raen are
confrary to the true matter of his church, and so by his
reckoning, false matter. To conclude this point. What is
false, but that which hath an appearance of truth, but not
the trath itself, whereof it makes show? in which respect
the Scriptures also speak of false Christs, false prophets,
false apostles, false brethren, false witnesses, false balances,
and the like ; pretending theraselves to be that whieh they
are not, and to have that truth in thera, which they have
not : of all which there is none more truly false, nor more
fitly so caUed, than that man is, and is called, truly, a false
Christian, or false matter of the church, which professeth
in words he looks to be saved by Jesus Christ, and yet
continues in a lewd and wicked conversation, having a show
of godliness, but denying the power thereof, 2 Tim. iii. 6,
and, professing the knowledge of God, but by works deny
ing him. Tit. i. 16. Whereupon I do also conclude, that
the body of the Church of England being gathered gene
rally, and for the most part of such raembers visibly, can
not be the trae visible body of Christ, except a true living
body ean be compacted of false and dead members.
The Visible Form of the Church.
That whieh comes next into consideration, in Mr. B.'s
order, is the -risible form of the church, as he calls it, which
he makes, and truly, the uniting of us unto God, and one
to another visibly, and in his second book, page 277, the
covenant, by which God sets up a people to be his people,
and they him mutually to be their God. This deacription
he iUuatrateth by a similitude borrowed from a material
building, whose form ariseth from the coupling together
of the atonea upon the foundation, which he also further
manifesteth, by comparing it with the form of the invisible
church, by which the faithful are united to God, through
Christ inrisibly, and one unto another. Of the terms of
whieh comparison, and thefr proportion, we shall speak
by and by. I do only in the meanwhile entreat the reader
to observe with me these two things. The former that,
Mr B., haring in the beginning of his book censured us

338 MS. beenaed's seasons against SEPAEATION DISCUSSED.
very severely, and that with Dr. Allison's concuning testi
mony, for misapplying 1 Pet. ii. 5, to the visible chureh,
which, said they, was meant of the invisible church, here
notwithstanding he interprets it of the visible church even
as we do. The latter, that speaking of the invisible church,
and the form ofit, be brings in sundry scriptures, as so to
be expounded, which are apparently intended of the visible
church ; and amongst the rest these three, Eph. ii. 23 ; iv.
4; i Cor. xu. 13 : the last of whieh he himself also, within
a few pages following, expounds as meant of the visible
chureh, and the properties thereof, page 115. Now for the
comparison betwixt tbe form of the invisible, and visible
church : wherein if Mr. B. observed due proportion, and
made the form of the visible church the same visibly, ex
ternally, and in respect of men, whieh he doth the forra of
the invisible church, invisibly, internally, and in respect of
God, and so laid down things in siraple and plain terms,
the truth in the point would easily appear, and much need
less labour be spared on both sides. The form of the
invisible ehurch he noteth, first, and on God's part to be
raised, by the Spirit, by which invisible hand, God taketh
men immediately by the heart, and saith he will be their
God. Secondly, and on man's part, by faith, bywhich invis
ible hand the believers do take hold of the promise of the
Spirit, believing that they are his people, and he their God :
and that thus God and man are invisibly united. And thirdly,
by love, by whieh men take hold one of another, and so
are united together invisibly. And all this he confirms
sufficiently by the Scriptures. Answerable unto which three
invisible hands for this invisible union, he makes three
visible hands for the visible union: first, unto the Spirit,
the Word: second, unto faith, the profession of faith; third,
unto love, the sacrament of the Lord's Supper : for so he
proportioneth them. The colour of trath, whieh these
things may seem to have in their mutual reference, will rub
off in the very touching of the particulars. But if Mr. B.
would have observed just proportion, and have set things
down plainly, he should have said thus, or to this effect :
As the invisible, intemal, and effectual union of God with
man, of man with God, and of one man with another is
raised from the invisible, internal, and effectual work of
the Spirit, invisible, internal, and effectual faith, and love.

PAUL AND JAMES ON JUSTIFICATION. 339
which are only seen, and known of God, and of the parties
themselves, in whom they are ; so raust the visible, external,
and apparent union of God with man, of man with God,
and of one man with another, arise from the visible, exter
nal, and apparent work ofthe Spirit: risible, extemal, and
apparent faith and love, which are seen of men, and made
sensible to the eye of charity, which judgeth, probably, of
things whieh are not seen, by the things which are seen.
For albeit, it be true, which Mr. B. hath in his second book,
page 136, that we are not therefore a chureh of God, because
men so judge us, but because God hath received us into
covenant with himself; yet it must also be considered that
the church is not called visible in respect of God, but of
men, to whom it doth, or may appear, and by whom it is
so diacemed, and judged probably.
Paul and James on Justification.
The Scriptures do speak of a "justification" before God,
which is "by faith alone;" Eom. iii. iv.; and of "a justifi
cation" before men, which is "by works:" James ii.: the
former of which we may truly call invisible justification, as
kno-wn to none but God, and the conacience of the party
justified : the other risible justification, as being manifest,
and made visible unto men, by works, as ver. 18 of the
chapter before named, where the apostle speaketh of show
ing, manKesting, or making visible faith, and so conse
quently, justification, by works. And look what is here
said of risible, and invisible faith, and justifieation, the
same from other scriptures compared together may be
affirmed of visible, and invisible election, redemption,
sanctification ; as also of visible, and invisible saints for
the matter; and ofthe visible and invisible union for the
form of the visible, and invisible ehurch: the invisible
being certain, infallible, and so known to be, of God : the
risible, moral, probable, and so appearing unto men.
There is indeed, and in the right disposition of things by
the revealed wiU of God, but "one Church of Christ,
which is his body, whereof he is the head, and which he
hath purchased with his blood :" Cant. vi. 8 ; Eph. iv. 4 ;
i. 33, 83 ; Acts xx. 38: for Christ hath not purehased two
churches with his blood, but one ; neither is he the head

330 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
o5f two bodies, but of one : and according to this purchase
of Christ, and ordinance of God, all that are of the visible
church are also of the invisible, and all of the invisible of
the visible church, which are indeed not two, but one
church, in two sundiy respects, as I have formerly showed.
I deny not, but that, as it hath been said of old, there are
" many sheep without, and many wolves within :" many of
the risible church, which are not of the invisible church,
and so answerably, many of the invisible church, which
never come into the visible church. But this, say I, is not
according to the revealed will of God, in hia Word ; but by
man's default, and sin. It is their sin of ignorance or
infirmity, which being of the invisible ehurch, do not, if
possibly they can, join themselves unto the visible ehurch,
there to partake in the visible ordinances : it is their sin
of hypocrisy, and presumption, which not being of the
invisible church, do adjoin themselves to the visible
church, there to profane tbe Lord's covenant and ordi
nances, to which they bave no right. For how can they,
being wicked and unholy, challenge the Lord to be their
God, that is, all happiness, and goodness, unto them,
which is one part of the covenant, or profess themselves to
be his people, which is another part ? when the deril is
their God, and their lusts ; and they his and their people,
and servants, to whom they obey? or what have they to
do to raeddle with God's covenant, whom he expressly
forbids to take it in their mouths ? It is therefore a vile
and profane defence, which you are driven to, Mr. B., by
pleading, that wicked persons are true matter of the
church, and so adraitted into covenant with God, in the
seeond book, page 279 ; tbat " obedience only follows the
covenant as the fruit of it:" and that God requires not
actual obedience, or that we should be actually good, or
holy, before, or when we covenant with him : but that he
should make us good ; and that we should be good, and
perforra actual obedience afterward ; which as it is notable
Anabaptistry, and indeed the ground of that heresy being
applied to the covenant of the Jewish churcb : so being
applied to the covenant of the church now, it is worse than
Anabaptistry. And consider tbis man, he makes the sacra
ment ofthe Lord's Supper a ground and part ofthe covenant,

MASKS OF UNION. 331
and yet affirms, that God for men's entering into this
covenant, requires not that they should be holy, and good :
and so by this deep divinity, it raust needs follow, that the
Lord requires not that men should be good, or holy for
thefr partaking in the sacrament of the Lord's Supper.
Marks of Union.
The particulars now follow, in which you place this
risible union, and covenant of the Lord with his people,
of them with him, and of them one with another. I'he
first whereof is his Word, which, say you, is the only
first visible note, and testimony from God, by which he
makes a people, his people. Psa. cxlvii. 19; Eora. iii. 1, 3;
John xvii. 6 ; and so you go on to prove, that this Word is
God's outstretched hand to subdue people unto him :
the sword of the Spirit by which he smiteth ; the immortal
seed, by which he begetteth, and maketh alive ; the Word
of reconciliation, by which he reconcileth his church, and
people. And thereupon you conclude, " That to whomso
ever God sends his Word, to them he testifieth his love,
and desire to make them his church and people." page 118.
To let pass the repugnancy in your words, as first,
where you speak of the only first note, as though there
could possibly be more firsts than one : and 3. Where you
make the Word, a note and testiraony, by which God makes
a people, his people : whereas notes and testimonies do
not raake that to be, which is not, but do show and declare
it to be already, I do answer, that as it is true, that where
God sends hia Word, there he testifieth his love ; and is
desirous, that is, in respect of the outward offer of the
means, to make such a people his chureh ; so is it most
untrae, that to whomsoever God sends his Word, and
testifies his desire outwardly to make them his people,
and church, that those he makes his church and people,
or unites himself visibly unto them. The uniting of God
unto men is an effect of the Word, which it hath not
always upon them to whom it is sent. Extemal efficients
do never prove and argue their effects necessarily, except
they work naturaUy, and infallibly also, whieh the Word
doth not, but morally, and according to the good pleasure,
and blessing of the Lord upon it. It is as you traly say,

333 MS. beenaed's seasons against sepasation DISCUSSED.
Mr. B., the outstretched hand of the Lord in itself, but it
doth not unite the Lord to any, except he take hold of
tbem with it : it is in itself that immortal seed, but may
fall upon the very highway. Matt. xiii. 19, and so have
no good effect at all, either in truth or appearance : the
messengers ofit are the Lord's mouth unto them to whom
it is sent, but all receive not this message to whom it
comes ; " some make light of it," Matt. xxii. 4 — 6, and
neglect it, others do evilly entreat them that bring it,
hating, reviling, and persecuting both thera and it. Acts
xii. 45 ; xvii. 18. Now will you say that God strikes
hands with these raen, and on his part enters covenant
with them actually, because his Word is published amongst
them ? The inward, and invisible hand of the Spirit must
not only be stretched out by the Lord, but must seize, and
take hold of the heart, and be effectual, invisibly and
internally, before this invisible union be made on the
Lord's part : so must the Lord's outward, and visible hand,
his Word, not only be stretched out, but also seize, and
take hold of the outward man, at the least, and be effectual
visibly and externally upon him, before the Lord can be
said on his part to have contracted any visible union.
In the next place comes the visible hand of man, by which
he on his part contracts with God, and enters covenant
with him visibly : and that Mr. B. makes the open profes
sion of faith unto the doctrine taught, which such as make,
he saith, have visibly taken hold of the Word, and struck
hands with God.
You make much of nothing, Mr. B., or of that which is
worse than nothing. Even now the profession of faith
made the true matter ofthe church, and here it must make
the true form of the Church : and yet the truth is, that in
the forming of your national English Church by a new
covenant from that wherein it stood in Popery, which was
by your own grant, with saints and angels instead of God,
and, I add, with Antichrist in the stead of Christ, no such
profession of faith was made, as yourself here do both
require, and prove necessary for the forming of the visible
church, or her uniting with God. And that I raanifeat in
two particulars.
The forraer is that the profession of faitii requfred for a

MASKS OF UNION. 333
people's uniting with the Lord their God, must be made
both freely, and particularly by the persons themselves so
uniting. And this appears both by that which you have
said of God's giving, or sending his Word, which is his
risible outstretched hand, by which be offereth reconcilia
tion unto men personally, and so, by consequence, requires
tbat they stretch out the hand of personal profession to
hira : and also by the scriptures alleged by you; all which
do give witness of sueh a confession of faith, and sins, as
was freely raade by the persons themselves particularly,
which were joined to the ehurch. Let the reader take
knowledge of these scriptures amongst the rest. Matt. iii.
6; Actsii. 38; 1 Cor. xv. 1.
Second. The profession of faith noted in the scriptures
by you produced, was not made by men of lewd conversa
tion, or apparently unsanctified, of whom alone, and their
union with God our question is, but by men visibly, and
externally holy : and such, as all of them were, visibly, and
so far as men in charity could judge, justified, sanctified,
and entitled to the promises of salvation, and life etemal.
The scriptures are, (besides the three last named, Matt. iii.
6; Acts ii. 38, with which compare verse 37, 41, 47; 1 Cor.
XV. 1;) Matt. x. 32, 40, 41; Aets vin. 13, 13, 37, 38;
1 Cor. vi. 11; Col. ii. 11, 13; Tit. in. 5. Who but you,
Mr. Bernard, would thus wrong either these scriptures as
justifying the admission of lewd persons, deserving to be
excommunicated, into the chureh, or the apostles of Christ
for admitting or baptizing such? And yet these persons
are the trae bad matter, for which you pleaded so much
formerly: and which here by these scriptures, you would
bring into a trae bad union with God. For of theae for
the most part, hath the nation always consisted, and of
these your church was gathered at the first, when it became
national, and so hath stood formed ever since.
The third and last thing for the perfecting of this visible
covenant, and uniting of the members one to another, Mr.
B. makes, the holy sacrament of the Lord's Supper, which
as it is a seal of our faith, so is it a testimony of that
visible comraunion of love, also of one raember with
another. 1 Cor. x. 16, 17. Page 180.
You confound aU things, in saying the sacrament makes

834 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
the covenant ; which is a seal of it, and presupposeth both
the covenant, and the church, whereof it is an ordinance.
Tbe covenant must be before the church, and the church
before the sacrament : how then can the sacrament make
the church ? And where you further call it an holy sacra
ment, a seal of faith, a testimony of the visible coraraunion
of love, and of one member with another, you speak the
truth, but not traly : such it is in itself, and in the right ad
ministration and use of it : but not in the profane abuse
of it upon wicked men, of whom we speak : and for whom
and tbeir uniting with Christ you here plead. Upon whom
whilst you, and the rest of the ministers of your church,
do profane it, as you do, the more holy it is in itself, tbe
more unholy is your faet, and the more heinous your sin.
It is as you say, the seal of faith, and of the forgiveness of
sins through faith to the penitent and believers, but is it,
therefore, so and such to apparently impenitent and un
believing persons ? it is in itself a testimony of the com
munion of love, but is it so unto and among the wicked?
or is it not, in that abuse, made a lying witness to testify,
and witness love, where apparent hatred and raalice reign
against God and good men ? It is an outward pledge, or
symbol of the communion which the faithful have with
Christ, for of that the apostle speaketh, 1 Cor. x. 16, 17,
directly, and so by consequence, one with another : and
because it unites Christ, the head, with his own members,
and one of them with another, doth it therefore unite
Christ or bis trae members, with the true, apparent, visible
limbs ofthe devil, which all ungodly men and women are?
This is the force of Mr. B.'s arguments. Because the Lord's
Supper is of tbis or that use unto them, to whom by the
Word of God it appertains, therefore it hath or must be
judged to have the same use amongst them which are
apparent usm-pers of it, and to whom by the Word of God
it appertains not. There is nothing more common
in both his books, than this kind of deceitful ar
guing. Here is yet an arguraent of comparison to be taken
knowledge, and considered of ; and the rather because the
author both wills tbe reader to note it, in the margin, and
repeats it himself over and over, in the text.

NO PEOFESSION IN THE ENGLISH CHUECH. 385
The argument is tbat, as continual sins and corruptions
of the hearts of the elect, do not make them false
Christians before God, or no true invisible members of
Christ: so neither do outward offences, or corruptions,
make open professors of the faith, false Christians before
men, or no true visible menibers of Christ. True, no
more ; due proportion observed : namely, that those out
ward offences do not reign in the mortal bodies of men, as
the inward corruptions do not reign in the hearts of the
elect. But let the reader here remember the subject of the
question, which is, men of lewd conversation, and deserving
to be excommunicated, and then the noting of Mr. B.'s
argument, will be like David's noting the Amalekites'
tidings of the deatii of Saul and Jonathan, to the destruc
tion of him tbat brought them. 8 Sam. i. 15. For by the
same rale of proportion I argue thus. As they in whose
hearts, sins and conuptions reign inwardly, are no true
Christiana before God, nor actual members of Christ in
risibly: so they in whose lives and converaationa, ains and
corruptiona reign outwardly, are no true Christians before
men, nor members of Christ visibly. And here comea to
my mind another argument much-what like thia, in
Mr. B.'s second book : where he will have a mixed com
pany of godly and wicked persons to be called holy, or a
company of saints, as well as a person, holy, in whom
there is a mixture of the Spirit and fiesh. But the differ
ence is plain. In this raixed body of godly and wicked,
sin reigns in some of the members, but in no part of
body, or faculty of soul of a person in whom the Spirit is,
though never so much flesh be mingled with it, doth sin
reign. He might as well say, the whole church so mixed
shall be saved : for the whole man shall be saved, by faith
in Christ, notwithstanding all mixture in him.
No Profession in the English Church.
Now the conclusion Mr. B. makes, that their congre
gations profess Christ, as is before said ; that God hath
given them his holy Word, and sacraments : and moved
the hearts of all them outwardly to receive both the one
and the other, is unproved, and untrue. Page 133.

336 MS. beenaed's seasons against SEPASATION DISCUSSED.
For first. There is no one congregation in the land whose
particular members made that holy profession in any
measure, by and according to which the apostles did con
stitute and unite visible congregations. Secondly, I deny
that the Lord hath given bis sacraments to any congre
gation in the land : there are very many in the best
ordered parishes, which take them without the Lord's
gift : as being wicked usurpers of them, but unto which by
the revealed will of God they have no right.
But here I raust needs discover Mr. Bernard's haunt,
and the tuming, by which in his second book
he usually declines both Mr. Ainsworth's and Mr.
Smyth's arguments of this nature : and that is, by telling
thera, pp. 349, 350, &e., that all are not wicked amongst
them, that some, or many have the trae knowledge of
God's Word : and that the fear of God possesseth the
hearts of many : as in this place, that God hath moved the
hearts of many of the people effectually, and the like : and
that therefore we do them wrong in condemning all for
some : andin denying the good tbeir right, for others 'default.
To this I answer, first. That those that can be truly
judged to fear God, are thin strewed in the best places :
and not many in comparison of the rest, as is pretended,
but a very small handful : and besides, it is but casual, and
accidental to the congregation, and nothing to the consti
tution of it, that there is one man traly fearing God in it.
The parish must be a true visible constituted church as
well one as another, and so receive the sacraments to
gether, whether the Lord have had any such work, as is
here spoken of, in the hearts of any, or no. And secondly,
It must be considered, and I pray the reader well to
observe it, that the question here betwixt Mr. B. and me,
and so ordinarily betwixt him and them, is about the con
gregation, which consists of all the members jointly, and
not about some particulars considered severally from tbe
rest, of whom the congregation consists not. I am verily
per.suaded there are in many congregations many that
truly fear God : and the Lord increase their number, and
graces, and if they were separated from the rest into visible
communion, I should not doubt to account them such con
gregations, as unto whicll God had given his Sacraments :

NO PEOFESSION IN THE ENGLISH CHUECH. 337
but take them as they are even one with the rest, in one
joint communion, as membera of one body, making all to
gether one chureh, and congregation, so joined at the first,
and so still remaining, I deny that this church, or congre
gation is the Lord's people in covenant with hira : or that
he hath given unto it his sacraments : yea, or that those,
which traly fear God, and are accepted of him in their
persons, have in that communion, the right and lawful use
of them in many particulars. They cannot take them for
pa-wns and pledges of God's love, and the forgiveness of
sins, to that congregation, wherewith they join in the use
of them : nor as testimonies of true spiritual love amongst
the persons communicating in them : nor as notes and
badges of distinction, of that assembly, from all profane
and unhallowed assemblies in the world. And yet are all
these common ends and uses of the sacrament, as it is a
communion, or common union of the members with the
head, and one with another mutuaUy. Since therefore your
congregations, or parish assemblies are, and always have
been so constituted, as that neither the greatest part of
them, being profane, have any interest in the sacraments,
or can have any right uae of them in their persons, nor
yet the reat iu their communion : it muat needs follow,
except the Lord have given his sacraments to them, which
can have no right use of them, and to whom they appertain
not, that the Lord hath not given hia holy sacraraenta to
your congregations. And where you further add, that
God hath moved tbe hearts of all the people of your con
gregations outwardly to receive both the Word, and sacra
ments, it is one, amongst the reat of your bold, but bare
affirmationa. Are there not many thousands amongst you
that understand not the doctrine of the beginning of
Christ, Heb. vi. 1, the very firat principles of Christian
religion ? And hath God persuaded the hearts of these to
receive the Word and sacraments, in any sense ? The Lord
Jesus teacheth us in the gospel that " every man that doth
evU, hateth the light, neither coraeth to Ught, lest his
deeds should be reproved." John iii. 30. And yet you wiU
have us believe, that God hath persuaded the hearts of aU
the evU-doers amongst you, not only to come to the Ught,
but alao to receive it.
TOL. II. ^

838 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
Let your own parish, Mr. B. stand for instance. There
were in it, to mine own knowledge, when you wrote this
book, that held most blasphemous errors touching the
very Trinity ; and there are at this day, as I am certainly
informed, who are so moved to receive the Word, as that
your church-wardens are driven to spend a great part of
the Lord's-day in hunting them from the ale-house to the
temple. And if this be your case, what is the condition
of the most congregations in the land, to which the Word
of God hath not so much as been offered in any indifferent
measure, for the moving of their hearts to receive it? The
trath is, the people are drawn in the most congregations,
the most of -them, and many in all, by compulsive laws, to
keep their parish church, to hear Divine serviee, to com
municate at Easter, and to receive the sacraments, and
other rites : as is commanded in the communion book :
but how far the raost are from having their hearts thus
inoved, as is pretended of all, to receive the Word of God,
appeareth too evidently in that great contempt and hatred
wherein they have such amongst themselves, as do in any
sincerity either preach or profess the same. To these
things I may further add, that since the Ijord hath given
his Word and sacraraents to be dispensed to no people,
but by the means whicii he hath prescribed in his Word ;
except the English priesthood, and liturgy were prescribed
by the Word of God, for these ministrations, even in this
respect God cannot be said to have given his Word, and
sacraments to the congregations spoken of
Now, although this which hath been said in answer to
your grounds be sufficient to disprove the form of your
church, as you yourself, Mr. B., raise it, yet for your
further conviction, I will add certain arguments to mani
fest, and make plain, that wicked and ungodly men and
women are incapable, by the Word of the Lord, of his
covenant, and of all spiritual visible union with him ; and
so consequently your congregations, gathered of such
persons 'at the first, and of such still consisting generally,
with a handful of godly-minded scattered amongst them, to
remain unformed, by the Lord's holy covenant.

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 339

Ungodly Persons cannot be of the True Church.
The arguments are : —
First, Because godly and wicked men are contraries, as
being guided and led by contrary causes, the one sort by
the Spirit, and the other by the flesh. Gal. v. J 8, which are
contrary one unto another. Now two contraries are not
capable of one and the same form.
Wicked men, and such as hate to be reformed are for
bidden, by the revealed wiU of God, from meddling with
his covenant, or ordinances, Psa. 1. 16, 17 ; and therefore
are not by the revealed will of God received into covenant
with him, or to the participation of his ordinances, which
are both one.
Since wicked men are by the Word of God, as you
yourseK grant, to be excommunicated, that is to be cut off
from the visible union with Christ and his church, how
can they be said by the sarae Word of God, to be capable
of this union with Christ and his church ? nothing can be
either more unreasonably affirmed, or more ungodlily
practised. Lastly, The Scriptures do e.xpressly debar men of lewd
and ungodly conversation, of all fellowship, union, and
communion with God. " If we say, that we have fellow
ship with him, and walk in darkness, we Ue and do not
truly," saith the apostle, 1 -John i. 6, " and what fellow
ship," saith Paul, " hath righteousness witll unrighteous
ness ? and what communion hath Ught with darkness ?
and what concord hath Christ with Belial ? or what part
hath the believer with the unbeliever, or infidel ?" &c..
2 Cor. vi. 14 — 18. The former of these scriptures is so
directly against you, as^ if it were recorded by the Holy
Ghost with particular respect to your error. Ypu say that
men though of a lewd conversation, that is, walking in
darkness, have visible fellowship, union, and coramunion
with God, if they profess they believe iu Christ, or so say.
John, on the contrary, teacheth that they which walk in
darkness, have no fellowship with God, though tbey so say,
but are liars. The other scripture must be further opened
and enforced : considering how you charge us in your

340 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
second book, page 140, with the wretched abuse ofit ; and
labour by a long discourse to wring it out of our" hands: as
being our " special weapon," as you say " to fight for
separation, and to defend the same." i'he four heads
under which you reduce all the particulars about it, I wiU
prosecute in order, as they are by you laid down. Ffrst,
the occasion ; second, the scope ; third, the matter en-
freated of ; four, the persons spoken of
For the first, it is true you affirm of the Christian
Corinthians going to the idol feasts in the idol temples at
the bidding of their friends, and kinsfolks, the heathen
Corinthians ; which I also acknowledge to have been the
main and moat iraraediate occasion of the apostle's writing,
as he doth, but not the only occasion. There was a former
occasion of that, namely their marrying with the un
believers, and their unequal yoking with them, that way,
ver. 14 : by which the other mischief was occasioned
amongst them, as it had been with other the servants of
God before them, from the beginning of the world. Gen.
vi. 2. In which respect, therefore, the Lord in the law
forbad the Israelites to take of the daughters of the
heathen unto their sons, lest they provoked them to go a
whoring after their gods, Exod. xxxiv. 16 : which when they
neglected, and mingled themselves with idolaters in
marriage, they presentiy fell into that monstrous mixture
in religion, against which the apostle dealeth. Numb. xxv.
1 Kings xi. 1 — 4 ; Ezra ix. 1, 3.
But where for the clearing of yourselves of the very
occasion, you do add, that you dwell not in civil society
witb idolaters, but under a Christian king, and with a peo
ple professing Christ, where no public idols are set up,
nor any feasting in honour of them, you follow your old
faahion of bold boasting without meaaure, or modeaty.
Do you not live in civil society with the idolaters ? Have
you no papists in your kingdom? I may aay in your
parish ? or are papists become no idolaters with you, as
Eome was right now, no false church, nor Jesuits false
subjects? The face of your charity, Mr. B., is so full set
towards Eome, and papists, as no marvel though you be
so unequal towards us, as you are. The truth is, you are
in the most strait-bond of civU society with popish

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 34]
idolaters, that may be. There is nothing more common
amongst tbem of your church, than to join in marriage
with them : neither is there, to my knowledge, amongst
aU your canons any one against this profane commixture.
Neither is it anything you speak of living under a Chris
tian king, or with a people professing Christ : for idolaters
may Uve 'under a Christian king, and profess Christ too in
a measure, as both many others, and all antichristian
idolaters do. Yea, I have formerly manifested, that you
live not only in civil, but even in religious society with
papists, and you yourself grant as much of atheists in the
beginning of your book : and will you say tbat visible
atheists are true visible matter of the church, and capable,
|by the Word of God, of trae risible fellowship and com
munion with Christ, and the true members of his body ?
The scope of the scripture foUoweth, whieh, say you,
" is, that the believing Corinthians may have no fellowship
with the infidels, and unbeUevers, in their evil works ; but
that tbey reprove, condemn, bate, and avoid tbem."
BeUke, then, tbey might have had fellowship with them
in any good work : and so K any of tbe heathen or infidel
Corinthians would have communicated with the Christian
Corinthians in the sacraments, or prayer, they might not
have refused their fellowship, or communion herein. For
by your exposition, the apostle only forbids partaking with
them in evil works and the works of darkness. Of which
more hereafter. And here, in our names, you frarae an
objection, the sum whereof is, that K all the godly would
separate from all the wicked, then there should be no
wicked of the church. Unto which you answer sundry
things : but how sufficiently will appear in the particulars.
First you say, God commands not his to separate wholly
from all the wicked : but from infidels, Gentiles, idolaters,
Jews, Turks, papists, whose very societies are to be left as
no people of God.
Well then, I perceive, all religious fellowship^ with papists
is unla-wful, and that their societies are no people of God.
And how agrees this with your otber affirmations, that
Eome is a true church : papists, true Christians, though
under corraptions, as it was trae Job, though under sores :
baptism there, a trae sacrament, and a seal of the covenant ;

342 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
and yet here the societies of papists are no people of God,
that is, in no covenant with him ? Or how doth tbis sepa-
tion thus wholly to be made from papists agree with that
you write, "Christian Advertisements," page 91, of joining
in prayer with sueh papists, as though they be of the
Church of Eome, yet sorrow forthe abominations, and as
are come out frorn it in their souls, the best part, though
not so in their bodies ?
The distinction you put between infidels, and idolaters,
and men of profane life, we shall consider of in due place :
and for your speech of all the church, falling into the estate
of infidelity, and so judged of the church, either it is
without sense, or I, which understand it not. Now to that
you add of separating from the private familiarity of the
wicked, living in tbe society of the godly, and that, if they
will not be reformed, other courses are to be taken with
them, as their sin of obstinacy deserves, I answer these
things. First, That, as there is a ease, wherein private
withdrawing from a brother is wanantable, namely, when
his offence is private, and he privately obstinate, and that
his sin either cannot be, or is not yet made public, and
publicly evinced : so to separate from men privately, and
that only, for public offences, is a course without ground
either -of scripture, or reason. You say, page 144, that
Calvin so expounds 1 Cor. v. 11, and thereupon do take
an occasion to accuse our practice as Brownistical, and us
of Luciferian schism, and Pharisaical pride. As I leave
your railings to be judged by the Lord, so do I give the
reader to understand, how you grossly abuse Calvin's autho
rity : who expounds that scripture, as all men know it is
meant, of excommunicates, and of men's private carriage
towards them : with which, public separation is also to be
joined : I suppose you yourself will not deny it. And
where you speak of another course to be" taken witb wicked
men, that will not be reformed, you should also show what
that course is, and what is to be done, if that course be
not taken : but you have thought it a point of your wisdom
to be silent in these things lest by opening them too par
ticularly, you should discover your own shame.
The course to be taken is, the censuring of such incor
rigible offenders by the particular congregation, whereof-

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 343'
they are, being gathered together in the name of Christ,
by the power of Christ ; 1 Cor v. 4 ; with whieh power
divine, and heavenly privilege, he hath furnished his
churches every one of them, as well as that one of Corinth ;
neither doth any true church of Christ want this power, or
neglect the use of it without sin. And if any church of
Christ would neglect to use this power against scandalous'
sin manifestly proved, and convinced, and would obsti
nately continue, notwithstanding all good means used to
the contrary, this sour leaven unpurged out, the whole
lump were leavened, and with leaven might not the passover
be eaten. And as the church, if sin do arise, is first to
endeavour the casting out ofthe sin, by the sinner's repent
ance, and if that wiU not be, in the last place to cast out
the sin and sinner together : so if the church do wickedly
bear out, and bolster iniquity amongst themselves, such
as are faithful are first to quit themselves of that church's
sin by testifying against it, and reproving it, and in the
last place to quit themselves of the church, if it remain
incurable. Now here you bring in certain differences, and distinc
tions of separation, but without application. The first I
omit as being before handled, so much as concerns the
present purpose. The second difference is between the
wicked remaining among the godly, and the godly being
of the fellowship of the wicked : this difference I acknow
ledge, and withal affirm, that the latter part of it notes out
the estate of your national church : wherein a few godly
minded in comparison, live in the fellowship of a wicked'
and sinful'nation. And if persons, excommunicate by the'
church, be not of her fellowship, then certainly the number
of the godly in your fellowship is very small : since your
national church representative, the convocation house,
whose act also, page 147, you avouch to be the act of all
the church, and so to be accounted, doth pronounce ipso
facto excommunicated aU that do |iffirm either the cere
monies of the church, or government by archbishops,
bishops, deans, archdeacons, and the rest, to be antichris
tian, or the booka either of common prayer, or of conae-
Crating bishops, priests, and deacons, to contain in them
anything unlawful, or repugnant to the Word of God.*
* Canon 4, 6, 7, 8.

344 -ME. beenaed's EEASONS AGAINST SEPAEA^HON DISCUSSED.
Your third distinction I pass, by as impertinent: and the
fourth, as being already handled, save only, that in the end
of it you bite at us, as you go, for separating from God's
ordinances in the church, for some wicked men's sake.
But you know, Mr. B. that we do not deem your church
govemment, worship, ministry, and ministrations to be
God's ordinances : nor your church, in tbat confusion
wherein it was gathered and consisteth, to be rightly
possessed of the ordinances which it enjoys : no, nor that
any person how godly-minded soever, can have the right
use of God's ordinances, in your assemblies, as they are
public joint exercises of the communion of the body. In
the fifth, and last difference, you apeak of godly men's
breaking society with themselves, because of some wicked
persons. To which point I answer thus much, since tbe
Lord Jesus hath given his churches, both power and charge
to put from araong them such wicked persons as do arise
and appear incorrigible ; and hath also taught by his
apostle, that the neglect of this duty leavens the whole
lump : that they which countenance, and continue in the
church such wicked persons against the godly zealous,
which endeavour their reformation, that they I say, do
break the society of the godly with themselves, and do
rather make choice of the society of the wicked, whom they
thus bolster, and bear out.
In the third place we are to consider of " the matter
entreated of, and found fault with by the apostle, 3 Cor.
vi. which," you say, "is in sum thus mueh : believers are not
to be -with the wicked in their unrighteousness, in the state
of their darkness, nor to partake with them in their erils,
and so to agree together : which no way helps our separa
tion from light, righteousness, &c."
It ia trae that the particular matter the apostle finds
fault with, is, the believing Corinthians communicating
with the unbelievers in the idol feasts : but withal it must
be considered, that the apostle upon this particular oc
casion delivers a general doctrine, than which nothing is
more usual both in the Old and New Testament. The same
apostle in his former epistie to the same Corinthians takes
occasion from the fomicator among them, to forbid them
the companying, or coramingling not only with fornicators,
but with covetous perspns, idolaters, railers, drunkards,

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 345
extortioners, and all other wicked men whomsoever, chap.
V. 1, 11, so in this place, he takes occasion from their com
municating with idolaters in the Idolathytes,* and the
uncleanness thence arising, to enjoin them separation from
all other uncleanness, whether of persons or things, as the
whole tenor of the scripture manifesteth. More particu
larly : though the apostle, as you would have it, did only
forbid partaking with the wicked in their evils, yet even
therein did he forbid all religious communion with them
since their very prayers, and other sacrifices are their evils :
wherein whilst the godly do communicate with them, what
do they else but acknowledge their common right and
interest in those holy things ? But that the apostle, in
this scripture, forbids communion not only in the evil
works of wicked men, but with their persons : and that
he commands a separation not only real, but personal,
doth appear by these reasons.
Ffrst, Because the scripture hath reference to the yok
ing of the believers with the unbelievers in marriage, as
the occasion of that spiritual idolatrous mixture, which he
reproves. Now this joining was not in an evil or unlawful
thing, but with wicked and unlawful persons.
Secondly, The very tei-ms, believers, unbelievers ; light,
darkness ; Christ, Belial, do iraport opposition not of things
only, but of persons also for tbe things' sake. So the faith
ful are called righteousness, light, and as they are light, so
are tbe ungodly, darkness : and so not only their works but
their persons are called. 8 Cor v. 21 ; Matt. v. 14 ; Eph. v. 8.
Thirdly, The apostle forbids all unlawful communion in
this place: but there is an unlawful communion of the
faithful with the wicked, in things lawful : as with excom
municates, idolaters, heretics, or any other flagitious per
sons, in the sacraments, prayer, and other reUgious
exercises in the respects formerly by me laid down :
whereupon it was, that the Jews were to separate them
selves not only from the manners of the heathen, but even
from thefr persons. Ezra ix. 1, 3 ; x. 3, 3 ; Nehem. ix. 3;
X. 38, 30. And that Paul reproves the Connthians, Epis.
1, chap, v., for having fellowship not in the person's incest,
but with the incestuous person : whom therefore they were
* Idol sacrifices.

346 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
to purge out, and to put away from among themselves,
ver. 5, 7, 13.
Fourthly, The apostle enjoins sueh a separation, as upon
which a people is be reputed God's people, the temple of
the living God, and may challenge his promise to be their
God, lo dwell among them, and to walk there. 8 Cor. xvi.
17. And as for the temple, where the Lord promised to
dwell, the timber and stones, whereof it was to be built,
were to be selected, and separated frorfl all the trees in the
forest, and stones in the rock, and to be hewed and squared
accordingly, and so to be set together in that comely order,
which was prescribed : so, that this spiritual house, or
temple, the church now, may have the promise of God's
presence, and dwelling there, it must be framed of spiritual
stones* and timber first separated from the rest, and then
fitted and prepared by that axe, or sword of the Spirit, the
Word of God, and so coupled, and combined together in
due order, and proportion. Besides, it is evident, that the
Holy Ghost hath reference, in this place, to the people of
the Jews, which was separated from all other peoples and
persons in the world : as appeareth, Lev. xx. 84; xxvi. 11,
13, therein noting out what must be the course and con
dition ofthe Israel of God to the world's end. Gal. vi. 16.
But here Mr. B. excepts, page 136, against our exposi
tion of these places of Leviticus and the like, as miserably
wrested, and falsely applied to our separation. " For by
God's separating them from other people, is meant," saith
he, "a setting apart of Abraham's posterity to a special ser
vice of God, and therein to be a people differing from all
the world. And by other people is meant such as wor
shipped not the true God ; which is nothing to them that
worship Jesus Christ, &c. but no Israelites to separate from
other IsraeUtes, whieh were even then when Mosea thua
spake of separation, a corrupt people among themselves.
And is this your righting of our wrestings, Mr. B. ?
Elsewhere you tell us, that the Lord separates a people
from others, and takes them to' be bis, before he so much
as coramand them anything, page 176 : and here the Lord
sets a people apart to be his, and separates them from
others, in respect of some special piece of service appointed
them. The things you speak are contrary, but neither of

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 347
them true. The Lord never did, nor will take people unto
him, but by their submission, and obedience unto his com
mandments : and for that special service of God enjoined
the Israelites, Eom. ix. 4, it was an effect of their separa
tion from other people, and covenant with God : and no
cause by or for which, they becanie the Lord's separated
people. We must always consider the chureh of God principally
and properly in the persons of men, and secondarily in
' their works : as we must first consider the vineyard in the
trees, and afterwards in tiie fraits they bring forth. Isa. v.
1 — 7 ; Matt. xxi. 33, 34. And so was Israel separated, and
set apart from other people. Your addition, that by other
people, is meant such as worshipped not the true God,
which is nothing to you which worship Jesus Christ, &c.,
and that there is no place to prove that Israelites were to
separate from other Israelites, for their corruptions, as
false matter, is like that which goes before. For first,
papists and anabaptists, with idolaters and heretics many
more, do worship Jesus Christ; from whose societies not
withstanding you profess separation. 3. The Ishmaelites
and Edomites did worship the true God, though not after
a true manner, and yet the Israelites were a people separ
ated from them : so as an Edomite, though he had volun
tarily joined himself to the people of God, might not bear
any public office amongst them, to the third generation,
which you too ignorantiy expound, page 348, ofhis admis
sion into the church. Yea, I do further add, that even
Israelites, and those which came of Israel, or Jacob, were
commanded to separate themselves from Israelites, and
that for an usurpation in the ministry, as the Scriptures
make it plain, Numb, xxvi., as afterwards also upon Jero
boam's defection in the miniatry, worship, and holy days,
which he forged in his own heart. 8 Chron. ii. 13 — 16,
•with 1 Kings xu. 38—33.
And thus is the exposition cleared, against your frivolous
exceptions of such scriptures, in Leviticus and elsewhere, as
raake mention of the separation of tbe Jewish nation from
all other nations : which do fitly also serve to confirm and
justify the separation of aU the churches in the New Testa
ment from such people and assembUes in all nations, as of

348 MS. beenaed's seasons against SEPAEATION DISCUSSED.
whom the Lord by his revealed will cannot be said to
accept, as I am sure he cannot, profane and godless
persons. Now because the issue of all controversies depends upon
the true exposition of the Scriptures, whose letter men wiU
bring on both sides : and that Mr. B. takes special excep
tion in thia place against the expositions we give of sueh
scriptures, as seem to us most raaterial for our separation :
I will therefore take in his exceptions, as I return whence I
came, and make manifest, aa God enableth me, the insuf
ficiency of them.
The next place that comes into consideration is. Acts ii.
40, where, saith Mr. B., Peter speaks to the Jews of sueh
Jews as denied Christ, and renounced the very foundation,
even Jesus Christ, which is, if we will believe him, nothing
to them that profess him to be the true Messias.
It seems then that separation is not to made from the
papists, for they hold Jesus Christ to be the true Messias,
and the very foundation : yea, even the merit of thefr works
do they found upon the merit of Christ's obedieuce : dero
gating less in truth, though far too much, from the virtue
of his priesthood, than you do in the constitution of your
church from the dignity of his kingdom in the outward
govemraent and administration of it. 3. Your national
church is so far from being separated from them that deny
Christ, as it is indeed for substance, compact, and gathered
of such : to wit of impure and profane persons, who what
soever they do profess in word, do deny in deed and visibly
both God, and our Lord Jesus Christ, as the Scriptures do
expressly testify. Tit. i. 15, 16; Jude 4. And to deny
that apparently wicked and profane men, or churches, do
rase the foundation of religion, is a profane error, tending
to libertinism ; and which foundeth aU religion and Christ
ianity in the brain, and nothing in the heart. Lastly,
Peter's exhortation upon the occasion in hand, was, that
the faithful Jews should separate from that froward gene
ration : whereupon the general doctrine is rightly raised,
that the faithful at all times must be separated from all
froward generations. And of this duty we are to make the
greater conscience, considering the words of the apoatle,
which are, that we save ourselves from such froward gene-

UNGODLY PEESONS NOT OF THE TEUE CHUECH. 349
rations : as indeed, considering the duty we owe unto our
brethren for their humbling, if they be froward in sin ; the
discomfort we have in continuing coraraunion with them :
the want of that godly furtherance we ahould have by our
brethren in our holy communion : and lastly, the danger
wherein we stand, either to be corrupted by tiiem, or at
least to have our zeal, and other graces of God decayed in
us, our salvation doth not a little consist in our departure
from the aaaembly of the profane, as Beza rightly notes
upon this scripture.
Of the same nature with the former place is the next in
order ; where the apostle Paul both departs himself, and se
parates tbe disciples from such as were hardened, and would
not obey, but spake evil of the way of tbe Lord before the
multitude. Acts xix. 8, 9. But this, you say, proves not
our purpose : and your exceptions are.
First, That our way is not the way of God. Second,
That if it were, yet we have not spoken to all your church,
and made it known to all, nor have found all hard-hearted:
and, Third, Tbat the place teacheth separation from such
obstinate wicked, which will not be won to the church ;
and that here is a departing of some true members of the
ehurch from such as be not the church, but not of merabers
of the trae church forsaking members of the true church.
That our way is the way of God, appeareth by this very
scripture, amongst many others; wherein also we have both
the reformists at home, and reformed churches abroad,
gi-ving testimony with us for the substance of it. But put
the case ours be not, yet if the way of tbe reformed churches
be the way of God, our separation is justified by this scrip
ture. For first, your convocation house and church repre
sentative is hardened against tbe way of the reformed
churches, blaspheming, and persecuting it, and all them
that either seek, or plead for it. And their act, being the
chief ia, by your own grant, to be accounted the act of all,
though the rest eome not to conaent, page 145 : so that you
are all, by your own words, to be accounted a disobedient
^and hardened people, tf^ion the former premises, namely,
th^t the way of the reformed churches is the way of God.
But howsoever it be eitber with us, or them, yet if that
nanow way, whereof Christ speaks, that leads unto Ufe,

350 MS. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Matt. vii. 14, be the way of God, then surely there are
thousands in your national church, and many in every
parish church in the kingdom, which speak evil of the way
of God, yea, bate and persecute it to tbe utmost of their
power, and all them that endeavour in any uprightness to
walk in it. Whereof you yourself also, Mr. B., in former
days have bad experience : though for the opposing, re
viling, and persecuting of us, you and they agreed well,
and, like Herod and Pilate, were made friends. Now if we
separate from all them which thus disobey, and speak evil
of the way of God, we know too well we ean have no com
munion with any assembly in the land. Lastly, You are
greatly overseen in saying that Paul's separation was not
from the church, nor members of the true chureh. It was
from the church of the Jews, and the merabers of that
church, with whom formerly he had held coraraunion, as
the true church of God; which for this their disobedience
and unbelief, were broken off, and so afterwards indeed
to be reputed. Eom. xi. 20.
One scripture more remains to be considered of, and
that is John xvii. 6, 9, 14 — 16, whence we believe and con
fess that the true, visible chureh of Christ is gathered by
separation from the world, and the men of the world
visibly. Against this our exposition Mr. B. excepts, and
will have this place understood of the elect only, that are
ordained to life : and of invisible raembers : and of men
as they are holy before God : rating us as egregious, de
ceitful abusers of this scripture, in applying it to the visible
members, or church.
But raoat unjustly as appears by these three plain
reasons. First, Because Judas was one of them, whom the Father
had given unto Christ out of the world, whom alone of all
thera so given him, he had lost, tbat the scripture might
be fulfilled, ver. 6, 12, whence it is evident to all men, that
do not blind their eyes, that Christ here speaks of such a
donation, or gift, as was visible, or of such members as
were visibly, and in respect of men separated, and sancti
fied from the world unto God, and not at all of any invisible
gift, or merabers.
Secondly, Christ speaks of such persons as the world

UNION WITH THE UNHOLY TO BE AVOIDED. 351
hated, because they were not of the worid, ver. 14 : but the
wicked world doth not hate men, as they are elect before
God, and invisibly or inwardly separated and sanctified,
but as they are outwardly such, and so separated, whether
they be inwardly so, or no.
Lastly, Christ speaks of such a choosing out of the world,
as he doth of a sending into the world, ver. 18, which
sending as it was visible, and external, so was the selection
and separation spoken of And say not for shame, Mr. B.
- that the visible church of Christ is to be gathered, or con
sist of tbe men of tbe -world visibly. The church, and
world are two distinct, yea two contrary states, and bodies,
though the body of your national church were at the first
gathered, and hath ever since consisted of the world, and
aU. To conclude, this light man, being pressed by Mr. Ains
worth, in another place ofhis book, page 354, with this scrip
ture, both affirms, and proves by many reasons, that Christ
here speaks of a mixed company, which the elect are not.
And howsoever his reasons be not only unsound, but indeed
ungodly, wherein he affirms Christ to haye been, in respect
of men, the mediator of Paul, whilst he continued a per
secutor, and of others wicked in respect of men, yea of
Pilate, and the soldiers, pagans, and infidels, because he
prayed for them, Matt, xxvii. 17, 34, with Luke xxiii. 34;
whereas Christ's prayer for them was no proper effect of his
mediatorship for his body, except we hold universal redemp
tion, and make the whole world his body, but a raost perfect
demonstration of his love towards his enemies, left also a
pattern unto us to tbe world's end, yet do they, with that
he there labours to prove by them, compared with his
affirmation of the contrary, in this place, manifest his great
both weakness, and lightness in the things he affirms.
Union with the Unholy to be avoided.
And thus I return to the exposition of 8 Cor. vi. and in
it to prove, that the apostle's meaning is to forbid com
munion and fellowship not only with wicked works, but
also with the wicked persons themselves that walk in thera.
For which purpose I do add this one only consideration,
najnely : that the prophet Isaiah, from whom the apoatle

353 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
borroweth this phrase, "Corae out from among them, sepa
rate yourselves, and touch none unclean thing, and I will
receive you," ver. 17, doth not so properly speak of the
departure, or separation, which the priests were to make
from the sins of the Babylonians, aa from their coaats, and
persons : thereby teaching all Christians, which are that
spiritual house, and holy priesthood, to offer up apiritual
aacrifices acceptable to God through Christ, 1 Pet. ii. 8 ;
Eev. i. 6, that their separation and departure must be
spiritually, as theirs was civilly, not only from the sins of
spiritual Babylonians, or other unbelievers, and unclean
persons, but even from their persons also, and from all
personal communion with them. And as in the type, he
that touched a dead man, or leper, or him that had an
issue upon him, or other unclean person, or was by him
touched, was legally unclean, and polluted, as well as he
that touched, or was touched by any unclean thing what
soever. Lev. XV. 7, 11, so in the thing typed, and truth, he
that toucheth, or is touched by a man spiritually dead in
sina, or that hath an issue of sin, or spiritual leprosy run
ning upon hira, he is spiritually polluted and defiled. Now
without touching cannot the merabers of tbe same body,
and one of another possibly consist. 1 Cor. xii. 2 ; xiii. 27.
But were it, as we would have it, that not only the works,
but even tbe workers of wickedness were to be avoided for
their works' sake : yet doth Mr. B. take a double exception
against our interpretation of this scripture. The former is,
that it serves not our turn, except we prove them all to live
in darkness, in unrighteousness, to be in league with the
devil, &c.
I do answer, that if light and darkness, believers and
unbelievers, Christ and Belial, must have no fellowship
together, then must the believers, and they that are in Christ
forbear fellowship with all unbelievers, and men of Belial,
so continuing incorrigible : and if any believers, or Chris
tiana will notwithstanding still corabine with unbelievers,
and godless men, it is their sin thus to confound the order
whicll God hath set in separating from the faithful, with
whom he hath joined them, by joining with the unbelievers,
and unfaithful, from whom he bath separated them ;
1 Cor. iv. yea I add, in dividing Christ from himself, and

UNION -WITH THE UNHOLY TO BE AVOIDED. 353
uniting him with Belial, and the devU, in his merabers, what
in them Ueth. To conclude, what reason hath Mr. B. thus
to object, that aU which are amongst them, live not in dark
ness, and that all are not in league with the devil, con
sidering, that by his own exposition of this place, the very
societies of Papists are to be left as no people of God, and
yet aU Papists live not in darkness, as here he understands
it, nor are in league with the devil: neither indeed had
they need, considering what league of spiritual communion
he professeth elsewhere he will have with many of them.
Mr. B.'s second objection is, which he also makes the
fourth head of his dirision, that there is no proportion be
twixt the persons here mentioned, to be separated from,
being infidels, and such as were no members of the church,
and Gentiles, that had entertained no profession of Christ,
on the one side ; and the members of the chureh on the
other side: and that the consequence follows not from
infidels, heathens, pagans, idolaters, led by the devU, to
Christians professing Christ, though in life not answerable
to thefr profession.
Even now you justified separation frora Papists by this
scripture : and here you restrain it unto infidels, and Gen
tiles, that had not entertained any profession of Christ : as
though Papists were infidels, or without all profession of
Christ, which is contrary both to truth, and to your own
express affirmation, everywhere, pages 132, 225, 226.
But my answer is, that howsoever infidelity and idolatry
be two grievous sins, and which do principally separate
those which continue in them, from God, and his church,
yet not they alone, but any other tranagreasions as weU as
they, obstinately stood in, do raise this wall of separation :
as is manifest in the Scriptures.
And first. The apostle in this very place disjoins right
eousness and unrighteousness, light and darkness, as far
asunder, as believers and unbelievers, as the temple of God
and idols : in which former also, the union betwixt Christ
and Belial is as monstrous as in the latter. Unto which I
do also add, that Mr. B. in this very place, debarring infi
dels and idolaters from being matter of the true church,
lays this do-wn as a cause, or reason, that they are led by
the devil, whereupon it foUoweth, that since none other
VOL. II. •*¦ •*¦

354 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
wicked raen are led by Christ, but all by the devil, as well
as they, that none other can be raatter of the true church,
more than they, Eom. viii. 14 ; Gal. v. 85 ; 8 Tim. ii. 36 ;
1 John iii. 8. And that some persons " led by the devil"
should be matter of the church, and some not, is a distinc
tion not found in the Scriptures, but devised for a remedy
against the iniquities of the times, and for the avoiding of
trouble, and dissipation.
Secondly, As the Scriptures do eveiywhere denounce the
same judgments upon otber wicked men, and upon idola
ters, and infidels ; for example, that, as well he that defileth
his neighbour's wife or oppresseth the poor, or gives forth
upon usury, shall die the death, as he that eats upon the
mountains, or lifts up hia eyes unto the idols, Ezek. xviii.
11 — 13; and that as well whoremongers, murderers, and
such as love or make lies, as idolaters, shall be with
out the heavenly Jerusalem, Eev. xxi. 8; xxii. 16 : so do
they also both warrant, and direct us the sarae course of
walking towards the one and otber. The Lord Jesus,
Matt, xriii. 17, enjoins the Chureh to account every obsti
nate offender as an heathen. And the apostle Paul gives
the Corinthians in charge as much to avoid fomicators,
covetous persons, railers, drunkards, and extortioners, as
idolaters, 1 Cor. v. 11. And no marvel, for covetous per
sons are idolaters, Eph. v. 6 ; and so are carnal men,
idolaters, making their belly their God. Phil. iii. 19. Unto
these add, that the same apostle unto Titus calls unholy,
and profane persons, what profession of God soever they
make, ama-roi, unbelievers, or infidels, Tit. i. 15, 16, page
864, whieh are the same, which scripture I wish the reader
to observe in respect of Mr. B.'s bold chaUenge of all the
Brownists in the world to show the term, or name of un
believers to be given to sucb as are not become absolute
apostates from Christ.
Lastly, Unto that which Mr. B. objecteth in the fifth and
last place against our exposition of this scripture to the
Corinthians, for our separation, namely that at this very
tirae, when the apostles thus writ, there were of them whieh
did partake with the heathen, that they were a mixed com
pany, among whom were dissensions, envying, open incest,
drunkenness at the Lord's Supper, fornication, wantonness,
men denying the resurrection, I do give this answer.

UNION WITH THE UNHOLY TO BE AVOIDED. 355
As there was this mixture in the church at this time, so
doth the apostle most severely reprove the same. For the
incestuous man suffered uncensured, he pronounceth " the
whole lump leavened," 1 Epist. v. For the abuse of the
Lord's Supper, that they " came together not with profit,
but with hurt," chap. xi. 17 ; where I entreat the reader
also to take knowledge of tbe counsel, which upon that
occasion Beza gives in his annotations upon ver. 31,
which is, that we try, and examine ourselves, by faith, and
repentance, separating ouraelves from the wicked. For
this very ain here spoken of, namely their partaking with
idols in the idolathytes, that they could not partake of the
Lord's Supper. " You cannot drink the cup of the Lord,
and tbe cup of devils. You cannot be partakers of the
Lord's table, and of the table of devils," 1 Cor. x. 31. And
in this very place about which we now contend, that except
tiiey separated themselves, and left thia their ungodly
mixture, they could not have the promise of the Lord, that
he would dwell among them, and walk there, and that he
would be their God, and have them his people, ver. 16.
And doth the Holy Ghost in leaving these things recorded
give any countenance to a mixed company ? or can you
from hence either take unto yourself, or give unto others
any comfort in your or their confused walking ? Will you
make yourself a medicine of their poison ? or a plaster of
their ulcers ? You are a physician of no value. Besides,
itmust be considered, that all the evils mentioned amongst
the Corinthians were contrary to their constitution, and so
many ahenations and defections from that estate and con
dition wherein the church was gathered. It is evident
that Paul planted the chureh at Corinth, he being God's
labourer, and it God'a husbandry. 1 Cor. iii. 6, 9. Now,
who dare open so profane a mouth, as to affirm, that this
faithful labourer would plant the Lord's vineyard with such
imps, or gather unto him a churchof any such flagitious per
sons, as fornicators, drunkards, incestuous men.or sueh as
denied the resurrection ? But what is this to your national
church, which was constituted, and gathered, for the greatest
part, of fornicators, drunkards, blasphemers, and the like ?
with such wUd branches was your vineyard planted !
Thus much of our interpretation, and application of
2 Cor. vi.

356 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
The National Church not under Di-vine Approval.
I will here only add one argument more to prove your
national church incapable of the new covenant or testa
ment, by which you yourself do grant, and traly, the
Church of Christ to be formed.
The prophet Jeremiah speaking in the name of the
Lord, of the eaUing of the Gentiles into the new covenant,
or testament, as the author to the Hebrews expoundeth
him, testifieth, that with whomsoever the Lord would
make that testament or covenant, he would put his law
in their mind, and write them in their heart, and so be
their God, and make them his people : and that they
should all know him from the least to the greatest, and
that he would be merciful unto their sins, and remember
their iniquities no more, Jer. xxxi. 31, 33, 34 ; Heb. viii.
8, 10 — 12. But your national church never came within
the compass of this proraise, that all in it should know
the Lord, have their sins forgiven them, and his laws
written in their heart. Therefore your national church is
not within the Lord's covenant, nor ever was, nor his
people having him for their God.
Your exceptions in your seeond book, page 152, to this
argument are insufficient. The first is, that, by this exposi
tion, hypocrites should not be under the covenant, because
the law of God is not written in their hearts. But my
answer is, that hypocrites in respect of God and hia
aecret, invisible, and approving will, and caUing, are not
of the church, nor under the covenant : but in respect of
men, and of tiie revealed will of God, according to which
men must judge, all that are outwardly holy, have their
sins forgiven, and the law of God written in their hearts.
And to your seeond exception, namely, " that the place is
not understood barely of a member of the visible church,
but so ofit, as withal he be an elect saint," I do anawer,
it is true you say, considering wbat bare members of the
visible church you raake, and of what members your
church is most-what made, even such as are both bare
and empty of all grace, and appearance of grace. But let
them be such in any measure, as of whom the Lord in his
Word gives approbation, and whom he entitles to the

THE NATIONAL CHUSCH NOT UNDEE DIVINE APPEOVAL. 357
visible ordinances in his church, and then they are not
barely -risible members, as you speak, but elect aaints also,
in the respects formerly mentioned.
It is evident that both Jeremiah, and the apostle to the
Hebrews speak of the new testament or covenant of grace,
whereof Christ is the mediator in his own blood ; opposed
to the old testament and covenant of works estabUshed by
Moses in the blood of bulls, and goats : and of the persons
with whom the Lord makes this covenant, and which have
legacies in this will and testament of Christ, which he
hath also confirmed by his death : which do all know God,
and have his law written in their hearts, and their sins
pardoned. And there ia nothing more derogatory to the
grace of God, and blood of Christ, than that any within
tiie compass of this covenant of grace, or having a portion
in this testament established in Christ's blood, should not
have his iniquities forgiven, and his heart sanctified by the
Spirit, truly or in appearance, as he is truly or apparently
partaker of the former graces. And here also appears the
vanity of your thfrd exception so oft repeated by you, to
wit, tbat you are not all without the law of God written in
your hearts, and without the forgiveness of sins, but that
some of you have obtained this grace. As though the
question were of some few in your church, and not of the
whole church. If you minded what you had in hand, you
should see, that to prove your church within the covenant
of the new testament, you were bound to manifest, not
that some few, but that all the members of it were, at the
least in the constitutiori, partakers of those promises,
wherein it is established : the reason is because not some
few severally, but aU the members jointly considered, do
make the church.
John in the Eevelation, ch. ix. 7, 8, describing the lo
custs, saith of them, that they had faces like the faces of
men, and hair like the hair of women. Doth it therefore
foUow they were men or women, because they had eyes,
mouths, noses, and some other members that men and
women have? So neither is a profane people a true
Christian church or body of Christ for some few Christian
like persons unequally yoked with them, since the church,
or body, as I have formerly said, consisteth not of some

358 MS. beenaed's seasons against SEPAEATION DISCUSSED.
few but of all the members coupled and combined together
in one communion.
And thus much to prove that lewd and ungodly persons,
so continuing, are incapable of the new covenant or tes
tament confirmed by the death of Chriat : and that they
have no fellowship, or union with God in Christ, in whom
alone he establisheth his covenant : and if any man will
affirm the contrary, not I, but John, by tbe Word of God,
reproveth hira expressly for a liar. 1 John i. 8. And in
deed what raore impudent untruth can there be affirmed,
than that an apparent visible limb of Satan should be an
apparent, or visible meraber of Christ ; or that graceless
persons should be within the covenant of grace, and salva
tion, as is that covenant into whieh the Lord gathereth,
and in whieh he uniteth his ehurch unto himself?!
For conclusion of this point, let the reader observe, that
as the church is essentially constituted by this union of
the members with God, and one with another, so, consider
it as an ecclesiastical policy instituted by Christ the King
thereof, and then that form or order of government, which
he hath set, and which the apostolic cliurches used, and
enjoyed, is the form of it: as it is in all other poUcies,
corporations, and comraonwealths in the world. Which
form of government the Church of England is so far from
enjoying, as it hates worse than papists all that in any
measure desire it.
The Properties and Privileges of the Church.
Now as frora the matter and form of the church con
curring do arise the properties, so would Mr. B. in the
next place justify against us, that the congregations
a,mongst them have the true visible properties of the
church, whieh he makes three in number : the first, their
continuance in hearing of the doctrine of Christ received,
and using of the sacraments and prayer. Second, the
holding out of this trath and the sacraments, as banners
displayed against the enemy. Third, a care for the wel
fare of all, and every one for the whole, and each for other :
though in his 2nd book, pages 283 — 286, (as if it had
not been he,) First, the holding out of the profession of the
person covenanted with, Christ Jesus: Second, the hold-

THE PEOPEETIES AND PElVILEGES OF THE CHUSCH. 359
ing the words ofthe covenant, the written Word of God:
Thirdly, the maintaining of the publication of this cove
nant by the reading, and interpretation of it in the assem
blies, are become the properties of the church : as if the
chureh were as changeable in her properties, as he is in his.
And here I must needs take knowledge of Mr. B.'s dis
tinction in his 2nd book betwixt the properties and privi
leges of the church, and the rather, because he lays it
down with great ostentation for our learning, as he saith.
His distinction is, that properties arise frora within the
church, and privUeges from without: and my learning from
his distinction is, that he undertakes to teach others where
he hath not yet learned himseK. His error then is in the
too strait acceptation of the term property, which he should
take in a larger sense, as Mr. Smyth hath rightly taught
him : namely that, whatsoever is proper unto a person or
thing, whetiier within or without, and not common to other
things or persons, with him, or it, that is a property or
propriety of that person or thing. And so, since all her
privileges wherewith Christ hath endowed his ehurch, are
' proper, and peculiar unto the ehurch, and not common to
her with the world, it ia most evident, they are all of them
the church's properties, and so to be accounted, though
she may for a time want the actual use of raany of them.
And even those pririleges which yourself bring for instances,
are true properties of the church ; as to be called saints,
faithful, elect : to suffer for Christ : to be the ark to keep
the books of the covenant : to set to the seals : to use the
keys to open and to shut heaven : than whieh what can be
more proper or peculiar unto the ehurch? And it is strange
that saintsbip and holiness, grace to suffer for Christ, and
the like should not be accounted raore natural properties
of tbe church, than a profane profession of faith and usur
pation of some ordinances of religion by lewd and ungodly
persons. But touching the properties of the church by you laid
do-wn, my answer is, that except your national church be
that trae Israel of God, which he hath admitted jointly
and severally into the covenant and fellowship of grace,
and salvation, and to whom he hath given the promises of
that covenant, and to whom by his revealed will the seals.

360 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
and sacraments for the confirmation of these promises do
appertain, the more you meddle with this covenant by pro
fessing or publishing it, the more you take God's name in
vain; and the more of the ordinances of God, and his cove
nant, you use and enjoy, the more you abuse and usurp :
and the longer you continue in so doing, the more danger
ous is your estate, and the more to be bewailed.
And for the things theraselves, by which-you would have
the ehurch of Christ distinguished frora aU otiier assemblies,
they are sueh, as may in the ou tward ceremony, and obser
vation of them, without any sanctified use, which is the
point in controversy between me and you, both be per
formed, and continued in, either for fear or fashion by any
accursed conventicle of atheists, murderers, adulterers, or
the like ; yea, by a company of men and women excom
municated for these and the like transgressions. And can
these things which lie thus in common to all, be the trae
properties of the church ?
Seeond. I must be bold to tell you, Mr. B. tbat the hold
ing out of the truth and sacraments are not so properly
tbe displayed banners of your church, as is the observation "
of your popish ceremonies. The surplice is a banner far
broader displayed than the preaching of the gospel, or
ministration of the sacraments ; the cross is a standard
higher advanced than baptism ; so is kneeling, than the
Lord's Supper : without these neither the Word may be
preached, nor the sacraments administered; but where
these banners are set up, and fair borne, there is that which
is required, and will serve the turn, though there be very
little truth held out, either by preaching, knowledge, or
obedience, but the contrary.
Lastly, Where speaking of the marks and tokens of the
trae chureh, you will the reader to observe well, that "they
are not the Word truly preached, nor the sacraments rightly
administered, but the trae Word preached, and the trae
sacraments administered," I cannot but observe it well, and
in it, both your error and lightness. In your little Catechism
printed 1602, pages 13, 14, you demand this question. What
are tbe marks of the frue church here on earth? to which
your answer is, amongst some other things, Christ's Word
truly preached, and his sacraments rightly administered.

THE PEOPEETIES AND PETVILEGES OF THB CHUECH. 361
Butnow, in your "Separatist's Schism,"pagesl33, 133, "Not
the Word fruly preached, but the frue Word, nor the sacra
ments rightly administered, but the trae sacraments, are
the infallible and convertible marks and tokens of the
church, in the judgment of aU the divines at home, and in
aU the reformed churches in Christendom." Now that which
I observe hence is, that Mr.B.is one, in his Catechism, where
he labours with good conacience to instruct his people in
the knowledge of God, and another, in his invective, headily
begun, and unconscionably prosecuted. In the former he
endeavoured -vrith good conscience to lay down the grounds of
Christian religion : but now considering that the Christian
grounds there laid wiU not bear the antichristian confused
buUding which he is to defend in his latter book, he chooseth
rather to rase his former Christian foundations, and to lay
new, and those contraiy, than to leave one stone of Babel
undaubed with his untempered mortar. Now for the point
itseK let the reader observe these few particulars.
1st. That 'rightly,' and 'truly' in preaching and ad
ministration, are by Mr. B. very ignorantiy restrained to
the holy graces of the church : for which, right and law
ful persons by and to whom these administrations are to
be made, are required. And are persons, graces, Mr.
Bemard ?
3. It is not true you affirm, that all divines hold the
trae Word, and true sacraments, though not truly nor
rightly administered, the infallible tokens of the church.
I do not remember that ever I read this phrase, the true
Word, before, in any -writers. Such as -write of these
things are generally against you, as you are against the
truth. Your own articles of religion condemn you, which
make it a property of the church to have the sacraments
duly administered. Art. 19. And since the Word and
sacraments are Divine ordinances instituted by the Lord
for certain ends and purposes, and determined to circum
stances of persons, as by and to whom they must be
administered, it is necessary we measure and define them
by the manner of ministration : otiierwise we make them
but as the charms of wizards, or at the best, as the prayers
of papists, which they account true, K so many worda be
said over by whomsoever, or howsoever. The Word of

363 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
God may be, and ofttimes is, in a great measure preached,
or published upon a stage ; and what if the sacraments
should be added to it, were here a true church marked
out ? And as the Word and sacraments may be sacri
legiously usurped by them which are no chureh of Christ,
nor bave any right at all unto them, so may the true
church of Christ be for a time without them, though never
without spiritual right unto them ; as in the time of some
great plague, when the church dare not asserable; or of
persecution, when it is severed either by bonds or flight.
It doth not then cease to be a churph, no, nor a visible
church neither. It remains visible in itself though it be
not actually seen, or open to the eye of all, as you speak,
as colours are always visible, and sounds audible in them
selves, though for the present, they be neither seen nor
heard. But what do I striving with this man, which
needs none other adversary but himself? As he crosses
his first book with his second, so doth he both cross, and
confute his second by his third. In his first,* he will
have the "Word truly taught, and the sacraments rightly
administered to be the marks of the true church : in his
seeond, f the true Word preached, though not truly, and
the true sacraments administered, though not rightly,
are infallible tokens, and reciprocally converted with
the church : in the third and last book,| the church
may be a church without the use of the sacraments for a
long time, as the church of Israel was in the wilder
ness, so it be not done of contempt ; and such as are either
no church of God at all, or an antichristian assembly,
may have, and usurp the seals put to a blank, as Ishmael
and Esau out of the church bad circumcision, and the
Papists now have baptism."
And . that which he saith of baptism, may as truly be
said in cases of the Word, and the publication of it by
reading and interpretation. As the true church may for
a time want the use of both, so raay a false church usurp
and abuse both, as well the writing, as the seal. He
that held the seven stars in his right hand, and walked in
the midst of the seven golden candleaticka, threatened the
* " The Catechism." f "The Christian Advertisements,"
J "Plain Evidences," page 286.

THE PEOPEETIES AND PElVILEGES OF THE CHUECH. 363
church of Ephesus, that he would shortiy remove her
candlestick out of his place, for leaving her first love,
except she repented, Eev. u. 1, 4, 5, though she stiU held
and used the Word and sacraments : and if a company
of schismatics leaving a church without cause, or of ex
communicates justly cast out of the church should unite
theraselves together, usurping and assuming the Word
and sacraments, and professing the covenant outwardly,
and in the letter, did this their bold usurpation make them
a true visible church of Christ ? The matter is, the true
church may want upon occasion the use, or adminis-
fration of the Word and sacraments, but never the right,
power, and interest, in and unto them : so may a false
assembly usurp or assume them, but never have right or
power from Christ unto them. And this spiritual power,
and liberty arising from the Lord's visible covenant, to
communicate, and partake in the visible promises, and
ordinances of it, is the true essential property of the visi
ble church : as is the faculty of reasoning the property of
a reasonable man, and the faculty of seeing, hearing, tast
ing, and the like, the property of a sensible creature ;
though neither the one have the actual use of reason for
the present, nor the other of sense.
The third, and last property of the church Mr. B. makes
" the care for the welfare of aU, and every one for the
whole, and each for other :" and " this either corporal for
the maintenance of the body, as in alms-deeds. Acts ii. 43 ;
or spfritual touching the soul, which standeth in admo
nition and exhortation, and so forth, as 1 Thes. v. 11,"
which also, he saith, they and their congregations have.
It is noted of some persons beside themselves, that all
the ships they see in the haven, and fair houses in the
coimtry, they think and say, are theirs : when if they
were in their right wits, they would both know and
acknowledge, that they were poor, and beggarly, and had
nothing. So is it with this man, because he reads in the
Scriptures, that the apostolical churches consisted of
saints; and were gathered by voluntary profession, into
tbe covenant of God ; that they had given them, and did
enjoy by the Lord's gift and donation, his Word, sacra
ments, and other ordinances ; and did in that holy com-

364 ME. beenaed's SEASOKS against SEPAEATION DISCUSSED.
munion, whereunto they were caUed, exercise themselves
mutually for the welfare one of another, both bodily and
spiritually : thereupon he concludes peremptorily that
the Church of England, whereof he is, and for which he
pleads, hath all these things : and that they have all these
properties : when if he had a sound mind, and an honest
heart in the things of God, he would both see and con
fess, that things were nothing less with them, than as he
saith ; and that instead of this great and universal abund
ance, whereof he boasteth, there were generally nothing
but spiritual beggary, and want. " Thou sayest I am rich,
and increased with goods, and have need of nothing, and
knowest not how thou art wretched, and miserable, and
poor, and blind, and naked." Eev. iii. 17.
More particularly ; as you want the office of deaconship,
which Christ hath left by bis apostles for the coUection
and distribution of the church's alms, and bave enter
tained under the true name, a false and forged office of
half priesthood, perverting and misapplying to the justifi
cation of it, such holy scriptures, as are left for the calling,
and ministration of true and lawful deacons in the Chureh
of Christ ;* so is there not that care for the bodily welfare
one of another amongst you in auy measure, whereof you
boast. The needless and endless suits, and quarrels
amongst you filling all your courts and judgment seats ;
your daily thefts, and murders amongst the members of
your chureh ; the continual cozenings, and circumven
tions one of another ; the usuries, oppressions, extortions,
which overflow both country and city, as did the waters in
the time of Noah both the valleys and hills, do too mani
festly show how far you are from this care of the welfare
each of otber bodily, whereof you thus vainly boast. But
though this care of each other, both bodily and spirituaUy,
be almost wholly wanting, yet, say you, " the church is
not to be judged a false church, no more than the house
hold is to be judged a false household, because there is
not that care that ought to be amongst them of the family ;
or a man a false man if that through folly, madness, or wil
fulness, he neglects the welfare of his body."
* "Book of Ordination," Art. -vi.

THE PEOPEETIES AND PElVILEGES OF THE CHUSCH. 365
Surely it had not need, considering how not only this is
wanting, but how the contrary aboundeth in all places.
And to let pass all other matters, no man is ignorant what
care the two great factions in the church, that of the pre
lates, and the other of the reformists do take, each for
other, namely, how each may subvert, and root out the
other. And for your similitudes borrowed from an house
hold, and a body, as we deny your church to be, Eph. ii.
19, and iv. 16, that household of God, or body of Christ,
wherein every member hath his effectual working, in his
measure, as tiie apostie speaketh, so is there no way the
like reason of them and of the church, in the respect,
wherein you compare them. A man doth not, nor cannot
cease to be a true man naturally by any means, if his per
son survive : neither can a family cease to be a trae family
civiUy, if it be not dissipated and dissolved: but a church
though the same persons surrive still, and combine to
gether, as they did, may cease to be the true church of
Christ: and may eitber become no church by forsaking aU
profession of Christianity, or a false church by holding
and professing themselves atill Christians, and in fellow
ship witb God through Christ, when being conaidered by
the revealed -wUl of God, and testament of Christ, they are
in truth and in deed, neither the one nor the other. And
considering what John saith, 1 Epist. iii. 10, that he which
loveth not his brother, and so, consequently, cares not for
his welfare which issueth from the former, as the stream
from the spring, is not of God, nor of his children, but of
the children of the devU; and withal, that you yourself
right now did place the form and covenant of the church
in a great measure, in the manifestation and teatimony of
love in the membera each to other, and so, consequently, of
care each for the welfare of other, I see not how that
church can be accounted the household of God consisting
of his children by the Word of God, or tiie body of Christ
united and coupled together of his members, by your own
doctrine, where this love of, and care for each other is
visibly and outwardly wanting.

366 ME. beenaed's seasons against SEPAEATION DISCUSSED.
Po-wer of Excommunication in the National Church.
But to pass over all other things, the point upon which
Mr. B. insiata, and which he would moat gladly fasten
upon the reader, is, that the power of the censures, and of
excommunication, termed by the name of discipline, how
soever it be a thing necessary for the well-being of the
church, yet is it no essential property, nor of such neces
sity, but that a true church may be without it. And this,
wanting scriptures, or reasons to confirm it, he affirms
again and again, and in the end, illuatrates by a similitude
taken frora a man who is not therefore a false man, though
he ean neither see, nor go, nor speak.
It is recorded of one Theodotius, that having denied
Christ in persecution, to lessen his sin, he went about to
lessen Christ, and taught that he was mere man, and not
God : so many, in the case of Christ's govemment, that
their own and other men's sin may seem lesser, in not
using, or submitting unto it, do labour to extenuate, and
make it less excellent or uaeful than it ia : and thereupon
one tella us it is not a part of God's worship, nor of re
ligion ; another that it is a thing indifferent, arbitrary, and
changeable ; a third that it is not simply necessaiy for the
true church : as Mr. B. in this place. The unsoundness
of whose affirmation, and illustration, I will by and by
manifest, the Lord assisting me; in the meanwhile I do
desire the reader to observe with me these two things in
his writings about this point.
The former is, that, iu labouring thus earnestly to per
suade, as here be doth, that the power of excommunication
is not of simple necessity, he, in effect, grants that, whieh
all men know to be true, namely, that the churches in
England do want this power. Now if here he answer, as
he doth in his 2nd book, page 261, that, though the power
of excommunication be not in every parish, yet it is in the
Church of England in which is comprehended all parishes,
and all superior power over these parishes, in which is the
power of Christ ; I reply these particulars.
First, That he might thus answer, though one bishop
alone had engrossed into his hands all this power ; yea a
papist might answer thus for the Pope's sole authority

POWEE OF EXCOMMUNICATION IN THE NATI0N.4.L CHUECH. 367
over all the churches in tbe world, yea though he should
communicate the same with no other person, or persons.
Secondly, Let this man's ahiftingbe well noted. When,
both in this and the other book, he pleads for the ministry
in the church, he passes by the national, provincial, and
diocesan ministry, and spealcs only of the ministry in some
parishes, where some honest zealous preachers are, but
now coming to plead for the power of Christ in the chureh,
he takes the contrary course, and passing by the parishes,
takes his flight to the national, provincial, and diocesan
miniatry there to find comfort.
Thirdly, The question here as he himself puts it, page
125 of this book, is about particular congregations, which,
he saith, there axe with them, haring true matter, trae
form, and true properties, whereof excommunication is
one. To this also add, that in the end of his book he
avoucheth the minister's affirmation, page 180, that this
power is given to the particular congregations in the land.
Fourthly and lastly, I have formerly manifested, from
Matt, xviii. and 1 Cor. v. that this power and prerogative
is given to a particular congregation, besides which the
New Testament acknowledgeth none other visible church :
and if that one particular church, or congregation at
Corinth gathered together into the name of the Lord
Jesus Christ, had the proraise ofhis presence, and tbat he
would be in the midst of them, and were by this power of
the Lord Jesus Christ, to deliver to Satan, purge out,
judge, and put away wicked men frora among them, for
failing in which duty, they were reproved by the apostle,
then why not every other particular church or congregation
of God's people, as well as that one? eapecially since that,
as all other scriptures, was written for our leaming; and
that there is but one church, or body, as there is but
one Lord : one, that is, in matter, form, and essential pro
perties. Matt. xviu. 17, 20 ; 1 Cor. i. 2 ; v. 4—6, 12, 13 ;
Eph. iv. 4, 5.
The second thing I desire may be noted, is, that Mr. B.
doth, if not deceitfully, yet unfitly, comprehend the power
of the censures under the eare for the welfare of the chureh,
page 126 : since this power may be full and entire, where
the case is either very Uttle, or not at aU : as it came to pass

368 MS. beenaed's seasons against SEPAEATION DISCUSSED.
in the Church of Corinth, which had tbis power always
amongst them, but neglected the use of it, and therein the
care for tbe welfare of the church which they should have
had, and for which neglect they were reproved by the
apostle. 1 Cor. v.
Now for the similitude, I do except against it in a double
respect : [first for that God doth ofttimes deprive a man of
the natural power of seeing, going, and speaking, by natural
infirmities within, or bodily violence from without; but
Christ never deprives his church of this spiritual power of
excommunication, neither can it be impeached by any
outward riolence ; only Antichrist exalting hiraself against
all that is called God, and intruding himself into the throne
of Christ, doth deprive the church of God, and of Christ, of
this liberty, and power; and so all those churches, or
congregations over whom he thus usurpeth, receive his
mark, and are in that respect subject to his judgment. 2.
Mr. B. as I have formerly observed, doth most unaptly
compare the power of casting out offenders to the faculty
of seeing, speaking, and the like : it is more fitly resembled
to the want of power to void and purge excrements, which
is prodigious in nature; and so neither the natural nor
spiritual body so constituted can possibly consist or live.
And for the parta of the body, to whieh he here hath
reference, and the like; they do more fitly resemble the
officers of the church, than the ordinance of excommunica
tion : the eyes and mouth, the bishops and elders, whicli
are to oversee and teach the church ; the hands, the
deacons, who are to distribute her alms. And as there may
be a true, though an imperfect, natural body without these
parts, so may there be a trae visible church, or body of
Christ, without these officers, though imperfect and de
fective. Reasons for Excommunication in a true Church.
It now remains I lay down some reasons to prove the
power of the censures, and of excommunication, simply
necessary unto the church of Christ. The reasons are,
First, Because it is simply necessary for the being of a
church, that there be power for trae members to join
together, and so to receive others unto them : even so

EEASONS FOE EXCOMMUNICATION IN A TEUE CHUECH. 369
consequentiy must there be power to disjoin, and cut off
false members.
Second, Excommunication and absolution are of the
same nature vrith preaching the gospel : yea, the very same,
particularly applied to person obstinate and repentant,
which preaching is in the general. The preaching of the
gospel is the power of God unto salvation to every one that
believeth, Eom. i. 16 : excommunication is the power of
the Lord Jesus Christ, for the destruction of the flesh of
him that is otherwise incorrigible, that his spirit may be
saved in thedayoftheLord Jesus. 1 Cor. v. 4, 5. The preach
ing of the gospel makes the first, or major proposition
thus, "He that believes not, and repents not, is bound in
heaven, and hatii his sins unremitted:" but he that believes,
and repents, his sins are pardoned, and he loosed in
heaven. Now excommunication and absolution applied to
a particular person and occasion do make the second, or
minor proposition thus : thou believest not, or repentest
not of this thy sin, and therefore thou art bound in heaven,
and thy sins unpardoned : and so of absolution, or the
loosing of sins. Add also unto these things, that the same
bishops, or elders are to preach the gospel in way of
doctrine, and to minister the censures in way of discipline,
though in some diverse order, as I have formerly showed.
And these two, being the two main duties of the ministers,
comprehended under this general duty of " feeding the
fiock," Acts XX. 28; 1 Pet. v. 1, 2; 1 Tim. v. 17, must
needs be of the same nature: both of them main and
neeessary parts of God's worship and of religion, and so to
be performed upon the Lord's-day, as his work, and in the
assembly of tbe saints, as an exercise of their holy commu
nion ; howsoever with you and others, they are made a
consistory, and working-day matter, to the great violation
and indignity of the kingdom of Christ, in tbe dispensation
of it in his church.
Third, The want of excommunicating and censuring wicked
men "leavens thewhole lump," iCor. v.6; and makes the
whole particular congregation whereof they are, accessory to
their sin : and to purpose to continue in such a congrega
tion, or church, as hath not this power, is to purpose to con
tinue in disobedience to the commandment of the Lord Jesus
VOL. 11. ^ ^

370 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
which he hath laid upon all his disciples to "tell the
church" in the order by him prescribed. Matt, xviii. 11,
15, 17.
Fourth, Without the censures, the church becomes of
Sion, Babylon, even the habitation of devils, and the hold
of all foul spirits, and a cage of every unclean and hateful
bird, Eev. xviii. 2. And so Mr. B. in his forenamed
Catechism, page 15, 16, teacheth that the holy and right
use of discipline and of excoraraunication serves to main
tain the church, and to overthrow heresy, that destroys the
foundation, and other mischiefs. And since heresy destroys
the foundation, as Mr. B. teacheth : and that " there must
be heresies" in the churcb, as Paul teacheth : 1 Cor. xi. 19 :
and that the church cannot possibly be purged of them,
without excommunication ; that must needs be absolutely
necessary to the church, without whicii the church must
absolutely and necessarily come to nought.
To these I do add, as a fifth, and last reason, that as the
glory of God, and salvation of them without, are most
furthered and advantaged by the holy conversation of the
members of the church, Matt. v. 16; 1 Pet. ii. 12; iii. 1;
Eom. ii. 34 : and on the contrary most disadvantaged,
and hindered, by their unholy and jirofane courses : so
is the power of excommunication, by which soleran ordi
nance alone, profaneness and impiety are rooted out, of
absolute necessity for the churches of Christ. And of this
point I desire the reader to take knowledge, not only as a
matter of truth, but of conscience also, and for practice.
Ninth Error.
That which Mr. B. reputes our ninth error, is our
holding all their ministers, "false ministers."
As I have formerly said of your churches, so say I here
of your ministers : that if one be false, all are : for all are
of one constitution. Indeed, Mr. B., if he might be let
alone, would save himself much labour this way, by re
straining his defence to some few of the most able and
conscionable men, excluding the rest : and therefore in
his former book, pages 132, 133, he speaks of such ministers
as God hath " furnished with gifts to discharge their
function with holy graces : and a blameless life :" and in

CHUECH MINISTEES FALSE MINISTEES. 371
his second book, page 291, he desires to be understood of
such as are sent of God, and set over congregations,
according to the truth, and true raeaning of the laws, and
book of ordination. In which' he doth di'rectly exclude
the archbishops, bishops, suffragans, deans, archdeacons,
chancellors, commissaries, and with them, all pluralists,
non-residents, unpreacliing and profane ministers. For
some of these are not set over congregations at all, but over
provinces, and dioceses : others not in respect of their
offices above named ; and others, though they be set over
particular churches, yet have they neither gifts nor graces
for their function. But as he were nothing faithful unto a
city, that undertaking the defence of it, should pick out,
here and there, a corner most strong, and defensible, and
fortify there, leaving the body of the eity to the invasion
and spoil of any that would assault it : so neither is Mr. B.
faithful to the ministry of E;ngland, who pretending the
defence of it against us, calls out here and there a man,
whom he will justify, and leaves the body, and all the
principal members of it, undefended.
And here I would demand of him why he doth not as
well defend all the ministers, in this place, as he did even
now defend all the j^eople, or why a minister so called,
though unapt to teach, and of a profane life, is not as well
a true, though a bad minister; as a Christian so called,
being ignorant, and of a lewd conversation, a trae, though
a bad Christian? There is one and the same reason of
both : though Mr. B. have more reason for to plead the
one than the other, considering his own standing. If he
should plead for the ignorant and profane ministers, he
should deprive himself of all arguments for the justification
of the preaching, and more conscionable sort : for he
raiseth them all, as the reader may see in both his books,
from their gifts and aptness to teach, from their holy
graces, tbeir painful and zealous preaching, their suppress
ing of Popery, and conversion of souls, with other the like
effects of the truths of the gospel published, and taught by
them : which things since he dares not affirm of the scan
dalous and unpreaching priests, he cunningly passeth them
by as some small mote fallen into the church, by the
covetousness of " muck-wormly patrons," but contrary to

372 ME. beenaed's seasons AGAINST SEPAEA'nON DISCUSSED.
the true meaning of the laws : * and without the least
default of the bishops or archbishops : as though the
covetous patrons could present them, except the ungodly
bishops had first ordained them. If he had undertaken
the justification, but as true though not as good, both of
the unpreaching and preaching ministers, he must have
sought and produced such arguments as wouldhave agreed
to both; but finding himself able to make no show at all
for the ignorant, idle, and scandalous sort, having no
colours to paint, no mortar to daub over those filthy stones,
no, not to any show, he smothers all them, though far tl^e
greater both in number and authority, and indeed the
alraost only true formal ministers, according to the ehurch
canon and constitution, and presents to the reader a few
dispersed, disgraced, tolerated, and tolerating persons, and
undertakes their defence : manifesting himself a right
natural " merchant of that great whore," in shovring some
handful of tolerable wares, thereby to deceive the simple
buyer with the whole piece, or heap of rotten stuff, which
goes with them. Eev. xviii. 11. Now on the contrary if
Mr. B. should not have defended men of lewd conversation,
as true visible raatter of the church and merabers of Christ's
body, he could not have justified with any colour, the
national, provincial, diocesan, and parish churches, or any
one of them, as true ; since they were all at the first col
lected, and do still consist, for the greatest part, of sueh
people, and so disposed. He therefore takes liberty unto
himself to make such defence, and for so much of his
church and ministry, as will serve his turn amongst the
deceived multitude, and of no raore.
Is AbiUty to Preach a Necessary Qualification for a Minister
of the National Church ?
But the raain point in this place, and about this matter
in hand, to be considered of, is, whether ability to preach
be a qualification, and so preaching a work, necessarily
required in the rainistry of England, according to the true
meaning of the laws ecclesiastical and civil, and the book
of ordination. This Mr. B. takes for granted affirmatively,
" Plaia Evidences," pp. 290, 296.

ABIUTY TO PSEACH. 373
and upon it as a main ground builds his whole treatise
about this matter ; but I on the contrary do affirm, that
this is, and so is known to be to all that mind it, with
wisdom and good conscience, clean otherwise ; and that
neither this abUity nor practice of preaching ia of neceaaity
requfred to the trae and natural constitution of the EngUah
minisfry, in the meaning of the laws established in that
case. Aud for the confirmation of that, I affirm, against this
man's presumptuous asseveration, these proofs suffice.
Ffrst, The books of homilies published and confirmed by
law, to be read of such ministers as cannot preach, do
evidently declare, that ability to preach is not necessarily
required of all, in the true meaning of the law.
Second, By the statute law of the land, and in particu
lar by one statute enacted for the prevention of unworthy
ministers, though, wanting the book, I cannot set down the
title, time, or order of it, he that is either a bachelor of
arts in one of the universities ; or can give an account of
his faith in Latin ; or hath been brought up in a bishop's
house, though he have been his porter or horsekeeper ; or
hath a gift in preaching, is capable of orders, and may be
by the bishop ordained a minister ; so that by the express
letter, and plain meaning ofthe law, aptness and ability to
teach is not necessarUy required in the English ministry.
If he have any one of the three former qualifications, the
law approves of him ; and being ordained, the patron may
present him to any congregation in the land, whom the
bishop also must institute, the archdeacon induct, and the
people receive ; and may be thereunto compelled, whether
they will or no.
Add unto these, that your canons and constitutions,
framed by the convocation house, and confirmed by the
king's royal assent, and so being the laws ecclesiastical of
your ehurch, and by your doctrine, Mr. B., p. 144, the act
of all the church, though the inferiors come not to consent,
do not only approve an unpreaching ministry, but also lay
deep curses and anathemas upon all that deny either the
truth or lawfulness of it. To thia alao I might annex that
it is a very common doctrine with your prelates, and their

374 MS. beenaed's seasons against sepasation discussed.
chaplains, and faction, that "preaching is no necessary
annexum, or appurtenance unto orders,"* whicb they also
offer to defend against all gainsayers.
But it seems you have special reference to the book of
ordination : let us therefore see what it makes for you, or
your purpose. That you build upon, I know, is theae
words of the bishop, when he orders his priest ; and de
Uvers hira the Bible in his hand ; " Take thou authority
to preach the Word of God, and so minister the holy
sacraments in this congregation, where thou shalt be so
appointed." The words I hear, and acknowledge, but the
true meaning of the book I deny it to be, that every
minister should be able to preach. It may as well be said,
it is the meaning of the ,book, that every priest should
be ordained in the particular congregation, where he is to
minister, because ofthe latter words "in this congregation,
where thou shalt be so appointed :" and that he is to minister
the discipline of Christ, as well as the doctrine and sacra
ments, because auch words pass betwixt him and the
bishop in another place of the same book. It is not the
least delusion of Satan or mystery, tbat such forms of good
words are retained both in the Eomish and English
church, without any tratli either of purpose or practice in
those which use them : for by them the eyes of the simple
are easily bleared by such deceivable merchants, as right
now I spake of : though it be not without a special provi
dence of God, that these, and the Uke forras of words
should be used, for the more full conviction, and condem
nation of them that choose to be deceived, as I have
formerly noted in this book.f
To conclude this point. The reading of the service-
book, in form and manner, the celebrating of marriage,
churching of women, burying of the dead, conformity and
subscription, are more essential to your ministry, and more
necessarily required by the laws of your church both civil
and ecclesiastical, than preaching of tiie gospel is. The
wearing of the surplice, and signing with the cross in bap
tism, are of absolute necessity, witiiout partial dispensa
tion, yea, I may add violation of oath by the bishops :
whereas preaching of the Word is no such necessary or
* Mr. CoUins. t Yide page 79, supra.

ABILITY TO PSEACH. 375
essential duty, but a work casual, accessory, and superero
gatory, which may be done or undone, as the rainister is
able, or wUling, without any such absolute necessity, as is
here pretended. Hereupon then it followeth, that since
the preaching of the gospel is no necessary part or pro
perty of the office of ministry, in the Church of England,
that that ministry cannot be of Christ : as also that the
conscionable and effectual preaching of some raen is no
justification at aU ofthe office, which may and doth consist
essentially without it, and to which it is but casual and
accidental; but a commendation of the persons, whicii,
besides the natural, and neeessary parts of their office, do
so practise and preach. And this consideration alone
might suffice for answer unto all Mr. B.'s proofs for the
legitimating of the ministry in the Church of England : yet
will I for the further discovering of them, considering the
confidence wherewith he propounds them, descend to the
particulars. In his former book, page 131, he lays down, and proves
by the Scriptures, these three sound and main grounds
touching the ministry. 1. "That the Lord only ordains
offices in his church." 2. " That he distinguisheth them
one from another, that one may not intrude into another's
office." 3. " That he only prescribes the duties to be done
in every distinct office," and so in the fourth place he
comes to the quaUfication and gifting of men for their
functions, and so proceeds to other particulars. But
observe his dealings : when he comes to apply, and com
pare the ministry of England to and with these golden
rules, and by them generally and truly propounded, to
justify it in the particulars, he passeth them all by in
silence, as if he had utterly forgotten them, and speaks not
one word, either of the offices themselves, or of the dis
tinction of them one from another, or the duties to be
done in them, page 141 ; but coraes in the very first place
to the gifts and graces of the persons.
And in so doing, like the unrighteous steward, he doth
vrisely, though nothing less than faithfully. He knows
well.that he cannot find in the Scriptures the least colour
for the offices of archbishops, bishops, suffragans, deans,
archdeacons, haK-priests, or English deacons : nor that

376 MS. beenaed's seasons against sepasation discussed,
the duties of celebrating marriage, purifying women, bury
ing the dead, reading the service-book in manner and
form, are laid upon the ministers of the gospel, as duties
to be done in their offices, nor that the provincial and
diocesan officers may intrude into thefr office, which are
set over particular congregations, and deprive them of the
power of governraent ; nor the deacons to administer the
sacraments : nor that any of them may intrude into the
office of the civil magistrate, as they all do less or more,
in meddling with matters of marriage, divorce, testaments,
or with injuries, as they respect the body, or outward man,
according to your and other men's expoaition of Matthew
xviii., making ministers, magistrates j and eldera in the
church, elders in the gates. These things he knew, and
therefore coming to speak of the ministry in England,
and to apply these general rules to their particular estate,
he not • so much as once mentions either the diversity of
offices in the church ; or their distinction one from
another : or the several duties to be done in them, lest in
naming them, he should, as it could not have been other
wise, have condemned that thing, which he would so gladly
justify. And this I desire the reader to note not only
against him, but specially against the ministry he pleads
for. The English Clergy not Mass Priests?
His arguments to prove the ministers of England true
ministers of Christ, -follow in order.
The first is because they are not ministers of Antichrist :
and that he would prove by four reasons. 1. By tbeir doc
trine, and oath against him. 2. Because they show no
obedience unto him. 3. Because Antichrist himself dis-
elaimeth them, as no ministers, and .condemneth them, as
heretics. 4. Because Antichrist's ministers are sacrificing
and massing-priests, which they are not.
Here Mr. B., had he done faithfully, should have cleared
our arguments, by which in sundry treatises, published for
tbat purpoae, we have proved them in respect of their
offices, entrances, and adrainistrations, the ministers of
Antichrist : but thinking it easier to strike, than to fence,
he passeth by what we have written against them, and

THE ENGLISH CLEEGY NOT MASS PEIESTS ? 377
lays down certain colourable reasons for them : which I
have summarily set down in order : and unto which I
return this answer.
Ffrst aud generally. That there is one common error in
all his arguments : namely, that there is no Antichrist,
but that great Antichrist, the pope : as though there were
no more devils but Beelzebub, because he is the chief of the
devils. I would know of this man, what he thinks of the
clergy in King Henry VIII.'s days, that took the oath of
supremacy, and taught against the pope, opposing him,
and being opposed by him : or what he thinks of the
Lutheran ministers, that disclaim tiie Antichrist of Eome
as heretical, and are disclaimed by him, and yet do abhor
from the reformed churches, and from all communion with
them, for the main tenths they hold, touching the sacra
ment and predestination ? The thing then is, that there
are degrees of Antichristianism, and orders of Antichrists,
that is, of such as are adversaries unto Christ. In Paul's
time that man of sin, aud adversary was got into the temple
of God, 2 Thess. ii. 3, 4 : and in John's tirae many Anti
christs were come into the world, 1 John ii. 18 ; iv. 3 :
and yet there was then neither pope, nor mass priest ; no,
nor diocesan or prorincial prelate neither. There was
indeed Diotrephes, who sought for pre-eminence, 3 John
9, 10, and to rob the church of " the power of Christ,"
1 Cor. V. 4, and so was an Antichrist, as there were raany
other impugning Christ the Lord otherwiae : but the great
Antichriat of Eome was by many degrees and long con
tinuance, to be advanced to his throne. .And as there were
lesser Antichrists before him, by which he entered : so are
there also after him ; and those left behind him in the
Church of England, out of whieh he is driven. And those
are the lord archbishops, and lord bishops, with their
ordera, and administrations : unto whom whUst the inferior
ministers do swear canonical obedience, they do by oath
promise obedience unto Antichrist, and receive his mark :
and so ministering, are the marked servants of Antichrist,
whom they obey : whom they are also by doctrine to
defend, except their oaths and words disagreed. From
whom if any of them do withdraw this their bounden and
sworn obedience, by denying subscription unto his orders,

378 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
or conformity unto his ceremonies, them he silences, sus
pends,' and deprives as schismatical, if not heretical, and
utterly unworthy of their and their church's service. And
these things the reader may apply to Mr. B.'s three first
several reasons. Is Romish Ordination Valid ?
Now to your fourth and last argument, viz. : that you
are no mass priests, my answer is, first, that you have the
same office with mass priests, though reformed of that
massing, and some other impieties : and this both the
practice of your chureh, and yotir doctrine, pleading for
succession, and ordination frora Eorae, and Eomish
bishops, do necessarily confirm. All the mass priests
ordained in Queen Mary's days for that end, were upon
their conformity to the orders, -then continued ministers in
their several congregations, in Queen Elizabeth's days, by
virtue of their former ordination. And so are such mass
priests at this day, though ordained at Eome, received and
continued amongst you, upon the aforenamed condit'ions.
Now it is your own constant affirmation everywhere, that
ordination makes the minister. Whereupon it foUows,
that no new ordination, no new minister, but the old mass
priest reformed of such impieties, wherein Eome exceeds
England. 2. It is your doctrine in your first book, that
the ministry makes the ehurch, and gives denomination
unto it : and in your second book, that the Chureh of Eome
is a true church : whereupon it followeth necessarily, that
the ministry in the Church of Eome is a true rainistry :
except a true ministry can make a false chureh. And if
any order of ministry be, it is that of the parish priests,
for they are the likest the pastors in their several charges.
Whence I do also conclude, that since tbe Eoraisli priest's
offiee is a true office though under corruptions, as it was
true Job overshadowed with boils, either the English
priests must have the same offiee with them, though with
the boils cured, or else they are not the true ministers of
Christ. And for the name priest, at which, you say, we
catch, you do idly draw it from tbe Greeks, since it is most
evident, that with the office, the name was translated unto

13 EOMISH OEDINATION VALID ? 379
you from the Latin, and Eomish church : their sacerdos
being your priest in your books of ordination and com
mon prayer, which you have from them : otherwise
why do you not turn the Greek words presbyter, and
proistamenos, priests, in your English Bibles, which are
translated from the originals ?
The sum of the second argument is that the ministers of
the Church of England are pastors, and teachers, that is,
good shepherds, such as do keep, feed, and govem the flock;
and as are qualified with gifts and understanding, and in
stract them that are unlearned.
If instead of pastors and teachers, you had put parsons
and vicars, your writs of presentation, and institution
would have proved it. But that you are pastors, and
teachers, such as Paul speaks of Eph. iv. by holy writ you
can never manifest. Seeond, Though the things were true
you speak both for your power, and practice, yet except
you administered those things by a lawful calling, in a
lawful office, and to a lawful assembly, you were not true
pastors and teachers. But it is not true you say of your
selves that you play the good shepherds in feeding, that is,
in providing pasture for the sheep, and in governing and
ordering them to and fro, and at it. Your prelates govem
or rather reign, but teach not: your parish priests some of
them that can and list, teach so much as they dare for fear
of their imperious lords, but govern not.
Your third argument for your ministers ia, that they are
called and sent of God, and of his church, and therefore
are true ministers. Their calling and sending of God you
make his preparing of them with gifts and graces to be
able to execute in some measure the office, whereunto he
doth appoint them. But herein you are greatly mistaken :
the Lord's enabling men with gifts is one thing, and his
calling them to use them in such and such an order, is
another thing: and though the Lord calls none but he
enables them, yet he enables many he never calls. Many
counsellors, judges, lawyers, and others in the land, are
veiy able ,to discharge the office of ministry, but are not
caUed thereunto of God ; if they be, it is their sin not to
obey the heavenly calling, and to become ministers. And
as a man may be qualified with gifts for the ministry, and

880 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
yet not called of God to use them, so being qualified
accordingly, he may be a true minister of the church,
though he be never called of God at all, as we now speak.
So was Judas, who was never inwardly called of God, that
is, persuaded by the work of God's Spirit in his heart, in
the zeal of God's glory and love of the salvation of men, to
take upon him the office of an apostle. And what trae
calling of God, the ministers in the Chureh of England have
to take upon them their offices and charges, as they do,
appears in their easy forsaking them upon a little persecu
tion, yea before it eome near tbem. Of which more here
after. Now for the calling of the ministers by the church, albeit
we put off the more full handling of it to the fourth argu
ment, yet something must be said for the present.
And first, Thougli it were true you say, that the Church
of England were the true Church of Christ, yet were not
your ministers called, and sent by the churcb, except a
lordly prelate be the Church of England, for by such a one
is every rainister amongst you called and made. Second,
I deny here, as always, your national church to be the true
visible Church of Christ : and that which in this case, you
say, is largely proved, I hope is sufficiently refuted.
But here a demand you make, in your answerto Mr. Smyth,
page 313, must be satisfied, namely, why trae ministers may
not arise as well out of a false church, as a false ministry
out of a trae church ? The latter I agree unto : for the
church may err, and through error or otherwise, choose a
man incapable of the ministry by tbe Word of God. Where
upon it follows, that the minister makes not the church, as
you erroneously affirm, for then the church sbould in the
very instant become a false church when she sets up a false
minister. But your inference I deny. For first evil may
arise from good, though by accident, without any external
cause coming between: as sin did from the angels in
heaven, and our first parents in paradise : but so cannot
good from evil. Second, tbe officers are 1. of; 2. by ; 3. in ;
and 4. for; the chm-ch. 1. Ofit, as members ofthe body, and
so raust be members of a true church, before they can be
true officers. 2. By it, in respect of their calling, as Gal. i.
] , and therefore, except they can either be true officers by

IS EOMISH OBDINA'ITON VALID? 381
a false calling, or that a false church can give a true calling,
they cannot be true in it. 3. In it, as the accidents, or ad
juncts in the subject, without which being true, they can
have no more true existence, than reason can have, without
a reasonable soul, or subject. 4. For it, and therefore since
the Lord bath appointed no ministry for a false ehurch,
there can, by the Word of God, be no true ministry in it :
and this I wish them to consider, which still adhere to the
Church of England, though they wholly dislike the consti
tution for the ministry in it.
Now where you add, that Luther and other worthy rainis
ters of Christ were raised up out of the Eomish Church,
you wrong him and them, and the truth in tbem, whilst you
would gratify Eome and England. Luther's ministry from
Eome was his friardom : and is a friar, a true minister
of Christ by his office, or of Antichrist whether ? Besides,
look what ministry the Church of Eome gave him, it took
from him : and lastly if he had been a true officer or
minister of the Church of Eome, it had been sin in him to
have left his charge. Touching the baptism received in
the Eomish Chureh I have formerly spoken ; and of our
retaining it, but not our ministry, I shall speak hereafter.
That, which is worthy consideration in the fourth argu
ment is, the entrance into the ministiy : in the substance
of which he tells us, there is nothing wanting by their laws.
For touching the ability, and desire to teach, and other
graces he speaks of, tbey no more make a minister, than
com-age, the fear of God, true dealing, and the hatred of
covetousness make every man a mag- strate, that is so en
dowed. Exod. xviii. 21. Now this entrance he lays down
in four particulars : 1. presentation, 2. election, 3. pro
bation, and 4. ordination with imposition of hands. But
these, in such confusion, and with so many contradictions,
as do evidently show what monsters an ill cause, and a vain
spirit meeting together, will gender and bring forth. First,
In his former book, page 136, he places the whole caUing,
or as he speaks, the making of a minister in ordination :
and comprehends under it as the three parts of it: 1.
examination; 2. election; 3. admission, with imposi
tion of hands. In his second book, he makes ordination
but the fourth and last part of his caUing, page 295, as

382 ME. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
indeed it is, and the same with- admission : the reason why
he would thus advance ordination is, because that in
England it is all in all, being done by a bishop, yea, though
it be by the Bishop of Eome. And so they call their book
they make ministers by, the book of ordination, not the
book of election, or choice, or calling of ministers. The
bishop's lordship swallows up the people's liberty: and if
he but lay his hands upon a man, and bid bim receive the
Holy Ghost, he is a minister of the chm-ch sufficiently
ordered. Second, Where in his former book he puts examination,
or probation before election: in his secoud, he would have
election first, and the probation, or trial of the party's gifts
and graces to come afterwards : misinterpreting that, which
is written 1 Tira. iii. 10, of probation to be made before
election. And the reason of this I conceive to be, because
tbe ministers in England are not only elected but fuUj'-
made, before any such trial be taken of tbem. But I come
to the particulars : and first to that which lie calls presen
tation : for whieh he quotes Acts i. 23 ; vi. 6. In which
scriptures, especially in the latter of them, he is much
mistaken : the presentation there spokeii of not being
before, but after election. The cause, I suppose, of this
his confused writing, is the confused practice in his church,
where the patron presenteth his clerk both after his
choosing, and ordaining. But for the thing itself, under
standing by presentation the nomination of the person to
be chosen, or considered of for choice, as the officers are
in all other things to go before the people, so in this
ordinarily: provided always the brethren'.^ liberty be not
infringed, but that they may present, or nominate others,
if any amongst themselves seem more fit.
Now for the examination and trial of the party's gifts
and graces, as we all know what it is in the Church of
England, where if a man have the gift of subscription,
conformity, and canonical obedience, though other gift or
grace he have none, he is a tried minister, and so reputed:
which if he want, be his other gifts and graces never so
eminent, he is neither to enter into, nor being entered, to
continue in his ministry : so do the things, which'you write

IS EOMISH OEDINATION VALID? 383
in your former book, pages 137, 138, touching this trial,
and examination of men, before they be chosen into the
ministry, notably condemn both the ministry of your
church whicll you labour to justify, and on the contrary
justify sundry practices amongst us, which else-where you
condemn as notable errors.
The particulars are these, — 1. That the gifts of him
that ia to be chosen, muat be examined according to those
things, which the place witiiin he must be, requireth, and
God hath commanded. 2. That the place or office of the
ministry consistetii principally in the preaching of tbe
Word, administration of the sacraments, and prayer. 3.
That the first, namely the preaching of the Word, is to be
preferred in the first place, as being first iraposed. Matt.
X. 28, 29, and most necessary both to beget and preserve
a people. James i. 18. 4. That the knowledge, zeal, and
utterance of the party to be elected must be exarained.
'Whereupon these things follow. First, That, by your own
own grant, men out of office raay preach, administer the
sacraments, and prayer ; and so exercise their gifts, and
graces of knowledge, zeal, and utterance. But as there is
some difference, in the respect in hand, between the sacra
ments on the one side, and the Word, and prayer on the
other; because there is no special gift required for tbe admi
nistration of them, as there is for the latter : so is the ex
ercise of prophesying and prayer out of office, so much
impugned by you, undeniably justified by this your own
position. And as it is a very presumptuous evil to call
any man into the office of a teaching elder, whose gift in
teaching hath not been sufficiently tried out of office, so is
it no less presumption in a church to set a man over her
self for government of whose both ability, and faithful
ness in the reproving and censuring of sins, and in other
public affairs of the church, she hath not taken good
trial. 3. If this be true, that the office of the ministry consists
principally in the preaching of the Word, and adminis
tration of the sacraments and prayer, how is that true,
for which you have so much contended in the former
part of your book, page 94, that the authority to censure

384 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
offenders, is in the chief officers, and governors of
the church, as their special prerogative ? Can a less
principal work be the peculiar privilege of a more prin
cipal office ? It is against the light of nature, and com
mon reason.
More particularly : this observation by you truly made,
with that also which followeth, namely, that the preaching
of the Word is to be preferred in the first place, overthrows
the order both of tbe prelacy and priesthood of your
church. For if the preaching of the gospel be the prin
cipal work of the ministiy, and to be preferred in tbe first
place, then are not your provincial and diocesan bishops
of God, which have betrayed the principal order and office
in your church for a less principal work, namely govem
ment ; and are preferred to the highest and first place, not
for teaching of their dioceses and provinces, which were
impossible, though they desired it, but for ruling of them.
You say they are the successors of the apostles : but the
chief work of the apostles' ministry was the preaching of
the gospel, not the ruling, much less lording, wherein your
bishops' office standeth. Matt, xxviii. 19, 80; Acts v. 48;
vi. 4; Eom. i. 15, 16 ; 1 Cor. i. 17. The order which the
Apostle Paul hath left, is, that those elders, whicii labour
in the Word and doctrine, should have special honour,
and be above them which are employed in ruling, 1 Tim.
V. 17 : but' this order Antichrist hath subverted, as being
a course not only too base and laborious, but even im
possible for him to honour his ministers by, as he desired,
and hath affected; and hath procured not double, and
freble, but an hundred fold greater honour to be ascribed
to ruling and govemment, than to preaching. And this
is not the least part of that confusion wherein you stand,
and against which we testify. 2. If the office of ministry
consist principally in preaching, how can your office of
ministry or order of priesthood be of Christ, which con
sists not at all in preaching, as I have showed, but may
stand without it, bythe eanons and laws of your ehurch : not
requiring it necessarily, as any essential property for the
being, but only admitting of it, as a convenient orna
ment for tbe weU-being : commending indeed the person
that useth it, but no ways justifying the office, which

IS EOMISH OEDINATION VALID ? 385
requireth it not. Yea, most evident it is, that the
ministry of the church of England, considering it not
only in the state and carriage of things, but specially in
the civil, and ecclesiastical laws wherein it is founded,
consists more principally in the wearing of a surplice,
than in the preaching of the gospel.
To conclude this point, as the examination of such with
you, as are to be ordained, by the bishop and his chaplain,
is no trial of their gifts of knowledge, zeal, or utterance,
or that they are apt to teach, 1 Tim. iii. 2, but a device like
the posing of schoolboys, without either warrant from the
Scriptures, or good of the church : so the only, examina
tion which the Word of God approves of, is that just and
experimental knowledge which the church, by wise observ
ation, is to take of the personal gifts and graces of such
men as the Lord raiseth up amongst them, manifesting
themselves in the public exercises of the church, in their
places, as there is occasion ; though you, Mr. B. be bold to
abuse, 1 Tim. iii. 7, to the justification of your letters tes
timonial unto the bishop, which any ungodly person may
prociu-e from other persons as ill as himself, and thereby
may find acceptance with some bishop or other, as evil as
either of both. - ¦ The apostle Peter directing the disciples,
or church about the, choice, or nomination, of one to be
chosen into the room of Judas, tells them they must think
of such a man, as had companied with them all the time,
that the Lord Jesus was conversant among them. Acts
i. 15-21.
And the same apostie, together with the rest, by the same
Spirit directs the chm-ch, afterward, to choose from among
themselves seven men justly quaUfied, to take upon them
the administration of the church treasury. Acts vi. 2, 3.
And upon the same ground it was that the apostles, Paul
and Bamabas, did not straightway upon the gathering of
the churches Of the Gentiles ordain them officers, but a
good space after, eveu when the people had made good
proof and trial of the gKts and faithfulness of such men
as by their free choice, and election, the apostles ordained
over them. Acts xiv. 23. And whom doth it concern so
nearly to make proof, or to take observation of them that
are to be caUed into office, as them that are to call, or
VOL. II. c c

386 ME. beenaed's seasons against SEPASATION DISCUSSED.
choose them, and to commit their souls unto them? Of
whicb election it followeth, we conaider in the next place.
And the first thing I purpose about it, is to sum up,
and set together a few of Mr. B.'s sayings, which like so
many waves driven by contrary winds, do dash themselves
asunder one against another.
First, then, he affirmeth, pages 133 and 138, former book,
that the church is to separate, and choose from amongst
others, for ministers, such as are found fit : and in so
saying, what doth he but grant that the church is before
the ministers ? They that choose must needs be before
them that, are chosen. How then do the ministers make
the church ? 2. In his seeond book, page 325, he reproach
eth Mr. Smyth, as an impudent gainsayer of the text, for
saying that the ehurch did elect Matthias, Acts i. 26, where
the Lord did make the choice; and yet in the same book,
pages 295, 296, he grants, that such examples of practice were
then in use for the people's choosing ministers ; and
quotes this very scripture, with some others for that pur
pose. 3. He affirmeth in his former book, page 138, that
the guides, and governors of the church were to choose
the officers, and allegeth to that end Acts xiv. 23. Neither
remembering what he had formerly written in the same
book, page 97, namely, that the rest of the congregation
were to choose the principal to be their mouth, and to
stand for the whole church ; nor yet caring what he was
to write in his second book, page 295, to wit, that the
people were to choose their ministers, for which he also
bringeth the same scripture. Acts xiv. 23. If this man
had been in John Baptist's place, the Jews might weU have
answered Christ, that they had gone out to see a reed
shaken with the wind. Luke vii. 24.
The Choice of Ministers in the People.
But to leave his contradictions of himseK, and to come
to his oppositions against the truth.
And first, it is erroneously written by him, page 138 ;
and tbe scriptures. Acts xiii. 1, 2 ; xiv. 23, sinfully per
verted to the justification ofhis error, "that by the church,
which is to choose officers, is meant the guides, and go
vernors thereof." That which I have formerly noted out

the choice of MINISTERS IN THE PEOPLE. 387
of both his books, especially his quoting the latter of
these scriptures for the people's liberty in choosing their
ministers, doth give great cause of suspicion, that in this
case he thus writes for his purpose, against his conscience,
and is indeed condemned of himseK. And for the other
place, which is Acts xiii. 1,2, I may as justly, yea and much
more, reprove Mr. B. for bringing it for the governor's
choosing of Paul and Barnabas, as he Mr. Smyth for
bringing Acts i. for the people's choosing of Matthias.
For first, Barnabas and Saul were apostles, as well as
Matthias : and therefore not to be called to their office by
man, but by God, Gal. i. 1, and so were of the Holy Ghost
as immediately separated by name, as was Matthias by lot.
ActsxiU. 1, 2; i. 24, 86.
2. Matthias was, at that time, first called to the office of
apostieship, which before he had not : but Paul and Bama
bas were apostles long before, and, at that time, designed
only to special work, but not called to any office. Acts ix. ;
1 Cor. ix. 1, 2, 6.
3. It appeareth that Paul and Bamabas were not sepa
rated, and sent by the governors only, but by the church
with them, wherein they ministered, and whicii joined with-
'them in prayer, and fasting, and so consequently in dis
missing, or letting them go, ver. 2, 3, though most like
the ceremony of imposition of hands was performed only
by the teachers and prophets, but with the foregoing con
sent of the church, according to the express direction of
the Holy Ghost. And that, not the govemors severally,
but tbe church with them, separated and sent thera, under
the Lord's express nomination, appears evidently, Aets xiv.
27, where upon their retum, they made relation, not to the
officers, but'to the church gathered together for that pur
pose, what things the Lord had wrought by them, that so
not only the grace of God towards the Gentiles might be
taken knowledge of, and magnified, but also that their
serrice, and ministration might be approved to the church,
which sent them.
And thus all may see how injurious this raan is to the
right and liberty of the brethren, as formerly in the cen
sures, so here in the choice of officers ; making the go
vernors alone the church, both in the one and the other.

388 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
And being both of them church matters, and parts of the
public administration of Christ's kingdom, the same
scriptures which demonstrate the people's interest in the
one, do conclude the same in the other.
In the beginning, the Lord Jesus, and his apostles by
his Spirit, appointed none other true visible churches, but
particular congregations of faitiiful people; for of tl^e
vanity of representative churches in the Ne-w Testament I
have formerly spoken ; but as knowledge puffeth up, 1 Cor.
viii. 3, so within a few ages, the officers and governors of
the chureh, being men of knowledge, began to swell with
that poisoned huraour of pride and airibition, wherewith
Antichrist had infected them, especially when they were
once settled in peace and plenty ; and taking withal,
partly advantage, by the people's negligence in themselves,
and superstitious admiration of their guides ; and partly
occasion by the abuse of their liberty, have been bold to
engross tbe liberties of the whole church into their own
hands, and with them, the narae. They alone must have
the keys of the kingdoni of heaven hanging at their girdle,
for the opening and shutting of heaven's gates : which is
all one as if in plain terms they should affirm, tbat to
them alone were comraitted the oracles of God, the gospel *.
of salvation. See Eom. iii. 2 ; Jude 3. They alone must
speak in the church to edifying, exhortation, and comfort,
1 Cor. xiv. 3 ; and so all the brethren must be silenced
in tbe exercise of prophesying. To tbem alone must
tbe complaints of sins be brought, and they alone must
be heard in the reforming of them : and thus must the
bottomless gulf of the governor's authority swallow up the
brethren's liberty in' the reproving, and censuring of
offenders. They alone are to separate, and choose the
ministers ; and of this branch of the power of Christ
amongst the rest, must the body of the church be stripped.
And as there is no end of errors, where they once begin,
especially of those which tend to the advancement of the
man of sin in his rainisters above all that is called God, so
hath this iniquity prevailed yet further, even to tbe bereav
ing of the people of the cup in the Lord's Supper, and of
the very Scriptures in their mother's tongue : the priests
alone communicating in both parts of the Supper; and

THE CHOICE OF MINISTEES IN THE PEOPLE. 389
inclosing the Scriptures themselves within the Eomish,
or Latin language, which they alone, to speak of, under
stood. Yea, to conclude, so effectual hath the delusion of Satan
been this way, that it hath been univeraally taught, and be
lieved, that an implicit faith was sufficient in the lay people,
and that no more was required of them than to believe, as
the church (that is, the guides, and governors of the church)
believed, though they were utterly ignorant what their
faith was. And what less in effect doth Mr. B. affirm in
his second book, page 145, where he writes, that if the
chief do voluntarily receive, profess, and proclaim a faith,
or religion, it is to be accounted the act of all, though the
inferiors come not to consent ? He might as well have
added, though they be ignorant of it, or what it meana.
Yea, doth not this conclusion follow upon the former
ground, that the officers are the chureh. Matt, xviii., for the
reproving and censuring of offenders, and for the binding
and loosing of sins ? If tbe officers be the church for one
religious, or spiritual determination, why not for another ?
And if the censures agreed upon and ministered by the
officers, be, by way of representation, the censures of the
church, without the actual consent of the people ; why is
not the faith agreed upon and published by the officers
the faitii of the church, by way of representation, before the
people's distinct knowledge of it, or actual consent unto it?
Put the case • the officers change their ancient faith in some
main point, wherein the body of the church still abideth,
and so differeth from them ; and that they take occa
sion to excommunicate some brother, or brethren, that
most opposes them : if this excoinmunication of the
officers be the excoraraunication of the chureh repre
sentatively, without the people's consent, then is this new
faith also of tbe officers, for which this excommunication
is practised, the faith of the people, notwithstanding their
not only not consenting unto, but their utter dissenting
from the same.
Now as the govemors did thus engross the power, and
liberties of the church, so no marvel, though with them,
they assumed the name. Hence is it that they alone are
caUed the chureh, the clergy, the spirituality, page 197 :

890 ME. beenaed's REASONS AGAINST SEPAEATION DISCUSSED.
the profane idiotish laitj' are excluded both from tiie title,
and thing. Simon the saddler, Tomkin the tailor, Billy
the bellows-maker must be no churchmen, nor meddle
-with church matters. As though it were either not true,
or to no purpose, which is written, that Christ himself
was a carpenter, Paul a tent-maker, Peter, Andrew, James,
and John fishermen. Mark vi. 3 ; Acts xviii. 3 ; Matt. iv.
18, 21.
One only thing more I will add, and so conclude this
point ; which is, that the priests were not more eager at
the first upon the people, till they had swallowed up their
liberty, than they were afterwards one upon another, till
one had gotten all; from whom, as from the Catholic
visible head, all power should issue, and be derived to the
several parts of the body. And how clean a way Mr. B.
and others, which knowing better bave the more sin, make •
to this mischief in pleading that Paul alone, 1 Cor. v., and
the several angela alone in the several churches, Eev. ii.,
ui, were to reform and censure abuses, let the wise reader
judge. The second allegation raade by Mr. B, against which I
except, is, tbat the ministers with them have all things in
substance required, by the Word of God for their making,
as presentation, election, examination, ordination, with
imposition of hands ; and that the exceptions we take are
but about circumstances only, and some manner of doing :
which do not make a nullity, or falsity of tbe deed done.
As we do except against the very offiee itself, and against
the main and most principal works of it, by law required,
as works of will-worship, and voluntaiy religion. Col. ii. 23 ;
so do our exceptions against the very calling, and enteance
of your ministers evince them sufficiently not to ,be the
true ministers of Christ. No man man takes this
honour unto himself, but he that is called of God, as
Aaron. No, Christ himself took not this honour to be
made the high-priest, but he that said unto him. Thou art
my son, this day begat I thee, gave it him. Heb. v. 4, 5.
And if Christ the Lord of his church did not take upon
llim the solemn administration of his office, till by the
Father he was called thereunto from heaven, it is great
presumption for any raan, and he a bold usurper, tiiat so

¦ THE CHOICE OF MINISTEES IN THE PEOPLE. 391
pi-actiseth, to take upon him any office in the church, not
being chosen and ctdled thereunto by them, which under
the Lord, have received this charter, thus to call ministers,
whieh are only his church, and people.
By this doctrine of Mr. B., that failings in " circumstances
and manner of doing, make not a nuUity or falsity of the
deed," it should foUovv, that if a company of Papists,
Arians, Anabaptists, or of any other heretics, or idolaters
should choose, and call a minister, though it were a child,
an idiot, yea a woman, and that after the most profane
and superstitious manner that could be, yet this made no
nuUity, or falsity of the action, for all were but errors in
circumstances, and manners of doing. Yea, by this trifling,
murder, adultery, and all the mischiefs in the world might
be defended. If a private person should take upon him
without lawful authority to be a judge, and should con
demn the innocent, and justify the guilty person, all the
evil were but in the circumstances of persons judging, and
judged. If a man gave his body to the wife of another
man, the evU were but circumstantial, he might have done
it to another person, namely his own or proper wife.
What confusion would these excuses of circumstances
only, and manner of doing things, bring over all estates, if
tbey were admitted of? Of this mischief I have spoken,
pages 21, 22, 28, 39.
The thfrd consideration in this matter is about such
devices, as Mr. B. hath found for the shifting off such
places, as prove that the people ought to choose their
ministers. The scriptures are Acts i. ; vi. ; x'lv. 23, to
which also might be added Numb. viii. 9, 10 ; Acts xi. 23 ;
1 Cor. xvi. 3; 3 Cor. viii. 19, with many others. His
answer is, first, that these places testify, tliat such ex
amplea of practice were then, but that there is no precept
for the perpetuity of it.
This is an ungodly evasion, making the commandments
-of God of none authority by men's traditions : and tending
to the abolishment of the testament of Christ, which he
hath confirmed by his death : wherein he hath not Dnly
by practice, but also by the doctrine of the apostles, upon
-which he hath founded the church or temple of God, for
ever, established this ordinance, as a part of the New

393 ME. beenaed's seasons against sepasation DISCUSSED.
Testament, Matt. xv. 6; Heb. ix. 15 — 17; Eph. U. 30,
31 : and that not upon some extraordinary, temporary,
and changeable occasion, as some things have been ordered,
and decreed by the apostles. Acts xv. 1 , 3, 88, 39, but upon
ordinary and constant grounds, and upon reasons, and
causes of perpetual equity ; such as concern all churches in
all places to the world's end : as shall appear hereafter.
"When the Lord Jesus sent forth his apostles to gather
churches, he gave them in charge " to teach them to ob
serve all things whatsover he had commanded them,"
promising withal that in so doing he would be with
them alway until the end of the world. Matt, xxviii.
80. And that, amongst other doctrines, they taught the
people this, that they were to choose their officers, the
scriptures cited do fully testify. See Acts i. 15, 16,
83; vi. 3, 3, 5, 6; xiv. 83. Answerable unto this is that
which the apostle Paul protesteth to the elders of Ephesus
at Miletus, that he was pure from the blood of all men,
in that he had kept nothing back, but showed them all the
counsel of God, Acts xx. 17, 20, 86, 37 : one part of whieh
eounsel was, that the people were to choose their officers,
which by Mr. B.'s own grant they observed : to which also
add, that the same apostle, writing unto the church of
Corinth,abouta matter of order, avoweth the things whieh he
writes, to be the commandments of the Lord : and chargeth
all them as wilfully ignorant, which do not so acknowledge
them. 1 Cor. xiv. 37, 38, 40. With what conscience then,
or colour of reason can this man say, that this power, and
right of the people to choose their ministers, was only a
matter of practice, but not of precept ? and no immediate
right from Christ, but a grant unto them from the apostles,
or upon their exhortation for the time ?
It is true he saith, in tiie same place, page 396 ; first, tbat
the people did not elect, or chooae, but when the apostles
were amongst them ; and second, that they did it upon
their exhortation. And for the first who denies, but that
where faithful and godly officers are, the people are by
tbeir direction, and government according to the will of
Christ, to use their Uberty in this, and all the other affairs
of the church ? So for the second, itwas so the apostle's
exhortation, as it was also a divine institution bythe Spirit
of God, never reversed but by those " unclean spirits of

THE CHOICE OF MINISTEES IN THE PEOPLE. 393
devils, which like frogs came out of the mouth of the
dragon, and out of the mouth of the beast, and out of the
mouth of the false prophet," Eev. xvi. 13, 14; part of the
counsel of God, never altered, or departed from, but by
them, which take counsel, but not of God, Isa. xxx. 1 ;
and lastly, one of the commandments of Christ, which the
apostles were bound both to teach, and exhort the people
to observe, never disannulled, but by the counter-command,
craft, and violence of Antichrist ; who as one of your own
prelates hath truly observed, never ceased, till by cursing
and fighting, he had gotten all into his own hands. The
insinuation therefore which you make against us in affirm
ing this liberty unto us, as a right of ourselves is unjust:
considering we have it conveyed unto us from Christ, in the
writings of the apostles, wherein they do as expressly teach
it us, and as effectuaUy exhort us unto it, as if they were
personaUy present with ua. And that which the people
might then do in their presence, upon their speech, they
may now do upon their writings, in their absence, aud in
the absence of all other officers also, if the particular
churches be for the present unfurnished of them.
Now where he fuither addeth, that " the people then
were very judicious,- and able to make a choice, whereas it
is now far otherwise with many :" it is of some considera
tion for the people, and Church of England, but of none at
all for the people, and church of God. If the people in
the parish assemblies there should usurp this power, it
would be far otherwise with them indeed, for the most
part, than -with people judicious, or able to make a choice.
Can blind men judge of colours, or natural men of spiritual
things? 1 Cor. ii. 14. If aman would prophesy unto them
of wine, and strong drink, he were a prophet for such a
people. It is certain they would choose ministers like
themselves, ignorant, and loose fellows for the most part,
and the saying ofthe prophet would be verified, "As is the
people, so is the priest." Hos. iv. 9. And yet worse than
are made, and chosen by the bishops, and patrons generally,
they could hardly find. But observe yourself, Mr. B., when
you plead, page 110, for the ignorance, and profaneness of
your own people, you -write that the apostles received into
the churches persons very ignorant, and of lewd conversa
tion. Now when you come to plead, page 114, against the

394 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
liberty of the people of God, you make them in the apostles'
times to have beeu very judicious, and able to discern of
things, far otherwise than the people now are.
Now for the exception itself, it is of no value. But as
the ordinances, and administration- ofthe Jewish Church, re
mained the same, and unalterable, though the people's know
ledge were notalways the same.but sometimes greater, some
times less : so is it in the estate ofthe New Testament with
aU them which deem that Christ, the Son.is worthy of as much
honour in his ordinances, as was Moses, asei-vantof thehouse
in his. Heb. iii. 3. And if this device were admitted of, that
the Uberty of the people should ebb, and flow, according
to the measure of thefr knowledge, then should not aU the
iDrethren in tbe same chureh have the same Christian
liberty in the choice of officers, censuring of offenders, and
tbe like ordinances ; for all have not the same measure of
knowledge, nay it may be scarce two of all ; so diverse is
the dispensation of grace to the several members. Then
should scarce two several churches in the world enjoy
the same Christian liberty, tbe one with tiie other; no
nor any one with itself, any long time, since one chm-ch
differeth from another, yea, from itself at divera timea, in
the measure, and degree of knowledge, and other graces of
God. Besides, if we should weigh together in the balances,
the churches of Christ now, and in the apostles' times, the
Christian liberty of the people would rather sway the
balance this way, than the other way, and to ^the people
now, than in the apostles' days.
For first, there were present with the people in those
first times, besides otber extraordinary officers extraordi
narily endowed, the apostles themselves, those great
master-builders, which, if any other in the world, might
lawfully have deprived the people of their power in this
and the like caaes : which notwithstanding they did not,
but on the contrary did faithfully inform, and direct them
according to tbe commandment of Christ, in the right, and
lawful use of the same. And yet notwithstanding the
bishops of the Eomish, and English Church, though not
worthy so much as of the name of daubers in the Lord's
house, in comparison of those other master-builders, dare
without fear, or shame, engross all into tbeir own hands ;

THE CHOICE OF MINISTEES IN THE PEOPLE. 895
and have their proctors, this man and others, many a one,
to plead for them in thefr usurpation.
Second. The chm-ches in the apostles' time were newly
converted from Judaism, and Paganism, and had still
cleaving unto them much ignorance in many great points.
And in particular, the disciples, or church at Jerusalem,
after they were both possessed, and had use of this power of
choosing officers, were ignorant of no less a point than the
calling of the Gentiles ; of which, or the like main ground
of religion, no true church of Christ now is ignorant, as
that church then was. And thus it appeareth, that the
choice of officers by the people in the primitive churches
was not a matter casual or of the apostles' courtesy, but a
commandment of Christ, left penned by the Holy Ghost,
as is the rest of tbat story, and of those acta of the apostles,
for our direction, and the direction of all the churches of
Christ to the world's end. Acts i. 6; x. 14, 15, 34, 35;
xi. 3 — 5, &c. Patrons.
One shift more, Mr. Bemard makes, page 319, second
book, from which he must be put, ancl that is, that " the
patron chooseth for the people a fit man, whom the bishop
finding fit by examination, ordaineth, and that this is a
lawful calliag."
To let pass, that the patrons usually choose not for the
people, but for themselves, and their o-wn profits, and
pleasures, which though it be apparent to all men, is, not
without cause, winked at by the bishops, considering how,
and by what means they procure thefr own choice, I answer
first, that the patron doth not choose for the people, that
is, as the people did choose in the apostles' times. For
the people then made choice of such, as were before private
persons, but by their election, to be ordained into office :
where the patron chooseth a clerk, who is in office already,
and ordained by the bishop before the patron make choice
of him. The bishop doth at the first make him a minister
at large, and not of any particular church, and so sends him,
as it were, to graze upon the commons, till afterwards he be
found by, or rather find, some patron, which by his presen
tation makes a gap, and lets him into some vacant vicarage,

396 ME. beenaed's seasons against sepasation discussed.
or parsonage, there to minister accordingly. But admit in
the second place, that the pateon stood in the room of the
people to choose for them, I would demand, who set him
there ? or where the Scriptures do either teach or approve
of any such attorneyships in the matters of religion, and of
God's worship, as you make by telling us, in one place, that
the officers do make profession of faith ; in another, that
they censure offenders ; and here, that they choose minis
ters for the people. If some one man in a parish had
entailed to him and his heirs for ever, the power of ap
pointing husbands to all the women in tbe parish, the
bondage were intolerable, tiiough in a matter of civil nature :
how much more intolerable then is the spiritual bondage of
the parish assemblies under the imperious presentations
of those lord patrons, whose clerks they must receive, and
submit unto, whether they will or no ? Great is the sin of
the people, whicii lose this liberty. Gal, v. 1 ; greater of the
patrons, whieh engi-oss it ; but the greatest of all, is tbat for
the ministers, which by their doctrine, and practice, con
firra both tbe one and the other in their iniquity : all three
conspiring together in this, that they alter the ordinances,
and commandments of Christ by his apostles, and so both
diminish of his institution, and add of their o-wn device.
Deut. iv. 3 ; Eey. xxii. 18, 19.
_ Now as the forenamed scriptures, like a gracious charter
given to this spiritual corporation, the church, by the king
thereof, Jesus Christ, do clearly plead the people's liberty,
and power of the choice of their ministers, so I will add
unto them certain reasons, to prove this order, and ordi
nance to be of moral, and perpetual equity.
Reasons for Choice of Ministers by the People.
The first is, because tbe bond between the minister, and
people is the most strait, and near religious bond that
may be, and therefore not to be entered but with mutual
consent, any more than the civil bond of marriage between
the husband, and wife.
It makes much both for tbe provocation of the minister
unto all diligence, and faithfulness : and also for his com
fort in all the trials, and temptations which befall him in
his ministry, when he considereth how the people, unto
whom he ministereth, have committed that most rich

DO THE CLEEGY PSEACH THE GOSPEL ? 397
treasure of their souls, in the Lord, yea, I may say, of their
very faith, and joy, to be helped forward unto salvation, to
his care, and charge, by thefr free and voluntary choice of
him. Acts xx. 88, 29 ; John x. 9, 12, 13 ; Acts yi. 1—5 ;
2 Cor i. 24.
It much furthers the love of the people to the j)erson of
their miniater, and so, consequently, their obedience unto
his docfrine, and government, when he is such a one, as
themselves in duty unto God, and love of their o-wn salva
tion, have made choice of: as on the contraiy, it leaves
them without excuse, if they eitber perfidiously forsake, or
unprofitably use such a man's holy service, and minis
tration. Lastly, it is agreeable to all equity, and reason, that all
free persons, and estates should choose their owu servants,
and them unto whom they give wages, and maintenance
for their labour, and serrice. But so it is betwixt the
people, and ministers : the people a free people, and the
church a free estate spiritual, under Christ the king; the
ministers the church's, as Christ's servants : and so by the
church's provision to Uve, and of her, as labourers to re
ceive wages. Eom. xv. 31 ; 1 Cor. ix. 14 ; 2 Cor. iv. 5 ;
1 Tim. V. 18. Do the Clergy preach the Gospel ?
Thus much of the fourth argument. The fifth followeth,
the sum whereof ia, that, " Because the ministers of the
English assemblies, teach trae, and sound doctrine in the
root, and fundamental points of religion, they are therefore
the true ministers of Christ." And that sound doctrine is
the trial of a trae minister, Mr. B. would prove from these
scriptures, 1 Tim. iv. 6; Jer. xxiii. 38.
Of the unsound doctrine of your ehurch, and that more
specially in the fundamental points of religion, others*
have spoken at large formerly, and something is by me
hereafter to be spoken ; for the present therefore this shall
serve, that, since Christ Jesus, not only as priest, and pro
phet, but as king, is the foundation of his church ; and
that the visible church is the kingdom of Christ; the
doctrines touching the subjects, government, officers, and
* Yide an auswer to Master H. Jacob his Defence, &c. by Francis
Johnson, 4to. 1600. Pp. 46—48, 157, 158.

398 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
laws of the church, can be no less than fundamental doc
trines of the same church, or kingdom, 1 Cor. iii. 11 ; Matt,
xiu. 11, 19, '24, 31, 33; xxi. 5, 43; Acts i. 3. Which how
unsound they are with you, appears in your canons eccle
siastical composed for that purpose. Which if your min
isters preach, they preach unsound doctrine, and strike at
a main pillar of religion, viz. the visible church of God,
which is the pillar, and ground of fruth, as the apostle
speaketh, 1 Tim. iii. 14 — 16: if not, then are they schis
matics in, and from your church, whose solemn doctrines
they refuse to publish.
Now because Mr. B. everywhere bears himself big upon
the sound doctrines taught by the ministers in England,
and in this place brings in two scriptures to warrant tbeir
ministry upon this ground, let us a little consider of the
scriptures, and of the intent of them, and what verdict they
give in, on his side. In the one place, the prophet Jeremiah,
chap, xxiii. 11, reproves the priests and prophets, for not
dealing faithfully with the people, in laying before them
their abominations, and God's judgments due unto the
same, that so they might have turned from thefr evil ways,
and from the wickedness of their inventions, ver. 32 ; but
for flattering them on the contraiy, in their iniquities, and
for preaching peace unto them, for the strengthening of
their hands in eril, ver. 14 — 17. Now if the ministers in
England be measured by these men's line, they wiU appear
to lie level with them in a great measure.
For first, the greatest part of them by far, declare not the
Lord's word at all unto the people, but are tongue-tied that
way, some through ignorance, some through idleness, and
many through pride. And of them which preach how many
are there mere men-pleasers, flattering the mighty with vain,
and plausible words, and strengthening the hands of the
wicked ; and with profane and malicious spirits reviling,
and disgracing all sincerity in all men : adding unto these
erils a wicked conversation, by which they further the
destruction of many, but the conversion of none. And
lastly, for those few of more sound doctrine, and unblama
ble conversation, let these things be considered.
First, they are reputed schismatics in the Church of
England, and are generaUy excommunicated, ipso facto, and

DO THE CLEEGY PSEACH THE GOSPEL ? 399
«
SO will appear to be, to any that compare their practice with
the ecclesiastical laws of that church.
Second. They do with these sound doctrines mingle
many errors ; yea, the same things which, in the general,
they teach, and profess, they do, in the particulars, but
speciaUy in their practice, gainsay, and deny.
Third. As tbey declare the Lord's will unto the people
but by halves, and keep back a great part of his counsel,
¦which they know is profitable for them, and wherein they
would walk with them, were it not for fear of persecution,
so are they ready to be silenced, and to smother the whole
counsel of the Lord, and not to speak one word more, in
his name, unto the people uponjtheir lord bishop's inhibition;
which, were they persuaded in their consciences they were
sent of God, I suppose they durst not do. Of which raore
in the seventh argument.
Now for that in 1 Tim. iv. 6, if the doctrine of the minis
ters agree with the doctrine, and practice of the ehurch,
they -wiU appear liker to them, of whom Paul speaks, ver.
3, than to Timothy, ver. 6. If it be said, that the Church
of England, forbid not marriage, and use of meats abso
lutely, but in certain respects ; I answer, no more doth the
Church of Eome, but to certain persons, and at certain
times : against whom notwithstanding all Protestants do
apply this scripture : and so doth the Church of England
forbid them ; though more sparingly, as good reason the
daughter come something behind the mother, as marriage
to fellows in colleges, and to apprentices, and to all at
certain times, especiaUy at Lent : during whieh holy time,
the eating of flesh is also forbidden, and abstinence com
manded, and that in imitation of Christ's fasting, for our
sakes, forty days, and forty nights ; and that for a religious
use, namely, the subduing of the flesh unto the spirit, for
the better obedience of godly motions in righteousness,
and true holiness, as the coUect for the first Sunday in
Licnt -witnesseth.*
But admit the ministers of England taught soundly in
all the main points of religion, as I acknowledge some do
in the most, yet did this no way prove them true ministers
of Christ, that is, lawfully called to trae offices in the church.
* Book of Common Prayer,

400 ME. beenaed's seasons against SEPAEATION DISCUSSED.
In what main point of religion, as you value points,
could Korah be challenged ? and yet he was no trae priest
of the Lord, but a usurper of that office, Numb. xvi. 10,
11 ; as on the contrary, they were trae priests, in respect of
their office, Jer. xxiii. 11, who deceived the people, here,
and everywhere, as the Scriptures manifest. So that both
he, which is no trae minister of Christ, may teach the
main truths of religion : and he also that is a true minis
ter, may err greatly, and yet not presently cease to bear
both the place, and name of a true minister of Christ.
Otherwise all ministers are popes, that cannot en.
To end this argument, Mr. B. in both his books would
have probation, and trial to be made of a man's gifts, and
graces bSfore he be admitted into the ministry. And not
only he, but Paul himself amongst, and above the rest,
requires, aptness to teach and ability to exhort with whole
some doctrine, 1 Tim. iii. 3 ; Tit. i. 9 : and as this gKt
must be in him, so must it be known to be in him, before
he can be lawfully called into the ministry: and this Mr.
B. affirms expressly, and that by the exercise of this gift,
his knowledge, zeal, arid utterance, is to be manifested.
"Whereupon I conclude that, if trial by sound docfrine
must be made of them, which are no ministers at all, as
indeed it must in the exercise of prophesying, then cannot
sound doctrine be any sufficient trial, that is proof, or
argument, of a true minister.
On Success in the Ministry.
The sixth argument for the justification of the ministers
in England, is, " God's ordinary, and daily assistance of
tbem in their ministry, for the working men's conversion
unto the Lord."
God forbid I should either deny, or make doubt of the
effectual conversion of raen unto salvation in England,
neither doth Mr. Ainsworth say, as you charge him in
your second book, page 298, that none are converted by
you : but he shows, first, how you contradict yourselves, in
saying that you convert men to God, and yet affirm, that
the same persons before their conversion, were true Chris
tians : and secondly, that considering the swarms of grace
less persons, wherewith all your parishes are filled, you

ON SUCCESS IN THE MINISTEY. 401
have more cause of blushing, than of boasting this way.
But this I deny, that the conversion of men unto God is
a sufficient argument to prove a true minister of Christ :
that is, to prove a lawful calling into a trae office of minis
try, according to Chriat'a Testament. It is most evident,
that whosoever converteth a man unto God, that person
doth in truth and in deed minister the Word of God, and
the Spirit by the Word, and so may be said to be sent of
God ; but fhat every one whom God so honoureth, (though
never so ordinarily,) should tiierefore be a true church
officer lawfully called to public administration, which is the
question betwixt Mr. B. and me, is most untrue and con
trary both to many scriptures, which show that men in no
office may, aud to much experience, which shows they do
convert and save sinners. And if only officers may con
vert unto the Lord, to what purpose should private persons
exhort, instract, and reprove any upon any occasion what
soever? Lev. iv. 22, 23, 27, 28; xix. 17; Matt. xviU. 15;
John iv. 39 ; Acts viU. 40 ; xi. 19—81; 1 Cor. xiv. 34, 35,
James v. 19, 30.
But here I am driven to take upon me the defence of
them whom Mr. B., page 299 of his second book, chal-
lengeth for cavillers, upon the same ground he chal-
lengeth Mr. Ainsworth for deceitful dealing, page 304 of
the same book.
Mr. Ainsworth denies that qualification with good gifts
is a proof of a lawful minister. "Herein," saith Mr. B., " he
severs deceitfuUy things to be conjoined," for this reason,
with the rest in my book, shows who is a true miniater.
In like manner, we except against his sixth argument, and
affirm that others, besides ministers, do convert men to
God ; and that therefore conversion argues not a true
minister. This is cavilUng, saith Mr. B., for both these
and others may convert : and again this is but one reason
but there be more besides, which are sufficient to prove
our minisfry.
And is it carilling in us, or ignorance in you thus to
speak ? You do acknowledge, page 304, that qualification
with good gifts is a reason amongst the rest to show a true
minister : and page 298, you make the conversion of men
a distinct argument to prove the same thing. And know
VOL. n. D D

402 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
you not, that every sound reason or argument must prove,
or argue, of itself, the thing for which it is brought ?
Many reasons, indeed, or arguments may be produced to
prove one, and the sarae thing : and so for further confirm
ation, may follow one upon another : but so as every one
of them severally be of force to prove the thing in question,
otherwise it is not worthy the name of a reason, or argu
ment, but is a mere sophistication. Either therefore, Mr.
B., bring such arguments as wiU of themselves erince
that they are brought for ; and then reckon them up by
sevens as you do here ; or by twenties if you will, as else
where you do ; or else cease to abuse the reader with a
multitude of maimed proofs as your custom is.
Now because the conversion of men to God is much
urged by the ministers, and much stood at by many weU-
minded people, as indeed both in equity and good con
science, men are to respect the instruments of God's
mercy towards them, I will enlarge myself in this point,
further than otherwise I would.
And first, for the two scriptures, Eom. x. 14, 15 ; 1 Cor.
ix. 2, quoted in both your books, Book 2, page 308, from
the former of which you conclude, that because you " so
preach, as people thereby do hear, belieye, and call upon
God," you are therefore sent of God.
Let the reader here observe, that the apostle in both
these places speaks of the conversion of heathens and
infidels to the faith of Christ, as were the Eomans and
Corinthians before the preaching of the gospel unto them :
and so let him demand of Mr. B. whether the ministers in
England have had the same effect in their preaching unto
the people there, with them that preached unto the Eo
mans and Corinthians, and brought them by preaching
from infidelity to believe in God ? If they bave, then were
the people infidels before, and without faith, and so are
the rest not thus effectually converted by their preaching:
if not, how then stands tbe comparison, or proportion
between the effect of their ministiy then, and theirs in Eng=
land now ? or what argument can be taken from these
effects compared together ?
In the general, I confess, there is a proportion, and so in
that general and large sense, wherein Mr. B., page 313,

ON SUCCESS IN THE MINISTEY. 403
expounds the word " sent," or " apostle," I do acknowledge
many ministers in England Sent of God : that ia, that it
comea not to pass without the special providence and
ordination of God, that auch and sueh men should rise
up, and preach such and such truths for the furtherance
of the salvation of God's elect in tbe places where they
come. They which preached Chriat of en^vy, and strife, to
add more afflictions to tiie apostle's bonds, were in this
respect sent of God, and therefore it was, that the apostle
joyed at their preaching. Phil. i. 15, 16, 18. How much
more they that preach of a sincere mind, though through
ignorance, or infirmity, both their place and entrance into
it be most unwarrantable ! Joseph's brethren, the pa
triarchs, did of hafred and envy sell him into Egypt ; and
yet the scriptures testify, that God sent him thither. Gen.
xxxvii. 4, 8, 1 1, 38; Acts vii. 9 ; Gen. xiv. 5, 7, 8 ; Psa. cv. 17.
And the same God which could use their malice, by which
he was sold into Egypt, for the bodily good of his people
there ; even he can use the power of Antichrist, by which
the ministers in the Church of England have their calling,
for the spiritual good ofhis people there. And yet neither
the secondary means of Joseph's sending, nor of the
ministers' either entry or standing, anything at all the
more wanantable.
The other scripture is 1 Cor. ix. 3, of which I have
spoken something forraerly, and others much more : and
in which, for the avoiding of ambiguity, I consider these
two things : first, what the apostle purpoaeth to prove :
and second, the medium, or argument by which he proves
his purpose.
Touching the former, it is evident, his purpose is to
prove himseK an apostle, in the most strict and proper
sense, howsoever Mr. B. trifles, page 381, contrary to the
false insinuations of his adversaries, which bare the
churches in hand against him, that he was only an ordi
nary minister, or at least, inferior to the apostles, and had
his calling, and other ministrations, from and under them :
as appeareth 1 Cor. ix. 1; 3 Cor. x. 16; xii. 18; Gal.
i. 1. 17—19 ; U. 6—9.
The argument to prove this, whieh he also calls the seal
of his apostieship, and his work. Mr. B makes, the Lord's

404 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
effectual working by his ministry, in the conversion of souls
unto God.*
Touching which his affirmation, I desire first to know
whether this conversion of the Corinthians by Paul were
to sanctification of life, yea, or no ? If he say no, he gain
says the apostle, and his testimony of them : who, writing
unto the church at Corinth, confesseth them there to be
sanctified in Christ Jesus, and saints by calling, 1 Cor.
i. 1 ; and again advertising them, that neither fomicators,
nor thieves, nor covetous, nor drunkards, nor railers, nor
extortioners should inherit the kingdom of heaven, he
testifieth of tbem, that such were some of them, but
saith he, "Ye are washed, but ye are sanctified, but ye
are justified in the name of the Lord Jesus, and by
the Spirit of our God." 1 Cor. vi. 9 — 11. Besides, if
Paul's work were not the work of sanctification upon the
Corinthians, how will Mr. B. raise his argument for the
ministers in England, from their work of sanctification
upon the people there ? If on the other side be say, that
the conversion by Paul's ministry was unto sanctification,
he contradicts himself in his own distinction of double
conversion, page 307 of his seeond book, where he allows
unto the Eomans, Corinthians, and Ephesians, only the
primary conversion, which is to the profession of Christ,
but not the secondary, which is to sanctification of IKe.
In whicll his distinction, as he idly imagines a trae con
versation without sanctification, so doth he highly detract
from the apostle Paul, as if he had not converted men to
sanctification ; or had gathered churches of persons un
sanctified outwardly, and in tbe judgment of charity.
2. How can the simple conversion of men prove both
Mr. B. an ordinary rainister, which he would be, and Paul
no ordinary minister, but an extraordinary apostle, which
he would be ?
3. If converting be a sign of a true minister, then are
both the bishops in England and the ministers in the re
formed churches, true ministers : for without doubt, some
of both have been instruments under God of men's con
version : but that is impossible, considering how tbe
ministry of the one, wheresoever it comes, eats up and
* Christian Advertisements, &c., p. 120. Plain E-vidences, p. 321.

ON SUCCESS IN THE MINISTEY. 405
destroys the other. Yea, tben should both the ministers
of England and we here of the separation, (who have, as Mr.
B. truly answers Mr. Smyth, renounced our ministry
received from the bishops, and do exercise another by the
people's choice,) be trae ministers of Christ : for as they
there avouch this work of conversion, so have we also here
been made partakers of the same grace of God : and found
his blessing even that way upon our ministry also.
4. As it was the most proper work of an apostle to con
vert heathens to the Lord, and in Christ Jesus to beget
them through the gospel, and so to plant churches, not
rejoicing in the things already prepared by others, but to
preach the gospel, even where Christ had not been named :
so is it on the other side the pastor's work to feed them
that are already begotten, converted, and prepared : and
therefore tbe apostle Paul comprehends the whole pastor's
and elder's duty under the feeding ofthe flock, all and every
part whereof he avoucheth, in the judgment and evidence .
of charity, to be pm-chased witll the blood of Christ. 1 Cor.
iv. 15 ; lu. 6 ; 2 Cor. x. 16 ; Eom. xv. 30 ; Acts xx. 17, 28.
And what is a pastor, but a shepherd? and over what
flock is a shepherd set, but over a flock of sheep ? and who
are sheep, but they which have laid aside their goatish
and swinish nature ? which till men have learnt to do, they
are rather swine and goats, than sheep, and so are they
which keep them, rather swineherds and goatherds, than
shepherds. But here two exceptions made by Mr. B., in his second
book, page 308, must be satisfied. The forraer is, that,
the pastor is to feed such Uttle ones as are bom in the
church : the other, that he is to reclaim such unto sancti
fication, as fall to wickedness.
To the former exception I do answer. First, that Paul
in the place in hand, raiseth no argument at all from any
work upon the little ones bom in the church of Corinth,
but upon the men of riper years, whom he turned from
idolatry to the true God. 2. Even little ones born in the
church, may in thefr order, and after their raanner, be said
to be converted, or turned unto the Lord, or bom again,
which are all one : otherwise being by nature chUdren of
wrath, bom in iniquity, and conceived in sin, how could

406 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
they be reputed holy ? Eph. ii. 3 ; Psa. U. 5 ; 1 Cor.
vii. 14. Yea, how eould they possibly be saved, or enter
into God's kingdom ? John iii. 5. And since you grant,
Mr. B., that the pastor is to feed those little onea, do you
not therein aclmowledge they are converted, or born
anew ? In the preface of your book you would have men
begotten after they were bom : and here you will have
them fed before they be bom. Now for those little ones,
as we are to repute them holy in regard of the Lord's
covenant, and do therefore set his seal upon them, so are
their parents even from their cradle to bring them up in
instruction, and information of the Lord, Eph. vi. 4 : and
so to prepare them for the public ministry : unto which if
they in their riper years give obedience in any measure,
they are so to be continued in the church : if otherwise,
they are in due time, as unprofitable branches, to be lopped
off, and so cease to be of the pastor's charge.
Secondly, for men faUing into wickedness in the church :
if they continue obstinate and irreclaimable, then are they in
order to be censured, and so the pastor is discharged of
them : if on the contrary, God vouchsafe them repentance,
tbis cannot be called a conversion of them to sanctifica
tion, but a restoring, or recovering of tbem out of some
particular evil, or evils, into which, through infirmity, they
are fallen. Gal. vi. 1. So tbat the doctrine stands sound,
for anything that Mr. B. hath said, or that either be or
any other man ean say, that the pastor's office atands in
feeding, not in converting : as also that Paul's seal, and
work, was not tbe bare conversion of the Corinthians, but
their conversion from heathenism, plantation into a chureh,
and these with the signs of an apostle, even signs, and
wonders, and great works. 3 Cor. xii. 13.
Lastly, That the simple be not deceived, and either give
honour where it is not due, or give it not where it is due,
let them consider, that the conversion of a man is no way
to be ascribed to the order or office either of apostles or
pastors, but only to the Word of God, which by the inward
work of the Spirit is the power of God to salvation, to them
that believe : it is the law of the Lord, that converts the
soul. The Word of tbe kingdom is tbat gocd seed, which
being sown in good ground prospereth to the bringing

PEOPEETIES OF TEUE SHEPHEEDS. 407
forth of fruit to life, whether he that sow it be in a true
offiee, or in a false office, or in no office at all. Eom. i. 16 ;
Psa. xix. 7 ; Matt. xiii. 19, 33. 'And though it be true,
which Mr. B. saith in his former book, page 130, tbat the
ministers in England do preach as public officers of that
church, yet doth their office confer, or help nothing at all
to the conversion of men. It is the blessing of God upon
the main truths they teach, not upon their office of priest
hood, which converts : which truths if they taught without
their office, either before they were called to it, or being
deprived of it, would vrithout doubt, be as effectual, as they
are, yea, and much more, by the blessing of God ; as
appears in this, that such amongst them as make least
account of their office formaUy received from tbe prelates,
are the most profitable instraments amongst the people :
where on the contrary, the professed formalists, cleaving
unto their office and order canonically, are generally
unprofitable eitber for the conversion or confirmation of
any to or in holiness.
To conclude then, the turning of men unto holiness of
life, is no justification of your office of ministry, or calling
unto it, but of sueh truths as are taught amongst you :
which all men are bound to hold, and honour, as we also
do : though we disclaim the order, and power, in and by
which they are ministered.
Properties of True Shepherds.
The seventh and last argument Mr. B. takes from cer
tain properties of true shepherds, laid down, John x. which
he also affirmeth tbe ministers ofthe Church of England
have : the first whereof is, that they go in by the door
Jesus Chriat, that ia, by hia call, and the cliurch'a, which,
as he aaith, he hath proved at large.
In so saying he speaks at large : let him prove, that the
bishop, or patron, or either of thera, is in Christ's place set
by him to choose ministers : or that they are the church,
to which he hath committed the power of calling and choos
ing them, and answer the reasons brought to the contrary :
otherwise his large proving will appear but a large boasting :
and he will give men occasion to remember the proverb,
" It is good beating a proud man."

408 Mil. beenaed's SEASONS AGAINST SEPAEATION DISCUSSED.
The second property wherewith he investeth them, is,
that the porter openeth unto them : by which porter Mr.
Smyth meaus the church, for which Mr. B. reviles him out
of measure : making the porter, inrisibly, God's Spirit ;
risibly, the authority committed by the church unto some
for admitting men into the house, the church of God,
which, saith he, is a sensible exposition according to the
custom with us, and in Judea.
As there are many true ministers, in respect of men, which
enter not in at all by the Spirit of God, or any motion of it, as
it was with Judas, and is with aU hypocrites, who for by -re
spects take that calling upon them : so is Mr. Smyth's exposi
tion making the church the porter far more probable than
yours, who make the porter the authority ofthe church com
mitted to sorae, for the admission of men. Is not the
porter a person, rather than a thing ? And, who that hath
but common sense, wiU not rather by the porter under
stand the person or persons having authority, than the
authority which he or they have ? And if you, Mr. B., had
but remembered, what you write of the properties of the
church, pages 237, 288, making as here you do, the porter,
or authority of the churcb, a property of a shepherd, you
would, I suppose, in raodesty have forborne the charging of
Mr. Smyth to have his brains intoxicated by his new ways,
and to be maddened by his o-wn phantasies in religion,
for writing in tbis point, as he doth. And for the thing
itaelf, it is evident, that Christ Jesus is properly the
shepherd of the sheep, here spoken of: and that therefore
the authority of the church can be no porter for his en
trance, or admission. I do therefore rather think, that by
the porter is meant God the Father, whose care and pro
ridence is ever over bis flock, who therefore hath called
and appointed his Son Jesus Christ to be that good shep
herd, who gave hia life for bis sheep. John x. 2, 11. And
if you will apply this to ordinary pastors, and their caUing,
then sure by the porter must be meant such as have received
this liberty, and power from Christ by the hands of his
apostles, for the choosing and appointing of ministers,
which I am sure, of all others, are not the Eomish or
English bishops. Chriat would never have the wolves to
appoint his sheep, their shepherds.
The third property of good shepherds which you chal-

PEOPEETIES OF TEUE SHEPHEEDS. 409
lenge to yourselves is, " that they call their o-wn sheep by
name, that is, they take notice of their people, of their
gro-wth in reUgion, and do abide with them, diligently
watching over their flocks ; as by true and faithful proraise
made in the open congregation they be bound in their
ordination." It must here be observed, as before, that Christ apeaks
only of himself properly ; for of him only it can be said,
that the sheep axe his own : the people axe very iraproperly
called the minister's sheep : and Christ saith not unto
Peter, Feed thy sheep, but my sheep, John xxi. 15 — 17.
2. To take your own exposition, Mr. B., how ean your
prelates, whom, in the sixth argument, you make shepherds,
call their sheep by name, or take notice of, and watch over
thefr whole diocesan and provincial flocks ? Yea, if your
seK or any one amongst you, take notice of your people, as
the flock of Christ, and of their growtii in religion, they
take notice of that which is not. I speak of the flock,
though I doubt not but there are some sheep straying from
the right fold, in your herds. Of the abiding of your minis
ters -with their flocks, we shall speak hereafter : only this
in the meanwhile, that considering how many flocks you
yourself, Mr. B., have forsaken, methinks you should have
forborne, in wisdom, to raake this one property of a true
shepherd. A fourth property of a good shepherd, you say, you have,
which is, " to lead forth your sheep, viz., from pasture to
pasture, from milk to sfrong meat," &c.
There are many fair and wholesome pastures in the field
of God's Word, into which you do not lead your sheep, no,
nor so much as point to them with the finger : neither
indeed dare you, because they are hedged in with human
authority, your statutes and canons ecclesiastical. Nay all
your care is to keep your people from the knowledge of
them, lest they should break through those thorny hedges,
at which you stick.
The fifth and last property for whicii you commend your
selves, is, your going before the flocks, that is, in godly
conversation. As I acknowledge the unblameable conversation of many
amongst you, so do many Papists, Anabaptists, and other
vUe heretics and schismatics, walk as unblameably this

410 ME. beenaed's seasons against SEPASATION DISCUSSED.
way, as you ; and yet are they not true shepherds of Christ's
sheep. But by the shepherd's going before the sheep in
this place is meant, as I take it, partiy the care of the
minister iu governing the people ; partly, his constancy in
danger, to which he exposeth himself in the fore-front ; and
in these respects, he is said to go before the flock. Now
full ill do these properties agree with the ministers for
whom Mr. B. pleadeth ; who as they govem not the peo
ple at all, but are themselves and the people -vrith them
under the govemment of their diocesan and proyincia,l pas
tors, so do they in the time of danger most perfidiously
forsake their flocks : wherein their sin is the greater, con
sidering the faithful promise, which you yourself testify,
they make in the open congregation, diligently to watch
over their flocks.
Now, however, that which hath been spoken will appear,
I doubt not, sufficient to force Mr. B. from tbis xth of John,
yet because he deems it " so steong an hold for him, as we
cannot overthrow it," page 302, we will adventure a little fur
ther upon it, and see whether there be not to be found
in it, sufficient of the Lord's munition, not only to batter the
wall, but even to rase the foundation of the minisfry of
England for which be pleadeth.
First then, all true shepherds are set over flocks of sheep
to feed them. John xxi. 15—17 ; Acts xx. 17, 25, 29. But
the ministers in England were not set over flocks of sheep,
but indeed over herds of swine, goats, and dogs, with some
few sheep scattered amongst them ; which the wild and
filthy beasts push, worry, and defile. Therefore the minis
ters of England are not trae shepherds.
2. True shepherds enter in by the door, Christ, ver. 2, 7,
that is, by the means, which his apostles, at hia appoint
ment, have commended unto the churches. Acts vi. 2, 3, 5 ;
xiv. 23. But the ministers in England enter into their
charges by the presentation of a patron, the institution of
a prelate, and the induction of an archdeacon, which is not
the door opened by Christ, for the shepherd to enter by,
but a ladder set up by Antichrist whereby to climb over the
fold. 3. The shepherd is by his office to feed and govern the
flock, as Mr. B. hiraself, page 193, testifieth from this scrip-

PEOPEETIES OF TEUE SHEPHEEDS. 411
ture. But as feeding, that is, teaching, or preaching unto
the people, as is his meaning, is no part of the parish
priest's duty, but a casual and supererogatory work : so
are they altogether stripped of government, and therefore
no true shepherds of Christ's flocks.
Lastly, 'The good Shepherd seeing danger towards the
sheep, will rather give hia life tiian flee ; where on the
conteary, the hireling seeing the wolf coming, fleeth, be
cause he is an hireling, ver. 11 — 13; whereupon 'it fol
loweth, that the ministers Mr. B. chiefly means, learing
tiieir flocks upon the bishop's ungodly suspensions and
deprivations, aa upon the barking of a wolf, do evidently
proclaim to aU the world, that they are no good shepherds,
but hirelings. And so far am I persuaded of hundreds
amongst them, that, I doubt not, but if they thought in
their hearts, they were by Christ's appointment set in their
charges, and by him commanded there to miuister, they
would never so foully, as they do, forsake their flocks upon
the suspension or deprivation by a profane prelate, or
chanceUor, for refusing conformity or subscription to their
popish devices.
'When David was in his greatest trials, and that his
eneraies laboured most, either to frustrate, or deprive him
of his kingdom, and so to turn his glory into shame, his
comfort was, that God had set him, as his king upon Sion,
the mountain of his holiness : and that the Lord had
chosen, or separated him unto hiraself. Psa. ii. 6 ; iv. 3, 3.
Likewise when Jacob was in that great both danger and
fear of his brother Esau, the thing that sustained hira was,
that God had said imto him, Eetum unto thy country, and
to thy father's kindred, and I will do thee good. Gen.
xxxii. 9.
And as it was vrith these two, so is it with all the servants
of God both in their general and special callings. When
they have assurance by the Word and Spirit of God, that
he ia the Author of their calling, then do tbey with patience,
and comfort of the Holy Ghoat, suffer such trials, and afflic
tions, as are incident thereunto : where on the contrary,
wanting this assurance, they are soon discouraged even in
the good things they do, if persecutions do arise ; and
beiug without the Lord's calling, no marvel though they
want his comfort.

418 ME. beenaed's EEASONS AGAINST SEPARATION DISCUSSED.
The apostle Paul advertiseth the elders of Ephesus, that
they are made overseers or bishops of the flock, by the
Holy Ghost, and thereupon takes occasion to exhort theni
to aU vigilance and faithfulness against the invasion of
such wolves as should enter in to devour the flock. Acts
XX. 87—29. Now if those men of whom I speak be per
suaded that they are placed in their charges by the Holy
Ghost, how do they forsake them not being by him dis
placed, or do they think tbe Holy Ghost displaceth them
for their well-doing, or for their refusing to do evil, as to
subscribe, conform, and the like ? They speak of the seal
of their ministry, and of their inward calling, and of the
people's acceptation, and of many tilings more, very plau
sible to the multitude ; but in the day of their trial, it ap
pears, what small comfort they have in all these : and as is
their coming in, so is their going out : since they entered
not in by the door, no marvel though they suffer themselves
to be thrust out by the window, or to be tumbled over the
wall, or otherwise to be discharged upon some small and
slight occasion.
" But suppose," say you, Book 1, page 142, " a false en
trance, yet that no more disannuls the ministry, tban doth
a faulty entrance to marriage disannul that ordinance be
tween two conjoined to be lawful man and wife."
But first, I deny your very office of ministry in itself to
be a spiritual ordinance of God, as is marriage a civil ordi
nance. 2. If one of these two persons were incapable of mar
riage, there would follow a nullity : and so is it with you,
where your parish assemblies are all of them incapable of
-the ministry of Christ, and the ministrations thereof.
3. If this marriage were made without the free consent
and choice of the one party, were it uot to be disannulled ?
And this is your case, if you consider it, where the minister
is put upon the people, without their free choice and elec
tion. Lastly, If two persons were married with this condition,
that they should leave one another upon the imperious
command of some great man, for some small and slight
matter, or other ; were this trae, and lawful marriage ?
And is not this the estate of your ministers, and people

ON APOSTOLIC SUCCESSION. 413
under their imperious lords, the prelates ? by whom they
are in continual danger of divorce, for want of canonical
conformity in some trivial and trifling ceremony.
Thus much of this similitude, as also of this raatter.
On Apostolic Succession.
That which comes next into consideration, is the point
of succession : wherein, in the first place, answer must be
given to a demand made by Mr. B. in his 2nd book, page
31] , in which many others also think there is much Weight:
and that is, why we hold and retain the baptism received
by succession, and not the minisfry ?
1. For answer unto him, I would know of him whe
ther the Church of England do still, or did at the first, re
tain tbe ministry of tfre Church of Eome, or no ? If he
say it doth, then I would enfreat him and others not to
take it ill, if we call and account them priests ; for such
are the Eomish ministers. Secondly. How can the Church
of England forsake the Church of Eome, and retain the
ministry which is in the church, as in the subject? espe
ciaUy if the ministry make the church, as Mr. B. affirms :
for then a trae ministry must needs make a true church :
and communion with the ministry draws on necessarUy
communion -vrith the church. But if on the contrary he
affirm, that the Church of England doth renounce the
ministry or priesthood of the Church of Eome ; then I re
tum his demand upon himself, and ask him, why it retains
the baptism of Eome ? and so leave him to himseK for
answer. 3. The baptism both in England and Eome is, in the
essential causes ofit — the matter, water ; the form, baptizing
into the name of the Father, Son, and Holy Ghost — Christ's
baptism and ordinance, though in the adminisfration it be
Antichrist's derice : but for the ministry either in Eome or
England it is otherwise. The ministry of Christ doth
summarily, and in the substance of it, consist in the feed
ing of the flock, that is, in proriding food for the flock, and
in guiding and ordering the same accordingly, Acts xx. 28;
1 Pet. V. 1, 2 ; in a word, in preaching and government.
1 Tim. V. 17. But what is this to the priesthood of Eng
land, to let pass that of Eome, unto which preaching is not

414 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
necessarily annexed, nor government so much as permitted?
To swear canonical obedience, subscribe, conform, read the
service-book, celebrate marriage, church women, and bury
the dead, in form and order, are essential and substantial
parts or properties of the ministry there, in the present
both practice and constitution.
The vessels of gold and silver which were taken out of
the temple in the captivity, and carried to Babylon, and
there profaned, might notwithstanding, being sanctified
from their profanation there, be lawfuUy carried back to
Jerasalem and set up in the temple newly bmlt, and em
ployed, as in former times, to God's service : but had these
vessels been broken in pieces in Babylon, and there (being
mingled with brass, and iron, and such base metals,) been
cast in anotber mould, they could not then have obtained
their forraer place in tbe temple, nor there have been used
for the holy ministration. Now such is the difference be
tween the baptism and ministry, both in the Eomish and
English Chureh. The former, as a vessel of tbe Lord's
house, may with the Lord's people be brought back from
Babylon spiritual to the new Jerusalem, and there may,
being sanctified by repentance, serve, and be of use to all
the ends and purposes for which God hath appointed it.
But for the ministry or priesthood, either in the one or
other, it is in itself no vessel of the Lord's house ; it is
neither made of tbe metal, which the Lord bath appointed,
nor east in his mould. It is essentially degenerated from
that office of pastorship, which Christ the Lord hath set in his
house for the feeding of the flock by teaching and govem
ment, as hath been formerly sho-wn : and is in tbe true,
natural, and canonical institution of it a very devised
patchery and compound, like the image which the king
of Babylon saw in his dream; aave that little or nothing
of it is gold or silver, but all brass, iron, and clay, and the
like base metal and stuff, Dan. ii. 30, 38, 33 : fitting right
well, both in the administration of it unto the people, and
in the subordination unto the prelacy, for the exaltation of
the man of sin, which hath for that very pm-pose devised
it, and placed it in the church for his service : that by it, as
by an understep, he might climb up, and advance himself

ON APOSTOLIC SUCCESSION. 415
into the throne of iniquity, where he sits exalted above all,
that is, called God.
3. The ministers of the church now do succeed the
priests, and Levites under the law, as baptism also comes
in the place of circumcision. Isa. Ixvi. 31 ; Jer. xxxiii. 18,
21; Col. ii. 1], 13. Now we read in the Scriptures, that
siich of the ten teibes as were in Jeroboam's idolatrous
schism and apostacy, thereby, as a branch from the root,
cutting off themselves actually from the only true church
of God, which was radically at Jerusalem, where the Lord
had founded his temple, appointed his sacrifices, and pro
mised his presence ; that such of them, I say, as returned
to the Lord by repentance, and joined themselves unto the
true church, were, by virtue of the circumcision received
in that their apostacy, 8 Chron, xxx. 11, 18, 35, whexein
they had no title to the seal of the forgiveness of sins,
which circumcision waa, Eom. iv. 11, admitted into the
temple, into which no man uncircumciaed might enter,
Ezek. xliv. 7 ; Acts. xxi. 18 ; and to the participation of
the passover, whereof none uncircumcised person might eat,
Exod. xii. 48. But that any person ahould by virtue of his
office of priesthood received in that, or the like apostacy,
have entered into the Lord's sanctuary, there to have done
the priest's office, upon any repentance whatsoever, had
been an intolerable usurpation, and sacrilegious invasion of
the holy things of God : yea, the sons of Aaron theraselves,
unto whom the priesthood did of right appertain, if they
thus went astray from the Lord after idols, were for ever
debaned from doing the priest's office, notwithstanding
any repentance they could make; and were to bear, all
their lives long, their iniquity and sharae. 2 Kings xxiii.
9 ; Ezek. xliv. 10 — 13. Now by that which hath been
spoken of circumcision, and the priesthood under the law,
the reader may easily observe the difference betwixt bap
tism and the ministry now. The particular application
for brevity's sake I forbear.
Fourthly and lastly, The difference bet-wixt baptism and
the ministry is exceeding great, in respect of that special
and most necessary relation, which the ministry above
baptism hath unto the church : whether we respect the

416 MB. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
entrance into it, or continuance in it. We do read in the
Scriptures, that holy men, called thereunto of God, might
lawfully administer baptism unto fit persons without the
consent or cognition of the church; as Philip did the
Samaritans, and the eunuch ; Ananias, Saul ; — Peter,
Comelius ; Paul, Lydia and the jailor, Acts viii. 12, 38 ;
ix. 18 ; X. 47, 48 ; xvi. 15, 33 : but now for the appointing
of ministers without the church's consent and choice, that
did they not, as the Scriptures testify, and Mr. B. himseK
confesseth. And as the entrance of ordinary officers, of
which we speak, doth necessarily presuppose a church, by
whose election they are to enter, so doth their continuance
require a church, in which, as iu a subject, they must sub
sist, and to which they must minister. For since the
offiee of a bishop is a work, a man is no longer a bishop
tban he worketh. 1 Tim. iii. 1. It is not with the office
of ministry, as it is with the order of knighthood, that
once a rainister, ever a minister. The popish character is
a mere fiction, brought in for the confirmation of the
sacrament of orders as they call it.
"Whensoever the Scriptures do mention elders, or
bishops, either in respect of their caUing or ministration,
they still speak of them, as in or of such and such par
ticular churches, and none otherwise. Acts xiv 23 • xv 2
4, 22; XX. 17, 28; 1 Cor xii. 28; Phil. i. 1; Tit. i.'5i
1 Pet. V. 1, 2. And to imagine an elder or bishop -without
a churcb, is to imagine a constable -without a parish or
hundred ; a mayor or alderman without a corporation, or
a public officer without some public person, or society
whose officer he is. Hereupon also it followeth, that if
the church be dissolved by death, apostasy, or otherwise
the minister ceaseth to be a minister, because the church
ceaseth ; in relation unto which, under Christ, his minis
try consisteth: but on the contrary, a baptized person
remains still bapfized, though the whole chureh, yea aU
the churches of the world be dissolved, so long as God
and his Christ remain the same, into whose name he hath
been baptized.
And of tbe same consideration is it, that a minister mav
for some scandalous sm, be degraded, and deposed from
his ministry, as I have formerly shown, and as aU

ON APOSTOLIC SUCCESSION. 417
churches practise : and so that, which was formerly given
him, is taken from him, and he no more a minister, than
he was before his calling : yea, if he reraain obstinate in
his sin, he is to be excommunicated, and so ceasing to be
a member, he must needs cease to be a minister of the
church. But neither do the Scriptures mention, neither
did any church ever attempt the unbaptizing of a baptized
person. And, as a man may justly be deposed from his
ministry, so may he in cases lawfully depose himself, and
lay it down : as if by the hand of God, he be utterly dis
abled from ministering, as it may come to pass, and oft-
times doth: but for a man to lay down his baptism for
any such infirmity, were impious, as it were sacrilegious
for the church to deprive him thereof. To these consider
ations I might also add, that K a man forfeit his ministry,
and so be deprived of it, either by deposition, or excom
munication, and be afterwards upon his repentance judged
capable of it, he must have a new caUing, or a confirraation
at the least, answerable unto a caUing : so must it also be
•with him, that is translated from an inferior office to a
superior ; but in baptism there may be no such changing,
or repetition. The, practice were heretical.
Add uuto these things, that as a man once baptized is
always baptized, so is he in all places, and churches where
he comes, as a baptized person, to enjoy the common
benefits of his baptism, and to discharge the coramon
duties, which depend upon it. But a pastor is not a pastor
in every church, where he comes upon occasion, neither
can he requfre in any other church, saving that one,
over which the Holy Ghost hath set him, that obedience,
maintenance, and other respect, which is due to the officers
from the people ; neither stands he charged with that
ministry, and service, which ia due to the people from the
officera : and K you, Mr. B. say otherwise, you make every
pastor, a pope, or universal bishop. Epaphras, though
he were at Eome, was one of them, that is a minister, of
• Colosse, Col. iv. 12; so! were the elders of Ephesus,
though they were at Miletus, the elders of Ephesus
only, but of none other church ; and 'charged to feed the
flock over which the Holy Ghost had set them, but none
other. Acta .xx. 17, 38 : for over none other had the Holy
VOL. n. E E

418 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
Ghost set them. And as a mayor out ofhis corporation, a
sheriff out of his county, a constable out of his parish or
hundred, is no mayor, sheriff, or constable, but in relation
to that particular body of which he is, neither can he per
form any proper act of his office without usurpation : so
neither is a bishop, or elder, a church officer, save in his
own particular church, and charge, and in relation unto it,
neither can he without ambitious usui-pation perform any
proper work of his office or ministry, save in that church
by, and to which, in his ministration, he is designed.
And thus much, to show the difference betwixt that
relative ordinance of the ministry, and that personal ordi
nance of baptism in tbe church ; as also to prove, that we
do lawfully, and with good wanant disclaim, and renounce
the ministry received in Eome, and England, notwithstand
ing we retain the baptism received both in the one, and
the other. To which also, I could add, if there were need,
or use, both the judgment of the leamed at home, and
abroad, and the practice of the reformed churches, where
we live, for the continuing of the baptism in Eome received,
but no more of the mass-priests for ministers, than of the
mass itself, for which they were ordained. But it is more
than time I corae to the main controveray about succession;
which might be laid do-wn summarily in theae words :
Whether the reformed churches were bound to submit,
notwithstanding their separation from Eome, unto such
ministers only, as were ordained by the Pope and his
bishops : but for the better clearing of things I wUl enlarge
my speech to these three distinct considerations : — •
Does the Ministry precede the Church or the Church the
Ministry ?
1. "Whether the ministry be before the church, or no.
3. Whether the delegated power of Christ for the use of
the holy things of God be given primarUy, and immediately
to the church, or to the ministers.
3. "Whether the Lord have so linked the ministry in the
chain of succession, that no minister can be traly called
and ordained, or appointed without a precedent minister
Touching the first of tiiese Mr. B. affirmeth as in his
former book, page 99 : that the officers make the chui-ch

TS THE MINISTEY BEFOEE THE CHUECH ? 419
and give denomination unto it ; so expressly in his second
book, page 187, that the ministry is before the church. And
noting in the same place a twofold raising up of tbe min
istry : the first to beget a church : the second, when the
church is gathered ; he puta the ministers in both before
the church : in the former, absolutely, in the latter, in respect
of their office, and ordination by succession from the first:
in which discourse he intermingleth sundry things, fri
volous, unsound, and confradictoiy.
Now for the first entry, I desire the reader to observe
with me, that the question betwixt Mr. Bernaxd and me is
about ordinary miniatera, or officera of the church, aueh as
were the first ministers of the reformed churches, and as
Mr. B. and I pretend ouraelvea to be : and not about ex
traordinary ministers, extraordinarily, miraculously, or
immediately, raised up as were Adam, and the apostles by
God, and Christ: whom he produceth for examples. Admit
the one sort, being caUed immediately, and miraculously,
may be before the chm-ch : yet cannot the other, which must
be called by men, and those either the church, or members
of the church at the least.
Besides, the word miniater extends itself not only unto
officers ordinary, and extraordinary, but even to any out
ward means, whether person or thing, bywhich the revealed
will of God is manifested, and made kno-wn unto men for
their inatruction, and conversion. Yea, it reacheth even to
God himself: ancl so far Mr. B. stretcheth it, first book,
page 144, where he makes God the first preacher. Gen.
ii. 3. As though there were a controversy between him,
and me, whether God, or the church were first. I see not
but by the same reason he might avouch, thatthe ministers
of the church could not aU die, or be deceived, because God
is free from these infirmities. It is true which Mr. B. saith,
that the Word is before the church, as the seed which
begetteth it, and so is that which brings it, yea, whether it
be person, or thing, which may also be called a minister,
and be said to be sent of God, as it is an instrument to
convey, and means to minister the knowledge of the same
Word, and -will of God unto any. So if any private man, or
woman should be a means to publish, or make kno-wn tbe
Word of God to a company of Tturks, Jews, or other idola-

420 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
ters, he or she might truly be said to be their minister, and
the Lord's ambassador unto them, as you speak. Yea, if they
came to this loiowledge by reading the Bible, or other
godly book, that book or Bible, as it served to minister the
knowledge of God's will in his Word might truly, in a
general sense, be accounted as a minister unto them. But
what were all this to a church officer, about whom our
question is ? These things Mr. B. shuffles together, but the
wise reader must distinguish them, and so doing, he shall
easily discover his trifling.
The particulars foUow. And first, he affirmeth, that God
made Adam a minister, to whom he gave a wife to begin
the church, and as Adam was before his' wKe, so is the
ministry, at the first before tbe church.
If Adam's wife began the chureh, then is your main
foundation overthrown ; namely that the ministers make,
and denominate the church, except you will say, that Eve
was a minister. Secondly, it is not trae you say, that God
raade Adam a minister, before Eve was created. In the
same place you make, and truly, a minister, and ambassador
which brings the word all one ; and unto whom could Adam
either minister the Word, or be an ambassador to bring it
before Eve was formed ? There was nothing but brute
beasts, and senseless trees, and to them I : suppose he
brought it not. The truth is, Adam and Eve were the
church, not by his, but by her creation, which made a
company, or society : and thus we are in the first place to
consider ofthem, and of Adam as a teacher in the second
place ; the special calling, here and ever, following after
and upon the general.
Of the same force with your first proof is your aecond,
which you take from Eph. iv. 11, 12, where it is said, God
gave some, not only to confirm the chui-ch, but to gather
the saints to make a church.
To let pass your boldness with the worda, I except
against your exposition, and application of them. The
word " gathering" * upon which you insist, is in some
books termed repairing, and is the same in the Greek -with
that which is restoring. Gal. vi. 1, of which I have spoken
formerly. '¦
* So rendered generally in the earlier versions

IS THE MINISTEY BEFOEE THE CHUSCH ? . 42 I
Again, Paul in'that place speaks not only of apostles, and
other ministers of the first raising up, for the begetting of
churches : but of pastors, and teachers which were taken
out ofthe chm-ch, and of the aecond raising, for the feeding
of the flock. You wiU not deny but the aposties and
brethren at Jerusalem were a church of God, Acts i. 15, 16,
when as yet no pastors or teachers were appointed in it :
and how then can your docfrine stand, that the ministers
spoken of, Eph. iv. 11, 12, amongst which were pastors and
teachers, were before the church, out of which they were
taken, and raised up of God to beget a church ? Yea, it is
erident that the very office of pastor was not tben heard of
in the chm-ch ; whereby the falsity of your other affirmation
is discovered, to wit, that the office of such ministers as
are of the second raising, and which are taken out of
the church, is before the church.
Thirdly, The apostles themselves, howsoever extraordi
nary officera imraediately called, and sent fortli to beget
other churches both of Jews and Gentiles, were Christians
before they were aposties, and merabers of tbe church
before they were officers. And the Scriptures do expressly
testify, that God ordained, or set in the church apoatles,
amongst other officers, 1 Cor. xii. 28 : and this their setting
in the church doth, necessarily, presuppose a church,
wherein they were set, as the setting of a candle in a
candlestick, presupposeth a candlestick: as indeed the
church is the candlestick, and the officers the candles,
Ughts, and stars, which are set in it. Eev. i. 2 ; Matt. v.
14, 15.
Lastly, It is a senseless affirmation you make, that a man
sent to -win people is a minister to the hidden number, not
yet caUed out, which are also his flock potentially though
not actually.
The Scriptures, John x. 3, and you, accordingly in
another place, page 302, make it a property of a good
minister to caU his own sheep by name, that is, as you
expound it, to take nbtice of his people and of thefr growth
in religion, &e., and now here, you will have a rainister of
the hidden number whereof he can take no notice at all ;
nor can tell whether or no, he shaU find one sheep amongst
them. Beaides, you commit a. logical error in raising an

423 MS. BEKNAEd's EEASONS against SEPAEATION DISCUSSED.
actual minister from the relation he hath unto a flbck
potentially ; you may as truly affirm, that a single man
towards marriage is a husband, and a father, because he
may bave wife and children. Any man, that upon a just
calling, or occasion, opens and makes known tiie gospel
of salvation unto a company of Turks, or Pagans, may in
that general sense be called the Lord's minister sent uuto
them : but a church officer, of whom our question is, tiU
he have by his ministry called, and separated them unto
the Lord, and be by their election, caUed, and separated
to his offiee, can he neither be, nor be called.
One thing more you add, which is, that ministers may
be the chm-ch, aa they are Christians, and that they axe
ministers in respect of an offiee bestowed upon them in
their state of Christianity ; wherein you speak, and that
truly, sufficient to overthrow not only your particular
error in this place, but well nigh your whole -wi-iting. For
thereupon it followeth. First, Thatthe chiu-ch is before the
ministry, because men are a church as fhey are Christians,
and Christians, before they be ministers. Second, That
ministers make not the church, but become such by an
office bestowed upon them in their state of Christianity,
that is, in their church state. Thirdly, That the Christian
brethren though not in office are part of the chm-ch. Matt.
xviii., since even the officers themselves are acknowledged
the church, or of the church, as they are Christians.
I come now unto the seeond consideration, and do
affirm against Mr. B. that the delegated, and communi
cated power of Christ is given primarily, and immediately
to the church, and not to the officers.
Tbis point I have formerly handled at large, under two
general heads, opened in tbe former part of my book,*
unto which I do intreat the reader to look back, yet will
I for further satisfaction briefly annex a few things.
First, Because unto the Jews were of credit committed
the oracles of God, unto whom also did the covenants
appertain, and all the privUeges of them, as to the com
monwealth of Israel. Eom. iii. 3 ; ix. 4 ; Eph. ii. 18.
3. Because the rainisters themselves are given to the
chureh ; and the church's immediately, as the church is
« Vide vol. ii. pp. 131, 132.

CAN A CHUSCH ALONE MAKK A MINISTEE ? 433
Christ's, and Christ, God's. 1 Cor. iU. 33, 33. And if
this holy thing, the ministry, be the church's immediately,
then other things also as well as it, in respect of right,
and possession, though she use the serviee of the minis
ters ordinarily for the dispensation, and execution ofthem.
It is not denied, but that the officers in such works, as
they perform unto the church in the name of the Lord, as
of doctrine, exhortation, admonition, and the like, atand
in a more imraediate relation unto the Lord, than the
church doth ; but it must also be remembered, that this
no more advanceth the order of their office above the order
of the body, than it doth one private brother, performing
the same work orderly in the exercise of prophesying or
otherwiae. 3. The officers are to dispense, and execute the holy
things of God, as the servants and ministers of Christ and
his church ; and whatsoever they do in their office, they
do it, as the servants, and ministers both of Christ and of
the church, Eom. xv. 31 ; 1 Cor. iv. 1 ; 2 Cor. iv. 5 ; Col. i.
34, 35. Now comraon sense teacheth men, that, what
power, or authority soever the servants, or ministers of
others have, or use in their places, that authority and
power, they have first, whose servants and ministers they
are; and that therefore the holy things of God are pri
marily, and immediately the ehm-cb's under Christ, and
in the last place the officers', as the servants of Christ,
and his church, for execution, in the order, which Chriat
hath left. Can a Church alone make a Minister ?
The laat, and greatest question no-w comes into hand
ling, namely, whether ministers may be made by such as
are no ministers. For this phrase of making ministers,
Mr. B. affects much, belike with reference special to the,
ministers of England, and Eome, who are fitly said to be
made by the bishops, and to be the workmanship of their
hands. Mr. Bernard vehemently urgeth the negative part,
namely, that no minister may be raade but by a minister :
and tying, as he doth the church to the ministiy, and the
ministry to succession, there is cause he should. For if

434 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
the chair of succession should break, both the church and
ministry of England must fall to the ground.
The only argument he brings for his purpose, is an
historical narration, as he speaks, from time to time, with
out any one instance to the contrary; and the constant
practice of the church of God from the days of Adam
hitherto. 2nd book, 186 ; 1st book, 144.
I desire the reader in the first place to take knowledge
from me, that I deny not, but confess, that the churches
of God, more particularly, and the churches of the New
Testament continuing and abiding in that state, faith and
order wherein tbey were set. Col. ii. 5, and established by
the Lord in the hands of his servants, the apostles and
evangelists, were to receive tbeir ministers constantly by
succession, after a sort, namely so far, as that all succeeding
ministers were to be ordained by ministers, and no other
wise. But would any man, save either a marked servant of
the Pope, or one that cared not what he wrote for some
present seeming advantage, argue as this man doth, from
the estate of the churches of Christ, and in particular of
the church at Eome, in Peter and Paul's time, to the
estate, wherein now it is, or was an hundred years since,
in which estate we are to consider of it? But of this more
hereafter. The historical narration before spoken of, Mr. B. dirides
into four times or ages: the first whereof is from the
beginning of the world, tiU the giring of the law: the
second from the law, till Christ's coming : the third from
Christ, tiU the end of the history of the New Testament :
the fourth, and last from that time, hitherto; pages 184
185. "^ °
Let us consider of his instances. And first, saith he,
God at the world's beginning, ordained Adam in his place;
and tiU the law, did raise up extraordinary teachers, whom'
he also nameth in his second book, as Enoch, Noah,
Abraham, Isaac, Jacob, Joseph, Levi, and the rest.
As it is true that all ministers are both to be called and
ordained of God, and ordinary ministers to be called by
the church, and ordained by the ehurch officers, if there
be any in that church: by and to which the latter are
caUed, so neither doth the age wherein you first instance

CAN A CHUECH ALONE MAKE A MINISTEE ? 435
draw any such steaight line of succession, or conclude any
such necessity of ordination by precedent officers, as you
pretend. And that you may more clearly see this, you
must take notice of your error, in affirming that God raised
up extraordinary teachers till the law.
The first-bom in the families were the ordinary teachers,
ordinarily succeeding, till the Levites were appointed, the
office of priesthood being annexed to tiieir birthright.
In which respect it was that God told Cain, his brother's
desfre should be unto him, and that he should rule over
him. Gen. iv. 7. For which purpose see also Gen. xxi.
19; xxv. 31 — 84. Add unto this also, that the Lord would
have every first-bom amongst the chUdren of Israel conse
crated unto him, Exod. xii. 3 ; that the priests, or (as it
is better tumed) the adminisfrators of the holy things
which come near to the Lord, should sanctify themselves,
ch. xix. 22: and that Moses sent the young men of the
chUdren of Israel to offer' bumt offerings and sacrifices
unto the Lord, ch. xxiv. 6. But most evidently doth
this appear in that the Levites were appointed to teach the
people and to offer sacrifices, and to do the serviee of the
children of Israel in the tabemacle of the congregation, for
the first-bom, that openeth the matrix among the children
of Israel. Numb. iii. 12, 13 ; viu. 16, 16, with Deut.
xxxiii. 10.
And as the first-bom were the ordinary teachers suc
cessively before the law, in whose stead the Levites after
wards were appointed; so was this order in sundry persons,
and upon sundry occasions, broken and interrupted. As
in Cain for his murder: in Terah for his idolatry: in
Ishmael for his mocking: and in Esau for his profane
ness. Gen. iv. 8, 12, 14, IQ; xi. 31, with Josh. xxiv. 2,
16; Gen. xxi. 9, 14; xxv. 31—34; Heb. xu. 16; Gen.
xxvU. 27. To descend lower. "When the order of succes
sion in the priesthood was so far established, as that it did
devolve, by the Word of God, from the parents upon the
children, as by an hereditary right, yet then we see it was
sometimes for the sins of men, broken off and interrupted.
Take, for instance, EU and his house. The Lord God of
Israel had said that his house, and the house of his father,
should walk before him for ever; but now the Lord saith,

426 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED
" It shall not be ; for them tbat honour me I will honom', and
they that despise me shall be despised. Behold the days
shall come that I will cut off the arm of thy father's house,"
&c. : then he adds, "And I will stir me up a faithful priest
that shall do according to mine heart, and according to my
mind," 1 Sam. ii. 30, 31, 35, &c., which was also especially
accomplished in Solomon's days, when the priesthood was
translated from Abiathar to Zadok. 1 Kings ii. 35. To the
same purpose tends that which the prophets Ezekiel and
Hosea threaten and denounce against other priests of
Israel, for their idolatry and other iniquities. The Levites,
saith the Lord, which went back from, me, when Israel went
astray, shall bear their iniquity : and they shall not come
near unto me to do the offiee of the priest unto me, Ezek.
xliv. 10, 13, &c. And again by Hosea, iv. 6, 7, "Because thou
hast refused knowledge I will also refuse thee, that thou
shalt be no priest to me : and seeing thou hast forgotten
the law of thy God, I will also forget thy children, I wUl
change their glory into shame."
For the shutting up of this point ; the Lord Jesus him
self coming to repair the decayed places of Sion, and to
enlarge the walls of Jerusalem, did not choose his apostles
out of tbe number of priests, and other ordinaiy teachers,
but elsewhere. They indeed supposed, as the prelates and
priests now do, that the Lord could neither propagate nor
maintain his chureh but by them, because they were the
chUdren of Abraham : but John Baptist tells them, and aU
others with them, tbat hang upon the same, or like Une of
personal succession, which they did, that except they pre
yent the Lord's wi-ath, and bring forth fruits worthy amend
ment' of life, he will with the axe of his -wrath hew them
down, and cast them as unfruitful trees into the fire :
raising up unto Abraham seed, and children of the very
stones. Matt. iii. 9.
If now the Lord have thus ever and anon, from the
beginning of the world, changed the course, and current of
succession for these sins, namely murder, idolatry, perse
cution, profaneness, and the like, is it poasible that the
stream should still ran, by the Lord's appointment
without stop or change, for so many hundred years in the
Eomish Church, where these, and all other sins and ini-

CAN A CHUECH ALONE MAKE A MINISTEE ? 427
quities have abounded? and where they all, as so many
members compacted together, make the man of sin com
plete? Is the Lord less zealous now-a-days, than in times
past of the honour of his name, and ordinances ? Or hath
St. Peter procured some charter of irapunity for his suc
cesaora, the Popes of Eome, what impieties soever they
have fallen, or can fall into ? Or doth this man think, by
any plea he can make for them, to hold them in poaaeasion
of that right which they have ao notoriously forfeited so
many ways, and for so many years, and whereof the Word
of God hath so evidently disseized them ? For conclusion
of this particular, the apostle Paul foretelling the general
apostacy of that man of sin, the child of perdition, ad
yancing himself above all that is called God, or is wor
shipped, addeth that the Lord will destroy him with the
spfrit of his inouth. 3 Thess. ii. 3, 4. In whicii words we
are to observe, first, the universality of the apostacy, ad
vancing itseK above all tbat is called God, ver. 8 ; and
secondly, the manner of restoration of the church, which is
to be by the Lord, and the spirit of his mouth, where if it
were to be by the ministers of Antichrist's making, or the
Pope's caUing, then should the man of sin consume himself.
Join -with this scripture another of the same nature, wherein
the Holy Ghost, speaking by the mouth of John, of the
same general apostacy, foreteUs bow God would raise up
his two witnesses, whieh should prophesy against the
beast which came out of the bottomless pit, Eev. xi. 8, 7,
and against aU the abominations of Antichrist; whereas,
by the doctrine of succession, no witnesses should be
raised up against Antichrist but by himseK.
Now, by these scriptures and instances it appears, that
the stream of succession hath not run so currently from
the days of Adam hitherto, as Mr. B. pretendeth, but that
it hath sundry times been stopped, and tumed by, and that
most speciaUy in the Eomish apostacy.
The thing I purpose in the next place is, to prosecute
certain arguments of Mr. Smyth's, and the rather because
himself hath in a measure forsaken this truth with others,
adding also some others unto them, to prove that the
ministry, and so other the holy things of God, is not tied
by Christ to the succession of office or order, but of faith.

428 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
The arguments I wiU take up as Mr. Bemard, together
with their answers, lays them down in his second book,
pages 186—188.
Of the first argument I have spoken in another place.
The second is, that K Christ's ministerial power be by
succession to the Pope, bishops, or presbytery, then the
ministry of Eome is a true ministry. Mr. B.'s answer is,
that he means true succession, which is both personal and
hath with it a ti-ue office, trae doctrine, trae sacraments,
and prayer, about which Christ's true ministers are exer
cised : but for the Eomish minisfry it ia idolatey and super
stition, and the men appointed thereto ordained sacrificing
priests. This answer of yours, Mr. B., puta me in mind of a
practice of children, who when they have a long whUe
busied themselves in drawing the beat forms and figures
they can in dust and ashes, do at the last, with one dash of
their hand, deface all, and undo what they have formerly
done. And that this childish dealing you use, no reader
that considers the question in hand, can be ignorant of.
The question then between him and me, is not of such
a succession personal as hath joined -vrith it succession in
a trae office, true doctrine, true sacramenta and prayer,
wherein the minister is in any measure faithfully exercised:
but generally, whether succession of persons be of such
absolute necessity, as that no minister can in any case be
made but by a rainister, and more specially, whether the
first ministers of the reformed church, or of such as eome
out of the confusion of Antichrist, must of necessity be
ordained by the Pope, and his bishops, or minister by
virtue of their ordination so received. And that this suc
cession by and from the Eomish rainistry, is that Mr. B.
pleads for, his writings raanifest: as first, that, as in all the
apostles' time the minisfry was by succession ; ministers,
as it were, begetting ministers by ordination, so after their
time the like succession hath been kept frora time to time,
bishop after bishop, and ministers ordained by them :
whieh the catalogue of them, and stories of times, on
which we must rely, where the Scriptures cease to make
further relation, do vritness, Book 2, 185, 186 : for the con
tinuation of which succession to the world's end, he allegeth

CAN A CHUSCH ALONE MAKE A MINISTEE ? 429
Matt, xxviii. 20, odiously perverting to tiie Pope, and his
shavelings, the promise which Christ there made, to be
with his apostles, and other faithful ministers, teaching the
things which he had commanded, and dispensing his other
ordinances accordingly. Answerable unto which is his
other saying, in whieh his terms and meaning do well
suit, that churchmen ever ordained ministers, and not the
lay people. To this also let his inference be added in
another place, page 811, that, if we receive and hold our
baptism from Eome, why not our ordination also? Andin
hia former book, page 144, most clearly condemning our
ministers for being made by such as are no ministers ;
contrary to the constant practice of the church of God
from the days of Adam hitherto. And again, that this
custom of ordaining ministers did continue, in thp times
following the apostles' times, (as before it had done,) in all
the churches of Christendom, as ecclesiastical writers do
make mention, and so through pure and impure churches:
and that, God in the last reformation of his church, would
not break this order; but choose men who were bishops
ordained even in the Popish church, so that they might
ordain fit persons afterwards. And this he tells the reader
he speaks of the Church of England, as indeed he may
weU; for other churches departed from Eome, would be
loth to join in his plea. And, lastly, he chargeth us with
great presumption for daring to break this order of God,
continued five thousand and six hundred years.
Now what can be more vain? The very point which
Mr. Bemard is to prove, and from which he brings his
historical narration from Adam to this day, is, that God
hath continued the course of succession in the Eomish
mirustry, and that from, and by it successively, tbe ministry
in England hath been, and is at this day, continued. And
yet in his answer to Mr. Srayth, he ia driven to affirm that
he hath no reference at all to tbe Eomiah ministry, which
he accounts idolatry and superstition : but means such a
personal succession as hath joined with it a true office,
trae doctrine, and the like, fie will have succession con
tinued from the days of Adam hitherto; and tbis to have
been the order of God for five thousand and six hundred
years: and that he chose bishops ordained in the Popish

430 ME. beenaed's seasons against SEPAEATION DISCUSSED.
church to ordain fit persons in the Church of England :
and yet Mr. Smyth is to know he speaks not at all of the
succession in the Eomish ministry, which is idolatry and
superstition. On the Ordination of Ministers.
Now that the more simple reader may not lose himsel*
in this man's maze, and that he may the better know the
state ofthe question, and judge of it, I will here interpose
some few things touching succession and ordination ac
cordingly. First, then, we acknowledge, that in the right and orderly
state of things, no ministers are to be ordained but by
ministers; the latter by the former in the churches, where
they are, and over which the Holy Ghost hath set them.
And so*the apoatlea being general and extraordinary men,
unto whora the evangeliats also were joined for assistance
to water where they planted, and to finish the works by
them begun, as they had the care of all the churches com
mitted unto them, and were charged with them, so were
they also to ordain the elders and bishops in them, and the
people bound to wait their coming for that purpose, as
Mr. B. traly affirmeth: as were also these bishops, or
elders, to ordain others in the churches over which they
were set, and so others after them in the order appointed
by Christ in his apostles ; with whom also he promised to
be always till the world's end, and in this and the like their
holy ministrations. 1 Cor. iii. 6 ; Tit. i. 5 ; 2 Cor. ix. 28 ;
Acts XV. 36; 1 Cor. iv. 17; Acta. xiv. 23; Tit. i. 5; Matt.
xxviu. 20. But is tbe consequence good, that, because
the apostles and evangelists were to ordain elders in the
churches by commission from Christ, and that the people
converted from Judaisra, or Paganism, were to wait till they
came to ordain them their ministers ; therefore the Pope,
and prelates under him, have commission from Christ to
ordain his priesta, and that the people converted from
Antichristianism are to wait till they come to ordain them
their miriiaters, or till they send them such as they have
always in store ordained to their hands ? or that because
the-apostles and evangelists had Christ's promise to be
with them always; that, therefore, the Pope, cardinals, lord

ON THE OEDINATION OF MINISTEES. 431
bishops, and lord suffragans have interest in the same
promise? It might as well be concluded, that as the
Lord's people were bound to obey and submit unto the
former in their times, so are they now to submit unto, and
obey the Pope and his underlings. And yet is this the
very mark Mr. Bemard aims at in his long-drawn historical
narration : this is the force ofhis argument, and his manner
of arguing. If this line hold from Peter to the Pope,
and from the Pope to his clergy, and so successively to the
ministry of England, then it standa upright; if it break,
then doth the ministry of England, which as Mr. Bernard
traly and honestly confesseth is thus raised, faU flat to the
ground: as indeed it doth according to the foretelling of
tiie angel, "It is fallen, it is fallen, Babylon the great city."
Eev. xiv. 8.
But here it wiU be demanded of me, how the Lord's
people coming out of Babylon, separating from Eome, are
to obtain, and enjoy ministers. Surely one of these three
ways. Either by the extraordinary, immediate, or mi
raculous designation of God ; or by succession ; or by the
same people's choice, or appointment, to which they are to
minister. To expect ministers by the first means were
fancy, and presumption : so that by one of the two other
ways they must come necessarily. The power of the holy
things of God, and so eapecially of erecting the ministry,
is either tied to the order of office, and ao to the order of
the popeahip and prelacy under it, or elae to the faith of
the people of God forsaking Babylon, and joining to
gether in the covenant of Abraham, and fellowship of the
gospel. The former of these, though Mr. B. be driven to
plead it in the proof of succession, yet in the defence of
it, he is forced to disclaira and disavow: yielding the
Eomish ministry to be idolatry and superstition, and that he
speaks of such a succession, as requires with it a trae offiee,
true doctrine, trae sacraments, and prayer, page 188, and
again that he means by succession a continuance of God's
ordinance bypersons elected thereto from time totime,'being
of spiritual kindred by the faith of doctrine, by which the
ordinance is upheld, and trae succession maintained, page
190. With which grant of his I might rest, as indeed,
wherein he yieldeth the whole cause, and cuts off, as it

432 ME. beenaed's EEASONS against SEPASATION DISCUSSED.
were with his own hands, the cord of true succession in
the Church of Eome ; making it to fail, when the truth of
doctrine, and of election failed in the sarae church. But
because it is so common a thing with him, to say, and
unsay, and to say again the same things, either forgetting
himself, or thinking others forget, or because he would
say something to everything, though never so contrary
both to the trath and himself in another place, I wUl
press Mr. Smyth's other arguments. The third of which
is, that by the doctrine of succession men are bound
absolutely to sin, in joining to the sin of the minister.
This is, saith Mr. B., to take unproved a principle of
Brownism to overthrow a truth, namely, that a man cannot
receive the holy things of God, but he must needs sin
with others.
And is it so indeed ? Do not the Scriptures everywhere
teach men to avoid, reject, and hold accursed, false
teachers, heretics, and idolaters? and not to partake in the
sin of others, either by practising them, or giving consent,
or countenance unto them? Eom. xvi. 17; Gal. i. 8;
1 Tim. vi. 3—5 ; Tit. iU. 10, 11 ; 1 Tim. v. 33; 8 John
10, 11 ; Eev. xviii. 4. "Whereupon it followeth, that the
doctrine, which binds the ministry, and other holy things
of God unto succession, aud thereby to partake with
heretics and false teachers, or at least with such in thefr
ministration, as have received the power, and authority by
which they minister from the pope, and his prelacy, binds
men to sin in joining with the sins of the ministers.
Of the Jewish church and priesthood, which Mr. B.
here objects, I have spoken formerly, and do now add,'
that, as no man is now so tied to any chm-ch, or ministry
in the world, as was every faithful person in the world
than to that one temple, and priesthood at Jerusalem, so
neither could any man then, without sin, communicate
with an heretical, or idolatrous priest, especiaUy ministeriuff
in a false office, and by the like caUing, and commission
which the ministers both in Eome, and England do '
In the fourth argument, Mr. B. deals dishonestly Mr
Smyth's inference upon the docti-ine of succession, is that
then the Lord hath made the ministers lord over the
church, so that the church cannot have or enjoy anyof the

ON THE OEDINATION OF MINISTEES. 433
Lord's ordinances, or holy things, except they will consent
unto them ; for the holy things are in their power. Now
Mr. B. only trifles about the word lord, and paaaeth by
the aubatance of tiie inference which is most found upon
the doctrine. For if the Lord's ordinances and holy things
be tied to the ministers, then without their consent there
can be no use of them. And so where ministers either
are not, or not wiUing to communicate them, there can be
no church, no election of ministers, no keys of the king
dom, and so no salvation : as I have forraerly manifested
upon Matt. xvi. 1 9.
The sum of Mr. Smyth's fifth argument is, that
then the pope may excommuniep,te the whole church
universal; the bishops their whole dioceses, and provinces :
and the presbytery the particular church whereof it is.
Your answer, Mr. Bemard, is, that this were to do the
pope a great favour, to prove him to have an universal
power, &c., ancl, secondly, that by this sequel of Mr.
Smyth's, this absurdity would follow, that the bishop
might cast out the chureh out of the church.
It is you that do the pope this great favour, though you
would not own it. For if the ministry make the church,
and that Eome be a true church, then must the ministry
of Eorae be true, specially of the pope, from -which the
other is derived as from the head.
Again, if the ordination by the bishops in the impure
church of Eome be the Lord's order, as you expressly
affirm, page 145, of your former book, then must the
pope's universal power, by which the bishops do universally
ordain, be the power of the Lord which from him be hath
received for that purpose. They which hold, that the
power of the keys waa given first and immediately to the
apostle Peter, and so to the popes of Eome his successors,
they hold that the pope may excoramunicate the whole
chureh : so they which hold the bishop, or his substitute
to be meant, where Christ saith, " Tell the church," they
must necessarily hold, that the bishop or his substitute
may excommunicate his whole province, or diocese ; and
so of them which hold the presbytery to be the church
there spoken of, for the particular asserably over which it
is. The church there meant may excommunicate any
VOL. II. F F

434 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
brother, or brethren, whom, or how many soever, that
refuse to hear her ; as the church of Corinth, to whom
Paul wrote might judge all them which were within, and
not without, and under the Lord's judgment. 1 Cor. i. 3 ;
V. 13, 13. Who ordains the Pope ?
The substance of the seventh and last objection, is, for
the sixth hath no weight in it, that the doctrine of
succession overthrows itself, and the reason is, because
one pope doth not make another by ordination whilst he
lives, but the cardinals do by election make the new pope
after the death of the former. So that the pope receiving
his ministerial power frora the cardinals, cannot give it to
them, and so to the rest of the clergy in Eome, and
England, neither can it descend from Christ through the
apostles, and so through him to the other inferior
ministers, but as in a chain, K the highest link be broken,
the rest which hang upon it must needs fall. So if there
be a breach of this chain of succession from the apostles
to the ministry of Eome, and of England, whieh descends
of it lineally, in the highest link, the pope, all the rest of
the chain that hangs upon it, except it be otherwise
upheld, must needs fall flat upon the ground. It is true
which Mr. B. answers that election and succession by
ordination may stand together in the ministiy, but in this
case it cannot, except the pope should, by the election of
the cardinals or others, ordain his succesaion whilst
hiraself sui-vived. Now in.this last answer Mr. B.
chaUengeth his adversary to be wild in wandering, and to
have lost his question, iu concluding that the doctrine of
succession is a false doctrine, where he should prove that
Christ's power is not given to the principal members. But
this chaUenge is both unjust and unadvised. Unjust,
because succession from the popish church, and clero-y is
made by Mr. B. in his former book, page 145, the foundation
of the ministry of England, and so of the chm-ch • the
ehurch by his affirmation being made by the ministers and
the ministers by such bishops as were ordained in the
popish church. Unadvised, because these two points do
depend each upon other necessarily. For if Christ's po'wer

WHO OEDAINS THE POPE ? 435
be tied to the officers, whether principal or inferior, then
must it come to the ministry, and Church of England by
succession : if it come not by succession, from or by the
pope and hia clergy, then muat it come by the same suc
cession of faith, and doctrine unto the children of Abra
ham, two or three or more faithful persons joined together
in the covenant, and feUowship of the gospel. And for the
question in Mr. Bernard's own words, remitting the reader
to such places as prove, that a company of faithful people
in tbe covenant of the gospel, though without officers are
a visible chm-ch, that they have immediate right to the
holy things of God; and that the keys for binding and
loosing were given to Peter's confession, I will add only
one argument, and so proceed.
It hath been sundry times observed, and proved by the
Scriptures, that the officers of the church, are the servants
of the church, and their office a service of the Lord, and
of his chm-ch. Numb. xvi. 9 ; xviii. 7 ; 3 Chron. xxxv. 3 ;
Ezek. xliv. 11 ; Matt. xx. 35—37 ; 3 Cor. iv. 5 ; Eom.
XV. 31. 'Whereupon it foUoweth necessarily, that what
power the officers have, the body of the church hath firsth
and before them, the very light of nature, and conimon
sense teaching it, that what power or authority soever the
sei-yants of any body, or persous have, the body or persons
whose servants they are, must have it first, and they by
them. And for this purpose let it be further observed,
that no power at all came unto the, church of the Jews by
the Levites : not the use of the sacrament of circumcision ;
no, nor of the very sacrifices whieh were offered by the first
bom in the family, and that even after the people's coraing
out of Egypt under the hand of Moses, till Levi was
called to the priesthood. Exod xiii. 3 ; xxiv. 5.
I proceed. If the ministry of the reformed churches
must be by succession, or ordination by popish bishops,
then must the same office of ministry be continued from
the one chm-ch to the other : as indeed it was with all the
ministers of the Church of England at the first ; who
without any new either calling, or ordination, which
depends upon it, continued their office, and place formerly
received ; there being only a reformation of some of the
grossest evils, like the healing of Job's sores, as Mr. B.

436 ME. beenaed's EEASONS AGAINST SEPARATION DISCUSSED.
speaketh : as the office of justiceship or the like, in the
commonwealth, may be continued the same in the same
persons individually, though by edict of parliament, or
other superior power, there be a surceasing of some mam
aet of it.
Further, to tie the ministry thus to succession, is to tie
the Lord's sheep to submit to no other shepherds but such
as the wolves have appointed. And if a company of Gods
people in Eome, or Spain, should eome out of Babylon,
and no consecrated priest amongst them, they must, by
this doctrine, enjoy no ministers, but such as the Eomish
wolves will ordain, and do, according to their popish and
profane order.
To these things, I might also add, that look what power
any of the pope's clergy receive from him, tbe same he
takes from thera and deprives them of, when they -with
draw their obedience, or separate from that church : as
also that the ordinations in Eome, by their own canons,
are very nullities, and many the like exceptions pleaded
by learned jirotestants against the Eomish priesthood,
and this Eomish doctrine of succession ; but that whicli
hath been spoken is sufficient in the general, and I hasten
to the third and last means of the three, by which God's
people after Antichrist's defection are to enjoy the ministiy,
and other of Christ's ordinances.
What is Ordination ?
And for our better proceeding herein, I will first con
sider, what ordination is • and, secondly, how far the
brethren may go by the Scriptures, and tbe necessaiy con
sequences drawn from them, in this and the like cases, in
the first planting of churches, or in the reducing of them
into order, in or after some general confusion. The
prelates, and those, whicii level by their line, do highly ad
vance ordination, and far above the administration of the
Word, sacraments, and prayer : making it, and the power
of excomniunioation the two incommunicable preroEjatives
of a bishop, in their understanding, above an ordinary
minister.--!-- But surely herein these chief ministers do not
succeed the chief ministers, the apostles, except as dark-
* Yide, Bishop Barlow's Sermon before the King.

WHAT IS OEDINATION ? 437
ness succeeds light, and Antichrist's confusion, , Christ's
order. When the apostles were sent out by Christ, there
was no mention of ordination ; their charge was to teach
all nations, and baptize them : and that the apostles
accounted preaching their principal work, and after it
baptisra, ancl prayer tbe Scriptures manifest. Matt.
xxviii. 20 ; Acts vi. 4 ; 1 Cor. i. 17. And if ordination had
been in those days so prime a work, surely Paul would
rather have tarried in Crete himself to have ordained
elders there, and have sent Titus an inferior officer about
that inferior work of preaching, than have gone himseK
about that, leaving Titus for the other. Tit. i. 5.
But, because Mr. Bernard, with whom I deal, when he
-writes most advisedly, page 187, first book, prefers preaching
to the first place, and the administration of the sacraments,
and prayer to the next, passing by ordination as not
worthy tbe naming araongst these principal works, I will
therefore leave it to be honoured by them, whom it most
honoureth, and for whose ease, and profit it best serveth,
and will consider in what place he setteth it.
He then pleading, that as well the ordination, as the
baptism received in Eome is to be held, makes ordination
and the calUng of the ministers all one, second book, page
311. Wherein as he unfitly compares together things not
to be compared, to wit, baptism into the name of the true
God, and ordination into a false office, except he^ hold a
mass-priesthood, a true office, so doth he unadvisedly con
found a part with the whole, yea, tbe last and least part, as
ordination is : and which doth indeed depend upon the
people's lawful election, as an effect upon the cause, by vir
tue of which it is justly adrainistered, and raay be thus
described or considered of us: as the admission of, or
putting into possession, a person lawfully elected, into, or
of a true office of ministry. For example, the raayor,
bailiff, or other chief officer in a privUeged eity, or cor
poration, is chosen by the people to bis office, but withal
must be entered, and inaugurated with some soleran cere
mony, as the giving of the city's keys, or sword, into his
hand, or the like, by his predecessor. So is it with tiie
ministers, the officers of this spiritual corporation in the
church, the right unto their offices they have by election.

438 MS. beenaed's seasons against separation discussed.
the possession of them by ordination, with the ceremony
of imposition of hands. The apostie Peter, advertising
tbe disciples or brethren that one, so fitted as is there
noted, was to be raade in tbe room of Judas, a witness with
the eleven apostles of the resurrection of Christ ; when two
were by them presented, such as were fit and by them so
deemed, did, with the rest present them two and none
other to the Lord, that he by the immediate direction of
the lot might show, whether of them two he had chosen,
Acts i. 16, 16, 21, 33, 26. In like manner the twelve being
to institute the office of deaconry in the church at Jerasalem,
called the multitude of the disciples together, and inforraed
them what manner of persons they were to choose, which
choice being made by the brethren accordingly, and they
so chosen presented to the apostles, they forthwith ordained.
them, by virtue of the election so made by the brethren.
Acts vi. 2, 3, 5, 6. To these add, that the apostles, Paul
and Barnabas, being thereunto called by the Holy Ghost,
did pass from chureh to church, and from place to place,
and in every church, where they came, did ordain them
elders by the people's election, signified by their lifting
up of handa, as the word is, and as the use was in popular
elections, throughout those countries. Acts xiii. 2 ; xiv.
23. Now the apostles were in a manner strangers unto
them, coming as it were to one place over night, and
ready to depart the next morning, or at least tanying a
very small while in every church, as doth appear, both
by the dourse of the story, and by the many several
places they passed to and from, and those of them
distant one from anotber a great space, both by sea and
land. So that neither the liberty of the very apostles was
So great in ordaining, as was the people's in choosing:
neither were they to ordain but such as the other chose,
nor but to ordain them, except just exception -were agains-fe
them : neither was their ordination so much as the others'
election, no more than possession is so much as right :
neither did the apostles in their ordination rely so much
upon their own as upon the people's knowledge, and ex
perience of tbe raen, which were to be called into office.
Besides these things, though it appear that Paul and
Barnabas were ordained by laying on of hands, to that

WHAT IS OEDINATION ? 439
special work appointed them by the Holy Ghost, and that
the evangelists were so ordained, and so the bishops or
elders in the churches by the apostles and evangelists,
Acts xiii. 1—3 ; 1 Tim. iv. 14 ; ii. 1, 6 ; Acta xiv. 23 ; yet
read we of no such solemnity performed by Chriat upon his
apostles, when he called them ; nor by Peter, or the apostles
at tbe choice of Matthias, Aets i. 36, but being by the peo
ple presented with Joseph, and by the Lord singled out by
lot, he was by a comnion consent counted with the eleven
apostles. Whereupon also sorae reformed churches, the
churches in Scotland, have thought that this soleran ordi
nation by imposition of hands is of no such necessity, but
that it might be used, or not used indifferently, and so have
practised. But the judgment and plea, when they deal with us, of
the most forward men in the land, in this case, I may not
omit ; which is, that they renounce, and diaclaim thefr
ordination by the prelates, and hold their ministry by the
people's acceptation. Now if the acceptation of a mixed
company under the prelate's govemment, aa is the best
parish assembly in the kingdom, whereof the greatest part
have by the revealed will of God, no right to the covenant,
ministry, or other holy things, be sufficient to make a
minister, then much more the acceptation of the people
with us, being aU of them jointly, and every one of them
severally, by the mercy of God, capable of the Lord's ordi
nances. These things, thus opened, I come in the next, and last
place to manifest, what liberty the Scriptures, just conse
quence, and good reason do allow the people for the re
ducing themselves into the order, and under the rainistry
of Christ, after some general confusion, auch aa the papacy
was and is.
And for this purpose, I intreat the reader to recognize
with me the points lately mentioned, and proved, naraely
that a corapany of faithful people in the covenant of the
gospel are a churcb, though without officera : that this
chureh hath interest in all the holy things of God within
itself, and immediately under Christ the head, without
any foreign assistance : that in cases, a private person, or
brother, in such a church, may do a necessary work of an

440 MS. beenaed's seasons against SEPAEATION DISCUSSED.
officer that the keys of the kingdom were given to, and
the church to be built upon the rock of Peter's confession.
Matt. xvi. 18. -And so I come to the point itself*
Scriptural Ordination.
I do then acknowledge, that, where there are already
lawful officers in a church, by and to which, others are
caUed, there the former, upon that election, are to ordain,
and appoint the latter. The officers, being the ministers
of the church, are to execute the determinations, and judg
raents of the chureh under the Lord : the censures of depo
sition, and excommunication by pronouncing the sentence
of judgment, and by it, as bythe sword ofthe Spirit drawn
out, cutting off the officer from his offiee, and the member
from the body, and all communion with it : so are they to
execute the people's election, by pronouncing the person
elect to his offiee, charging hira with the faithful execution
of it, with iraposition of hands and prayer. And indeed
ordination, in the calling of the ministers is properly the
execution of election.
But as in a civil corporation, or city, though the raayor,
bailiff, or other chief officer, elect, be at his entrance and
inauguration, to receive at the hands of his j)i-edecessor,
the sword, or keys of the city, or to have some other soleran
cereraony by him performed unto him : yet if either there
be no former, as at the first ; or that tlie forraer be dead,
or upon necessity absent, when his successor entereth, then
is this ceremony and work performed by some other the
fittest instrument : neither need that city borrow an officer
of another city : neither could he intermeddle there, with
out usurpation, though both the corporations have the
sarae charter, under the same king : so is it in this spiritual
corporation, and city of God, the church : the former
officers, if there be any in that particular congregation, are
to ordain such as succeed : but if none be to be found, this
corporation is not to go to the next to borrow an officer,"'
or two, but may use such fit persons, as she hath, for that
service so absolutely necessary : neither may the officers
of another corporation do the acts of their office in that,
* Yide vol. ii. pp. 131, 132, 138, 150, 151, 157, 158, supra.

SCSIPTUEAL OEDINATION. 441
except they be either apostles, or evangelists, and have
general charges : or rather except they will raake them
selves popes : as indeed thia exorbitant, and roving courae
makes as many universal bishops, in reapect of power, and
so likewise of execution, if there be occasion, as there are
officera in all tbe churches.
But to come unto the Scriptures, it hath been formerly
noted that the first-born in the family, before the law, did
perform the priest's office : in whose place the Levites were
afterwards substituted. Now as the priests of the Levites
did not enter upon their office without solemn consecration,
Exod. xxix. 1 — 3, nor the ministers of the New Testament
upon tbeirs, without solemn ordination or appointraent.
Acts ri. 6, and xiv. 28, so neither can it be conceived, that
the first-born did take unto themselves the honour to admi
nister, without some solemnity performed to or upon them,
by their predecessors, Heb. v. 4 : and so we read, that when
Isaac conveyed the blessing, and birthright to Jacob, he
kissed him, Gen.xxvii. 27, as didJacob also lay his right hand
upon the head of Ephraim, when with the blessing, he did
transfer the birthright to him from Manasseh, Gen. xlviii. 17
— 20. But, if the father of the family were suddenly taken
away, or died before his first-born were capable of this
ministration, then could he not thus solemnly resign, or
transmit to him tbe office or work, but there must needs
have been some interposition of another, if any solemn
admission at aU were required. To come lower. "When the
Levites were given, at the first, to the Lord, aa a redemp
tion of the firat-bom, for the aervice of the tabernacle, we do
find that the people did, by putting their handa upon them,
offer, and ordain them, aa their sbake-offeririg, and gift
unto the Lord, Numb. viU. 6, 9, 10, 20, 81. But this Uberty,,
which the people here used, by the Lord's appointment, at
the first, and when the first officers were consecrated in the
chureh, we do not read to have continued, or so to have
been used in the consecration of the succeeding Levites
ordinarily. And, as the Lord would have the people to use this
special liberty, in the firat institution and consecration of
the Levites in that chureh, which notwithstanding they
used not in the ordinary consecration of such Levites, as

442 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
followed, when tbe church was once fm-nished with officers,
so doth the Holy Ghost give testimony of the same, or the
lilie liberty used by them afterwards upon a special occa
sion, and in that general confusion, which fell upon the
whole church, when the priests were slain, and the ark of
God was taken by the Philistines.
It is then noted, 1 Sam. vii. 1, that, upon the message
from the men of Bethsheraesh, 1 Sam. vi. 20, 21, " the men
of Kirjath-jearim came, and took up the ark of the Lord,
and brought it into the house of Abinadab in the hill;
and that they sanctified Eleazar his son to keep the ark
of the Lord." And the very same word which is used,
Exod. xxix. 1, where the Lord bids Moses consecrate the
sons of Aaron to be priests, is used in this place where
the men of Kirjath-jearim sanctified Eleazar to keep the
ark : sanctification and consecration being aU one in sub
stance, and the word the same in the original.
Lastly, The apostle Paul writes to the churches of Ga
latia to reject as accursed, such ministers whomsoever, as
should preach otherwise, than they had already received,
Gal. i. 1, 2, 8, 9; and the same apostle writes to the
church at Colosse, to admonish Archippus to take heed
to his ministry. Col. iv. 17 : so did John also to the church
of Ephesus, commending it for exaraining, and so con
sequently for silencing such, as pretended theraselves
apostles and were not, Eev. ii. 2 ; as also to the church of
Thyatira, reproving it for suffering unsUenced the false
prophetess Jezebel, Eev. ii. 20. Now as these things
did first, and principally concem the officers, who were in
theae, and all other thinga of the same nature to go before,
and go-vem^ the people : so were the people also in thefr
places interested in the same business and charge : neither
could the officers sin, if they were or should have been,
corrupt or negUgent, discharge the people of their duty
in the things, which concerned them : but they were
bound notwithstanding to see the commandments of the
apostles, and of the Lord Jesus by them, executed accord
ingly. And if tbe people be, in cases, and when thefr
officers fail, thus solemnly to examine, admonish, silence
and suppress their teachers, being faulty, and unsound :
then are they also by proportion, where officers fail, to

SCEIPTUE-AL OEDINATION. 443
elect, appoint, set up, and over themselves, such, fit per
sons, as the Lord afl'ordeth them, for their furtherance of
faith and salvation.
In the second place, I do add the conclusion unto the
premises lately proved, that since the people of God going
out of Babylon must come under the Lord's order, and
officers, and may not receive them by succession from the
Pope, and his clergy, nor are to expect them immediately
from heaven, therefore they themselves are to call and
appoint them for the Lord's, and their own service under
him. 3. Upon the former ground, that tbe Lord's people
must come out of Babylon, and build anew the Lord's
temple in Jerasalem, even themselves, their souls, and
bodies, for " a spiritual house," 1 Pet. ii. 5 ; and that the
Levites, and priests of the Lord must minister there, it
is necessary, we consider, by the Scriptures, what course
hath been taken formerly for the furnishing of this house
thus newly built, of the church newly constituted, with
officers, where they have wanted.
We do then read, that when that ancient and mother
church of the Jews was to be fumished with officers, the
Lord commanded Mosea to asaemble all the congregation
of the children of Israel, and to direct them how to offer
and freely to give unto the Lord for a shake-offering the
Le-rites, for the fij-st-bom, to execute the service of the
Lord, Numb. riii. 9 — 11, 16, 20. Afterwards, when in the
apostles' time, one was to be chosen in the room of Judas,
Peter standing up in the midst of the disciples, informed
tbem of their liberty, and directed them in the use of it,
for the presenting of two, of which, the Lord would single
out one to succeed him. Acts i. 15. Likewise in the
same story, when deacons were wanting in the ehurch at
Jerusalem, the twelve calUng the multitude of the disci
ples together, put them in mind of their liberty, and
informed them of their duty for the choosing of so many
as were needful, so fumished as is there noted, Acts -vi.
3, 3, 5. The same course did Paul and Barnabas after
wards direct the church amongst the Gentiles for the
choosing of elders in every city, where they came, Acts
xiv. 23. Now if all things which are written before, be

444 ME. beenaed's seasons against SEPARATION DISCUSSED.
written for our leaming, and for the learning of aU tiie
churches, and people of God, Eom. xv. 3 ; why are not
the people, and churches of God, in all places to learn
from hence their liberty, and duty, for tb^ choosing of
officers, where they are wanting having men thereunto
fitted by the Lord? And what hindereth but that the
church, the multitude, the disciples, caU thera as you
wiU, in the feUowship and covenant of the gospel, may
be as clearly informed of tbeir duty, and as effectually
exhorted to the use of their liberty by the writings of the
prophets and apostles, as by their speeches ? The apostle,
writing to the chm-ch of Corinth about the censuring' of
tiie incestuous raan, though he were absent in body, yet
was present in spirit, 1 Cor. v. 3 ; which was, in effect,
all one, and as avaUable to that purpose as his bodily
presence should have been : so though Moses and Peter,.
and Paul, be bodily absent, yet are they in their writ
ings, present in spirit, after a sort, nay God himself in
spirit is present in them, vrith hia churches, and people,
both for their warrant, direction, and comfort.
Though it be true then whieh Mr. B. aaith, firat book, 145 ;
aecond book, 296, that tbe people waited till the apostles
came ; and that they did not elect officers but upon their
exhortation : yet, must it also be considered that apostles
do now come in their writings, as there they did in cor
poreal presence, and that they exhort as fully in them
now, as they did in speech then. Besides, there are now
no apostles upon earth, nor other church officers having
the care of all the churches in the world, as tbe apostles
had, 2 Cor. xi. 28 ; nor that are extraordinarily and
miraculously endowed with all gifts, especially with the
gift of all tongues, as the apostles were. Acts ii. 1, 3, 4;
nor that have the like general commission to teach all
nations, as they had. Matt, xxviii. 20. The ordinary
officers, which the apostles and evangelists left in the
churches, and for tbe choice of whom, they left order to
the world's end, were such elders or bisliops as were
assigned, and fixed to such particular flocks aa they were
tofeed, under that chief shepherd, and great bishop, Jeaus
Christ. Besides, if tbe churches, or people should wait
now, as Mr. B. would have them, till the bishops of Eome

SCSIPTUEAL OEDIN.WION. 445
or England came to them, as the apostles did to the
churches in their time, to exhort them to choose officers,
and to ordain them for them, they might languish under
a vain hope, and wait till their eyes failed in their heads.
Whereupon then I do conclude, that if the church
without officers may elect, it may also ordain officers : if
it have the power and commission of Christ for the one,
and that the greater, it hath it also for the other, whicb is
the less. If it have officers, it muat uae them as hands
to put the persons by ordination into that office, to which
they have right by election : but if it want officers, it may,
and must use other the fittest instruments it hath : as
in the natural body, if men want hands, or be deprived of
the use of them, they do for their present necessity use
their teeth, or feet, or other fittest part of the body, for
the business possible to be done by thera.
Lastly, If the Lord should raise up in Araerica, or the
like place, a company of faithful men and women, whieh
of stones should become children to Abraham, by the
reading of the Scriptures, or by some godly men's writ
ings, or, which is most Uke, by the holy instructions, and
exhortations of some merchants, or travellers, how, or by
what means should they come by ministers ? Must they
be sent out of Europe unto them ? And if tbey were, they
would be barbarians eaeh to others, 1 Cor. xiv. 11;
neither understanding other's language. But what to do,
hath the Pope of Eome, or the bishops in England, or the
presbytery in Germany, or France to appoint them in
America ministers ? It is evident that such an assembly,
as I speak of, having received the gospel, have received
the keys of the kingdora, and the power of Christ: and
being joined in this fellowship of the gospel, have the
joint use of the keys, and power of Christ : and being
within the covenant of Abraham, are the church of God :
and so have power to choose, and appoint their own
ministei-s from within themselves. Now, because these
things will be better taken at other men's hands, than at
ours, yea, it may be with raany, through prejudice, their
very authority will sway raore than our arguments, though
never so rightly grounded upon the Scriptures, and com
mon reason, I will therefore here crave leave to bring iji a

446 ME. beenaed's seasons AGAINST SEPAEATION DISCUSSED.
few men of singular note both at home, aud abroad, to
show their judgments in the case in haud.
And I wUl first bring in one, of our own nation, of great
account, and that worthily, with all that fear God, however
he were against us in our practice. The man is Mr.
Perkins. He then writing about ordination, and succes
sion, in his Commentary upon the Epistie to the Gala
tians, ch. i. ver. 11, gives this testimony: that, if in
Turkey, or America, or elsewhere, the gospel should be
received of men, by the counsel and persuasion of private
persons, they should not need to send into Europe for
consecrated ministers, but had power to choose thefr o-wn
ministers from within themselvea : and the reaaons of this
he renders in the same place, because " where God gives
the word, he gives the power also." And I do desire espe
cially his reason may be observed : which is, that, " where
God gives the word, there he gives the power also." "Where
upon it foUows, that any other assembly, whether in America,
or Europe, separating themselves from idolatry, whether
heathenish or antichristian, and receiving the gospel of
Christ, do with the gospel receive the power also : and so
may choose tbeir ministers within themselves : and need
not send to any other place, no, not to the next parish for
consecrated ministers.
In the second place, I vriU aUege one of greater note,
and more ancient : and that is PhiUp Melancthon : who,
in his answer to the ministers in Bohemia, which taught
the incorrupt doctrine of the gospel, refutes the pretext of
ordination to be taken from the bishops, with that of Paul,
"If any teach another gospel, let him be an anathema,''
Gal. i. 8; adding also that " only the assembly where trae
doctrine soundeth is the church: and that in it is the
ministry of the gospel : in it are the keys of the kingdom
of heaven. Wherefore in that very assembly, i?i eo ipso
cmtu, there is the right of caUing, and ordaining the minis
ters of the gospel, because we must fly tbe enemies of the
gospel, as an anathema. And besides," aaith, he, " if we
should desire of them the ceremony of ordination, they
would not give it, except we would bind ourselves to re
nounce the true doctrine ; and other wicked bonds wotUd
tbey cast upon us. Neither therefore ought the true
church to be without pastors, without the keys, without

SCSIPTUEAL OEDINATION. 447
the voice of the gospel, without forgiveness ot sins, be
cause the tyranny of the bishops either drives away, or
refuses to appoint fit ministers. And again, it is the con
fusion of order to seek shepherds from the wolves. And
lastly, this hath ever been liie right of the true church, to
choose, and caU out of her o-wn assembly fit ministers of
¦the gospel." Thua far he.
In the third place Peter Martyr shall speak, who upon
the book of Judges, ch. iv. ver. 5, saith thus: "Touching
the ecclesiastical ministry we have signified before, that it
may not be committed to women, and that they are not fit
for it. But now we add, that, in the planting of churches
anew, when men want, which should preach the gospel, a
woman may perform that, at the first ; but so as when she
hath taught any company, that some one man of the faith
ful be ordained, which may afterwards minister the sacra
ments, teach, and do the pastor's duty faithfully."
Fourthly, Zanchy,* upon the fifth to the Epheaians,
teeating of baptism, propounds a question of a Turk
coming to the knowledge of Christ and to faith, by read
ing the New Testament, and withal teaching his family,
and converting it, and others to Christ; and being in a
coimtrj% whence he cannot easily come to Christian
churches ; whether he may baptize them, whora he hath
converted to Christ, he himself being unbaptized. He
answers, "I doubt not ofit, but thathe may, and withal
proride, that he himseK be baptized of one of the three
converted by him." The reason, he gives, is, because he is
a minister of the Word extraordinarily stirred up of Christ :
and so, as auch a minister may, with the consent of that
smaU church, appoint one of the communicants, (Symray-
stam) and proride, that he be baptized by him.
Add in the fifth place Tilenus, who being demanded of
the Earl of LavaU, from whom Calvin had his calling,
answered, " From the church of Geneva, and from FareU,
his predecessor : who had also his, from the peojile of
Geneva ; who had right, and authority, to institute, and
depose ministers :" which thing he also confirms by
Cyprian. Epist. xiv.
The sixth, and last I will name is Sadeel who -writing a
treatise of purpose, touching the lawful calling of minis-
* Hieronymi Zanchii Opera Theologica, tom. vi. cap. iv. p. 225.

448 MS. beenaed's seasons against SEPAEATION DISCUSSED.
ters, against sucb as agreed witb the reformed churches in
the doctrine they taught, but excepted against tbem in
this, that they had not tbeir ministers by ordinary succes
sion : shows, that amongst, and above other thinga the
ecclesiastical ministry of Eorae is conupted : and makes
it a shameless thing, that any boasting of the pure know
ledge of God, should object against tbem, that they did
not draw the pure reformation of the ecclesiastical minis
try out of the dregs of Popery. The first argument he
useth to justify the calling of their ministers is, that they
are caUed, chosen, and received of these assemblies which
do appear by manifest signs, and arguments to be true
churches : as having the true doctrine of faith, the pure
administration of the sacraments, the right and sincere in
vocation of God's name, observing religiously the disci
pline instituted by Christ and his aposties: and lastly
testifying by tbe duties of love, constancy of martyrs, and
reformation of the whole life, that they are by the great
mercy of God, adopted into the number of the faithful, as
members of the catholic church, &c.*
And thus much of the ministry, both yours Mr. B. and
ours : and raore particularly to prove, that an assembly of
faithful people separating themselves from heathenish, or
antichristian idolatry, have right within themselves to call,
and appoint their ministers.
Now frora this conclusion thus manifested do arise sun
dry others worthy the noting down, for the common con
troversy. _ As first, that such an assembly, though without officers,
IS a teue visible church, the kingdom of Christ, and city of
Orod. And I suppose it needs no confirmation to any
good conscience, that the choice of chureh officers is a
church action, a mam part of the administration of Christ's
kingdom, and a privUege of tbat spiritual city the new
Jerusalem : and that such an assembly hath the power of
Christ, and from him authority and commission : without
which It were mtolerable usurpation to presume to choose
his officers : especially the chief officers in his kina-dom
as are they which administer the Word, and sacraments of
whom we principally enteeat. '
* Antonii Sadeelis Opera Theologica, Ti-act xi. p, 41, foi. 1615.

SCSIPTUEAL OEDINATION. 449
Secondly, That the people have power to censure offend
ers : for they that have power to elect, appoint, and set up
officers, they have also power, upon just occasion, to reject,
depoae, and put them down : and so are part of that
church, where officers are ; and the whole chm-ch, where
they are not ; of which Christ speaketh. Matt, xviii. 17,
where he aaith. Tell the church. Besides, that the calling
of officers, and censuring of offenders are the two main
administrations of the kingdom of Christ, and so both of
one nature.
Thirdly and lastly, That the brethren out of office, whe
ther in a church furnished with officers, or without thera,
are not mere private persons ; as you Mr. B. and others,
would make them, in the exercise of prophecy, calling of
ministers, and judging of offenders for scandaloua sins.
Considering tbem in deed severally one by one, or in
opposition to tbe public officers, they may be called pri
vate persons : but take them jointiy, and in these and the
like acts of their communion, and they are more than so :
and as tbe ehurch ia a public body, so are they members
of the body, and parts of the whole, and of the same pub
lic nature with it : and not private j)arts, or members of
the pubUe body : which were a senseless contradiction,
and conti-aiy to the rale in reason. The whole, and all
the parts jointly taken, are the same. When tbe brethren
made choice of Joseph, and Matthias to be presented,
Acts i. 23 : and afterwards, of the seven deacons, ch. vi. 1 :
and after that, of the elders in every church, ch. xiv. 23,
did they make a private choice of public officers ? or could
they as private persons merely, make a public choice ?
When the apostle Paul -wrote to the chureh of Corinth,
which you grant to be the multitude, book i. page 92, or
body of the church about the censuring of the incestuous
person, did he wiU them to judge and censure him pri
vately for his public scandalous sin ? or could tbey as per
sons, merely private, pass a public judgment?
The thing then is, that when the church is gathered or
come together in one for the administration of the Word,
sacraments, censures and other exercises of religion, and
parts of God's worship, the officers, if there be any, and
brethren with them, are one and the same public body, to
VOL. n. 0 G

450 ME. beenaed's EEASONS AGAINST SEPASATION DISCUSSED.
be exercised in one and the same part of tbeir public
communion : and to make the officers, public persons, and
the brethren, private in the communion, is to make a
schism in the church : and to make the brethren part of
the communion, in the administration of the Word, and
sacraments, prayer, singing of psalms, contribution, calling
of officers, censuring of offenders, or other church action
whatsoever, private, and the officers, public, is to make it
schisraatical, and them in it schismatics.
Thus much of the ninth error objected. The tenth
followeth, whicll is, that we say
Tenth Error.
" Their worship is a false worship," p. 146.
For answer unto this assertion Mr. B. refers us to the
end of this treatise; and there then will we attend for it:
and yet somewhat will he say against it : and that is. First,
"That they worship no false God. Second, That they
worship the trae God with no false worship."
We charge you not with the worship of any false God,
though we shall see by and by how, in one particular, you
will defend yourselves. But the thing you should have
endeavoured, is, to prove that your divine sei-yice-book
framed by man, and by man imposed to be used, without
addition or alteration, as the solemn worship of your
church, is that true and spiritual nianner of ^vorshippin<'
God, which he bath appointed : and with which he will be
worshipped in spirit, and trath. Of this you say littie, or
nothing, but because you seem to yourself to say some
what, we will see what it is.
"The Word, you say, preached, is the true "Vi^ord • the
sacraraents, true sacraments : the prayers we pray whe
ther conceived, or set and stinted, are such as may be
wan-anted by the Word : and agreeable to the prescript
form of prayer taught by our Saviour Christ."
The Word preached in popery, or in the most heretical
assembly m the worid, is the true Word, but the devices of
men are not the true Word, either Avith you or them Yea
the devils themselves preached the true Word, when thev
affirmed, and pubUshed that Jesus was " that Christ thi
Sou of God, the most High," Luke iv. 41 ; viU 2I:' did

THEIE WOSSHIP A FALSE WORSHIP. 451
they therefore perform unto God trae worahip ? Of the
sacraments I have spoken formerly, and have showed that
in the administration of thera, tiiey cannot be reputed
trae. It is the Word of promise, Eph. v. 26, that makes
the sacraments : except then the parish assemblies jointly
considered in their members have right unto the spiritual
promises of God, the sacraments administered in and unto
them in that their estate, cannot so be accounted true
sacraments. For your prayers, I observe sundry things out of your
own words, which I raay not pass over : as first, that you
speak not properly, no, nor truly, in saying you pray stinted
prayers, for you read them, and who will say reading is
praying ? you pray to God, but will you say you read to
God ? or if you so say, and do, is it agreeable either to his
ordinance, or to common reason ? Mistake me not, as
though I speak of inward prayer, or of the lifting up of the
heart : for I grant a man may pray inwardly, or lift up the
heart to God, when he reads, or preaches, or sings, or re
ceives the sacraments : of such prayer we neither speak,
nor can discem, but in ourselves : our speech then being
of the outward act, and ordinance of prayer, I do affirm,
and so marvel if all reasonable men concur not with me,
that the ordinance of reading cannot be the ordinance of
praying. Second, In your division of prayer, wherein you make
some conceived, and some set and stinted, you grant, that
the prayers which are set and stinted are not conceived :
wherein you do as much as grant, that they are not of God,
nor according to his will. Tbe apostle Jude directeth us
always to pray in the Holy Ghost, Jude xx. : and Paul
teacheth, that we cannot pray as we ought, but as the Spirit
helpeth us, and begetteth in us sighs unutterable, Eora. viii.
26 ; by the work of which Spirit if our prayers be not
conceived first in our hearts before they be brought forth
in our lips, they are an unnatural, bastardly, and profane
birth. Lastly, If your stinted prayer be, as you say, agreeable
to the prescript form of prayer taught by our Saviour Christ,
then must none other form of prayer be used but. a stinted
or set form : for none other form may be used but that

452 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
which is agreeable to the prescript form of Christ : since
Christ hath said, " After this manner, pray." Matt. vi. 9.
Where you further add, that nothing is imposed or done
by you for tbe worship of God, but the Word read and
preached, and the sacraments and prayer, I demand of
you, first, in worship or honour of whom are your holy-
days, bearing the names of St. Michael's, St Peter's,
St. John's day, and the rest, imposed and kept? if in the
honour of the saints and angels, then you are not clear, as
you make yourselves, from the worshipping of false gods :
neither can you exempt yourselves from the number of
them, which in voluntary religion worship angels, Colos. ii.
18, 23 : if, on the other side, those days be appointed and
so kept holy, in the worship and honour of God, then do
you, and that by authority, worship God by, and put
holiness in, other things, than the Word read, and preached,
and the sacraments, and prayer: yea, and other things,
than ever came into the Lord's heart to sanctify for his
worship. And so the place Matt. xv. 9, and other scriptures
to that purpose are truly, though you say, falsely, alleged
against you.
2- I do demand of you, whether your Apocrypha books,
namely, that which is placed betwixt both Testaments,
causing the Jews to think the New Testament no better
than the fables which are joined to it, as a learned man of
our nation hath observed,* and the other book of Homilies,
be enjoined and used as parts of God's worship ? It is
evident they are so held. And therefore it is, that a great
portion of the former is preferred in the most soleran
asserablies before the canonical Scriptures ; and the reading
•of them, before the reading of the other, which they jostle
out of their place. And for the Homilies, they are enjoined,
and so used, instead of the preaching of the Word which is
the principal part of God's worship : whereupon it followeth
that the Apocrypha-writings of men, being preferred before
one part of God's worship, which is the reading of the
canonical Scriptures, and used instead of another part of
God's worship, yea and that the principal part, as is preach
ing, are imposed, and so used, as parts of God's worship.
* "The "Works of the Great Albionean Divine," &c Mr Hn^h
Broughton. On the Apocrypha, page 667, fol. edit., 1662. " °

THEIE WOSSHIP A F.U1SE WOESHIP. 453
So that it is not without good cause, Mr. B. that Mr. Ains
worth bids you prove the Apocrypha-scrip tures, and books of
Homilies the true Word of God. Nothing, you tell us, is
imposed and used amongst you for the worship of God,
but the true Word of God read, and preached, and the sa
craments, and prayer: now theae being imposed, and used
for the worship of God, and being neither the preaching of
the Word, nor the sacraments, nor prayer, must needs be
the true Word of God, and so you must prove tbem, or else
the truth of your assertion is disproved.
Touching your discourse of the order of God's worship
before, in, and after the apostles' time, I observe, to let
paas other particulars, your error in making the particular
synagogues of the Jews, as the particular churches are
now. The aynagoguea were not entire churches of them
selves, but parts, or members of the national church :
neither could they have use of the most solemn parts of
God's worship, aa were then the aacrifices : neither could
the chief ministers in the cliurch execute their office in
them : but as they depended upon the temple in Jerasalem,
so were the people to carry their offerings thither, and
there to enjoy these ministrations. Deut. xii. 4 — 6 ;
1 Chron. xxU. 1 — 19. But particular congregations now
do stand in no such dependency ; they may enjoy within
themselves the Word, sacraments, and prayer, whicb are
the most solemn services in the church now, and so by
conaequence, all the rest. Indeed it is witii your parish
assemblies, somewhat as it was with the synagogues : they
cannot enjoy the ministers by, and from within themselves,
nor have the use of ecclesiaatical government, but must
depend upon their Jer-usalems, the bishops' chapels, and
consistories, for these their most solemn, and peculiar
administrations. Mr.B.in his second book, page 325, to prove their worship
true worship, pretends three distinct arguments. The first.
Because it is according to tbe Word of God. Second, Be-
cau se it is not forbidden in the Scriptures. Third, Because
it is after the manner of the worship of the trae churches
of God, set down in the Word.
Another man would have comprehended these three
reasons in one : and so might Mr. B. have done well enough,

454 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
considering his confirmation of them : wherein he brings
not so much as one scripture, or reason from Scripture, to
prove their prescript liturgy by man devised, and imposed,
of which our raain queation is, to be according to the Word
of God, &c. Only in the third argument he toucheth an
objection, whieh he calls a conceit of ours, viz. that it
quencheth the Spirit : to which he gives a double answer.
First, That it is, against known experience : Second, That
it is the ground-work of Mr. Smyth's casting of reading the
Scriptures in the assembly. Other things he speaks are
not worth the insisting upon; let us consider of his
answers. To the former of thera, touching kno-wn experience, I do
reply two things, First, That the experience of supposed
good in a course, or by means not warrantable by the
written Word of God, is of aU godly wise men to be
suspected. Second, Though the experience of good be
certain, yet must men take heed they honour not one thing
for another, as the raeans of tbat good ; but they must put
difference between that which is good, and that which is
evil, in the same corapound action. Many do avouch they
have wrought in them much hatred of murder, treason, and
the like evils, by a stage-play: others, that their devotion
is much furthered by organ music, and the chanting of
choristers, yea, by the prayers in a tongue they understand
not: all these will allege their known experience. But to
leave these things. The apostle Paul, 1 Cor. xiv. 4,
14, testifieth, tbat a man "speaking a strange language may
edify himself, though not the church, and though he pray
in a strange tongue without the understanding, or benefit
of the church, yet tbat his spirit may pray. Might such
a man therefore allege his known experience for prayer in
a strange tongue, contrary to the apostle's express inhibition?
Neither is it any justification of the service-book in the use
we speak of, tbat people do in the reading of it, find by
experience, their affections furthered. God may, and doth
therein honour the simple, and honest affections of his
people so far, as to receive the request of their heart, which
he seeth in secret, covering in mercy the outward manner
of putting up the sarae, wherein they of ignorance, or in
firmity fail.

THEIE WOESHIP A FALSE WOESHIP. 456
And that these atinted and devised forms do quench the
spirit of prayer, appears in that tiiey deprive the church,
and minister of that liberty of the spirit of prayer, which
God would have tiiem use : stinting the minister, yea, all the
ministers in the kingdom, to the same measure of the spirit,
not only one with another, but all of them witll hira, that is
dead and rotten : and so stinting the spirit, which the
Lord gives his ministers, for his church : and that so
strictly, as till the stint be out, it may uot suggest one
thought or word otherwise ; or when it ia out, one more,
than is prescribed.
The manifestation of the Spirit, saith the apostle, is given
to every man to profit vrithal. 1 Cor. xii. 7. But in the
reading of a prescript form of prayer, there is not the mani
festation of the spirit of the minister given him to profit the
chureh withal, but the manifestation of the spirit of him,
that devised, and penned the service-book.
Now for Mr. B.'s aecond answer, namely that this conceit
of ours, aaying that set prayer quencheth the Spirit, is the
ground-work of Mr. Smyth's casting of reading the Scrip
turea in the asserablies : First, He wrongeth Mr. Srayth, who
doth not deny the reading of the Scriptures in the assembly,
but that the reading of them is properly a part of God's
worship. Secondly, Not our conceit, but hia own ill
collection ia the ground-work of his error. Let the indif
ferent reader judge, whether this consequence be good or
no. Because the reading of the Apocrypha prayers of the
bishops of Eome or of England, or their chaplains, for
prayer, quencheth the Spirit, or is not the true manner of
prayer, which Christ hath left; therefore the reading of the
canonical Scriptures penned by the prophets, and apostles,
for reading, quencheth the Spirit, and is no part of God's
worahip. Other observations Mr. B. hath in his answer, page 327,
some, nothing to the purpose, and others, against himself :
as, for example the Jews in the Old testament did meet to
gether at set times commanded by the Lord : so did the
churches of Christ in the New, or the first day of the week.
Ergo, the Chureh of England doth well in meeting at set
times, yea holy times, not commanded by the Lord, and that
far more solemnly, than on the first or Lord's-day. Second,

466 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUS.SED.
The Jews had preaching every Lord's-day, in every syna
gogue : therefore the Church of England is in good estate,
where there is no preaching, or as good as none, in one
parish of ten, on the Lord's-day, or at other times, page 328,
329. Third, The Jewish chureh had singing of the psalms
of David, and of other prophetical men: and Christ himseK
did use the same ; therefore the Church of England doth
commendably in singing besides them, the Apocrypha songs
of men, full- of errors, and vanities : as that the saints, and
angels in heaven do yet see the wounds, and blood of
Christ : * that a sinner need not confess his life, because
God knows all things : ¦[- and that he need not repeat what
he would have, because God knows it before he asks : that
the Scripture declares, there was no drop of blood in
Christ, which he shed not for sinners : J that the Spirit of
Christ did after his burial descend into the lower parts, to
them that long were in darkness, the true light of their
hearts : § that the sun in the firmament, the heavens, the
earth, the sea, and all therein, yea, the spirits beneath,
were made for man to rule thera.
Sundry Errors.
But these things I pass over, and come to Mr. B.'s second
row of errors imputed to us, which lie judgeth sufficiently
confuted in the former, as also to be so absurd, and false,
as that the reading of them is sufficient to make them to be
rejected. The first of them is, that "their congregationa, as they
stand, are aU, and every one of them incapable before God
to choose them ministers, though they desire the means of
salvation," page 351.
1. Let it here be noted, that Mr. B. in this same book,
page 136, compared with page 138, makes it "a rule for tbe
church's making a minister, which raust be kept, and from
which she may not swerve," that "the guides, and governors
of the chureh do choose one from amongst others," for the
ministry. If the guides, and governors, must choose, how
* The Humble Suit of a Sinner.
t Lamentation, Complamt of a Sinner.
J Twelve Articles of Faith.
§ Thanksgiving after the Lord's Supper.

THE CHOICE OF MINISTEES IN THE ENGLISH CHUECH ? 457
then appertains this to your congregations ? or how are
they capable of this liberty. •
2. If they be capable of thia liberty, why do they not use
it? There is no congregation in the land, whieh as a
church, chooseth their minister : the patron, and bishop
have seized this liberty, and at tbeir courtesy doth the con
gregation stand to receive either a preacher, or dumb priest :
either a man of some conscience, or without all fear of
God, or common honesty, whom they may not, refuse.
And if some parishes choose, it is not as churches, but as
patrons. They have purchased the right of patronage with
thefr money, and so use it. But what is tbis to that apiritual
liberty, and charter of Christ's spiritual kingdom the church ?
3. I deny that any congregation in the land desires tiie
means of salvation. I speak of the congregation, which is
the whole consisting of the parts jointly considered. The
best parish hath too many in it that " love darkness rather
thanlight, because their deeds are evil." John iii. 19. This
you find trae in your o-wn, Mr. B. which you deem one of
the best. And what right hath such an asserably to choose
a minister, which hath no right to his ministrations of the
sacraments, and other holy things ? Because the Lord
Jesus hath given his power, and charter to his subjects for
the choice of their officers whether many, or few, doth it
therefore foUow that the subjects of sin, and Satan, pro
fessed traitors unto his Majesty, have the sarae liberty ? or
ean his subjects combine with them that are, and always
have been such, in the use, or rather in the usurpation of
that Diyine privilege ? These things, Mr. B. you extenuate
because you want them, but the churches of Christ account
them precious things : which they therefore labour to pre
serve pure.
Of your false worship something hath been before, and
more shall be hereafter spoken; and you do idly make it a
distinct enor from the tenth.
That baptism is not administered into the faith of Christ
simply, but into the faith of bishops and Chureh of Eng
land, which you make our 3rd error, do we not affirm, but
leave it to hira for justifieation, which not content with
that in England received, hath found out since a aecond or
third, as he supposeth, better than that was.

468 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
We are to consider, baptism first, and principally in re
lation from God to us, and as a seal of the covenant pf
grace into which he hath received us : and secondly,_in
relation from us to God, and as we re-stipulate, or promise
again unto him. In the first respect, it is effectual upon
the very infants of the faithful, though for the present
wanting faith : and in the second, both may be, and is upon
such as err in many great points of faith : otherwise the
baptism ministered by John into the faith of Christ which
came after him could not have been trae unto many which
received it, being ignorant a long time after of the very
kingdora, and office of Christ. Acts xix. 4. To conclude
then, since the essential form of institution is retained in
the baptisra in England, and the doctrine of the Trinity
sincerely held, into whose name all persons are baptized
indefinitely, the particular errors in that church touching
the raanner of worshiping God, or touching the uses or
ends of baj)tism (which are not of the essence) caunot raake
the baptism in itself cease to be indefinite.
Of the 4th error imputed unto us, namely, that we hold
your faith, and repentance false, I say as of the third : and
doubt not, but the personal faith, and repentance of very
many men and woraen there, according to the measure
of knowledge, and grace received, is true, and sincere be
fore God : yea and so visibly declared, and manifested to
be before men, in respect of their persons : notwithstand
ing all tbe evils in their church communion and ordi
nances. Your 6th exception, viz., that your ministers convert
raen not as pastors, but as teachers, is neither our error,
nor assertion, but your own raisconstruction. This we
hold, that the conversion of men with you is no way to be,
ascribed to your office, whieh it justifieth not : but to the
traths of God taught amongst you, by the special blessing
of God upon them, notwithstanding the other evils where
with they are mingled inseparably amongst you.
To your demand what idol you worship, because we
affirm your church to stand in an adulterous estate,
I do answer that you may stand in an adulterous estate,
though you worship the true God only, if you do it after a
devised manner: as indeed you do in your govei-nment,

CHUSCH MINISTEES NOT TO BE HEAED ? 459
ministry, service-book, and ceremonies; which being all
properly matters of religion and not commanded by the
Lord, are devices of your own against the 2nd comraand
ment, which forbids nothing but idolatry.
Your 7th insinuation against us, is, "that we cannot say
certainly by any warrant of God's Word, that any of you
have either faith or fear of God." Wherein you censure
us, as " having lost the feeling of former grace, and all true
charity." Mr. Smyth in his "Parallels" shows your fraud, and evil
dealing with him in this case, whom you name in your
margin. And I further add, that I do not only in the
general beUeve there are many such, but am so persuaded
in the particular of many I know, yet so to say certainly of
any of you, I cannot, nor of ourselves neither, by the Word
of God. A man can aay this only of hiraself certainly, be
cauae he only knows his own heart : but of others morally,
and tn the judgment of charity, which is according to out
ward appearance, and which may deceive.
The 8th and 9th enors imputed to us are, that we hold
none of thefr ministers may be heard : and that it is not
lawful to join in prayer with any of them.
Sundry things Mr. B. brings to erince tbe former posi
tion of enor, but not one of them so much as tending to
prove it lawful to partake in an office of ministry either de
vised or usurped without la-wful calling, as that in England
hath been proved to be. It is not trae then which he saith,
tbat we censure any for hearing the Word : we do it for
partaking in other men's sins, 1 Tira. v. 22 : and for re
ceiving the mark of the beast, in communicating with the
ministry of Antichrist, Eev. xriii. 4 ; xiv. 9 ; as we assuredly
know yours to be in the office, and entrance into it, not
withstanding the truths taught, and personal graces in the
teachers, and for obstinacy in the same. It is trae, then,
but not pertinent, whioh Mr. B. saith, tbat it is a good thing
to hear the Word : which who denies but the Church of
England that silenceth the preachers of it for her own, and
the Pope's inventions ? and that tieth the people to their
unpreaching parish priesta, rather than permits them to
hear a preacher in the next parish ?

460 ME. beenaed's seasons against SEPAEATION DISCUSSED.
False Teachers.
Other things objected by him, 1st book,pages 153, 154, are
elsewhere handled, yet seeras it not amiss to add some
thing touching three scriptures by him produced, and
applied to his purpose, and they are, Matt, xxiii. 1—3 ;
PhU. i. 15, 18; Tit. iU. 10, 11.
And first. There ia not one of these scriptures that gives
so much as any colour or countenance to the hearing of
the Word ministered in a false church, devised office, and
by virtue of an unlawful caUing ; or where any of these bars
are put : and by aU these we do believe and affirm ourselves
to be kept from hearing you. And this general defence I
do apply unto the particulars, and first, to the first: answer
ing, that the scribes and pharisees did neither minister to
any but the Lord's people, the Israel of God, nor in an un
lawful place, nor by an unla-wful entrance, ho w_ corruptly
soever they ministered : and for corrupt administrations,
besides the constitution, in the trae church, we do not
think the ministers are either suddenly or unorderly tO be
forsaken. To which I do add further, first, that the words
"do sit in Moses' chair, and whatsoever they bid you, do,"
may more strictly, after the Greek, be turned, have sat in
Moses' chair, and have bidden you observe, that is, what
you have beard of them formerly according to Moses, that
do and observe. But let the words be as they are, and
that Christ speaks of the time to come, yet I see not how
in tbem, the Lord either commands, or approves of his
disciples hearing the scribes and pharisees, in their pubhc
and solemn administrations : but if he speaks of them,
then he may only permit his disciples in respect of their
weakness, and being, for the present, too much addicted
unto thera, so to hear them : or otherwise Christ maj' speak
of such occasional meetings and conferences as passed
ordinarily between the pharisees and his disciples : where
in what was of Moses, he wills them to receive from them
without prejudice of their persons : and so we do also will
and exhort the people with us to receive, and retain what
soever of God they hear from you, or any others upon the
like occasion. And considering that, in the first verse,
Christ spake unto the multitude, and to his disciples, Matt.
ix. 1 1 ; xvii. 10 ; xxiii. 1, laying no more upon his disciples

FALSE TEACHEBS. 461
in this case, than upon the multitude, and what respect the
disciples had the pharisees in, and how oft, and usually they
met and meddled together, it is very probable that Chriat,
upon thia auppoaitiou, that the diaciples would, or should
hear, or meet with them, intends only to provide, that the
Word of God may retain all due authority with hia, in
that confuaed estate wherein all things then stood : neither
commanding nor approring the hearing of them.
And, considering what Christ himself testifieth of the
scribes and pharisees in that very chapter, Matt, xxiii. 13, 15,
that tbey shut up tbe kingdom of heaven before men, neither
going in theipselves, nor suffering them that would: making
thoae of their profesalon twofold more the children of hell
than themselves: what heresies they taught touching justi
fication by works, and perfect obedience to the whole law, how
they made void the commandments of God for their own tra
ditions ; howtliey denied in Christ both the person, and office
of the Messiah : blaspheminghim in his doctrine as a deceiver
of the people ; in his life, as a glutton and drinker of wine ;
and in his most glorious miracles as one that wrought them
by the devil; considering I say these things, it should be
strange that Christ should either send his disciples to be
taught by these "blind guides," or approve of their hearing
them, himself also being tbe only doctor and teacher of
his church, ver. 16. And this I would know of you, Mr. B.
and of others which urge tbis scripture, as here you do,
whether you would like it well or be content, that your
disciples should hear any auch corrupt, heretical, and blaa-
pheraous teachers, as were the scribes and pharisees, and
tbat denied both the office and person of Christ, as they
did. You yourseK teach in this very page (154) that ob
stinate heretics are not to be heard ; and such were the
pharisees, yea, so maliciously obstinate in their heresies,
as that the Lord Jesus insinuates against them, the very
sin of blasphemy against the Holy Ghoat, Matt. xii. 31.
If then you youraelvea would not allow your disciples to
hear teachers far less conupt, and heretical than were the
scribes and pharisees, to what purpose do you produce, and
insist upon Christ's allowance of his disciples to hear them ?
Is this fitly to allege the Scriptures, or not rather to take
God's name in them in vain?
To the other scripture, which is PhU. i. 15, 16, answer

462 ME. beenaed's seasons against SEPAEATION DISCUSSED.
hath been giveu both by others, and by myself formerly :
and I now do add, that those there spoken of, which
"preached Chriat of envy, and atrife," had corrupt inward
affections so appearing to the apostle by that special spirit
of discerning which was in him, though not so discovered
unto others : but what makes this to such as minister in
an office devised, and by an entrance found out by Anti
christ, and so left to them, which think his mark a privUege.
Touching your third argument, which is from Tit. iii.
10, 11, I do first observe your grant, tbat private persons,
and such as are not in office, may reject obstinate heretics,
and so, by consequence, that the things, which Paul writes
to Timothy and i'itus touching the reformation of abuses,
and censuring of offenders, do not concern the officers
only, much leaa the chief officers, but even the brethren
also in their places. Secondly, There is no consequence
in your argument, that because obstinate heretics may not
be heard, therefore usurpers may. You might as sensibly
argue thus : because a fornicator must not be eaten with,
but judged by the church, therefore a covetous person, an
idolater, a railer may be eaten with, and must not be judged,
contrary to the apostle's express writing. 1 Cor. v. 11, 12.
In your ninth charge, naraely that we hold it not lawful
to join in prayer with any of you, and in your comment
upon it, you do us a double injury ; first, in saying we
approve not of any of your praying for us : secondly, That
we pray for you only as we do for Jews, Turks, and
Papists. For as we are persuaded we fare the better for
the prayers of many amongst you, and so both approve of,
and desire the same ; so do we also pray for many as for
the Lord's people in Babylon, and that tbey may at the
Lord's caU, go out of her, Eev. xviii. 2, 4 : and that as
they are holy in their persons, so they may be also in their
church communion, and ordinances.
Now for the point itself: and first for your reason by
which you would prove it erroneous. If, say you, we hold
any of you the chUdren of God, then our Saviour hath
taught us, to join with you in prayer, and to say, " Our
Father" with you.
You do write in another place of this book, page 114
that a raan justly excommunicated, and cast out " is to be'

cheist's appointments to be obseeved. 463
held a brother," and so consequently a child of God ; for
the brethren of the saints, are the children of God ;
whereupon if your argument in this place, and position in
the former place, be good, it must be lawful to join in
prayer with a man justly excommunicated. I do answer,
then, that it is true you say, we ought to communicate
both in prayer, and in all the other ordinances of God
with all God's chUdren except tbey themselves hinder it,
or put a bar : which we are persuaded they in the Church
of England do, in choosing rather the communion of all
the profane rout in the kingdom under the prelates'
tyranny, than the communion of saints, whieh Christ hath
established, under his govemment. So tiiat it is not we
which refuse them, but they us, binding us either to
practise as we do, or to communicate in one spiritual body
¦with all the graceless persons, and vile miscreants in the
kingdora. For as he which hath hold of any one raember
of tiie natural body is not separated from the body, but
holdeth the whole and every member by coherence, so he
which is joined in communion with one raember of the
church, is by coherence joined with the whole church, and
every member of it.
Christ's Appointments to be observed.
We do profess it is not in neglect of the graces of God,
which we acknowledge to be eminent in many, that we
deny communion with them : but only in conscience of
the order which Christ hath set : and in testimony againat
tbe disorder which Antichrist hath brought into, and left in
the world. The order which the Lord hath set, is, that
those which fear him should be of a true visible church
rightly gathered, Acts u. 41, 47 ; 1 Cor. i. 2 ; PhU. i. 1 :
and that any such should be out of tbe true church, or
commingled with all the profane atheists in a kingdom, is
a main part of Antichrist's confusion. Now, if God hath
aet us in the orderly communion of a church, we must not
break our order for other men's disordered courses. Com
munion is a matter of order, and relation, standing in the
orderly combining of the graces of God in two faithful
persons, or more. And how far order ought to prevail
with men in this case let these particulars manifest.

461 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
One of the church commits some notable sin kno-wn to
rae alone, which, being dealt with by me, he denies ; and
without " two or three witnesses," the church may not
proceed against him, Deut. xix. 15 ; Matt, xviii. 16 ; I
must therefore still communicate with the church, and so
with bim as a member of it, till God so far discover him
as he can be orderly dealt with, and till the Lord lead him
forth with the workers of wickedness, Psa. cxxv. 5. And
as I am to commuuicate witb an ungodly man, with whom
I am orderly joined in the ehurch, till I can be orderly
disjoined from him : so by proportion I am to forbear
coramunion with a godly man out of the church, until I
be orderly joined unto him. Further, put the case a man
be excommunicated in mine absence upon the testimony
of two or three witnesses, and that I know he is injured,
and am able to manifest his innocency to all men : yet
will I for order sake, and so am bound, forbear communion
with him for the present, till his innocency be by rae
sufficiently cleared. Matt, xviii. 15 — 17; 1 Cor. v. 11, 12.
Now if for order, I must refuse communion with him,
which is put out of the church for well-doing, by the sin of
others, bow rauch more with him that keeps out himseK by
his o-wn default and sin ? So that the holiness of a raan's
person is not sufficient for comraunion, but withal it must
be ranged into the order of a church, wherein both his
person* and actions must combine, and under whose
censure they must come : whereas this other unorderly
courae destroys the censures, which by Christ's appoint
ment, do extend to every brother whosoever.
These things I do desire the godly reader indifferently,
and without offence to take knowledge of: and to rest in
this our defence, if it be found according to the Word of
God : if not, to give us knowledge by the same Word of
the contrary, wherein we shall wiUingly rest, and (by the
grace of God) so practise.
Ministers should not be required to celebrate Marriage.
Our tenth reckoned error, ia that ministers may not
celebrate marriage nor bury the dead. And this Mr B
affirms we say, but without scriptures.

MINISTEES NOT EEQUIEED TO CELEBSATE MAEEIAGE. 465
Ffrst, You that charge our opinion with error, should so
have proved it by the Scriptures, or some reasons from
them. Secondly, You apeak against your own knowledge,
having seen our writings : especially our Apology, where,
in the third petition to the King, and the fourth branch of
the sixth position, there are almoat twenty several scrip
tures, and nine distinct reasons grounded upon them, to
prove, that the celebration of marriage, and burial of the
dead are not eeclesiastical actions, appertaining to the
miniatry, but civil, and so to be performed. You yourself,
Mr. B. both affirm and prove in this book, page 131, from
1 Cor. xii. 4, that " the Lord only prescribes the duties to
be done in every distinct office of ministry in the church."
And the apostle testifieth tiiat the Scriptures, being divinely
inspfred, do make perfect, and fully fumished, the man of
God, or minister, to every good work of hia calling.
2 Tim. iii. 16, 17. No\y I suppose, Mr. B. will not be so
ill-advised, as to go about to prove that the celebration of
marriage, and burial of the dead, are duties preacribed by
the Lord Jesus to be done in the pastor's office, or that the
Scriptures lay this furniture upon the raan of God for the
proper works of his office. They are then other spiritual
lords than the Lord Christ, that prescribe these duties to
be done by their men, furnished by other scriptures than
the Divine Scriptures, the bishops' scriptures, their
canons and constitutions : whereby they are fully fumished
indeed, vrith ring, surplice, service-book, and other priestly
impleraents for the business.
The apostle Paul, Eph. iv. 8, 11, 12, teacheth, that when
Christ ascended on high, he gave unto men such gifts, that
is, sueh ministers of the church, as should serve for the
repairing of the saints and edification of his body, till the
work of grace were perfected in all his : and so he makes
the work of the ministry, and the edification of the body
of Chriat all one. Now who will say that the celebration
of marriage, or burial of tbe dead are in theraselves
matters of edification, or whicb further tbe unity of faith.
They serve for the general administration of the world,
and ao are lawful amongst Turks, and heathens, as to eat,
and drink, oi- to perform any other natural or civil work :
and not for the special administration of the church, or
VOL. n. H H

466 MS. beenaed's seasons against separation discussed.
body of Christ, and therefore no works of the ministry,
which is peculiar unto the church. _
The church is a religious society, and so the ministiy
which is given to the ehurch is a religious caUing, and so
the proper works of tbe ministry must needs be works of
reUgion : which if marriage or burying the dead were, then
were it unlawful for a faithful husband to communicate
with his vrife being an infidel, or excommunicate, in the
duties of marriage : or for a brother being a faithful per
son to join with his brother being an infidel, or excommu
nicate, in the burial of their dead father, for with such
persons religious communion may not be kept, whereas
the Scriptures do commend unto us these duties so per
formed, both aa lawful, and necessary, Gen. xxv. 9 ; xxxv.
29 ; 1 Cor. vii. 10 — 14. These are then civil duties, and
so practised by the servants of God in all ages : whose
practice also for our leaming is recorded in the Scriptm-es,
and commended unto us accordingly. Gen. xxiv. 50, 51,
58, 59, 67; xxv. 34; Euth iv. 1, 2, 5, 9—13; Matt, xxrii.
57, 59, 60; Acts vin. 2.
On Tithes or Offerings.
"Whether it be an error in -as, as in the eleventh place we
are accused, to hold : that ministers ought not to live of
tithes and offerings, but of the] people's voluntaiy contri
bution, let tbe reader, considering what is answered both
by Mr. Ainsworth,* and Mr. Smyth,f and what is more
fully written in the book before named,]: judge.
But this saitli Mr. B. is against the wisdom of God, who
alloweth a settled maintenance under the law : and there
is nothing against it in the gospel.
But say I, as the Lord appointed under the law a
settled maintenance by tithes and offerings, so did he a
settled land of Canaan, which was holy, and a sacrament :
so did he also appoint that the Levites to be maintained
there should have no part, nor inheritance with the rest
of the Israelites their brethren, Deut. xviii. 1 — 4. And
hath God's wisdom ao appointed now? If it had I fear
many would not rest in it, so wise are they for thefr
* In his Counterpoison, &c. t Li his Parallels, &c.
J Apology, Posit, 7.

ON TITHES OE OFFEEINGS. 467
beUies. And where you add, that tiiere is nothing in the
gospel against tbis ordinance in the law, the author to the
Hebrews might have taught you, that the law is abolished
by the gospel, in the sense we. speak of: and the old testa
ment by the new, in respect of ordinances : whereof this
was one. If it be said that tithes were in use, and given
by Abrahara to Melehizedec priest of the most high God,
Gen. xiv. 18, 20 ; before the law, or old testament was
given by Moses, I do answer, that so was circumcision
miniatered, and sacrifices offered before Moses : which not
withstanding were parts of the old testament, and assumed
by Moses into the body of it, and so are abolished by
the new.
To conclude this point, since tithes and offerings were
appurtenances unto the priesthood, and that the priest
hood both of Melehizedec, and Levi are abolished in
Christ, as the shadow in the substance, and that the
Lord hath ordained that they which preach the gospel,
should live of the gospel, we do willingly leave unto you
both your priestly order, and maintenance, contenting'
ourselves with the peoples' voluntary contribution, whether-
it be less or more, as the blessing of God upon our labour,,
the fruit of our ministry, and a declaration of their love
and duty. Psal. ex. 4; Heb. vii. 17.; viii.; ix.; 1 Cor. ix. 14.
On the Overthrow of the Churches.
The twelfth, and last error imputed to us, is, that
your churches, as you call them, ought to be rased down,
aud not to be employed to the true worship of God. Our
main reason of tbis assertion, being, as you say, by
making equal Paganism, and Antichristianism, you endea
vour to weaken by sundry exceptions. As 1. That there
is great difference between Antichristianism and Paganism,
for this is the worshipping of a false God, and without any
profession of the true God : but tbe other worship the
true God, and hold many truths of God. Paganism was
w^ioUy without the ehurcli, but Antichrist sita in the chureh
of God, &c. 2. That we are to prove your churches to
have been built by Antichrist.
We do not make equal Paganism and Antichristianism,
in the degree, though we put not such difference between

468 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
them as you do. And first, we do affirm, that both the
one and the other, are not ouly against that second com
mandment, but the first also. Second, that both of them
may, in tbeir degree, and for a time, be in the church : aa
also that both of tbem may in time, and in thefr degree,
destroy the true chureh of Christ. Thirdly, that as weU
the reUcs, omaments, and raonuraents of the one, as of
the other are by lawful authority to be abolished : and in
the mean while to be forborne, especially in tbe worship of
God, by aU such as fear him, and his judgments de
nounced against the same, let us beat what the Scriptures
teach in these cases.
The apostle Paul writing purposely of that man of siu
Antichrist, testifieth, that he is an adversary and exalteth
hiraself against all that is called God, or that is worshipped :
so that he sitteth in the temple of God as God, shewing
himself, that he is God. 2 Thess. U. 3, 4. And as Anti
christ cannot be rightly discerned of us, but in his
oppoaition unto Christ, and exaltation above him, so doth
this his exaltation appear sundiy ways, by which he doth
translate unto himself the honour due unto God alone,
and his Son our Lord Christ : as in dispensing with tbe
moral law professedly, binding and loosing conscience,
devising and imposing forms of religion, transferring
erapires and kingdoms ; and all these doth this earthly
gocl, as he is called, by the plenary power of the seat
apostolical. The same also it was, which John foresaw in
the Eevelation, namely, that the Antichristians worshipped
devils, and idols of gold, and silver, and brass, and stone,,
and wood, which can neither see, nor hear, nor walk, and
again, that they worshipped the beast, which came out of
tbe earth, and the image of tbe beast, both small and
great, rich and poor, free and bond, and received his
mark in their right hand, and in their foreheads. Eev. ix.
20 ; xiii. 15, 16. And is the man of sin, and devils, idols,
the beast, all which Antichristians worship, the true God ?
Or is that notable idol their breaden god in tbe sacrament
of the altar, which they so much adore, the true God ?
Yea, are the Virgin Mary, and other saints, to whom th'ey
pray, go in pilgrimage and perform other devotions, and
in whose honour they have built tbe very temples we speak

ON THE OVEETHEOW OP THE CHUECHES. 469
of, the true God? Oh, Mr. B., that you should be drawn
to this plea for Eome ? Surely the hand of God is upon
you, and it is a fearful thing you feel it not.
And as Antichristianism doth not worship the true God
only, but false gods, or such as axe no gods, with him :
and therefore is both against the second and first com
mandment as hath been said : so neither is Paganism, as
you speak, without all profession of the teue God. To let
pass that the learned of our nation have proved the con
trary against the papists, pleading for themselves, as you
do for them, that they worshipped only the true God, that
whieh is written 2 Kings xvii. 6, 24, if there were no more
scriptures, doth sufficiently manifest your error. It is
there said, that the king of Asliur, taking Saraaria, and
carrying away Israel to Ashur, brought from Babylon, and
otber heathenish counteies, folk, and placed them in the
cities of Samaria instead of the children of Israel. And
in the same place it foUoweth, that those Babylonians, and
other pagans retaining stiU their paganism, and worship
ping, as before, the gods of their own nations, did withal
worship Jehovah, the true God. 2 Kings xvii. 27 — 29,
32, 33.
Of like truth with the former is that which followeth,
namely, that Paganism was wholly without the church, but
that Antichrist sits in the church of God.
For first, admit it to be true of Paganism in the land of
Canaan, before the Israelites entered into it, yet afterwards
it was otherwise, as the Scriptures testify, Psa. cvi. 35 — 38;
and got too great footing in the church, in that place as it
had done before in all places. Second, it is not true you
say that Antichrist sits in the church of God : he sits in
his own church, into which the church of God is degene
rated : though there reraain usurped sundry things still,
which are of God. It is a great untruth to affirm that the
popish synagogue in the present state is the true visible
church of God, unto which he hath promised his presence,
and given his power. As Paganism hath subverted other
churches, so hath Antichristianism that church long ago.
And here I would demand of Mr. B., what he judgeth of
the IsraeUtes in, and after Jeroboam's apostacy, especially
in the time of Ahab and Jezebel, when Baal was especially

470 MS. beenaed's seasons against SEPAEATION DISCUSSED.
worshipped, and temples and altars reared up unto bim in
Samaria? 1 Kings xvin. 30 — 32. Doth he judge them at
that time plain pagans? Or was their worship simple
paganism ? I see not but, as the religion of tbe papists,
in the opposition it hath to Christianity, is rightly called
Antichristianism, so the religion of the ten tribes, in the
opposition it had to the law given by Moses, may fitly be
called Anti-judaisni. And for the Baalims tben and there
worshipped, they were even as the lesser gods at this day,
which are called patrons, amongst the papists. The devil
to the end he miglit bring in again the old idolatry, craftily
borrowing tbe names of the holy apostles, and martyrs, by
whom it was in former times overthrown, arid driven away:
and by this means it hath put on another person, that it
might not be known. Whereupon it followeth by pro
portion, that as the temples, altars, and high places, for
those Baalims, and other idols, were by godly kinga to be
rased dovm and taken away, Deut. xii. 1 — 3 ; 2 Kings x.
25 — 28; xviu. 1, 3, 4; and no way to, be employed to the
trae worship of God, so are the teraples, with their ap
purtenances, built to the "Virgin Mary, Peter, Paul, and the
rest, though trae saints, yet the papists' false gods, and
very Baalims, to be demolished and overthro-wn by the
same lawful authority, and in the meanwhUe as execrable
things to be avoided by them which have none authorify
to deface, or demolish tbem.
Now, howsoever the difference put by Mr. B., is neither
true, nor to the purpose, if it -svere true, yet, do I grant a
difference, not in respect of the things, but of the times,
and that there was something legal in many of the com
mandments given by Moses touching these, and the like
execrable things: yet so as there is one, and the same
general and common equity, binding the Jews then,
and us now : and that, I consider in two respects ; the one
m the detestation of idolatry past ; and the other in the
prevention of it for the time to come. And, as the godly
under the law were to show their detestation of idolatry,
by defacing and abandoning the monuments, relics, and
remembrances of it : so are tbey now to manifest in the
same manner, their just, and zealous hatred of the same
or hke impieties : and as the kings, and mighty of the

ON THE O-VEETHSOW OF THE CHUECHES. 471
earth have, in former times, given their power unto the
beast, and adorned the purple-coloured whore with many
ornaments, and with stately temples, and edifices amongst
the rest, ao shall they in the day of her full visitation, strip
her naked of these, amongst her other ornaments, and
leave her desolate. Now for the second reason : who is
ignorant how many thousands in the land are most dan
gerously nourished in their erroneous, and superstitious
persuasions by the houses themselves, to let pass tbe par
ticular both memorials of and incitements unto idolatry
still appearing in some places more, and in sorae less,
knowing none other chureh, to which God hath promised
his special presence, and wherein he will be glorified, save
in that of lime, and stoue, and putting holiness in the
very place ? And how well your chureh provides for this,
appears in sundry things ; as in whiting the walls of the
houses, where you silenced the preachers : in binding the
people absolutely to the places, though little care be taken
what either they, or the ministers to whom they come, do
there, so they deal not too faithfully in the Lord's business :
in tying Christian burial absolutely to tbe church, or
churchyard, where the minister, with all his holy iraple
ments, must meet the corpse at the church stile, and so
with singing and sajring,* as is apppointed, admit it into
the holy ground. And, lastly, in teaching the people, that
by keeping their churches in good repair, they shall not
only please God, and deserve his manifold blessings, but
also deserve the good report of all godly people, f And for
the Papists, all men know what claim they lay unto the
places, as indeed they do far better fit their pompous reli
gion, than the simplicity of the gospel, what new life they
'Continually receive from them, what religion they put in
them, and what devotion they have unto them, ever by how
mueh the more superstitiously bent, by so much the more
devoutly addicted unto them. And so far is that from
trath whieh you say, Mr. Bernard, page 187, that the
godly and church of God have in Popery kept possession
ofthose buildings for the godly whieh should follow them;
that, as they were erected by such as were most supersti
tiously seduced, so have they been ever since the proper
* Service Book. t Homilies, vol. ii.

472 ME. beenaed's EEASONS AGAINST SEPAEATION DISCUSSED.
possessions of the most dangerous seducers in the Eomish
synagogue, the prelates, and their clergy. i
So that the moral equity of those commandments in the
Old Testament touching the demolition and subversion of
idolatrous temples, and other the like superstitious monu
ments, doth as well bind now aa then. "Which command
ments are also in effect renewed in the New Testament,
where the faithful are charged to touch none uncleaii
thing ; to keep themselves from idols, which they cannpt
do, except they keep themselves from their appm-tenances,:
to hate even the garment spotted by the flesh, 3 Cor. vi. 17!:
1 John V. 21; Jude 23: not to receive the least mark oj
the beast, but to go out of Babylon, which is also called
Sodom and Egypt spiritually, as for other sins reigning in 1
her, so, for her idolatry amongst the rest, Eev. xiv. 9 ; xriii. 4 ;
xi. 8 : which I the rather note, that men may see it is not
we, but the Holy Ghost, that compares together paganish
and antichristian idolatry.
Lastly, Where Mr. Bemard bids us prove that their
churches were built by Antichrist, their records, as Mr.
Ainsworth observeth, will prove it: so "wiU tbeir situation
directly east and west, with the choir, or chancel, always at
the east end, and the rood-loft in the middle to separate it
from the body of the church, the profane laity : their vacant
places for images abolished, and their popish pictures still
remaining : and, lastly, their names, even the names of the
apostles, saints, and martyrs in whose honour they were
built, and to whose peculiar service they were consecrated.
Thus much of the temples, which is the last difference
betwixt Mr. B. and me, and I confess the least; and this
much also of his book. Something remains to be spoken of
" the ministers' positions,"* but very briefly, both because
the things in them for substance, have come formerly into
consideration, and also because Mr. B. affords them no
confirmation in his seeond book, being shaken by Mr.
Ainsworth, as they are.
* An Appendix to Mr. Bernard's "W"ork.

THE MINISTEES' CH.AEGES. 473
CHAPTEE IV.
THE MINISTEES' POSITIONS EXAMINED.
And to omit the bloody doom whieh these ministers
pass upon us all, conteary I am persuaded to their own
consciences, that we are cut off from Christ, for our sepa
ration from the Church of England, I will consider briefly
of thefr reasons to prove it a true church.
The Ministers' Charges — Congregationalists separated from
Christ.
The first is, because " they enjoy, and join together in
the use of those outward means, which God in his Word
hath ordained for the gathering of an invisible church,
which are, preaching of the gospel, and administration of
the sacraments :" whieh they will prove by the unfeigned
conversion of many : and by the scriptures, Matt, xxriii.
18, 20; Eph. iv. 11, 14.
1. The Church of England : namely, the national church,
under a national govemment and ministiy, is a popish
device : the Lord having appointed none other church,
under the New Testament but a particular congregation,
as these ministers truly understand. Matt, xviii. 17, with a
government and ministry correspondent. Vide page 1 80.
2. Before men join together, as a church in the fellow
ship of the gospel, and communion of saints, in the ordi
nances of God, they should be prepared by the preaching
of the Word, and fitted as spiritual stones for the Lord's
building, and so join in covenant, by voluntary, and per
sonal profession of faith, and confession of sins : from
which how far the body of the national Church of England
both is, and ever hath been, all know.
3. As the sacraments are no means to gather either the
visible, or invisible chureh, but do presuppose a church
gathered already into covenant with God, of which cove
nant they are seals : so doth not the Church of England
join together in the preaching of the doctrine of faith
which is the outward means forthe gathering ofthe church.

474 THE MINtSTEES' POSITIONS EXAMINED.
The greatest part of the parishes, as tliey have only the
service-book for prayer, so have they only the homilies for
preaching. And even in the parishes where the Word is
best taught, and the sacraments most orderly administered,
yet do not men join in the use, but in the abuse of these
ordinances : considering the confused communion wherein,
the usurped authority by which, and the book-service ac
cording to which, they are dispensed. If the ministers
had only affirmed, that they had taught amongst them sueh
traths of the gospel, as by whicii the Lord might, and did
sanctify, and save his elect, or gather an invisible chureh,
as they speak, I should not contend with tiiem, but sbould
further add, that I doubt not but such truths are even in
many assemblies of papists, and anabaptists, and to hold
otherwise ia a foul and crael error : but where they speak
of enjoying the outward means, and by them understand
the offices of ministry which Christ hath given unto his
church, for the gathering and feeding of the sarae for
which purpose they allege. Matt, xxviii. 18, 20 ; Eph. iv.
11, 14 ; I deny they enjoy the outward means ordained
for the gathering of the church ; neither shall they ever be
able to prove it, except they can prove themselves lawfuUy,
and according to Christ's testament possessed of some of
the offices there spoken of.
In the fourth place I would know the cause, why these
ministers speak of the outward means of gatiiering an
invisible church, and not of a visible, since both the ques
tion betwixt them and us, is about the visible, and not
about the invisible church, and also that the scriptures
they bring for the justification of these means amongst
them, do speak of the means, and ministries given not to
the invisible, but to the visible church ; and if it be not,
because they know, that if they had spoken of the means
of gathering the visible chureh we would, and that justly,
bave excepted, tbat they do not enjoy, nor have not so
much as taught amongst them, those doctrines of the
gospel, and that part of Christ's testament, which teacheth
the right, and orderly gathering of the visible church, by
separation of the saints from the unsanctified world into
the covenant, and fellowship of tbe gospel, by free, and
personal profession of faith, and confession of sins.

THE MINISTESa' CHAEGES. 475
Lastly, As the preaching of the gospel is the only out
ward means to gather a church, so, though this means be
used never so fully, and men enjoy it, and join in it never
-so ordinarily, yet except withal they join in tbe understand
ing, faith, obedience of, and submission unto it, and that,
-in the order which Christ hath set, they are not made a
church by it, according to the right use of it, but do raake
themselvea, by abuaing it, a conventicle of profane
uaui-pers. Matt. xiii. 19; John x. 8 — 5; Acts ii. 41,42;
viii. 36, 37 ; x. 35 ; xi. 30, 31, 33, 24, 36 ; Col. u. 5 ; bow-
soever Mr. B. and these ministers, and raany others do
indeed make the Word of Gocl a very chaim, in writing
and teaching that the bare use, they might say, the abuse,
of the Word, and sacraments by a company of people
either altogether, or for the most part for fear, fashion, or
with opinion of merit ex opere operato, and without all
knowledge, or conscience, makes them a trae church of
Christ. The argument from the external efficient, except
it work absolutely necessarily, to the effect, is unsound.
It were senseless to affirm, that because physic is the
means of recovering health, therefore, whosoever uae
physic are healed : much more to affirm, that because tbe
Word is the means to gather a church, whosoever use it are
a church ; since physic is a natural agent, and worketh by
a natural power given it of God ; where the Word is a
moral agent, having in itself no natural virtue, but working
merely by the will of the author, and supernatural efficacy
of the Spirit, which like the wind, bloweth where it listeth.
John iii. 8.
The two next reasons, being indeed one in effect, which
the ministers bring for tbe justification|of their church are, 1 ,
that their whole church maketh profession of the true faith ;
for proof of whicb they refer us to the confession of their
church ; the apology of it ; and the articles of religion
agreed upon in the convocation-house, a.d. 1563; 2, that
they hold, teach, and maintain every part of God's holy
truth, which is fundamental and such, as without the
knowledge and believing whereof there is no salvation.
AU whieli afterwards they reduce to this one head, as the
only fundamental truth of religion, that Jesus Christ the
Son of God who took our nature by the Virgin Mary, is our

476 THE MINISTEES' POSITIONS EXAMINED.
only, and all-sufficient Saviour : which truth, say they, whoso
ever receive, are the people of God, and in the estate of
salvation : they tbat receive it not, cannot possibly be
saved. Matt. xvi. 18; Mark xvi. 16; 1 Johniv. 2; Col. ii. 7.
These two arguments, for substance, have been handled
iu the former part of the book ; * unto which also Mr.
Ainsworth hath given answer in the particulars : of whieh
I entreat the reader to take knowledge : and do thereunto
annex these considerations. Essential Truths.
First, It is a very presumptuous thing for these ministers,
yea, or for any men or angels thus peremptorily to de
termine how much knowledge a man must have to be
saved : that if he have just so much, then he may be, or
is in the state of salvation : if he want any of tbat, he cannot
be saved. Who knows by how little knowledge the Lord
may, and doth save a man, that ia faithful in the little he
knows, aud endeavours by all means to further knowledge,
and so to further faithfulness ? As on the contrary, the
Loxd rejects many with greater knowledge, for their un
faithfulness, both in not practising the things they know,
and in neglecting to kuow more, lest they should leam
that truth, which they have no mind to practise for fear, or
in other corrupt regards.
And, howsoever, I do acknowledge a difference of truths,
and that some are more, and some leaa principal, yet do I
wish more conscience in the application of this distinction.
For, whereas the ministers are by the laws and penalties,
civil and ecclesiastieal, limited in their docfrine ; and both
the ministers, and people in their obedience of, and to the
truth of the gospel, and ordinances of the New Testa
raent, this is made a salve for every sore, that they have
the substance of the gospel; the doctrine of faith: all
fundamental truths : and whatsoever is necessary to salva-
tian. In which defence (as it is made) there are these evUs.
1. In it meu not only endeavour, whicii is too much,
the curing of Babel, but indeed to make Babel believe
she stands in no great need of curing: and that her
wounds are neither deadly, nor dangerous.
-* Vide pp. 273, i, 284, 6, 6, supra.

ESSENTIAL TEUTHS. 477
2. It tends to vilify, and make of small moment many
of the Lord's truths, and ordinances, howsoever these
ministers, pages 173, 174, wUl not hear of it. And thia
-will appear, if the end be considered of these distinctions,
and qualifications : which is, that men should settle thera
selves, withoutpressingfurther in tbe disobedience and want
of sundry of tbe commandments, and ordinances of Christ
Jesus, till with bodily peace, and leave the magistrate, they
might enjoy the same. And if the Scribes and Pharisees
were reproved of Christ for raaking the coramandments of
God of none authority by their traditions, Matt. xv. 6, do
not they make the coraraandments of God, and ordinances
of Christ of sraaU moment, who for the traditions, and
inventions of men, yea, of that man of sin, though sup
ported by the arm of flesh, have forborne, and do forbear,
and, so purpose to go on, the obedience of the same?
Which whether it be not the very estate of these ministers
in forbearing to preach, that I may let pass other matters,
for the refusal of subscription, and conformity, let their o-wn
consciences judge. And mark their defence, page 174.
They beUeve, and teach that there is no part of the Holy
Scripture, which every Christian is not necessarily bound to
seek, and desfre the knowledge of, so far forth as in him
Ueth. Here is a great charge laid upon every Christian to
seek the knowledge of every part of Holy Scripture : but no
word of his obedience unto every part of it : as if Christ had
not sent out his apostles to teach men to observe, to the
world's end, but to know, what he had commanded them.
Matt, xxviii. 19 — 21; and as if the Word of God were only
a light and lantern unto men's eyes, that they might see
the ways of God, and not to their feet, and paths, that they
might walk in them. Psa. cxix. 105. The same prophet
in the same Psalm entreats the Lord to teach him the way
of his statutes, that he might keep it unto the end : and
that he would give him understanding, that he might keep
his law, Psa. cxix. 33, 34 ; professing also in the same
place, that be was comforted in God against all that confu
sion, whieh his enemies would have brought upon him,
that he had respect to all God's commandments, ver. 6 ;
and this respect was not of bare knowledge, but of observa
tion, and obedience, as appears in all the five verses before-

478 THE MINISTEES' POSITIONS EXAMINED.
fi-oinff Neither therefore can the ministers excuse them
felves from makiug some parts of the Hofy Scriptures of
smaU moment, and needless, as Mr. Barrowe chargeth them
because tbey advise the people to desire the knowledge of
them except with their knowledge they joined obedience ;
neither ought the people to rest in that unsound advice,
considering that, to him that knoweth how to do well, and
doth it not, to him it is sin, James iv. 17 ; and that to him
that knoweth his master's wiU, and doth it not, many stripes
are due. Luke xii. 47.
3. This pleading by the ministers, that they hold, and
enjoy every fundamental truth, and whatsoever is of neces
sity to salvation, considering the end of it, whieh is, the
stopping of the people from pressing unto further obe
dience, and profession of tbe will of God, and ordinances of
Christ, is injurious both to tbe growth, and sincerity of
the obedience of God's people. For, whereas, they ought
to be led forward unto perfection, Heb. vi. 1 ; this teacheth
them to stay in the foundation, as if it were sufficient for
the building of the houae, that the foundation were laid:
and secondly, it insinuates, that it is sufficient, if men so
serve God, as they cau obtain salvation, though with
disobedience of a great part of the revealed will of God:
occasioning thera thereby to serve him only, or chiefiy for
wages as hj-pocrites do. Aa if a chUd should be taught so
far to honour, and please his father as he might get his
inheritance, but not mueh to trouble himself about giving
or doing him any further honour, or serrice.
Secondly, I do answer that tiiis trutii, which the minis
ters make the only fundamental truth in religion, is held and
professed by as vile heretics as ever were since Christ came
iu the flesh. May not a company of excommunicates hold,
teach, and defend this truth, and yet are they not a true
church of God.
3. I deny that the whole Church of England hath
received, ancl doth hold, and profess this fundamental
truth ; how boldly soever these ministers affirm it, page
166. They grant there are many atheists in the land,
they might say in the church, for atheists are, and ever
will be of the king's and state's religion, and many igno
rant and wicked men besides, who make not so clear and

ESSENTIAL TEUTHS. 479
holy a profession of the true faith as they should. And do
these atheists hold, and profess the true faith, and every
article of God's holy truth, which is fundamental ? Are
tiiere not many thousands in the national church ignorant
of the very first rudiments, and foundations of religion, as
the apostle noteth them down, Heb. vi. 1, 2 : and can they
hold, and profess that whereof they are ignorant ? Yea,
how can any wicked men hold, tbat Christ is their
Saviour, but they hold an apparent lie in the eyes of all
men? for which, notwithstanding, these ministers will have
them reputed true members of Christ's body. I add, that
since the body of that church or nation, consists of mere
natural men, and that natural men are papists, in the case
of justifieation, and look to be saved by their good raean
ing, and well doings, it is most untruly affirmed by those
ministers, that their church accounts none her members,
but such as profess salvation by Christ only. They hold
otherwise and so profess, if an account of their faith be
demanded, as I have showed by the testiraony of Mr.
Nichols,* and could do by the testimony of others, if all
men did not see it too evidently. And yet see what these
men affirm and that confidently, and without fear, for
their advantage : as that thefr whole church makes pro
fession of the frue faith ; that it holds, and maintains
every article fundamental of God's holy trath : and par
ticularly that Jeaus Christ, the Son of God, &e., ; and
lastly, that they receive this te-uth, are the people of God,
and in the state of salvation. Whereupon it must follow,
that their whole national church is in the state of sal
vation. And aurely so had it need be, in the judgment
of men, having the promises and seals of the covenant
of salvation applied, and ministered unto it, and to every
member of it.
Lastly, Though the whole Chureh of England, and every
member in it, did personally profess the true faith in holi
ness, as all the true members of the church do, which are
therefore called both saints and faithful, Eph. i. 1, and that
we had no just exception against that profane and implicit
profeaaion for which both Mr. B. and the miniatera plead,
* Vide page 288, supra.

480 THE MINISTEES POSITIONS EXAMINED.
yet could not this make it or tiiem a true church. The
bare profession of faith makes not a true church, except
tbe persons so professing be united in the covenant and
feUowship of the gospel into particular congregations, having
the entire power of Christ within themselves. As hewed
stones are fit for an house, but not an house, nor any part
of it, till they be orderly laid, and couched together : so are
men professing faith and holiness fit for the church, but,
not a church, nor of it, before their orderly combination;
into a particular assembly having in it tbe power of Christ
for the ministiy, governraent, censures, and other ordi
nances. A corapany of excommunicates put out of the
church's order, may profess the same faith they did for
merly ; so may a sect of schismatics putting themselves
causelessly out of the church's order :^ so may many par
ticular persons, never joining themselves into any church-
at all. You yourselves define a church to be a company of
faithful peoj)le, &c., so is not your national church, but
many companies : not distinct and entire in themselves,
and so only one in nature, as all the true churches of God
are : but one by raonstrous composition, in a preposterous
and absurd imitation of the Jewish national church and
government. Thus much of the arguments ; in the handling of which
the ministers insinuate, pages 167, 168, against Mr.
Barrowe sundry unjust accusations, which I will briefly
elear. As first, that he will account none members of the
visible chureh such as are truly faithful, not only in out
ward profession and appearance, but even in the Lord's
eye and judgraent : because a church is described a cora
pany of faithful people, that truly worship God and readUy
obey him.
But, wherefore should the ministers tiius interpret him';
doth he not speak of the visible or external church, and so,
by consequence, of visible and external faith and obedience,
which are seen of men. In their articles of religion a
chm-ch is made a company of faithful people : and if they-
must not be truly faithful, then they must be falsely
faithful. And for true worship and ready obedience, 1 John
iv. 23; Eom. xv. 18; xvi. 19, the Lord requfres them in his
"Word, according to whicb we must define churches and

ESSENTIAL TEUTHS. 481
not according to casual corruptions and aberrations brought
in by raan's fault.
8. Tbey charge, pages 170, 171, Mr. Barrowe to hold
that every member of our assemblies is led by the Spirit
into aU truth, and that it is evident he would have none to
be accounted the people and church of God, wbo either
know not, or profess not every truth contained in the Scrip
tures: because he affirms in his "Discovery," that "to the
people of God, and every one of them, God hath given his
holy sanctKying Spirit, to open unto them and to lead them
into all trutii."
It foUows not that because he affirms tbey have received
the Spirit to lead them into all trath, that he therefore
affirms, they are led into aU truth by the Spirit. May not
the Papists as truly avouch, that Paul teacheth that the
church is vrithout spot or wrinkle, or any such thing,
because he teacheth that Christ hath given himself for it,
that he might make it unto himself a glorious chureh,
without spot or -wrinkle, or any such thing ? Eph. v. 35, 87.
It is then an ill coUection, that because one thing is done,
that another might follow upon it, that therefore the latter
which is to follow, is also done. And for the point : as it
is the work of the Spirit to lead men into all truth, and as
aU that are Christ's, Eom. viii. 9, or members of his body,
have his Spirit, so doth it follow that all the members of the
church have the Spirit given them of God, to lead them
into aU truth, though it have not his full work, by reason
of the contrary work of the flesh in this life, where all men
know but in part. Gal. v. 17; 1 Cor. xii. 18.
3. That Mr. Banowe holds every truth in the Scriptures
fundamental, that is, as they expound it, page 174, such as
if it be not known, and obeyed, the whole religion and faith
of the church must needs fall to the ground.
Mr. Ainsworth hath set down his words : from whieh no
such collection can be made : he directs thera, and that
worthily, against these deceivers which knowing and
acknowledging, that they want many special ordinances of
Christ, and are burdened instead of them, with the inven
tions of Antichrist, do notwithstanding encourage them
selves, and others, by these distinctions that they have
the fundamental traths of the gospel, and whatsoever is
VOL. IT. 1 1

482 THE MlNISTEES' POSITIONS EXAMINED.
necessary to salvation, and the like, in a purpose to go on
all their life long in disobedience. For which men how
mueh better were it to consider, how it is written that,
" "Whosoever shall break one of the least commandments
and teach men so, he shall be called the least in the king
dom of heaven," Matt. v. 19 ; than thus to tum upon them
which reprove them for their unfaithfulness ; and misinter
preting their sayings raost injuriously, to spend thus many
words, as these ministers do, in confuting their o-wn corrupt
glosses. All Foreign Churches acknowledge the English Church.
Their- fourth, and last argument, is, for that " aU the
known churches in tbe world acknowledge tbeir church for
their sister : and give her tbe right hand of feUowship."
This argument hath been sundry times urged by Mr.
Bemard, and so answered sundry times both by Mr. Ains
worth, and myself in the former part of my book,* whither
I must refer the reader, contenting myself with a brief ob
servation of such untruths, and enors, as these ministers
axe driven unto in the prosecuting of this argument : in
pages 178 — 181, as —
First, that, " all the known churches in the world are
well acquainted with their doctrine, and liturgy: " to whieh
they should also add their book of ordination, and canons
ecclesiastieal, for their ministry, and govemment : than
which nothing is more untrue. Beza, who was specially
interested in these matters, will hardly be persuaded of
the true state of things : touching dispensations, pluralities,
the power of excommunication in one man, and the like.
8. It is most untrue, that "God hath sanctified the
teatimony of churches for a principal help in the deciding
of controversies in this kind." It is, though some help,
yet less principal, yea, the least of many.
3. That " Paul feared that without the approbation of
James, and Cephas, and John he should have run in vain."
Paul feared no such thing ; for he was both assured of
his ca-lUng from the Lord, and had also taken, long before
that time, good experience of the Lord's blessing upon his
ministry both amongst the Jews, and Gentiles ; and
* Vids pages 42 — 44, 49, 50, supra.

ESSENTIAL TEUTHS. 483
knew right assuredly, that his preaching was not in vain.
His care was to take away from the weak all scruple of
mind, or jealousy of contention amongst the aposties ; he
went up to Jerusalem to confer with them.
4. That " Paul sought to win commendation and credit
to tbe orders which he by his apostolical authority might
have established, by the jndgment of otber chm-ches."
Whereas the apostle Paul did by his apostolical authority
appoint those orders in all those churches he speaks of,
as the scriptures quoted testify, 1 Cor. iv. 7, 17; xvi. 1.
Besides, the Church of England can vrin no great credit
to her orders by the orders of other churches, considering
how contrary she is in them to all other churches departed
from Eome, whom alone in very, many she resembleth.
5. "The testimony which John Baptist gave of Christ,"
John i. 6, 7, 15 — 83, is unfitly brought for the testimony
of one church of another.. For it was the proper, and
principal work of John's calling to give witness of Christ:
wherein also he could not en. It is not so -with, or
between any churches in the world.
6. 'Where it is further affirmed, that " there are cases
wherein one church is commanded to seek the judgment
of other churches, and to account it as tbe judgment of
God ; " for which Acta xv. 8, is alleged : as it is true, that
one church is, in cases, to seek the judgment, and help of
another, so is it untrue, that the judgment of that other
church, or of all the churches in the world, is to be accounted
as tbe judgment of God. Indeed the decrees of the apostles
at Jerusalem, being by immediate, infallible direction of
the Holy Ghost, ver. 38, were to be accounted 'as the
judgment of God : but for any ordinary, either churches
or persons, to chaUenge the like unto their determinations
were pope-Uke presuraption.
7. To the ministers' demand in the next place, " Saith
Christ to any particular congregation of the faithful in our
land. Whatsoever they bind in earth, is bound in heaven,
Matt, xviii. 18, and saith he it not also to the churches of
other nations ?"
I do answer that, if Christ have so said to the particular
congregations, who hath said it to the prelates and their
substitutes, or to any officer, or officers, excluding the body

484 THE MINISTEES' POSITIONS EXAMINED.
of the congregation ? Even none but he whose woi-k it is
to gainsay Christ, and to subvert his order. Secondly, it
an-v of your parishes be such congregations, why do not you
as faithful ministers exhort them to, and guide them m the
use of this power of binding and loosing, which Christ
bath given them ? Or are not you content to suffer them to
go on*^ and youraelves to go before them in the loss of this
liberty, yea, in a most vUe subjection to their and your
spiritual lords, which have usurped it? And for the
argument it is of no force : for neither hath any one church
in the world that power over another, nor all the churches
in the world over any one, which the meanest church hath
over any her member, or merabers whomsoever. One
church may forsake another, but judiciously to censure, or
excommunicate it, may it not. The same answer, for sub
stance, may serve for that which is objected from 1 Cor.
xiv. 33. Besides, no church can so fully discern ofthe
estate of another church, as it can of the proper merabers
appertaining unto it. Yea I add, that in this respect we
are better able to judge of the Church of England than are
any foreign churches, notwithstanding our weakness, because
they do not in any measure know the estate of it, as we do.
Lastly, As that saying of the ministers must have a very
favourable interpretation, viz., " that the church hath power
to judge. of a raan infallibly, that he is in the estate of sal
vation," so is their other affirmation, that," the discerning
of the spirits, and doctrine of such teachers, as arise in the
church, is such a gift, as the true church never wanted," page
181, as popish an error, as ever was broached in Eome. For
wbo then can, tbe church err ? or how cau it be deceived by
false teachers ? or how could Eome come to that estate of
apostacy wherein she now standeth ? Or may not a Papist
plead thus with these men ? Eome was a true chm-ch of
God. Now the ti-ue church never wants the gift of dis
cerning spirits and doctrines, therefore Eome neither hath
wanted, nor doth, nor ever shall want this gift : and so by
consequence cannot be fallen from the truth, as is pre
tended against her.
To conclude, it is not truly said of these men, that tbis
judging of one chureh by another is a matter of salvation.
The church of Jerusalem was ignorant of tbe callino- of tiie

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 485
churches of the GentUes, as the Scriptures testify. Acts
X. 14, 15, 34, 36 ; xi. 3—5. And I would know what the
Chureh of England judgeth of the Lutheran churches, as
they are called. It accounteth of thera, as of true churches.
So do not they of their churches, whom they caU Calvinists,
but, on the contrary, repute them as heretical. "Where
upon it followeth, that either a true church may err in
judging of anotiier church, or else that either the Church of
England, or the Lutheran churches, or both, are not true
churches. Howsoever therefore we do not make light
account ofthe testimony, and judgment of otber churches,
as these ministers accuse us, yet dare we not make idols of
them as they seem to do, who wanting both the Word of
God, and practice of other churches for tbeir warrant, seek
commendation by the testimony which some have given of
them in respect of certain general heads of doctrine, in
which we ourselves also do for the most part concur with
them. The Ministers' Replies to Objections of Separatists.
Thus much of the ministers' arguraents. Now follow
their answers to two main objections made by us against the
whole body of their church, and their parish assemblies.
I. That the Church of England was not gathered in a
Scriptural Manner.
The first is, that it was not gathered by such means, as
God in his Word hath ordained, and sanctified for the
gathering of his church. The second, that they commu
nicate together in a false and idolatrous outward worship
of God, which is polluted withthe writings of men, viz., with
read stinted prayers, homilies, catechisms, and such like.
These objections have been elsewhere prosecuted, and
the exceptions taken by the ministers against them, parti
cularly answered by Mr. Ainsworth ; and, therein their
both corrupt, and weak dealing manifested. I will briefly
add a few things.
Againat the former objection they take five exceptions.
Ffrat, " That they might lawfully be accounted a true
church, though it could not appear that they were at the
first rightly gathered : as the disciples might be assured

486 THE MINISTEES' POSITIONS EXAMINED.
of Christ's bodily presence amongst them, when they saw,
and felt him, John xx. 19, 88, though they could not have
discerned which way, or how he could possibly have come
in Pages 182, 183.
BeUke then, we must believe that the Church oi Eng
land was gathered miraculously, as Chriat came by miracle
into the place where his disciples were assembled. But
the answer is, that these men take the main question for
granted, which is that their national chureh is, forthe
present, a trae, orderly gathered church of Christ ; and
that, so sensibly, as it may be seen and felt.
Secondly, That they " might be rightly gathered to the
feUowship of the visible church, by other means than by
the preaching of the gospel," that is, as they expound it,
by "pubUe, and ministerial preaching; for which they
allege our opinion though unsound, yet having force
enough to stop our raouths."
And do these men deal soundly, who to prove a point in
controversy, bring the opinion of thefr adversaries, which
they conderan, as unsound ? The opinion is most sound,
that men out of office, for so we speat, may convert men
to God, and tbat ordinarUy ; otherwise they may not pro
phesy ordinarily ; nay, to what end should they ordinarUy
instruct, reprove, and exhort privately such as are out of
tbe way ? And where further they make it one thing for
men to be soundly converted, and another thing for tiiem
to be lawfully made a visible church, they use craft to cover
error. They use craft in spealdng of sound conversion, to
conceal that profane and hateful error, that a visible church
may be lawfully gathered of unconverted persons. For as
our question is about the extemal, or visible church, so do
we require for it only external, and risible conversion, or
tbat which is seen and discerned of men, learing unto
God the judging and discerning of that whicb is sound
or inward : according to the difference which themselves
truly put from the scriptures, 1 Sam. xvi. 7 ; Aets xv. 7, 8,
in another place.*
Now that it is a vile, and profane error to hold that men
unconverted, and wicked, viz : so far as men can judge by
outward appearance, may lawfully be admitted into the
risible church, I bave showed at large in the former part
* Vide pages 176, 177, stipra.

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 487
of the book,* and could, if need were, show the whole
com-se of the Scriptures against it. Matt, xxviii. 1 9, 20 ;
Acts U. 40, 41, 46, 47 ; iv. 33 ; viii. 6, 6, 8, 37 ; ix. 15 ;
with xiU. 42, 43 ; xiv. 15 ; xvi. 14, 16, 31—33.
Of like nature with the former, is that whieh followeth,
namely, that " men may by other means be lawfully made a
risible chureh, thau by the preaching," that is by the open
ing, or publishing, of the gospel. For whieh they instance
in thoae which followed Chriat, and professed themselves his
disciples, who yet were not all drawn by his Word, but
some by mira^cles, John ii. 23, 35, some, by the report they
heard of him, John iv. 39, some, by the desire they had to
be fed by him, John vi. 24, 26 : and that Christian kings
have, by their laws, been means to bring men to the out
ward society of the church, unto which raen may be com
peUed. Luke xiv. 23.
It is not trae tbat Christ, iu bis life, gathered any visible
churches. These persons indeed, which followed Christ,
were members of the visible church, but it was of the
church of the Jews, which Christ gathered not. He lived
and died the minister of circumcision, Eom. xv. 8, and
gathered no distinct churches at aU from the Jewish
church. Secondly, neither any of the things naraed, nor
all of them together, without or besidea the gospel, are
means sufficient lawfully to gather a visible church. Somo
ofthem, as miracles, may be means to confirm the gospel,
Mark xvi. 20, and the rest of them to draw men to the
hearing of, and outward submission unto it : but it alone
is the hand of God, as Mr. Bemard truly writeth, stretched
out to subdue people unto him : it is the seed of the Lord's
husbandry: the "Word of his kingdom. 1 Cor in. 9; Matt.
xiii. 19.
When the Lord Jesus sent out his apostles to gather
churches, the only means which came into his heart was
the teaching. Matt, xxvui. 19, 80, or making of men dis
ciples : and the apostle to the Ephesians, ch. U. 20, wit
nesseth, that the church, or temple of God, is built upon
the foundation of the apostles, and prophets, Jesus Christ
himself being tbe chief corner stone : but these men, it
seems, wiU have the church of God built upon the laws of
magistrates, yea, upon the reports, yea, upon the bellies of
¦* Vide pages 282—288, 318—327, s^ipra.

488 THE MINISTEES' POSITIONS EXAMINED.
men. They would be counted ministers of the gospel, and
yet they make no conscience of ascribing the honour which
is peculiar unto the gospel, unto so many other, and so
mean things. And for Christian kings and queens, as I
acknowledge them for nursing fathers and mothers, so may
I not for proereant parents of the church. It is unreason
able to affirm, that civil causes, as are thefr compulsive
laws, should bring forth spiritual eff'ects, as is the church
or kingdom of Christ. By this argument the Turk may
make all his dominions a church in a week or two. It
may aa traly be affirmed, that magistrates may by their
laws compel men to receive the Word gladly : to stand in
the estate of salvation : to be saints, and sanctified in Jesua
Christ : to be in him, and in God the Father, through him.
Acts U. 41, 47 ; 1 Cor. i. 2 ; 1 Thess. i. 1 ; 2 Thess. i. 1 ; riz. :
externally, and in appearance, and so far as men can judge :
for such is the church, and of such persons doth it consist,
as the scriptures cited testify. And for the parable in
Luke xiv. 23, which tbey bring to prove that the chureh
may be gathered by bodily compulsion, as Mr Ainsworth
hath justly reproved their folly from Prov. xxvi. 9, and
sufficiently confuted their erroneous exposition, showing
that Luke speaketh of a spiritual violence and compulsion,
which the Word of God offereth unto the consciencea of
men ; so do I add for the conclusion of this point, that
even tbe blind Pharisees did see, and discern, that Christ
meant by the former servants, the prophets, which the
Lord the king sent to tbe Jews ; as he- did by the last, the
aposties, whom, when the Jews refused the gospel, he sent
to the GentUes, to compel them by the efficacy ofthe Word,
which is mighty in operation, to the obedience of faith.
Matt. xxii. 15 ; Heb. iv. 12.
Lastly, "What compulsive laws soever the magistrates may
make, or execute, it is a vUe error to think, and a sinfiil
flattery to bear them in hand, that tbey have power from
God to compel an apparently flagitious person to enter into
the church of God, and the church so to receive and
continue him.*
The ministers' third exception is, that " their church was
gathered by the preaching of tbe Word : and tiiat the first
* Vide pages 315, 316, supra.

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 489
conversion of their land to the faith of Christ was by the
preaching of the gospel, as appears by the best histories.
And so they go on and tell us of many from age to age,
caUed 'by the same means : who in the time of persecution
sealed tiie truth with their blood, and in the tirae of
freedom did openly profess the same." Page 184.
In the page immediately before-going, a church might
be gathered without conversion : and now their church was
lawfully gathered, for it was converted to the faith of Christ,
by the preaching of the gospel. Secondly, It is both
untruly and unadvisedly affirraed of these ministers, that
their land was converted to the faitii of Christ. The defence
of their national church, and of the compulsion of all the
flagitious persons in the nation to join, and continue
members of it, drives them to this absurd assertion, that
the whole nation, or land was at the first converted to the
faith of Christ.
And where tbey speak of many, in all ages since, called
by tbe gospel which also they have sealed with their blood,
as I confess this with Mr. Ainsworth, and rejoice for the
mercy of God towards them this way, so I doubt not but
the teuths taught in Eome have been effectual to the saving
of many; for which also, there have raany ofthem, andno
doubt, would many more, if there were occasion, lay down
their lives against pagans and infidels.
But these men should prove first, that the body of the
land have been converted to the faith of Christ, and orderly
joined into particular congregations : and seeond, that it
hath so continued ever since, even in the times when the
blood of those martyrs now spoken of, was shed by the
laws civil and ecclesiastieal, made by the body of it,
through tbe seduction of Antichrist, for tbat purpose : and
so that there needed no new gathering after the Eomish
apostacy, by the preaching of the gospel on the one side,
and by vrilUng subjection in free, and personal profession,
on the other.
That whieh they add, of sundry secret congregations in
Queen Mary's days in many parts of the land, is but a boast ;
there were very few of thera in any. But, where they say,
that these did upon Queen Elizabeth's entrance openly
profess the gospel, it is untrue ; there was not one congre-

490 THE MINISTBES' POSITIONS EXAMINED.
gation separated in Queen Mary's days, that so rema,ined
m Queen Elizabeth's. The congregations were dissolved,
and the persons in them bestowed tiiemselves m their
several parishes, where their livings and estates lay. The
circumcised were mingled with the uncfrcumcised, vvhence
carae that monstrous confusion, against whieh we vritness.
And show me one of your ministers continuing his charge
in Queen Elizabeth's days, over the flock to which he
rainistered in Queen Maiy's daya, the persecuted gospel.
It is certain the congregations, whether many, or few,
were all dispersed, and that, the members of them joined
theraselvea to the profane apoatate Papista, where thefr
outward occasions lay. As then an handful, or bundle of
corn shuffled into a field of weeds, though in itself it retain
the same nature, yet cannot make the field a corn-field :
so neither could this small handful of separated people in
Queen Mary's days sanctify tbe whole field of idolatrous,
and profane raultitude in the land, by their seating them
selves amongst them.
As then it is not true, tbat the body of the land, in the
beginning of Queen Elizabeth's reign, did join unto the
secret congregations, so remaining, in Queen Mary's days :
but on the contrary, these congregations did dissolve, and
join themselves with the unhallowed rout in the popish
and profane parishes under tbeir late mass, and thefr
dumb priesta for the moat part : so neither matters it,
which joined unto which, since the unhallowed, and grace
less multitude, neither could by the Word of God join
unto others, nor be joined to by them in the covenant of
grace and of the gospel, with the seals and other the ordi
nances thereof, to which they had, or have no right. Upon
the same ground also I infer, that it ia not material, though
the people were not compeUed to the profeaaion of the
goapel before the midsummer after the queen came to the
crown ; if they were compeUed to profess the gospel, of,
and unto which, they were apparently, and notoriously
ignorant, and disobedient, as they were. They knew what
they were to look for : and so being, for the most part, of
no religion, they set themselves to conform, as the times
were, to that, which, they discerned the queen to be of
And for tbe preachers, and commissioners, whieh were

EEPLIES TO OBJECTIONS OF SEP.AEATISTS. 491
sent before this set day, for the Catholic faith of all the
queen's subjects, as I think it was well, so was it not auffi
cieut to make the whole land, or to prepare them to be a
true church : besides that the people were of the church
all this while : tbe same national, provincial, diocesan, and
parochial church, and churches consisting of the same
persons generally, still continuing under the sarae govern
ment, and ministry, and in the same wiU-worsbip, though
in a measure reformed, as before in Queen Mary's days.
Now for the preachers you narae, as Mr. Knox, Lever,
&e., which exercised their ministry in sorae of the best
reformed churches, during Queen Maiy's reign, as the
good they did to some few, in comparison, by the truths
they taught, could not make all the queen's subjects a true
national church, so do we all know, how hardly they were
suffered in tbe beginning of the queen's reign, and that
conteary to the public chm-ch govemment, and ministry :
as also that neither they, nor any others, could or can be
admitted to any church by any ministiy received in the
reformed churches, but only by the ordination of a popish
prelate whether English, or Eomish, it matters not: by
which also it is apparent to all men upon what string the
English ministiy hangeth.
Lastly, Where these men say that many are daily added
to the church by the ministry of the Word preached, I
marvel how this can be, and fi-om whence they are added.
Addition is a motion, and in every motion, there must be
the terms, or bounds, from and to which it is made. All
they to whom they preach, are of the church already : for
recusant Papists come not to their church ; and besides
the number of them increaseth daily. It seeras, then,
they are added from the church to the same church.
Becauae this practice of adding men to the church by 1;he
preaching of the gospel was in use in the primitive
churches, and this phrase used in the Scriptures ; there
fore, these ministers think tbey may abuse the phrase,
without the thing : and so feed their aimple readers with
words of the wind.
Of the ministers' fourth exception, page 188, viz. : ",oi the
uniting of the queen's subjects unto those professors,
whose feUowship in Popery they had forsaken," and of

493 THE MINISTEES' POSITIONS EXAMINED.
the course taken for that purpose by the example of the
godly kings of Judah, I have formerly spoken : of the former
paxt even now : and of the latter elsewhere, declaring, firat
that the EngUsh nation, and all the people of the kingdom
never were admitted into the Lord's covenant, by the rales
of the New Testaraent, to become a national ehurch, under
national govemment, as was Judah, and all the people in
it under the Old. If this can be proved I acknowledge
myself in many great errors : if not, it is vanity and error,
thus to instance in Judah, and indeed to revive Judaism,
and the Old Testament.
3. That though England had been sometimes a trae
national church, as was Judah, yet that it did not so
remain in the deep apostacy of Antichrist but was divorced
in Eome, her mother : whereas Judah on the other side,
into what transgression soever she feU, was never divorced
by the Lord, but still remained his, though unfaithful,
wife : the Lord ever and anon, stimng up some extraordi
nary instrument or other, for her reformation, and the
renovation of her covenant : with which also the Lord so
effectually wrought, as the things are wonderful which are
-written of all the people, and sueh, as never shall be fouud
in any whole kingdom to the world's end.
3. That the reformation by King Edward, and Queen
Elizabeth, though great in itself, and they, in it, under
God, greatly to be honoured, was nothing comparable to
that I whieh was made in Judah, by Jehoshaphat, Josiah,
Asa, Hezekiah, and Nehemiah.
These points I have proved at large elsewhere* and do
refer the reader thither for answer, only I will note some
particular oversights of the ministers in this fourth excep
tion : as first, where tbey say they have proved there was
a true church in the land before Queen Elizabeth's reign ;
tbey should have proved, that the land was a true cliurch :
for so was Judah. Second, where they say, that the noble
men were sent by Jehoshaphat only to accorapany, and
assist the Levites, and to countenance their ministry, where
the Scriptures affirm they were sent even to teach. 2 Chron.
xvii. 7. You wiU have no teaching but by church officers :
therefore you so put the Scripture off. Third, that they
say, Josiah compelled his subjects to the service of the true
* Vide pages 309 — 320, supra.

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 493
God : taking compulsion as they do ; where it is evident
the people did it freely : though I acknowledge he made
compulsive laws.* Fourth, speaking of the authority of
magistrates over their subjects they bring in Hezekiah's
proclamation, as they caU it, sent to Israel : whereas the
ten fribes were not his subjects, nor he their king. And
lastly, that the Ishmaelites were separated from the ehurch
of God : therein acknowledging that Judah was always the
true church of God : whieh I suppose they will not aay of
England alwaya, or of Eome : if they do, it is their sin to
separate from the true church.
The fifth, and last exception of the rainisters is, " that
Mr. Ban-owe and Mr. Greenwood required tbat the people
in the beginning of the queen's reign sbould by solemn
oath and covenant have renounced idolatry, and have
professed faith, and obedience to the gospel, after the
example of Asa's reformation." To whieh their answer
is, firat, that " such a covenanting by oath is not absolutely
necessary, as appears in Jehoshaphat's, and Josiah's re
formation. Second, that the people was before that oath
and covenant, God's true chureh : which their people also
may be. Third, that sundry congregations as in Coventry,
and Northampton did pubUcly profess repentance for their
idolatry, and promised to obey the trath established.
Fourth, they doubt not to affirm that the whole land in
the first parliament did enter a soleran covenant with
the Lord for renouncing of Popery, and receiving the
gospel." Page 189.
That Mr. Banowe and Mr Greenwood should require,
that the covenant into which the churcb entereth, should
be by oath, necessarily, is more than I know : or than we
practise. But that they required, tbat tbe people, that is
the whole nation, should so have passed a solemn oath,
and covenant, I know is most untrue. AU men know, they
tiiought the ignorant, profane, popish multitude incapable
ofthe Lord's covenant, and the seals of it: and to have
required of them an oath for such a purpose had been to have
required of them the taking of God's name in vam. "Where
it is said in the second place that the people of Judah
were God's trae church, before the time of that oath aud
covenant, it is true, and against you. And I would de-
* Vide pages 289—320, supra.

494 THE MINISTEES' POSITIONS EXAMINED.
mand of you whether your people were God's true church,
when Popery reigned. Your answer is, so may our people
be. You dare not aay they were; for then you should
acknowledge the Eomish synagogue the true church of
God, and that you had sinfully schismed from it, as Mr.
Bemard proves against you and himself: you will not say,
they were not : for that would make against you in the point
in hand : and would manifest, as indeed it doth, tiiat the
course taken with Judah, being the trae ehurch, for her
reformation, cannot agree with Eome, or, England, as a
member of the Eomish church for her reformation.
To that which is added, in tbe 3rd place, of Coventry, Nor
thampton, and some other congregations, my reply is, first,
that this is not likely to have been the deed of tbe congre
gations, but of some two or three forward ministers, a few
of the people it may be approving of it, which their
successors were as like to reverse^ Second, they did not
repent of their public idolatry, nor purpose to obey the
trath in sincerity : of their profane mixture, Eomish
hierarchy, and ministry, popish liturgy, and constitutions,
according to which all things are administered araongst
them, they repented not : and besidea they knew right weU
many trutha, whicb they purposed not to embrace. Third,
grant it were, as they pretend, with theae few parishes,
what must be said of the reat which did not so practise ?
with whom they make, and always have done, one entire
national church, or what is this to the public, and formal
state of the Chureh of Englaud against which we deal?
The truth is, these men thus practising, were reputed, and
traly, schismatics in tbe forraal constitution of the chureh:
and by which this their dealing hath no warrant at aU. If
vve should object unto you tbe popish doctrines and prac
tices, of two or three ministers amongst you, not warrant
able by law, you would not admit of our exception against
the formal, established estate of your church : so neither
may we admit of yours, for tbe practice of two or three,
disliking the present state of things, and seeking for
reformation of them.
Lastly, We see indeed that those ministers doubt not to
affirm, " that tbe wbole land, Papists, and Atheists and all
did in the first parliament of the queen enter a solemri

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 495
covenant for renouncing of Popery, and receiring the
gospel: but we would see first, how aU these swarms of
wicked Atheists, and most fiagitious persons were by the
revealed will of God capable of the covenant of the new
testament, and the seals, and other rites, and pririleges of
it. Other-wise this haling them into covenant with the
Lord, against his express vrill, was a profane and presump
tuous enterpriae in itself, though I doubt not arising from
a godly intent in the queen, and her cbief councillors being
misled by them, whom they too much trusted. Second,
we would see what warrant there is in the New Testament
for this national covenant, or that aU the people in a land,
since the land of Canaan was profaned, should unite into a
national church, under a national govemment, and rain
istry. Third, that which we answered in the second place
to the former branch of this exception, must here again be
remembered. Fourth, this undoubted affirmation of the
ministers touching the whole land's covenanting in the
parliament, first, infeneth that the enacting of ciril laws,
and penal statutes by kings, and states, doth gather
churches : for none other covenant was there in the parlia
ment:* secondly, it conffrmeth the popish doctrine of
implicit faith : and that men may receive, and profess a
faith whereof they are ignorant, yea, which they dislike and
hate, so far as they know it : for so was it with the body of
your nation, the greatest part by far being mere natural
men, and so not knowing the gospel: yea " evU doers, which
hate the Ught." 1 Cor. U. 14 ; John iU. 20.
IL— That the Forms of Worship in the Church of England
are not Scriptural or Serviceable.
Our seeond objection touchfrig the outward worship
wherein the Church of England communicateth, comes now
to be enforced. In the clearing of which the ministers do,
to speak on, insist only upon tiiefr " stinted and set forms
of prayer :" for the justification of which they bring sundry
scriptm-es, as Numb. vi. 23, 24 ; Deut. xxvi. 3, 15 ; Psa.
xxu. 1 ; Luke xi. 2. Now for our more orderly proeeeding,
I wUl reduce the things they say to three general heads,
* Vide pages 318 — 320, supra.

496 THE MINISTEES POSITIONS EXAMINED.
under which I will consider of tbe particulars, sho-wing how
in all, and every of tbem they are mistaken.
First, In that they do confound, and make aU one ordi
nance, blessings, psalms, and prayers.
Second, In misinterpreting the scriptures they bring to
prove a set and stinted form of words to be imposed in
prayer. Third, In concluding, as tbey do, that if Moses, and
Christ raight appoint, and impose a certain form of words
to be used for prayer, that then the bishops in England or
others, may use the sarae power, and appoint another form
of words so to be used. Of these three in order :
And first, it is evident, that, howsoever some kind of
blessing and prayer be all one, and so may be confounded,
yet that solemn kind of blessing spoken of. Numb, vi., and
which the patriarchs, and priests did use in their places,
was clean of another nature. In prayer tbe minister stands
in place of the people, and in their name offers up peti
tions, and thanksgiving to God : but in blessing, the min
ister standa in the place of God, and in his name pro
nounceth a blessing, or mercy upon the people. Second,
whereas this duty of prayer may be performed by one
equal to another, by an inferior to a superior, yea, by a man
to himself; that other, of blessing, is always from the
greater to the lesser : and therefore the apostie to the
Hebrews, to show that the priesthood of Melchisedec was
more excellent than that of Levi proves it by this, that
Melchisedec blessed Abrahara; taking this for granted
without all contradiction, that the less is blessed of the
greater. Heb. vii. 17. Third, Mr. Bemard himself in this
book, page 148, makes prayer one thing, and the blessing
pronounced upon the people, when they departed, another
thing: as he also makes singing of paalma a third distinct
thing from them both : as there is cause he should.
For first, the apostie writing to the Corinthians of the
divers gifts, and administrations in the chureh, speaketh
thus, " I -will pray with tbe spirit, but I will pray with the
understanding also : " I will sing with the spirit, but I will
sing with the understanding also." 1 Cor. xiv. 15. Answer
able unto which is that, in James, ch. v. 13 : "Is any among
you afflicted? let him pray ; ia any merry ? let him sing : "

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 497
botii the one and other apostle making singing and pray
ing distinct exercises. Add unto this, that whereaa in
praying we are to speak only unto God, it is otherwise in
singing, where we are taught to speak unto ourselves in
psalms, and to teach, and admonish ourselves in psalms,
and hymns, and spiritual songs, Eph. v. 19; Col. iu. 16.
¦What greater difference? In prayers we speak only to
God : in psalms to ouraelves mutually, or one to another.
Neither had Mr. Giffard any advantage in the words fol
io-wing, where we are taught to sing with a grace in our
hearts to the Lord : for by singing with a grace is meant
such singing as ministereth grace unto the hearers, con
frary to tiiat conupt, or rotten coraraunication, Eph. iv. 39.
And in this, as in all other things, we must propound the
glory and honour of God unto ourselves.
3. There are very many both of David's, and other
pqalms, wherein there ia no title of prayer : but they are
merely to be sung for doctrine, inatruction, and medita
tion, as Psa. i. 3 ; and many more. The ministers write,
pp. 193, 193, that the most psalms that David made, were
stmg not only as meditations, and doctrines, for the in
structions of the church, but as prayers to God, because
they are said to be sung unto the Lord : for which purpose
they instance in one only, which is Psa. Ixri. 2, 3.
"Well, not to faU to reckoning with them, wherein they
and I should not agree : for I would except against their
picked instance, Psa. Ixvi. 2, 3, which all men may See
-was not sung for prayer, nor unto the Lord, as tbey mean,
but for inafruction, and provocation ofthe ehurch to praise
God, if they consider it, they should have proved, not that
some, but that all psalms are prayers ; otherwise they may
not be confounded, and made one ordinance, as by them
fliey are. But to come to that which is, specially, to be
observed : even thoae psalms, whose matter is prayer, are
not prayers ; neither is tbe singing of them, the outward
ordinance, and exercise of praying. And this is the very
state of the controversy. Which that it may be under
stood the better, it must be considered, that the very same
matter of prayer maybe used diversely, and so formed into
divers extemal ordinances. It may be read, preached,
heard, -written, sung, or prayed. Now who is so simpley
VOL. n. K K

498 THE MINISTEES POSITIONS EXAMINED.
as to say hereupon that reading, preaching, hearing, writ
ing, singing, praying, are all one ? If a man read David's
prayer, that tbe Lord would turn the counsel of Ahithophel
into foolishness, 8 Sam. xv. 31 ; or either read, or sing
the Psalm vi. 6, where in his prayer, he professeth, that
he causeth his bed every night to swim, and waters his
couch with tears : or Psalm xlii; 6, that he remembers
God from the land of Jordan, &c., doth that man therefore
pray to God, that he would tum into foolishness tbe coun
sel of Ahithophel ? or doth he profess, that he waters his
couch with tears every night, and remembers God from
the land of Jordan ? or is it not evident he reads, and
sings those prayers only for instruction of himself, and
others ? And so we read in the inscription of the last
naraed psalm that it was coraraitted to. tbe sons of Korah,
not to pray it, which they could not do without folly,' but
for instruction.. And as truly may it be said, that the
reading of Noah's curse, Gen. ix. 35, or Shimei's, 3 Sam.
xvi. 5, is cursing, as that the reading, or singing, for
singing is but a reading in tune, of David's prayers, is
praying. But it will here be asked. Is it not then la-wful for a
man in the singing of David's psalms, consisting of prayer,
to lift up his heart, and to have it affected accordingly, as
he can apply the raatter in them to his present state, and
occasions ? Yes certainly, it is both lawful, and godly : but
withal it raust be remembered, that the question here is
not about the inward affection of tiie heart, but about the
outward ordinance : and second, that a man may so lift
up his heart, and bave tbe affection of prayer, and thanks
giving, in preaching, hearing, writing, reading: and yet
not perform the outward exercise, and outward ordinance
of prayer, of which our question is.
Lastly, In psalms there is of necessity required a cer
tain kno-wn form of words, that two or more may sing
together : according to tbe nature ofthe ordinance, wherein
many joining vocally, do make a consent or harmony.
But who will say there is sueh simple necessity of a set
form of words for prayer? wherein one is to utter a voice
according to the suggestions ofthe Spirit in his heart, and
the rest to consent by silence, witll saying. Amen ' By

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 499
which it appeareth how unadrisedly these ministers and
others do thus again and again urge set forms of psalms
to prove set forms of prayer.
Thus much of the first head; tbe second followeth, in
which such scriptures are to be considered of, aa are
¦brought to prove a set and stinted form of words to be
imposed for prayer. The principal scriptures for this
purpose, and unto whicii the rest may be reduced, are
- Numb. vi. 33, 24 ; Matt. vi. 9 ; Luke xi. 2.
It is a froublesome thing that these ministers thus urge
the letter of the scriptures : as if the question were not
about their sense, and interpretation : which they should
prove to be for their stinted service : as they should also
disprove our reasona to the contrary. But herein they are
utterly silent, and think it sufficient to inculcate the words,
" Thus shaU ye bless the children of Israel, and aay unto
them," &c.: and, " When you pray, aay thus, Our father," &c.,
even as the Papists urge these words, "This is my body."
Numb. ri. 23 ; Matt. vi. 9 ; Luke xi. 2.
Ffrst, then, we do acknowledge theSe worda to be in the
scriptures by them cited. Second, we hold it lawful to
use those very words in our prayers, all, or any part of
them, K we be thereunto guided by tbe Holy Ghost in
whom we must always pray, and by whose help we must
make our requests unto God, Jude 20 ; Eom. viii. 26, 27.
But the question is, whether Moses tied and stinted the
priests to that form of words in blessing the people : and
whether Christ tied and stinted his disciples to that very
form of words for prayer, so to be used by the one, and
other, without alteration, addition, or diminution.
And that this is not the meaning of the Holy Ghost, I
do manifest by these reasons.
First, These particles " thus, or on this manner," and
" say," do not usually in the Scriptures design or note out
the form of words, but the substance of the thing spoken
of Take an inatance or two. "When the Lord sent
Moses unto Pharaoh, King of Egypt, it waa under these
terms : " Thou shalt say to Pharaoh, Thus saith the Lord,
Israel is my son, my first-bom : wherefore I say to thee. Let
my son go, that he may serve me." Exod iv. 32, 23, &c.
- But when Moses came to deliver his message in the next

500 THE MINISTEES' POSITIONS EXAMINED.
chapter ver. 1, 3, he doth not tie himseK to the selfsame
words nor useth tbem. He did not understand. Thou
shalt say to Pharaoh, and Thus aaith the Lord, of the
form of words, but of the aubstance of the thing. The
same in effect may be said of Abraham's servant going
about a wife for Isaac, who, relating to Laban the prayer
he made for direction in the business, doth not use the
same words, when he teUs hira what he said in his prayer.
Gen. xxiv. 12, 42. It seeraa in hia underatanding, a man
might say thus, and thus, in prayer, though he used not
the same words if he spake to the same purpose.
Many more scriptures might I bring, as others have
done before me, to prove, that these words, and particles,
upon whieh theae men would reckon the words of their
prayers, do no way enjoin any such stint of words and
syllables, but only a similitude of matter, and are for
direction therein.
It is evident in the Seriptm-es, that neither Moses, nor
the priests, or other holy men atinted themaelvea to these
words. 1 Sam. i. 17 ; ii. 30 ; Deut. xxxiu. 1, 8 ; 2 Chron.
vi. 3, 4.
Thirdly, "Why do not the rainisters now tie themselves
to tbis forra of words in blessing tbe people : they being
the Lord's priests, and Levites, and the church, the Israel
of God. Isa. Ixvi. 31 ; Gal. vi. 16. Tbis blessing was no
cereraony, or shadow to be aboUshed, but moral, and
perpetual. Fourthly, If the Lord Jesus in directing his disciples to
pray, prescribe tbem a certain form of words, to be used,
when he bids them Pray thus, or after this manner : and
when they pray, say, then either Matthewv or Luke miss
in Christ's intendment : for they, as all may see, record
not the same certain form of words. If defence be made,
that they speak of two several times, wherein Christ gave
this direction, I answer such a man, that if tiiat be grantedj
it raakes against him : for Christ intended the same thing
in both places, and at both times : whereupon it follows
that the use of a certain form of words, was no part of
Christ's intendment.
It is evident that these words of Christ, Pray thus, and
When you pray, say, are a commandment, binding his

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 501
church to the world'a end, in all places, and at all times :
and that "When you pray, say, is as much as, whensoever,
or at what time soever, you pray, say: as, when they de
liver you up. Matt. x. 19, when one saitii I ara Paul's, &c.
1 Cor. iii. 4, when ye come together, &c. eh. xiv. 26, is as
much as, when or at what time soever, they deliver you ;
whensoever one saith, I am Paul's : whensoever ye come
together. And to let pass all other scriptures, in the sixth
of 'Matthew where Christ delivers this form, and speaks of
this, and the like matters, when thou givest thine alms,
ver. 2, when thou prayest, ver. 5, when ye fast, ver. 16,
that is, whensoever thou givest alms, fastest, or prayest.
"Whereupon it followeth neceaaaxily, tbat, if Chriat the
Lord intended a set form of words, when he directed his
disciples to pray, and bade them. When ye pray, say, then
whensoever -\^-e pray, we must use that very forra of words,
and none other. For the words of Christ are not a per
mission, as the ministers insuiuate, but an absolute com
mandment : neither ia the queation, as they untruly lay
it down, whether it be lawful to use these very words in
prayer, but whether it be necessaiy, and that when, or
whensoever we pray : for that which Christ intends, he
commands ; and -svhat he commands, he commands to be
done, when, or whensoever we pray. Aud thes^ things
considered, it is no absurd objection, as these ministers
make it, that we never read the aposties did use this pre
script form of words in prayer. For reading of many
forms of prayer they used, and never of this, we are
assured that Christ did not stint them to tbia form of
worda, nor command them when they prayed to use them :
for then they had sinned, when they prayed, and used
them not.
Christ Jesus in the same place teacheth his disciples
as weU touching alms, aud fast"tng, as prayer : and in par
ticular, that when they fast, they should anoint their head-,
and wash their face. Matt. vi. 17. Now who is so ignorant
as to affirm, that Christ's purpose herein is to bind them
to theae ceremonies ? and why not as well, as to tie them
to these very words ? He saith as weU, When thou fastest,
anoint thine head, and wash thy face, as When thou pray
est say. Our Father, &c. yea, touching prayer itself, he as

603 THE MINISTEES' POSITIONS EXAMINED.
well directs, and teacheth his disciples what, or how to do
aa what, or how to speak. He saith as well, When thou
prayest, enter into the chamber, and shut the door, as
W^hen thou prayest, say, Our Father, ver. 6 : as then the
purpose of Christ in teaching his disciples, when tliey fast
to anoint their head, and wash their face ; and when they
pray, to enter into tbeir chamber, and to shut the door, is
not to tie them to that very form of ceremony, but to
advertise them to beware of all hypocrisy, and vain-glory
in these things : so when he teacheth them to pray on
this manner, his purpose is not to tie them to the very
form of words, but to admonish them to beware of all vain
babblings, and superstitious repetitions: and to ask in
faitii of God the Father, who knows their wants before
hand, ver. 7, 8.
Lastly, As we are coraraanded to pray the Lord's prayer,
as it is called, so are we to preach the Word of God. 2
Tim. iv. 3. But as if a man take the Scriptures, and read
them, or sorae part of them unto the people, or commit
the same to meraory, and so utter it, thia ia not preach-,
ing: so neitheir is the reading of this prescript, or repeat
ing it by memory, praying. Indeed in preaching we raust
ever raake the Scriptures our text,' and groundwork, and
must speak according unto them : and may take a verse,
two, or more, and use them, even word for word, as they
fit our occasion, and raay be applied to our pui-pose : so in
praying we raust make this prescript ever, as it were, the
text, and groundwork of our prayer, and must pray accord
ing unto it : and may use a petition, two, or more, or aU
in, or of it, even word for word, if so the Holy Ghoat, by
whose immediate teachings and suggestions all our re
quests must be put up, do direct us, and thatwe can apply
the same words to our present occasions and needs. The
sarae whieh I have said touching the preaching of the
Word, raay be added in respect of the administration of
the sacraments.
The apostle writing to the Corinthians about the Lord's
Supper, advertiseth them, that he received of the Lord,
that which he delivered . unto tbem. 1 Cor. xi. 83. Now
he that looks into the three evangelists, that mention this
institution, and compares either one of them with another

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 503
or Paul with any of them, he shaU find, that the ordinance
stands not at all in the prescript form of words, wherein
they aU differ each from otiiers. Matt, xxvii. 26 ; Mark xiv.
22; Luke .\xiU. 19. It is evident that the Lord adminis
tered this supper but once : and that in a certain form of
words. And that whicii the Lord delivered unto his dis
ciples, these four penmen of the Holy Ghoat delivered to
the churchea. Now the great liberty, whicb they use in
respect of forma of words, wherein they differ each from
others, shows how little this institution and ordinance
stands upon sueh stints : as also how far it is from the
meaning of Christ, that the churches should be thus short-
tied in the use of them. The same may be said of the
ordinance of prayer, by Christ , given to his church :
wherein the two evangehsts, that mention it, do use the
same Uberty : as most likely would the other two also have
done, in respect of forms of words, had they raade mention
ofit. But . grant that the words of Chriat, Pray after this man-
mer, and When you pray, aay, are to be interpreted as
these men would have it, yet do I except against their
service-book in a double respect. The first is, tbat the
reading of prayers upon a book bath no justification from
them. If it be said, tbat to commit a certain form of
words to the memory, and from it to utter tbem, and to
read them upon a book, are all one, I deny the conse
quence : and though I approve not of the former, yet is
the latter far the worse. For, besides that he tbat read
eth, hath another speaking to him, as it were, even he
whose writing he reads, and himself speaks not to God,
but to the people, to whom he reads in the former, there
is a kind of use, though not lawful, of the gift of memory :
where in the other book-praying there is no uae of that, or
any other gift.
Secondly, It follows not, that because the Lord Jesus
might impose a set form of words to be used for prayer,
that therefore the lord bishops of England may irapose
another set form so to be used. The consequence is, no
tably,- both enoneous and presumptuous. So bold, in
deed, are they, and so high do they advance theraselves in
thefr ordinances' and impositions ! Because the Lord

604 THE MINISTEES' POSITIONS EXAMINED.
hath separated one day from the rest, and made it holy,
therefore they will also make other holy days : because
Christ bath set down canons, and constitutions for the
government of his church, therefore they also -will have
their canons, and constitutions : because he hath ap
pointed a form of adrainistering the sacraments, therefore
they may appoint another form, yea, and that such a one
as altereth, and innovateth the very nature of the words of
institution. For where Christ would have tbe words of in
stitution pubUshed, and preached, " This is my body which
is given for you," Luke xxii. 19; 1 Cor. xi. 24, they tum
this preaching into a prayer, " The body of our Lord Jesus
Christ, which was given for thee, preserve thy body and
sOul unto eternal life," &c., repeating the same also to every
several communicant : which Christ would have pro
nounced onee for all, according to tbe nature of the ordi
nance. And thus they will set their thresholds by the
Lord's thresholds, and their posts by his posts, Ezek. xliii.
8 : and rather than they will want room for their own,
they will pare off part ofhis, yea, wholly demolish them. If
the Lord Jesus appoint one ordinance for his church, they
will appoint another : and surely, so they may lawfuUy :
if they be, as they are reputed, and pretend themselves,
lord bishops, and archbishops of the church, and spiritual
lords, over God's heritage.
To these things I will add a few reaaons against this
read stinted serrice, and so conclude both the matter, and
the book.
And first, It cannot be an ordinance of Christ, because
the church may perfectly, and entirely worship God, with
out it, with all the parts of holy and spiritual worship ; as
did the apostolic churches for many years before any such
liturgy was devised and imposed: and as do many
churches now: and aa appears by that which is done
before and after sermons, where no such stint is read of,
what may be done at all times, and in all places, where
able and lawful ministers of the New Testament are.
Secondly, As the administrations of the public prayers
of tbe church is a principal duty of the minister, for which
a special gift and qualification is required, so cannot the
readingipf a service-book be that adminisfration, because

EEPLIES TO OBJECTIONS OF SEPAEATISTS. 505
no special or ministerial gift is required for it. Isa. v.
6, 7 ; Matt. xxi. 13 ; Acts vi. 4.
Thirdly, The two feet upon which the dumb ministry
stands, like Nebuchadnezzar's image upon the feet of iron
and clay, Dan. ii. 33, are the Book of Common Prayer, and
of HomUies : the reading of the former, which is the right
foot, serving them for prayer, and of the other for preach
ing : which feet, if they were smitten as were the other,
¦with the stone cut witiiout hands, the whole idol priest
hood wpuld faU, and be broken in pieces, as that other
image was. -And here I would intreat them, that have
written,,and are persuaded so much against the reading of
the Apocryphal books of the Maccabees, and those which
follow them, in the congregation, especiaUy them, which
have so sufficientiy dealt against Mr. Hutton* and his
feUows, to tum the face of their arguraents generally against
the apocryphal serrice-book; and they will silence that
book, as weU, and as much, as the rest, like women in the
church, as they speak.
Fourthly, As it were a ridiculous thing for a child, when
he would ask ofhis father bread, fish, or any other thing he
wanted, to read it to him out of a paper : so is it for the
chfldren of God, especiaUy for the ministers of the gospel
in thefr public ministrations, to read unto GOd their re
quests, for thefr o-wn, and the church's wants, out of a
serrice-book, wherein they are also stinted to words and
syUables : by which also tiiey, and the people with them,
are under a greater dearth, than if they eat bread by weight,
and drank water by measure. Ezek. iv. 16.
Lastly, If this use of the sei-rice-book be sanctified of
God, for the public and solemn prayers of tbe church, and
SO deeraed by these ministers and others, the forward peo
ple in the kingdom, what is the reason wby they so seldom,
yea or rather never, use the same, or any other of the like
nature in thefr famUies, but do on tbe contrary lay aside
aU books save that of the Spirit, by whose alone and im-
* " An Answer to the E,easons for Refusal of Subscription to the
Book of Common Prayer," &c., by Thomas Hutton, 4to., 1605 and
1606. "A Defence ofthe Ministers' Reasons for Refusal of Sub
scription," &c. &c., against the several answers of Thomas Hutton,
Dr. CoveU, Dr. Spark, 4to., 1607.

"506. , THE MINISTEES' POSIJTONS- EXAMINED.
-'• .*
mediate direction they are Aaught, and according to whose
suggestions they do put up their supplications unjo God ?
Do we not all know, that the more forward sort of 'profes
sors would be ashamed of any such book-prayers in their
families. And hath the Lord sanctified that for his hoiise,
which is not holy and good enough for their houses-? Will
tbey worship God with that worship publicly, whereof they
are ashamed privately ? Can private men bring forth the
conceptions of the Spirit without the help of any such
service-book, and do the lawful ministera of th^ goapel
stand in- need of it -for the nianifeatation of the spirit of
prayer given them, for the use and comfort of the.johui-ch ?
"Cursed be the deceiver, which hath in his flo'ck a male, and
vowetli, and sacrificeth unto the Lord a corrupt thing."
Mal. i. 14. If these ministera then, aud others, haye a
better sacnfice of prayer and thanksgiving, than their ser
vice-book, as their own practice both private and pubUe,
when they have liberty, shows they have, and that so them-*
selves judge, let them learn to fear Him, that is a great
King, and whose name is terrible, even the Lord of hosts.-.
To hira through Christ, the only Master and Teacher of his
ehurch, be praise for ever. He, even God the Father, for
his Son Christ's sake, show his mercy in all our aberra-"^
tions, and discover them unto us more and more; keep
us in, and lead us into his truth : giving us to be faithful
in that we have received, whether it be less or more ; and
preserving us against all those scandals, wherewith the
whole world is filled. Amen.

Cheistian reader, whilst I was printing my defence
against Mr. Bemard's invective, his -reply came fortii in a
second ti-eatise;*to which I have also given", answer in all
the particulars which are of weight. And foj that I have
been occasioned by the one, and other book, to handle all
the points in difference, I intreat thee to compare with this,
mjjdefence, such other oppositions especially , as respect
myself, whether in print or writing, till more particular
answer be given.

END OF VOL. n.

London : Seed and Pardon, Printers, Pitternoster Eow.

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